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AUTHOR: 


SWEDENBORG, 
EMANUEL 


TITLE: 


INDEX  TO 

SWEDENBORG'S 

PLACE: 

LONDON 

DA  TE : 

1 852-60 


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Arcana  coelestia.  Index.  Em 


Swadanborgf  Qnanuel,  1688-1772 • 

Index  to  Sned9nborg*a  Aroana  e^lestia^  or 
Heavenly  nysteriea,  oontainad  in  the  Holy  Sorlp- 
ture  •••  London,  The  Swodenborg  vMlety,  1852- 
60.   • 

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INDEX 


TO 


SWEDENBORG'S 


ARCANA  CCELESTIA, 


OR 


HEAVENLY  MYSTERIES, 


CONTAINED 


IN  THE   HOLY   SCRIPTURE. 


VOLUME  I.— A  TO  L. 


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PUBLISHED  BY  TJiE  SWEDEkptORG  SOCIETY. 

(INSTITUTED  1^1(J,)  '     ' 
36,  BLOOMSBURY  STREET,  OXFORD  STREET. 

EDIT.    OF    1852. 


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NOTE. 


The  readers  of  the  works  of  Swedenborg  are  aware  that  a  re- 
print of  the  Index  to  the  Arcana  Coelestia  was  announced  for  an 
earlier  date  than  the  appearance  of  this  volume.  It  may  be 
necessary  to  explain,  therefore,  that  nothing  further  was  con- 
templated at  that  time  than  a  few  verbal  corrections  and  the 
verification  of  the  numbers,  with  such  additional  passages, 
perhaps,  as  might  be  considered  absolutely  necessary,  and  which 
it  was  not  supposed  would  affect  its  bulk  very  materially.  As 
the  work  proceeded,  however,  it  became  impossible  to  avoid  a 
liberal  extension  of  its  plan  and  the  various  improvements  which 
suggested  themselves.  It  is  now  hoped  that  the  best  apology 
for  the  delay  of  the  remaining  portion,  as  well  as  for  past  dis- 
appointment, may  be  found  in  the  amount  of  labour  bestowed 
on  the  greater  part  of  this  volume,  the  immense  number  of 
additional  references  contained  in  it,  and  the  new  forms  which 
the  principal  subjects  have  assumed,  as  the  experience  of  the 
editor  increased  with  the  progress  of  the  task  assigned  to  him. 
The  original  Index,  left  in  manuscript  by  Swedenborg  was 
translated  and  published  with  additions  by  the  late  Mr.  Tulk, 
the  whole  alphabet  making  about  450  pages.  As  a  few  sheets 
at  the  commencement  of  the  present  edition  are  strictly  based 
upon  that  work,  it  wiU  be  easy  to  decide  upon  the  propriety  of 
the  changes  that  have  been  effected, — by  a  comparison,  for 
example,  of  the  proper  names  Aaron  and  Abram  with  any  that 
occur  afterwards, — say  Esau,  Hagar,  Isaac,  Ishmael,  Jacob, 
Laban,  Leah,  or  Lot.  For  the  sake  of  consistency,  as  well  as 
their  own  intrinsic  importance,  Aaron  and  Abram  will  be  given 
in  the  same  extended  form  at  the  end  of  the  second  volume. 
It  may  be  observed  here  that  the  sons  of  Jacob,  not  being  in 
their  alphabetical  places,  will  be  found  all-together  under  the 
article  Tribes. 


VI 


NOTE. 


No  one  who  takes  the  trouble  to  make  such  a  comparison  will 
fail  to  see  that  the  respect  due  to  all  that  has  come  from  the 
hand  of  Swedenborg,  the  advantage  of  his  readers,    and  the 
easier  reception  of  the  spiritual  sense  of  the  Word  by  the  public 
at  large,  have  been  well  considered  by  the  present  writer.     The 
latter  is  an  object  of  too  much  importance  to  make  it  any  matter 
of  regret  that  so  much  space  should  be  occupied  with  these  and 
other  still  more  elaborate  articles.     Swedenborg  repeatedly  re- 
marks on  the  difficulty  of  forming  a  collected  and  clear  idea  of 
subjects  so  abstruse,  and  sometimes  so  diffusely  explained  as 
those  of  the  Arcana  Ccekstia  without  the  frequent  aid  of  sum- 
maries (3074  for  example) ;  and  indeed,  there  is  hardly  another 
writer  so  remarkable  for  the  assistance  that  he  has  himself  af- 
forded to  his  readers  in  this  way.     Patriarchal  history,  too, 
forms  the  very  back-bone  of  his  interpretations,  as  it  does  of  the 
literal  sense  of  the  Word ;  so  that  it  must  always  appear  an  ob- 
ject of  importance  to  obtain  a  clear  view,  not  only  of  the  thing 
represented,  but  of  the  thread  of  the  representation,  as  it  runs 
through  the  sacred  narrative ;  and  especially  when  we  know  that 
there  are  threads  of  various  colours,  which  pass  over  and  under 
one  another  as  in  a  fabric  from  the  loom.     Such  a  view  will  be 
Jbund  in  the  historical  summaries,  given  under  each  name,  which 
not  only  afford  a  glimpse  of  the  consistency  preserved  by  Swe- 
denborg, but  also  of  the  beautiful  harmony  that  existed  between 
the  events  recorded  of  the  patriarchs  and  their  place  in  the  re- 
presentation.    As  an  example  of  this,  and  it  may  be  added  as  a 
hint  to  the  reader  who  wishes  to  enter  into  the  real  spirit  [of 
the  author's  revelations,  we  may  instance  the  case  of  Isaac, 
who  is  said  to  represent  the  rational  man,  and  whose  life  really 
exhibits  the  meditative  and  sometimes  reasoning  mind,  as  in  a 
pictured  history.     This  is  equally  true,  whether  we  regard  him 
as  contemplative  in  the  fields  at  evening-tide,  as  manifesting  a 
holy  affection  for  the  truth  brought  to  him  under  a  vail  in  the 
figure  of  Rebecca,  or  as  reasoning  upon  its  appearances  when 
he  felt  the  hands  of  Jacob  disguised  as  Esau. 

Another  improvement  consists  in  the  concordance  of  passages, 
as  a  short  example  of  which,  and  to  afford  the  instant  means  of 
comparison  between  the  former  and  the  present  edition  of  the 
Index  in  this  respect,  an  extract  is  here  given  from  both. 


NOTE. 


vii 


HERD  larmentum].  See  Ox.  That  herd  denotes  natural  goods,  n.  2566.  That 
flock  denotes  interior  good,  n.  2566,  and  interior  natural  good,  whilst  herds  denote 
exterior  natural  good,  n.  5913.  That  flocks  denote  internal  goods,  herds  external 
goods,  n.  8937.  That  flock  and  herd  denote  good,  internal  and  external,  iU.  and  sh. 
n.  10,609. 


HERD  [armentum'].  Animals  of  the  herd  denote  celestial  natural  things,  those 
of  the  flock  celestial  natural,  2180.  They  within  the  church  who  are  external  or 
natural  men  are  signified  by  the  herd ;  hence,  a  herd  denotes  external  or  natural  goods 
in  the  abstract,  2566,  3408.  Flocks  denote  internal  or  rational  goods,  herds  external 
or  natural,  4378,  4505  ;  ill.  and  sh.  10,609.  The  flock  and  the  herd  denote  natural 
good  interior  and  exterior,  5913,  7504,  7663,  The  flock  denotes  charity,  the  herd 
its  exterior  goods,  which  are  the  exercises  of  charity,  6530,  6531,  7663.  Herds 
denote  exterior  goods,  and  also  what  are  thought  to  be  goods  but  are  not,  4250,  1565, 
The  animals  belonging  to  the  herd  are  oxen,  heifers,  and  steers,  which  denote  affec- 
tions of  good  and  truth  in  the  natural  or  external  man  ;  those  belonging  to  the  flock, 
are  lambs,  sheep,  kids,  he  and  she-goats,  and  rams,  which  denote  affections  of  good 
and  truth  in  the  internal  man,  8937,  9391,  briefly  5913.     See  Flocks,  Cattle. 

The  strife  between  the  herdmen  of  Abram  and  the  herdmen  of  Lot,  denotes  the 
discrepancy  and  want  of  correspondence  between  the  internal  and  external  man, 
1571.  Abraham's  running  to  the  herd,  and  preparing  a  calf  for  the  entertainment 
of  the  angel,  denotes  the  procedure  of  the  rational  man  in  the  conjunction  of  external 
good,  2180.  Isaac  being  blessed  with  flocks  and  herds  denotes  the  acquisition  of 
goods  in  general,  both  interior  or  rational,  and  exterior  or  natural,  3154,  3403,  3408. 
The  strife  between  Isaac's  herdmen  and  the  herdmen  of  the  valley  of  Gerar,  denotes 
the  discrepancy  and  opposition  between  those  who  instruct  froDi  internal  doctrine  and 
those  who  instruct  from  external,  3425.  Jacob's  acquisition  of  flocks  and  herds  iB 
the  service  of  Laban  denotes  the  procuration  of  genuine  goods  and  truths  by  means 
of  such  as  are  not  genuine,  3993,  4005,  4073,  4084,  4087,  4169,  4217.  His  return- 
ing home  with  them,  and  reconciliation  with  Esau,  the  conjunction  of  divine  good 
flowing  into  the  natural  man  thereby,  4336,  4368,  4378,  4384.  His  going  with  all 
his  family  and  their  flocks  and  herds  into  Egypt,  the  procedure  of  influx  and  forma, 
tion  of  a  spiritual  state  in  the  natural  man,  6043,  6046,  6064,  6065,  6084,  6102— 
6106.  The  Egyptians  supplied  with  com  in  return  for  their  cattle  and  their  flocks, 
the  influx  of  spiritual  life  in  proportion  to  the  goods  which  are  offered  as  receptacles, 
6121,  6123,  6124,  6126,  6128.  The  Israelites  delivered  from  Egypt,  their  flocks 
and  herds  going  with  them,  the  salvation  of  the  spiritual  church  after  infestation ; 
both  of  those  who  are  in  interior  good  and  those  who  are  in  exterior,  6825,  6839, 
7663,  7960.  Finally,  the  animals  of  the  flock  and  herd  appointed  for  sacrifice  denote 
the  means  by  which  both  the  internal  and  the  external  of  man  is  to  become  regene- 
rate, 10,042,  9391. 

This  example  has  been  selected  on  account  of  its  brevity  but 
every  one  must  see  the  value  of  such  a  spiritual  concordance 
collated  from  the  whole  of  the  Arcana  Cceleslia,  and  also  thai  it 
is  a  much  greater  act  of  justice  to  Swedenborg  to  furnish  the  pub- 
lic with  such  a  guide  to  his  greatest  work  than  to  reprint  his 


YIU 


NOTE. 


own  hastily-penned  references,  and  no  more  than  them ;  for  it 
should  be  remembered  that  the  original  Index  was  found  in 
manuscript  after  the  author's  death  and  was  not  prepared  by 
him  for  the  press. 

In  this  particular  instance  and  in  numerous  others,  the  na- 
tural word  or  thing  is  the  same,  and  the  spiritual  subject  is  va- 
rious ;  in  other  cases  the  spiritual  subject  is  the  same,  and  the 
things  representing  it  various.  There  is,  accordingly,  both  a 
concordance  of  words  and  a  concordance  of  subjects  in  this 
volume.  Of  the  first  class  are  Field,  pp.  216,  217 ;  Fire,  pp.  220, 
221 ;  Flocks,  p.  226 ;  Garmenl,  p.  242 ;  Gold,  pp.  252,  253 ; 
Oralis,  p.  289 ;  Greal,  p.  289 ;  Ground,  p.  291 ;  Hand,  p.  299— 
301 ;  Hand  and  Rod,  p.  302,  303 ;  Handmaid,  pp.  304,  305 ; 
Herd,  pp.  332,  333 ;  Hoof,  p.  341 ;  Horse,  p.  344 ;  Incense,  p. 
367;  Infants,  p.  372  ;  Inhabit,  p.  388  ;  Journey,  ^,457 ;  King, 
pp.  469 — 471 ;  Light,  pp.  545,  546 ;  Lightnings,  p.  546 ;  Lion, 
p.  548;  Princes,  pp.  472,  473;  Riding,  p.  344;  River  Nile,  p. 
150;  and  some  others.  Of  the  second  class  are  the  various 
illustrations  of  Fear,  pp.  212,  213.  Good  works,  p.  256. 
Natural  good,  p.  260.  Simple  Good,  p.  261.  Good  of  Infancy, 
p.  262.  Good  of  Life,  p.  263.  Good  of  Truth,  pp.  265,  266. 
The  Rational  Man  as  to  Good  and  Truth,  p.  269.  Humiliation, 
p.  348.  Idol-Worship,  pp.  357,  358.  Illustration  or  Spiritual 
Illumination,  pp.  362,  363.  Influx  of  Good  and  Truth,  pp.  377, 
378.  Union  of  Good  and  Truth,  pp.  382,  383.  Innocence, 
pp.  394,  395.  The  Internal  and  External  Man,  p.  408,  409- 
The  Internal  and  External  Church,  pp.  412,  413.  Internal 
and  External  Good,  pp.  415,  416.  Knowledges,  p.  478.  The 
Divine  Law,  p.  505.  Liberation,  p.  513.  Freedom,  pp.  516, 
517.  Life,  pp.  531 — 534.  Love,  pp.  634 — 636;  and  many 
others  of  less  extent  and  importance. 

The  historical  elucidations,  which  are  distributed  in  parts 
under  the  proper  names,  will  often  be  found  in  interesting  com- 
binations, which  show  the  cohesion  or  affinity  of  the  ideas  con- 
tained in  the  internal  sense.  Such,  among  others  in  the  pre- 
sent volume,  are  the  citations  concerning  The  Patriarchs  and 
Israelites  in  Egypt,  pp.  146 — 149 ;  concerning  The  Jews  in 
Canaan,  pp.  451 — 454;  and  concerning  The  Miracles  done  by 
Moses,  p.  302.     All  these,  as  well  the  foregoing,  are  so  many 


NOTE. 


IX 


summaries  of  the  spiritual  sense  exhibited  in  its  proper  dramatic 
form ;  for  as  the  author  remarks,  good  and  truth  must  be  under- 
stood along  with  their  subjects,  namely,  those  who  are  in  good 
and  truth  (3305,  4380) ;  and  the  abstract  treatment  of  such 
things  is  really  for  the  sake  of  understanding  them  in  the  con- 
crete ;  that  is  to  say,  as  they  stand  in  the  letter  of  the  Word, 
not  as  a  record  of  the  past  merely,  but  as  a  representation  of 
human  life  in  all  ages. 

When  the  concordance  of  passages  is  not  given  in  some  of 
the  earlier  articles,  they  will  be  found  elsewhere.  The  passages 
which  might  have  been  given  under  Colours,  for  example,  will 
be  found  under  Priest  and  Tent,  and  will  be  quite  appropriate 
to  those  places  because  the  priests'  garments  and  the  vails  and 
coverings  of  the  tabernacle  are  the  principal  things  of  colour 
mentioned  in  the  Word.  In  a  future  edition  these  will  doubt- 
less be  collated  under  one  head  with  the  same  advantage  as  the 
passages  contained  under  Gold,  Silver,  ^c.  The  division  of  the 
more  extended  articles  under  a  number  of  subordinate  heads 
will  afford  every  facility  that  could  be  desired  for  the  discovery 
of  particular  passages.  To  render  these  as  useful  as  possible, 
the  subdivisions  with  the  page  on  which  they  commence  are 
here  recited. 


CHARITY.— I.  Charity  in  life  and  doctrine,  52.  II.  Charity  and  faith,  56.  III. 
Charity  in  worship  and  the  church,  57.   IV.  Various  particulars  concerning  charity,  57. 

CHURCH. — I.  The  most  ancient  church,  60.  II.  The  ancient  church,  60.  III. 
The  Jewish  and  IsraeUtish  church,  61.  IV.  The  Christian  church,  62.  V.  Passages 
of  general  application,  63. 

COLOURS. — Red,  white,  70.  Purple,  hyacinth,  blue,  scarlet,  71.  Yellow,  green, 
black,  72. 

DOCTRINE.— I.  History,  123.  II.  How  far  essential  to  the  church,  124.  III. 
Its  connection  with  human  understanding,  125.  IV.  The  comprehension  of  all  doc- 
trine in  charity,  126.  V.  Doctrinals  compared  with  essential  doctrine,  127.  VI. 
Connection  of  doctrine  with  the  Word,  128. 

EGYPT. — I.  The  Mosaic  genealogy,  143.  II.  The  historical  people  and  land  of 
Egypt,  143.  III.  The  ancient  church  and  idolatry  of  Egypt,  145.  IV.  Abram  and 
the  Egyptians,  146.  V.  Joseph  in  Egypt,  146.  VI.  The  IsraeUtes  in  Egypt,  148. 
VII.  and  VIII.  The  Red  Sea  and  the  NUe,  149. 

ESAU. — I.  Person  and  signification,  161.  II.  As  to  the  enmity  between  him 
and  Jacob,  162.     III.  Their  reconciliation,  163. 

EVIL.— I.  What  evil  is,  170.  II.  The  hereditary  state  as  to  evil,  171.  III. 
Its  procedure,  and  connection  with  falses,  172.  IV.  Its  appropriation  and  punish- 
ment,  173.     V.  Its  remission,  174. 


i 


t^ 


X  NOTE. 

EXTERNAL.— I.  UniversaUy,  179.  II.  In  respect  to  man,  180.  III.  In  respect 
to  worship,  the  church,  &c.,  182. 

FAITH.— I.  What  faith  is,  191.  II.  Its  connection  with  truth,  192.  III.  Its 
connection  with  charity,  195.  IV.  Faith  without  charity,  197.  V.  In  respect  to 
the  church,  199. 

FALSE.— I.  What  the  false  is  and  its  varieties,  202.  II.  The  operation  and  con- 
nection of  falses,  204.     III.  Their  confirmation  or  removal,  206. 

GOOD.— I.  General  principles,  253.  II.  Good  works,  254.  III.  Natural  good, 
257.  IV.  The  good  of  ignorance,  260.  V.  Sunple  good,  261.  VL  CoUateral  good 
and  middle  good,  261.  VIL  Domestic  good,  262.  VIII.  and  IX.  The  good  of  re- 
mains and  the  good  of  infancy,  262.  X.  The  good  of  life,  262.  XI.  The  good  of 
truth,  263.  XII.  The  good  of  faith,  266.  XIII.  The  good  of  doctrine,  266.  XIV. 
The  good  of  scientifics,  266.  XV.  Rational  good,  267.  XVI.  Celestial  good  and 
spiritual  good.  269.  XVII.  The  good  of  love,  the  good  of  mutual  love,  and  the 
good  of  charity,  271.  XVIII.  The  good  of  innocence,  272.  XIX.  Christian  good, 
273.  XX.  Its  procedure  with  those  who  become  regenerate,  273.  XXI.  The  con- 
nection of  good  with  truths,  276.  XXII.  Good  in  heaven,  283.  XXIII.  Divine 
good  and  good  predicated  of  the  Lord,  285. 

HAND. — I.  Arm,  shoulder,  hands,  right-hand,  left-hand,  thumb,  fingers,  297. 
II.  Hand  and  staff  or  rod,  &c.,  301.     III.  Imposition  of  hands,  303. 

HEAVEN.— I.  The  want  of  knowledge  concerning  heaven,  314.  II.  General 
form  of  doctrine  concerning  heaven,  315.  III.  Admittance  into  heaven,  315.  IV. 
The  happiness  and  peace  of  heaven,  316.  V.  The  distinction  of  heaven  into  kingdoms 
and  societies,  316.  VI.  Good  and  truth  in  heaven,  317.  VII.  Heaven  and  the 
human  form,  319.  VIII.  The  Lord  in  heaven,  320.  IX.  Conjunction  of  heaven 
with  the  world,  &c.,  321.     X.  Appearances,  &c.,  in  heaven,  322. 

HELL.— I.  Generally,  327.  II.  Connection  of  hell  with  man,  329.  III.  Parti- 
cular hells,  330. 

IDOLATRY.— I.  Generally,  355.     II.  History,  356.    III.  Texts  explained,  357. 

INFLUX.— I.  Of  life  from  the  Lord,  373.  II.  Of  Light  and  heat,  374.  III. 
Of  good  and  truth,  375.  IV.  Of  the  evil  and  false,  378.  V.  Of  the  will  and  under- 
standing, 379.  VI.  Of  the  rational  and  natural  man,  380.  VII.  Of  the  human 
form,  383.  VIII.  Of  spirits  and  angels,  383.  IX.  Of  the  soul  and  body,  386.  X. 
Of  common  and  particular  influx,  386.  XL  Of  immediate  and  mediate  influx,  387. 
.XII.  Of  reciprocal  influx,  387.     XIII.  Of  animal  and  vegetable  life,  &c.,  387. 

INTERNAL.—].  Universally,  401.  II.  Of  influx  from  internals,  402.  III. 
Internals  and  interiors  predicated  of  man,  402.  IV.  The  internal  man  of  the  Lord, 
409.  V.  The  internal  of  the  church  and  of  worship,  410.  VI.  Interior  evil,  413. 
VIL  Internal  goods  and  truths,  413.  VIII.  The  interior  memory  and  interior  thought, 
416.     IX.  The  internal  of  the  Word,  417.     X.  Of  the  internal  in  heaven,  &c.,  417. 

ISAAC— I.  Signification,  422.  11.  The  history  of  Isaac,  423.  III.  His  old  age, 
424. 

JACOB. — I.  Signification,  426.  II.  Historical  passages,  to  his  leaving  Beer- 
sheba,  430.  III.  The  vision  on  his  way  to  Charon,  431.  IV.  The  signification  of 
Charan  and  Laban,  432.  V.  Rachel  and  Leah,  the  daughters  of  Laban,  432.  VI. 
Jacob's  sojourning  with  Laban,  432.  VII.  The  separation  of  Jacob  from  Laban, 
434.  VIII.  Jacob's  arrival  in  Canaan,  434.  IX.  Jacob's  return  to  his  father,  435. 
X.  In  the  internal  historical  sense,  436.  XI.  The  sons  of  Jacob  and  the  Sheckhem- 
ites,  436.    XII.  Jacob  in  his  old  age,  437. 


i 


NOTE. 


XI 


JEW.-S.gnification,  441.  II.  The  Jews  and  the  land  of  Canaan,  442.  III. 
Their  knowledge  and  worship  of  Jehovah,  443.  IV.  The  church  and  the  Word  with 
the  Jews,  443.  V.  Character  of  the  Jews,  449.  VI.  The  historical  figures  by  which 
they  are  represented,  451.     VII.  Their  state  in  the  other  life,  454. 

KING.— I.  Signification  of  kings,  judges,  &c.,  467.  II.  Queen,  471.  Ill 
Pnnce,  471.     IV.  The  kingdom  of  God,  473. 

LANGUAGE.-I.  Correspondence  of  the  tongue,  &c.,  484.  II.  The  origin  and 
nature  of  human  speech,  485.  HL  The  language  of  spuits  and  angels,  486.  IV. 
The  speech  of  angels  and  spirits  with  men,  489.  V.  Speech  with  the  spirits  and 
mhabitants  of  other  worlds,  490.  VI.  The  Hebrew  language  and  the  Word,  491. 
VII,  To  speak  and  to  say;  their  signification,  497.  VIII.  Jehovah's  speaking  and 
saymg,  498.  *^    '^ 

T^.  V/^r^*  '^*'**  ^^  ''  ^'*''^'  ^^^'  "•  '^^^  «°"^^  *"d  i"fl"^  of  Ufe,  519.  III. 
lol     l^T'r}^'.  ^^-  The  life  of  the  body,  523.    V.  the  life  of  the  pn>primn, 

i    ,/;  J  ""^  ''"^^°'  ^^^'    ^^-  SP^*^^  "^«'  ^24.     VIII.  Eternal  life, 

the  life  of  heaven,  524.  IX.  The  life  of  hell,  524.  X.  The  life  of  faith  and  charitv, 
of  he  regenerate,  &c.,  525.  XI.  The  Ufe  after  death,  527.  XII.  The  Uves  of  ani- 
mals 529  XIIL  The  life  of  the  evil,  529.  XIV.  The  reception  of  life,  529.  XV. 
The  hfe  of  goods  and  truths,  530.  XVI.  The  life  of  the  Word,  530.  XVII  Sie- 
mfication  of  life,  to  Uve,  &c.,  530.     XVIII.  Passages  m  iUustration,  531. 

.,  .u   !?T'""l*  ^^"'"^  ^  distinguished  from  lux,  535.     11.  The  light  of  the  world 
and  the  hght  of  heaven,  536.     III.  Light  and  its  phenomena  in  the  heavens,  537. 
IV.  The  author  s  experience,  539.     V.  The  light  of  the  understanding,  of  intelligence, 
of  wisdom,  &c.,  540.     VI.  The  correspondence  of  the  eye  and  of  light,  544.     VII 
Sigmfication  of  light,  545.     VIII.  Passages  in  illustration,  545. 

w  ^?.^P;7^' J^l^^  ^  *^^  '*'"^^'  *^^  "^^'  ^^^-  "•  That  the  Lord  is  Jehovah 
hir  .;f  V  T^  T  f "''  "  ''''  '^'^''  '''-  '^-  T»^*^  °«*»^'"»  ^"*  «-d  is  from 
VI?  tf  *    7*     ,  .  '"'''^^^  ^"'  '^"''  ^^^'    ^^-  The  mercy  of  the  Lord,  553. 

VII  The  acknowledgement  and  worship  of  the  Lord,  554.  VIII.  Salvation  by  the 
Lord  556.  IX.  The  government  of  the  Lord;  his  providence,  &c.,  557.  X.  The 
kingdom  of  the  Lord,  557.  XI.  The  Lord's  presence  with  man,  558.  XII.  The 
Lord  s  life  with  man.  560.     XIII.  The  Lord's  work  in  man,  569.     XIV.  The  con- 

YVf  TK  T  .^"'"^  ""''^  '^'  human  race.  561.  XV.  To  be  in  the  Lord,  563. 
XVI  The  Lord  m  the  other  hfe,  563.  XVII.  The  Lord  in  heaven,  563.  XVIII. 
Mamfestations  of  the  Lord,  566.  XIX.  As  man,  the  Son  of  Man,  &c.,  567.  XX.  As 
the  RrsUBegotten,  and  the  Only-Begotten,  568.  XXI.  Why  bom  into  the  world,  568. 
XXII.  His  state  when  bom  and  afterwards,  570.  XXIII.  How  like  and  how  unhke 
other  men,  572.  XXIV.  How  the  Father  was  in  him  and  he  in  the  Father,  573.  XXV 
l^t  ™'"^^  ^"^  '^^  '°^*^'''  ^^'-  ^^^^-  The  human  essence  of  the  Lord] 
t^fl'   vvTv   :n.  ^^  ^"^^^  ^^  ***"  ^^'•^'  ^^^-     XXVIII.  The  human  divine, 

^«r    vvv;  ^l  ^°J"°^"«°  «f  the  human  with  the  divine,  578.    XXX.  The  divine, 
581      XXXI.  The  divine  celestial  and  divine  spiritual,  582.     XXXII.  The  Lord,  a 

^«r    VYvTv'^r"'  ''^-     ^^^"^-  '^^^  ^"*^™^  ^°d  i"t«^-^  ^^^  distinguished, 
583.     XXXIV.  The  interior  man,  584.     XXXV.  The  rational  man  of  the  Lord, 

urternal  and  extemal,  585.    XXXVI.  The  divine  rational  of  the  Lord,  588.    XXXVII. 

So      y'yVtv"^  '''•     ''''''^"'-  ^™^  ^  °*^^  *o  *»^«  ^'^  ^^  nativity, 
^W.     XXXIX.  The  proprium  of  the  Lord,  590.     XL.  The  internal  of  the  Lord's 

,r*"'vt  iV    ^y'  '^'  '''*^"°'  "^^^^'^^  *"^  ^^^  ^y  «f  the  Lord  made  divine,      ' 
^n.     XLII.    The  Lord  called  Jehovah-Man,  592.     XLUI.  The  perception  and 


^ 
^ 


xu 


NOTE. 


NOTE. 


xm 


thought  of  the  Lord,  592.    XLIV.  InteUectual  truth  in  the  Lord  iUustrated    595. 
XLV.  The  Lord's  visions,  595.     XLVL  Remains  in  the  Lord,  595.    XLVIL  The 
temptations  of  the  Lord,  595.    XLVIIL  The  passion  of  the  cross,  598.    XLIX. 
The  Lord  bearing  our  sins,  598.    L.  The  Lord's  sorrow.  598.    LL  The  Lord  s  state 
of  humiliation,  598.    LIL  The  Lord's  hereditary  state,  599.     LI IL  The  Lord  s  glo- 
rification, 599.     LIV.  The  Lord's  transfiguration,  601.     LV.  The  Lord  called  the 
Deliverer  or  Redeemer,   601.    LVI.  The  Lord  called  the  Mediator,  602.    LVIL 
The  Lord  called  Justice,  602.     LVIII.  The  Lord  as  the  divine  law,  602.     LIX. 
The  Lord  as  the  Word  or  divine  truth,  603.     LX.  Truth  divine  as  distinguished 
from  divine  truth  in  the  Lord,  605.     LXI.  The  Lord's  glorification  represented  m 
man's  regeneration,  605.     LXII.  The  divine  power  of  the  Lord,  606.     LXIII.  Esse 
and  existere  predicated  of  the  Lord,  606.     LXIV.  Why  the  Lord  was  bom  on  our 
earth    607.     LXV.  The  Lord  known  throughout  the  universe,  607.     LXVI.  The 
second  coming  of  the  Lord,  608.     LXVII.  The  Lord  in  the  revealed  Word,  608. 
LXVIII.  The  various  names  by  which  the  Lord  is  called,  610.     LXIX.  The  Lord 
called  Shiloh,  611.     LXX.  The  Lord  caUed  the  Sent,  611.     LXXI.  The  Angel  of 
the  Lord,   611.     LXXII.  Apparent  truths  concerning  the  Lord,   611.     LXXIll. 
Instruction  concerning  the  Lord,  612.     LXXIV.  Various  summaries  of  doctrine  con- 
ceming  the  Lord,  613.     LXXV.  Prophecies  concerning  the  Lord,  616.    LXXVI. 
Incidents  in  the  Lord's  history,  616.     LXXVII.  Things  significative  of  him,  618. 
LXXVIII.  The  patriarchs  representing  the  Lord,  619. 

LOVE.— I.  Love  to  the  Lord  and  the  neighbour,  622.  II.  Corporeal  and  worldly 
loves,  623.  III.  Terrestrial  loves,  623.  IV.  Infernal  love,  623.  V.  The  loves  of 
self  and  the  worid,  623.  VI.  The  loves  of  self  and  the  worid  the  origins  of  all  evUs 
and  falses,  625.  VII.  Signs  of  the  love  of  self,  626.  VIII.  Signs  of  the  love  of 
the  world,  626.  IX.  The  love  of  the  worid  with  the  regenerate,  626.  X.  The  love 
of  self  in  worship,  626.  XI.  The  love  of  domineering,  627.  XII.  Intermediate 
loves,  627.  XIII.  Celestial  and  spiritual  loves,  627.  XIV.  Divine  love,  the  love  of 
the  Lord,  627.  XV.  Conjugial  love,  and  the  love  of  parents  for  their  children,  628. 
XVI.  Mutual  love,  630.  XVII.  Angelic  love,  630.  XVIII.  The  love  of  one's 
country,  631.  XIX.  Love  and  faith,  631.  XX.  Love,  wisdom,  intelligence,  632. 
XXI.  Love  distinguished  from  good,  632.  XXII.  The  love  of  good  and  truth,  632. 
XXIII.  That  love  is  the  life  of  man,  632.  XXIV.  That  love  is  spiritual  conjunction, 
633.    XXV.  Passages  in  illustration,  634. 

Many  other  articles  are  divided  by  numbered  paragraphs, 
but  these  are  of  chief  importance.  It  may  be  remarked  here 
that  the  original  design  of  the  writer  was  to  give  an  historical 
or  pictorial  representation  of  every  distinct  subject  under  the 
article  Lord,  and,  in  conclusion,  a  resume  of  the  whole  in  the 
order  of  the  author's  exposition.  The  space  already  covered  by 
that  subject  made  it  absolutely  necessary  to  abandon  this  part 
of  the  plan.  The  subdivisions  75—78,  however,  possess  some 
interest  of  this  kind,  and  references  are  given  under  most  of 
the  others  to  the  representative  subjects  in  other  parts  of  the 
Index ;  on  referring  to  these  it  will  of  course  devolve  upon  the 


reader  to  allow  for  the  necessary  change  and  elevation  of  the 
expressions  when  he  applies  them  to  divine  subjects :  see  in  par- 
ticular  what  is  said  on  this  point,  10,252. 

In  the  compilation  of  this  Index  the  Arcana  Ccelestia  has 
been  used  in  the  original  Latin,  the  edition  of  Dr.  Tafel,  but 
the  wnter  is  not  aware  that  any  marked  discrepancy  will  be 
found  with  the  translated  copies.    It  has  sometimes  been  neces- 
sary to  pause  and  consider  whether  a  state  or  a  thing  was  to  be 
understood  in  the  employment  of  certain  abstract  terms,  but 
the  general  principle  already  referred  to  has  been  kept  in  view, 
namely,  that  celestial  and  spiritual  things  are  nothing  without 
their  subjects,  though  sometimes  spoken  of  in  the  abstract— 
not  only  for  philosophical  reasons,  but  lest  they  should  be  re- 
garded as  man's  own   (4380).     Such  abstract  terms  as  -the 
celestial,-  " the  spiritual,-  -the  divine,"  &c.,  have  seemed  to 
the  wnter  quite  unobjectionable  in  the  English  language  when 
so  much  reason  can  be  shown  for  using  them  in  a  system  of 
doctrine.     It  is  only  occasionally,  therefore,  that  he  has  sup- 
plied the  substantive  -principle"  or  any  other  that  seemed 
appropriate. 

The  sixth  subdivision  of  the  article  Language  treats  of  the 
Hebrew  language  as  used  in  the  Word,  on  which  it  may  be 
necessary  to  remark,  that  the  Hebrew  words  and  proverbs  there 
collected  are  only  examples  of  a  law  which  is  really  common  to 
a  much  larger  number.     The  same  word,  for  example,  which 
denotes  a  horse  or  horseman  (Gen.  1.  9;  explained  A,  C,  6534 
Exod.  xiv.  26,  28 ;  explained  A.  C,  8224,  8230.     Jer.  iv.  29  • 
I  Sam.  viii.  11 ;  2  Sam.  i.  6 ;  Is.  xxi.  7,  9 ;  xxviii.  28),  signifies 
to  define  or  determine,  to  give  distinct  intelligence.     This  and 
numerous  other  instances  of  a  symbolic  value  in  the  words  of 
the  Hebrew  tongue  are  not  noted  by  Swedenborg,  who  gives 
the  spiritual  sense  of  the  Word,  as  a  general  rule,  without  com- 
ment upon  the  structure  of  the  literal.     The  instances  collected 
m  the  place  mentioned  are  simply  the  few  upon  which  he  has 
passed  the  remark. 

The  word  compare,  which  is  of  frequent  occurrence  in  the 
following  pages,  indicates  generally  another  method  of  ex- 
plaining  the  same  thing,  or  some  collateral  argument  or  illus- 
tration which  maybe  consulted  with  advantage;  but  also,  in 


XIV 


NOTE. 


some  particular  instances,  a  very  necessary  correction  of  the 
idea  expressed  in  either  of  the  passages  taken  separately.  The 
abbreviations  made  use  of  are  ilL  for  illustrated,  marking  pas- 
sages where  the  subject  is  set  forth  with  the  necessary  eluci- 
dation ;  sh,  for  shown,  where  texts  are  collected  from  the  Word ; 
ex,  for  explained ;  and  br.  for  briefly,  which  is  often  used  there- 
fore in  combination  with  the  foregoing.  In  some  instances  the 
sense  expressed  is  to  be  gathered  from  several  of  the  numbers 
cited,  but  it  is  more  generally  contained,  and  often  with  some 
instructive  difference,  in  each  of  them. 

By  way  of  conclusion,  it  may  be  useful  to  advise  the 
stranger,  as  yet  unacquainted  with  the  internal  sense  of  the 
Word,  into  whose  hands  this  volume  may  fall,  that  it  is  only 
a  fragment  of  a  dictionary  to  the  spiritual  language  of  ideas, 
which  is  after  all  as  much  greater  and  richer  than  these  defini- 
tions as  the  language  of  an  epic  composition  is  superior  to  the 
same  words  in  a  vocabulary.  See  how  the  Word  in  its  proper 
living  form  vanishes  from  the  understandings  of  those  who  are 
not  yet  illustrated,  and  what  illustration  consists  in.  A,  C, 
10,551 :  Exod.  xxxiii.  8—10. 


E.  B. 


Canonbury,  30th  April,  1853. 


I 


INDEX. 


A. 

ABI 

AARON  [Aharon].  Denotes  the  doctrine  of  good  and  of  truth, 
6998,  7089  :  and  the  truth  of  doctrine  which  proceeds  mediately 
from  the  Lord,  7009.  When  Moses  and  Aaron  are  named  together, 
Moses  denotes  the  Word  in  the  internal  sense,  and  Aaron  doctrine 
thence  derived,  7089.  Moses  also  denotes  the  internal  law,  or  internal 
truth ;  and  Aaron  the  external  law,  or  external  truth,  7382.  Aaron 
denotes  the  doctrine  of  truth  from  the  internal  sense  of  the  Word,  and 
Hur  the  truth  of  that  doctrine,  9424.  Aaron  represents  the  Lord  as 
to  divme  good.  His  sons,  the  divine  truth  proceeding  from  divine  good, 
9805---9813.  See  Priest.  The  priesthood  of  Aaron,  of  his  sons, 
and  of  the  Levites,  represents  the  work  of  the  Lord's  salvation  in  suc- 
cessive order,  10,017.  Aaron  and  his  garments  represent  the  superior 
heavens,  thus  the  celestial  kingdom;  and  his  sons  and  their  garments 
the  inferior  heavens,  thus  the  spiritual  kingdom,  10,068.  Aaron  (Mo- 
ses being  absent)  denotes  the  external  of  the  Word,  of  the  church,  and 
of  worship,  separate  from  what  is  internal,  ill,  10,397.  That  Moses  is 
the  internal,  10,468.     See  Hur. 

ABADDON,  signifies  perdition, '  7643. 

ABDICATION.  The  abdication  of  bodily  gratifications,  or  volun- 
tary poverty  and  misery,  is  not  the  self-denial  which  the  Lord  requires, 
945,  1947.  External  delights,  however,  are  only  so  far  good  as  thev 
involve  spiritual  ends,  395 1 .  o  j 

ABDOMEN.  Concerning  certain  spirits  who  have  influx  into  the 
abdominal  parts,  5378,  5724. 

ABEL  [Habel],  signifies  charity,  342,  374,  9263.  His  death, 
the  extinction  of  charity  by  Solafidianism,  369.     See  Cain. 

ABHORRENCE.     See  Aversion. 

ABIB.  This  month  denotes  the  beginnina:  of  a  new  state,  8053. 
9291,   10,659.  o         e  >  » 

ABIDE,  to  [commorari,  seumorari].  See  to  Inhabit,  to  Dwell, 
to  Tarry. 

ABIHU.     See  Nadab. 

ABILITY  [potentid].     See  Power. 

ABIMAEL.  A  ritual  of  that  branch  of  the  ancient  church  derived 
from  Eber,  1245 — 1247. 

ABIMELECH  [Ahimelechus'],  the  king  of  Gerar,  or  the  king  of 
the  Philistines,  signifies  the  doctrine  of  faith  as  to  things  rational, 
2504,  2505,  2509,  2510,  3365,  3391  ;  the  nature  of  which  is 
described,  3391,  3447.  Hence  all  those  are  signified  by  Abimelech, 
who  are  m  the  doctrine  of  faith,  and  regard  spiritual  truths  or  the  ra- 
tional form  of  truths  in  knowledges,  3391,  3392.  In  the  supreme 
sense,  the  Lord  Himself  perceived  in  all  doctrine  is  represented  by 


li 


2  ABR 

Abimelech,  3393.  Concerning  Abimelech,  Ahusath,  and  Phicol,  see 
3447 — and  Sarah,  2564,  2569 — the  well  of  water  and  his  covenant 
with  Abraham,  2720.     See  Gerar,  Philistea. 

ABOMINATION.  The  separation  of  perverted  principles  from 
goods,  6052.  Hence  it  signifies  infernal  filthiness  and  defilement,  7454. 
The  abomination  of  desolation  is  the  state  of  the  church  when  there  is 
no  love  and  no  charity,  2454. 

ABORTION.     See  Nativity,  to  Bring-forth. 

ABOVE  [supra].  The  interior  is  expressed  by  what  is  above  or 
superior,  2148,  3084,  4598,  5146,  8325.  To  look  above  is  to  regard 
the  good  of  one's  neighbour  and  country  with  a  view  to  the  Lord's 
kingdom,  and  to  look  beneath  is  to  regard  nothing  but  self  and  the 
world,  7814 — 7821.  See  Charity.  From  superior  states  the  inferior 
may  be  seen,  but  not  contrariwise,  8937. 

ABRAM.  Abram  was  an  idolater,  and  knew  not  Jehovah,   1356, 
7194.     He  worshipped  other  gods,  and  the  god  Schaddai,  1992,  2559, 
3667,  7194.    Abram  signifies  the  interior  or  rational  man,  1732,  1741. 
Abram  the  Hebrew,  the  interior  man  serving  the  internal,  1702,  1703, 
or  the  Lord's  spiritual  principle  to  which  the  internal  man  was  con- 
joined,  1741.     Abram  signifies  the  Lord's  internal  man  ;  the  rational 
being  signified  by  Isaac  and  the  natural  by  Jacob,   1893,  3245,  6098. 
The  age  and  state  signified  by  the  number  of  his  years  when  Jehovah 
appeared,   1988,   1989;  and  by  his  journeying,  2501.     As  Abram  re- 
presented the  Lord,  he  also  represented  many  things  which  regard  the 
Lord,  as  the  celestial  church,  the  celestial  man,  &c.,   1965.     In  heaven 
they  are  ignorant  of  Abram  as  a  person,   1834,   1S76,   1989.     He  was 
called  Abraham,  the  letter  H  being  inserted  by  derivation  from   the 
divine  name  Jehovah,  that  he  might  represent  the  divine  of  the  Lord, 
1416,  2010,  3251.     Abraham  represents  the  human  principle  of  the 
Lord  as  to  good,  Sarah  as  to  truth,  2172,   2198.     Abraham  also  de- 
notes the  Lord's  divine  human,  2833,  2836.     If  the  historicals  were 
the  Word  from  any  other  sense  but  the  internal  sense,  many  would  be 
regarded  as  saints  and  gods,  as  Abraham,  Isaac,  and  Jacob,  for  exam- 
ple, whereas,  in  the  other  life,  there  is  nothing  more  in  them  than  in 
others,  3229.     Abraham  represents  the  Lord's  divine  spiritual,  3236. 
Concerning  Abraham  and  Keturah,  that  their  sons  represent  the  Lord's 
spiritual  kingdom  in  the  doctrine  of  good,    3239—3245.     Abraham 
represented  the  Lord  as  to  the  Divine  itself,  which  is  compared  with 
the  representation  of  the  Lord  by  Isaac  and  Jacob,  3245,  3251.     He 
also  represented  the  divine  human,  which  is  called  the  son,  but  the 
divine  human  that  was  from  eternity,  3251.      To  sit  down  with  Abra- 
ham, Isaac,  and  Jacob,  is  to  be  with  the  Lord,  and  to  come  into 
Abraham's  bosom  is  to  be  in  the  Lord,  3805.     Jehovah  God  of  Abra- 
ham, signifies  the  divine  of  the  Lord  which  Abraham  represents,  3439. 
Jehovah  the  God  of  thy  father  Abraham,  signifies  the  Lord,  that  from 
him  is  good,  3703.     Abram  represents  the  genuine  church  as  existing 
with  those  who  have  the  Word,  3778,  4206,  4207  ;  Terah,  his  father, 
havmg  represented  the  common  stock  from  which  that  church  and  also 
the  church  of  the  Gentiles  is  derived,  3778.     The  sojourning  of  Abra- 
ham and  Isaac  when  Jacob  came  to  them  at  Hebron  signifies  the  Divine 
^^self  with  the  Divine  Rational  and  the  Divine  Natural,  4615.     By 
Abraham,  Isaac,  and  Jacob  in  the  representative  sense'  are  signified 


ACC  3 

the  celestial,  the  spiritual,  and  the  natural  principles  in  man,  as  in  the 
supreme  sense  they  signify  the  divine  itself,  the  divine  radonir  and 
the  divine  natural  m  the  Lord,  6098,  6185.  These  three  ii  the 
Lord  and  in  the  church  make  one,  6185.     Abraham  in  the  representa- 

JoTrn'  ^^''f^^'J'^^Tl  ^??.^'.  *°^  ^^^^^  ^"^^^'^^l  ^'^^^>  corresponding 
ntPrnnf  r"'  ^'^^^^,  ^°^^  ^^^  P^^^  ^^tioual ;  these  constitute  the  Lord'! 
internal  human.     Jacob  is  the  Lord's  divine  natural,  or  external  human, 
OJ/6.     In  the  representative  sense,    the  three  patriarchs  signify  the 
Lord  s  kingdom  in  heaven  and  on  earth,  6589.     Hence  the  oath  sworn 
nVil^  ^  ™^^^  concerning  possession  of  the  Land  of  Canaan  sig- 
fni?  f*^^^^"^!:'"^^  Purpose  of  the  Lord  that  the  church  shall  be  rel 
tored  to  Its  ancient  state    6589.     Hence  also,  by  Abraham,  Isaac  Tnd 
Jacob    buried  m  the  land  of  Canaan,  is  signified  regeneration  and  re 
surrection    because  the  church  was  anciently  there,  6516.     When  the 
names  of  Abraham,  Isaac,  and  Jacob  occur  in  the  Word,  in  heaven 
self   «n^?r^.-'"°^  "°^^l'^  '''^'''  *^  '^'  Lord,  thediv^nlu: 
IsL    and    T Jor'  ^T'"'  '^'  ^^?'-     ^  ^^^^°^^*  ^i*h  Abraham, 
680?    tJc^a'  /'f  k  ^f  conjunction  by  the  Lord's  divine  human 
t.it  A?^    ^.    u^  ^^'^^""JP'.  ^'^^"'  ^"^  '^^^^^^  signifies  the  Lord  a^ 
Li  d    't  "lf\''''^  ^^'  f  ^^"  ^"™^°'  ^8^7-     Abraham,  Isaac,  ani 

made  d  vTne^  nc,\"'\u''t  '^'  Y'^  ^^  ^^  '^'  ^""^^°'  ^^^^^^  ^^  ^^^ 
made  divme,  7193.     Abraham,  Isaac,  and  Jacob  signify  heaven  and 

ABSALOM.    See  David. 

in  /,f,?fnf^^  [«Wm]      When  mau  is  absent  from  himself,  he  is 
in  a  state  of  receiving  the  divine,  3994.     The  absence  of  the  Lord  is 

ABSTRACTION.     The  natural  mind  cannot  by  any  mere  abstrac- 
tion of  thought  perceive  that  which  is  celestial,  5110^    The  natura 
principle  of  Itself  perceves  nothing,  but  its  faculty  of  perception  ?s  from 
a  principle  prior  to  itself.  6040.     In  spiritual  speech  the  ideas  of  X 
thought  are  abstracted  from  persons,  and  are  determined  to  the  truths 
and  good  m  man.  6040.     To  think  specifically  of  persons,  is  to  with! 
draw  the  mind  from  a  universal  idea,  consequently  from  wi  dom.  6653. 
He  who  cannot  think  abstractedly  from  things  material,  cannot  wml 
^     »St,I°J'^?S  of  the  spiritual  sense  of  the  Word.  9407,  9828 
1it„  •.      •  .  t".*"*^]-     <^°od  divine  is  abused  when  that  which  appears 
570(1      M    •  "*  """"*'**'  *">t  f^'n  «  contrary  origin,  8480,  8870. 

„™    f  J-  •  *^"'  !"^  ^l^V  *=""'*'*'  "»  »b"«e«  of  correspondences  which 
are  of  divine  order,  7296. 

.i^^^y^f'  ^^7'F,  ["*^*«"«'  Profunditas-].  The  faces  of  the  abyss 
s  gmfy  usts,  and  falses  thence  derived,  18.  They  signify  temptations 
dso  hell,  756  844,  8278  The  deep  lying  beneath,  signLs  scienS 
which  are  m  the  natural  principle,  643K  Abysses  denote  stores  of 
waters,  consequently  either  truths  of  faith  or  falses  from  lusts  in  abun- 
dance,  and  thence  the  hells,  sh.  8278.  Abysses  denote  hells  as  to 
talses.  and  depths  denote  hells  as  to  evils.  8279.  See  Deep. 
»k  ACCAD  [^ifcad].  A  variety  of  the  worship  signified  by  Babel  and 
thelandofShmar.  1182,  1183.    See  Babel.  ^       "ana 

b2 


4 


ADM 


ACCOMMODATION.  Truth  accommodated  to  the  angels  is  for 
the  most  part  incomprehensible  to  men,  738 1 .  Unless  divine  good 
were  accommodated  to  reception  in  heaven,  heaven  could  not  exist,  for 
no  angel  can  sustain  the  flame  proceeding  from  divine  love,  8644,  8922, 
9956.  All  things  are  reduced  to  order,  that  is  accommodated,  when 
mediate  truths  are  subordinate  to  truth  immediately  from  the  divine, 
8731.  The  Lord  as  to  the  divine  itself  which  is  called  the  Father,  and 
as  to  the  divine  human,  which  is  called  the  Son,  is  the  divine  love  it- 
self, thus  the  divine  good  itself;  but  the  Lord  as  heaven,  which  is 
beneath  the  Lord  as  a  sun,  is  the  divine  truth  ;  but  this  divine  truth 
contains  divine  good  accommodated  to  the  reception  of  angels  and 
spirits,   10,196. 

ACHAN,  The  deed  of,  and  its  signification,  5135.     See  Vessel. 

ACHOR,    Valley  of  [yallis  Achoris].     See  Sharon. 

ACKNOWLEDGE,  to  [agnoscere].  It  is  one  thing  to  know,  an- 
other thing  to  acknowledge,  and  yet  another  to  have  faith,  896,  4319, 
5664.  The  acknowledgment  and  true  worship  of  the  Lord  is  to  obey 
and  do  his  commandments,   10,143,   10,153   10,578,   10,645,   10,829. 

ACQUISITION.  External  knowledges  and  affections  are  so  called, 
1435,  1717,  or  truths  acquired  sensually,  which  form  the  scientific 
principle  from  which  man  thinks,  1435.  Also  celestial  and  spiritual 
good  after  temptations,  1851.  Acquisition  is  predicated  of  truths,  and 
substance  of  good,  4105.  Goods  and  truths  in  common  are  so  called, 
4391.  It  signifies  the  good  of  truth,  and  purchase  denotes  truth,  4487. 
Goods  and  truths  procured  are  called  acquisitions,  6017.  Also  truths 
producing  good,  6049. 

ACT,  to  [agere].  Reaction  derives  its  force  from  the  active  cause 
which  it  reciprocates,  6262.  The  conjunction  of  good  and  truth  illus- 
trated by  action  and  reaction,  10,729.  See  Regeneration.  The 
essential  principle  of  activity  is  all  the  good  of  love  and  charity,   1561. 

ACTION.  See  to  Act.  Actions  are  all  qualified  by  the  ruling 
thought  and  intention  of  the  mind,  3796,  5130,  5949. 

ACTIVITY  [activu7n].     See  to  Act. 

ADAH  and  ZILLAH,  signify  the  beginnincr  of  a  new  church,  405, 
409,  413,  421. 

ABXM.  [Adani].  See  Man  (homo),  Adam's  nakedness  signifies 
the  purity  of  the  internal  man,  or  the  state  of  innocence  of  the  celestial 
church,  9960.     See  Nakedness. 

ADAMANT  or  DIAMOND  [adamas].     See  Precious  Stones. 

ADD,  to  [addere].  Joseph  being  named  from  a  word  signifying 
to  collect  and  to  add,  denotes  the  spiritual  kingdom  saved  by  the  Lord's 
advent,  and  made  into  one  fold  with  the  celestial ;  hence,  fructification 
and  multiplication,  3969.  The  common  signification  of  increase  is 
denoted  by  the  verb  to  add,  4692. 

ADHERE,  to  [adhcErere].  In  the  supreme  sense,  it  signifies  love  and 
mercy  ;  in  the  internal  sense,  charity ;  in  the  external  sense,  conjunction, 
ex.  3875.  It  also  signifies  celestial  love,  and  conjugial  love ;  but  in  this 
case  it  is  expressed  by  a  different  word  in  the  original,  3875. 

ADJOIN,  to  [adjungere].  Spiritual  good  cannot  be  conjoined  to 
those  who  have  been  from  infancy  in  the  mere  externals  of  the  church, 
but  only  adjoined,  8981.     See  Conjunction. 

ADMAH  and  ZEBOIM,  signify  the  falses  and  evils  in  which  all 


ADU 


6 


m^%rx^lt^  ""^"'^  worship,  separated  from  internal,   ter- 

«n^^fP^^J'^^'  ,  Adoration  consists  in  humiliation  before  the  Lord • 
and  humiliation,  m  the  acknowledgment  of  him  as  all  in  all  sh   1 153 
It  does  not  exist  without  charity,  1150.     To  fall  upon  the  face  was  a 
mode  of  adoration  with  the  ancients,  because  the  face  signals  th?L! 
tenors  of  the  mind  ;  and  to  fall  upon  the  face,  humiliation,  1999      To 

t^^^.^^t:i:^^JZ^    -'  to  sacrifice,  ^f  r-trS 

nieiSfi  p  it  ^^rit  itp^s  ti-'ts 

which  IS  from  evil,  4816.     See  also  4886. 

are  rtweV  5^^  [adulterium].   Adulterers  approaching  towards  heaven 

ojVsJot!?  tr^Q  ^Vl  '■"'"'*"'''' '^^  "•«■"  '"  «"'«'  into  heaven,  827. 
2/33,  2747,  2748.  Adulterers  are  distinguished  also  for  their  crueUv 
824  Concerning  the  hells  of  adulterers.  &c.,  see  Hell.  AdXr  es 
are  destructive  of  society  and  of  the  human  r^ce,  in  l«ce  manner  Ive^ 
variety  of  self-love,  2044.  There  are  adulterations  of  good  and  fXi7 
cations  of  truth,  2466,  2729.     Adulterers  cannot  apSch  towards 

l«r'°/K'Tr  '!?"""'*^  "*'  '""'""-y  ">  «<'nj"gi''l  love!Sary  to  the 
hws  oi  both  kingdoms,  and  contrary  to  Divine  order,  2733.     Every  one 

may  know  how  wicked  it  is  to  commit  adultery,  if  he  would  thLk  mn 

cernmg  it  in  the  case  of  his  own  wife  being  led  astray!  27ZZ.     Conc^".' 

ing  a  certain  spirit,  who  by  adulteries  and^horedom;  had  extinguTshed 

all  desire  of  marriage,  and  of  procreating  children  ;  his  punSent 

thl;  .^°rf"l-'°«  the  unmercifulness  of  adulterers,  and  the  tS 

they  substitute  for  religion.  2747.     Adulterers  fear  neither  divine  nor 

human  laws,  but  being  beaten,  2748.     Their  ideas  aefithr2747 

2/48.     Angehc  blessedness  and  happiness  communicated  to  adulterers 

become  uauseous  painful,  and  stinking.  2749.     When  any  one  commt: 

adultery  on  earth,  heaven  is  closed  against  him,  and  of  ^iMauM^hl 

becomes  afterwards,  2750.     Conceri^ng  a  glob^  of  aduUeresTho  itt 

wl  /■"• ''f""''.'"'''>'''"S  and  insinuating  scandals  "St  X^j 

love,  against  good  and  truth,  and  against  the  Lord,  275 1      AdulK 

beyond  other  evil  spirits  are  desiroSs  to  obsess  m;„,  2752      Thev T 

sinuate  themselves  into  societies  by  the  alluring  arts  they  ha;e  acSed* 

the  MIsT/if  "Seto'tT'  Vrf\  ~'''^'*  wVtheSefn 
me  neiis.  J75J.     The  most  deceitful  adulterers  appear  above  the  head  • 

these  are  they  who  ensnare  the  young  and  beautiful  by  affec dns  inno' 
cence  and  mercy  ;  their  hell  is  the  most  grievous.  2754^.     The  Kf 

t^%7,T  ?!L"f«»-th-  inhabitanl  delight  in  filth  and  exerf 
ments,  J.7i)S>.     Ihe  lascivious,  who  have  not  extineuished  the  desire  nf 

SonTo?"^  f'^'^r'  I""  '^'""  "  heat.  2757.     AduUerie   are  per^er- 

the  ri»hfr?  '"k  ''"'''•  l^^^-  .  '^^'  ''*"  "f  «">«'  adulterers  isTder 

nfus?a  olrinL  Vh  T*''"''  :?^  ""^  ^r^^  ''»"''°'  5057.     Adultei^rs 
intuse  a  pain  into  the  loins  and  members  of  generation,  5059    5060 

Adulterers  who  correspond  to  the  testicles,  a?e  they  who  ensnare  by 

affectmg  conjugial  love  and  chaste  friendship,  5060.     Adulterer  Ire  in 

he  excrementitious  hells,  5394.    When  they  apply  them Jlhw   they 

Sy  5^"4'"Ttrr«rr  f.r°?^P'"^  •"'«■'  the  te:th*S 

oeiiy  .■,/  14.    The  most  filthy  of  them  induce  a  weariness  of  life  5723 
By  the  prohibited  degrees  of  marriage,  are  signified  various  kinds  of 


( 


6 


AFF 


Hi 


profanations,  6348.  The  hell  of  those  of  the  church  who  have  lived  in 
faith  separate  from  charity,  and  in  a  life  of  evil,  is  under  the  hell  of 
adulterers,  the  reason,  8137.  To  commit  adultery,  whoredom,  and 
scortation,  in  the  spiritual  sense,  is  to  pervert  the  goods  and  truths  of 
faith,  consequently  to  apply  the  Word  to  confirm  evils  and  falses,  8904. 
Whoredoms  signify  perversions  of  truth,  and  witchcrafts,  the  falses 
thence  derived,  9188.  Marriages  are  most  holy,  but  adulteries  most 
profane,  9961,  10,174.  The  delights  of  marriage  flow  in  from  heaven, 
the  pleasures  of  adultery  ascend  from  hell,  10,174.  Those  who  take 
delight  in  adulteries,  no  longer  believe  those  things  which  appertain  to 
heaven  and  the  church,  because  the  love  of  adultery  is  derived  from  the 
marriage  of  the  evil  and  false,  which  is  infernal,  10,175.     See  Harlot. 

ADULTS.  Their  state  in  regard  to  spiritual  things  compared  with 
the  state  of  infants  and  boys,  1453.  Those  who  die  in  infancy  and 
boyhood  attain  to  the  stature  of  adults  in  the  other  life,  2304. 

ADVENT  [adventum'] .  Every  coming  of  the  Lord  is  a  beginning 
to  those  who  are  regenerated,  and  the  ending  of  those  who  are  vastated, 
728.  The  last  judgment  with  every  one  is  when  the  Lord  cometh,  as 
well  in  general  as  in  particular,  900.  The  first  advent  of  the  Lord  was 
not  to  save  the  celestial,  but  the  spiritual.  When  the  celestial  church 
began  to  decay,  a  prediction  was  made  concerning  the  Lord's  coming 
into  the  world,  because  the  Lord  foresaw  that  the  celestial  church  would 
entirely  perish  from  off  the  earth,  2661.  When  the  end  of  the  old 
church,  and  the  beginning  of  the  new,  is  at  hand,  then  is  the  last  judg- 
ment, and  also  the  coming  of  the  Son  of  Man,  4230,  4333,  4535,  6895, 
9807.  At  the  time  immediately  preceding  the  Lord's  coming,  the  in- 
fernal crew  raged  almost  without  control,  infesting  and  attempting  to 
subdue  all,  8289. 

ADVERSARIES  [meWci].     See  Enemy. 

AFAR  [longinquum'].  To  see  from  afar,  signifies  to  perceive  re- 
motely, 4723.  To  stand  afar  off,  signifies  removal  from  things  internal, 
thus  from  good  and  truth,  sh.  8918.  To  bow  down,  or  worship  afar 
off,  denotes  humiliation  and  adoration  from  the  heart,  and  in  such  case 
the  influx  of  the  Lord,  9377.  Afar  off  is  predicated  of  truth,  9666. 
See  Nigh,  to  Approach. 

AFFECTATION.  See  Simulation.  How  the  affectation  of  ele- 
gance in  speech  and  learning  obscures  the  things  treated  of,  6924  :  com- 
pare 3348,  6621.     See  Eloquence. 

AFFECTION.  See  Love,  Charity.  There  is  the  affection  of 
good  and  the  affection  of  truth.  What  the  distinction  is  between  them, 
1904,  1997.  All  affections  have  gestures  corresponding  to  them,  2153. 
The  celestial  angels  perceive  the  Word  as  it  is  in  the  internal  sense  ac- 
cording to  affection  ;  but  the  spiritual  angels  according  to  thing,  2157, 
2275.  The  quality  of  those  who  are  in  the  affection  of  good,  and  the 
quality  of  those  who  are  in  the  affection  of  truth,  2425,  2429.  The 
celestial  angels,  from  the  affections  involved  in  the  interior  sense  of  the 
Word,  form  to  themselves  so  many  lights  of  affection  and  perception 
rather  than  ideas,  2157,  2275.  Affections  are  what  excite  truths  and 
falses,  2487.  Celestial  freedom  is  of  the  affection  of  truth  and  good,  and 
infernal  freedom  of  the  affection  of  false  and  evil,  2870,  2873.  See  Li- 
berty. The  conjunction  of  truth  with  good  is  effected  by  affection, 
3024.   The  first  affection  of  truth  in  the  natural  man  is  not  the  affection 


AFF  7 

of  genuine  truth,  but  the  affection  of  truth  comes  afterwards,  and  is 
gradually  substituted  for  the  former,  3040.     Truth,  without  affection 
does  not  enter,  still  less  inhere  in  the  memory,  3066,  3336.     Affections 
are  signified  by  infants,  damsels^  young  women,  and  daughters,  but  with 
a  difference,  3067.    See  Infant,  &c.    Every  affection  comprises  things 
innumerable,  for  it  involves  within  itself  the  whole  life  of  a  man  from 
his  very  infancy  to  the  time  of  its  acquisition,  3078,  3189.     In  every 
affection,  there  are  many  subordinate  affections,  and  those  in  an  incom- 
prehensible form,  3189.     Affection  always  adjoins  itself  to  the  things 
QQQ^    ^'^i!"S'"2f^^'^  ^"^  *^^  memory,  and  is  reproduced  along  with  them, 
t     u      Ihe  affection  of  good  is  adjoined  to  truth  in  the  natural  man, 
by  the  Lord,  and  by  the  affection  of  good  truths  are  reproduced;  and 
thus   falses  and  evils  are  removed,  3336.     The  quality   of  a  man's 
attections  may  be  known  from  his   end  in  entertaining  them,  3796. 
All  affections   are   bonds,  either  external  or  internal,  3835.     Truths 
are   nothing,    unless   attended   with   some   affection,    ilL   3849.     Ce- 
lestial affections  are  altogether  incomprehensible  and  ineffable,  3839, 
^«o7.     Affections  become  milder  when  they  ascend  towards  interior 
things,  or  towards  heaven,  3909.     Affection  is  the  continuity  of  love 
according  to  its  varied  manifestations  in  different  cases,  3938   at  the 
end.     All   affections   have  their  delights,  ill,  3938.     See   Delight. 
All   conjunction   is   wrought   by  affections,    3939— as   the   implanta- 
tion   and   conjunction   of  the   love   of  good   and    truth,  4018.     The 
stronger  the  affection,  the  stronger  the  conjunction,  4018.     Affection 
IS  insinuated  by  refusal,  4366,  4368.     The  affection  of  truth  appears 
to  be  from  truth,  but  it  is  from  good,  4373.     The  genuine  affection  of 
truth  consists  in  the  willing  and  desiring  to  know  the  verimost  truths  of 
taith  for  the  sake  of  good ;  the  spurious  affection  of  truth  in  desiring 
their  acquisition  for  the  sake  of  reputation,  or  gain,  &c.,  8993.     Those 
who  are  in  truth  without  affection  are  signified  by  the  men-servants  of 
the  Israelites ;  and  those  who  are  in  the  affection  of  truth,  but  not 
genuine,  by  maid-servants ;  the  difference  explained,  8994.     There  is 
an  extension  of  the  thoughts  and  affections  into  heaven  and  hell,  ac- 
cording as  they  are  good  or  evil.     This  extension  or  nexus,  however, 
IS  by  influx  from  the  societies  and  not  to  them,  6600.     To  counterfeit 
affections  resembling  celestial  from  the  proprium  is  infernal,   10,309 
bee  Abuse,  Simulation. 

AFFINITY  [affinitas'].  The  societies  of  heaven  are  circumstanced 
comparatively  as  consanguinities  and  aflSinities  upon  earth,  685  •  but 
they  are  those  of  love  and  faith,  917.  In  all  things  appertaining  to 
nian  there  are  consanguinities  and  affinities,  2508,  2524,  2556 ;  and 
they  are  derived  from  the  celestial  marriage,  or  from  celestial  love, 
2508,  2739.  Those  who  know  what  good  is  may  know  innumerable 
things  concerning  the  proximities  and  afiSnities  of  good  and  truth,  such 
as  they  are  in  heaven,  3612.  All  consanguinity  in  heaven  is  from  good, 
3815.  All  consanguinities  and  relationships  in  the  other  life,  take 
place  according  to  good,  4121.  To  contract  affinities  denotes  union, 
4450.  Love  makes  consanguinity,  and  things  which  are  more  remote 
affinity.     At  the  ultimate  boundaries  affinities  expire,  5530. 

AFFIRMATIVE  [affimiativum'].  There  must  be  the  affirmative  of 
truth  before  the  influx  of  good  from  the  Lord  can  be  received,  2568, 
3913.     A  state  affirmative  of  good  and  truth  is  first  in  the  order  of 


8 


AHO 


man's  regeneration,  but  it  takes  the  last  place  in  the  regenerate  man, 
3923.  What  it  is  to  think  from  affirmative  and  from  negative  princi- 
ples, 2588.  They  who  consult  scientifics  concerning  things  divine,  if 
they  are  in  the  affirmative  principle,  confirm  them ;  if  they  are  in  the 
negative  principle,  they  invalidate  them,  and  at  length  believe  nothing, 
4760,  2588.  The  learned  more  than  the  simple  do  thus,  and  have 
less  belief,  because  they  consult  scientifics  from  a  negative  principle, 
and  thus  deprive  themselves  of  interior  sight,  4760. 

AFFLICTION.  A  day  of  affliction  denotes  man's  miserable  state 
in  the  other  life,  34.  Affliction  signifies  temptation,  1846.  To  afflict 
the  soul  is  to  compel  one's  self  to  do  good,  1937,  1947.  Affliction  is 
a  state  leading  to  good,  3864.  It  denotes  a  state  of  the  church  as 
to  truth,  4060.  The  land  of  my  affliction  signifies  where  temptation 
is,  5356.  Affliction  signifies  infestation,  6663,  6851.  To  afflict,  sig- 
nifies to  infest  by  falses  of  doctrine,  and  to  oppress  signifies  to  infest  by 
evils  of  life,  9196. 

AFFLUX  [qffluxus].  Those  who  are  in  a  state  of  damnation  can- 
not interiorly  receive  any  influx  of  truth  and  good,  but  exteriorly,  which 
is  afflux,  7955.  It  is  the  afflux  from  hell  which  holds  man  in  evils 
and  falses,  and  thus  in  captivity,  7990.  How  the  afflux  of  good  and 
truth  torments  infernal  spirits,  8137. 

AFRICANS,  The,  are  principled  in  obedience,  and  receive  goods 
and  truths  more  easily  than  other  Gentiles,  2604. 

AVTERthee  [post  te].  Thy  seed  after  thee,  signifies  those  who 
are  in  faith,  2019.  See  also  Back.  To  walk  after  them  and  to  go 
after  them,  denotes  to  follow  and  consociate  with  them,  9251.  Jeho- 
vah going  afler  j;he  Israelites  signifies  protection  lest  the  false  of  evil 
should  flow  into  the  will,  8194.     After  denotes  near  to,  5216. 

AG  AG  [Agagus],     See  Am  ale  kites. 

AGATE  [achatesl.     See  Precious  Stones. 

AGE  [cetas].  Times  signify  states,  as  times  of  the  age  of  man, 
3183,  3254.  Concerning  the  successive  states  of  man  according  to 
ages ;  that  the  first  state  is  from  birth  to  the  fifth  year,  or  the  state  of 
ignorance  and  of  innocence  in  ignorance,  which  is  called  infancy ;  the 
second  state,  from  that  period  to  the  twentieth  year,  is  the  state  of 
instruction  and  of  science,  and  is  called  childhood ;  the  third  state  is 
to  the  sixtieth  year,  and  is  the  state  of  intelligence,  and  is  called  youth 
and  manhood ;  the  fourth  state,  which  is  the  last,  is  from  the  age  of 
sixty  to  the  end^  of  life,  and  is  the  state  of  wisdom  and  of  innocence  in 
wisdom,  10,225.  The  progress  of  man's  regeneration  in  those  succes- 
sive states  according  to  ages,  3603. 

AGE,  PERIOD  OF  time  [scecidum].  When  it  relates  to  the  church 
it  denotes  duration  to  the  end,  when  to  heaven  and  to  the  Lord,  what 
is  eternal ;  it  is  predicated  in  general  of  every  church,  specifically  of 
the  celestial  church.  It  denotes,  also,  the  world  and  life  there,  like- 
wise life  after  it,  sh,  10,248.  See  Generation.  An  age  in  the  Word 
is  ten  years,  433. 

AHOLA  [Ohola],  The  spiritual  church,  which  is  also  called  Sa- 
maria, 1368. 

AHOLIAB  [Aholiabus],  signifies  those  who  are  in  the  truth  and 
good  of  faith,  among  whom  the  church  will  be  esteblished,  10,329 
10,335. 


ALT  9 

AHOLIBAMAH  [Oholtbamak].    The  affection  of  apparent  truth 
4643.  ' 

AHUSATH  [Achusath] .     Those  who  are  in  doctrine  from  the  literal 
sense  of  the  Word,  3447.     See  Abimelech. 

AI.     Bethel  and  Ai  signify  knowledges  respectively  celestial  and 
worldly,   1453,   1557. 

AID,  OR  Help  [auanlmm'],  when  predicated  of  the  Lord,  denotes 
his  mercy  and  presence,  8652. 

ALABASTER.     See  Precious  Stones  fonyxj, 
ALIENS,  signify  falses  destructive  of  truths,   10,287. 

IT  ^}}7^'  e ""  P^^^^  \y'^'^^  ^^^'^^^^  vivificatio].     Denotes  spiritual 
Lfe,  5679.     See  Life,  5890,  6032,  6574.  "^         "^  f      "« 

ALMODAD.     A  ritual  of  the  church  called  Eber,   1245    1247 

ALMONDS  [amr/gdalce].  An  almond  tree  signifies  the 'perception 
of  interior  truth,  which  Is  from  good ;  its  flowers  the  interior  truth 
which  IS  from  good;  and  its  fruits,  the  good  of  life  thence  derived,  or 
Irol  D  ""  1  ^^  corresponding  with  the  interior  truths  of  natural  good, 
5622.  Bowls  made  like  unto  almonds,  fSct/phz  AmygdakitiJ,  signify 
scientifics  derived  from  good,  9557.  ^  ^ 

ALOES  [aloe]  By  anointing  with  myrrh  and  aloes  was  signified 
the  preservation  of  all  truths  and  goods  with  man,   10,252 

ALONE  [solus].  To  be  alone  or  to  dwell  alone,  signifies  to  be  led 
by  the  Lord  so  as  not  to  be  infested  by  evil  spirits,   139 

.  ^^^^w  ^""^  ^}^^?^\  '^^^  ^^S^^^^  ^^^  t^«  lowest,  or  the  first 
10  044    6044''^"  "^  everything,  or  the  whole  with  its  parts, 

no/^Ji^^*u  The  altar  was  the  principal  representative  of  the  Lord, 
fiT  T  ^j^e  altar  and  the  temple  were  the  principal  representatives  of 
the  Lord,  2777,  2811.     They  primarily  signified  the  Lord's  divine 

iT^oi^Ii       r''.''^'i^'f*'^^''^^  '"PP^^'  by  which  they  were  super- 
fin  o      I  Anciently  they  made  heaps,  and  afterwards  built  altars, 
4192.     Everything  appertainmg  to  the  altar  and  to  worship  thereby, 
represented  and  signified  somewhat,  4489.     The  altar  signifies  the  holy 
principle  of  worship,  4541.     To  build  an  altar,  in  the  supreme  sense, 
denotes  sanctification,  4558.     An  altar  also  denotes  what  is  built  for 
a  witness  and  memorial,  sh,  8623.     An  altar  of  earth  is  a  principal 
representative  of  the  worship  of  the  Lord  from  good,  but  an  altar  of 
stone  from  truth,  8935,  8940.     The  altar  of  Jehovah  is  a  principal 
representative  of  the  worship  of  the  Lord,  as  above ;  they  who  acted 
Irom  deceit  or  hypocrisy  were  to  be  taken  from  the  altar  and  slain,  9014 
at  the  end.     Altar  denotes  a  representative  of  the  Lord  as  to  divine 
good,  but  statue  as  to  divine  truth,  9388,  9389,  9714.     Hence  the 
altar  signifies  essential  worship  as  to  divine  good,  9714.     The  ashes 
ot  the  altar  denote  such  things  as  are  to  be  removed  after  use,  9723. 
Ihe  grate  of  net-work,   which   surrounded   the   altar,    signifies  the 
sensual  principle,  ill  9726.     To  enter  into  the  tent  of  the  congre- 
gation IS   to   represent  the  Lord  as  to  divine  truth,  9963 ;   and  to 
come  near  the  altar  is  to  represent  the  Lord  as  to  divine  good,  both 
m  relation  to  worship,  9964.     The  foundation  of  the  altar  denotes  the 
sensual  principle,   10,028.     Altar  denotes  heaven  and  the  church    as 
to  the  reception  of  good  from  the  Lord,  ill.  md  sh.  10,123,   10,151. 
Altar  of  incense,  the  hearing  and  grateful  reception  of  worship  grounded 


10 


ANC 


ANG 


11 


in  love  or  charity,  10,177.  See  Incense.  The  altar  and  the  tent 
were  polluted  by  the  sins  of  the  people,  ill.  and  sh.  10,208.  To  enter 
into  the  tent  of  the  congregation  denotes  to  represent  all  things  of 
worship  from  spiritual  good.  To  come  near  to  the  altar,  denotes  to 
represent  all  things  of  worship  from  celestial  good,  10,242,  10,245. 
The  altar  was  the  principal  representative  of  the  Lord  and  of  his  wor- 
ship from  good,  10,642.  By  the  altars  of  the  nations  is  meant  idola- 
trous worship,  10,642.  The  vessels  of  the  altar  denote  scientific  truths 
administering  to  good,  9724,  9725,   10,344. 

AMALEKITES  [Amalekita].  This  nation  signifies  the  falses  by 
which  truths  are  assaulted,  1679.  The  false  grounded  in  interior  evil, 
sh,  8593.  The  genius  or  nature  of  the  evil  spirits  so  called,  sh.  8622, 
8625.     What  is  signified  by  Samuel's  slaying  Agag,  the  king  of  the 

Amalekites,  8593.  t       t* 

AMAZEMENT,  to  be  amazed  [stupor,  stupescerej.  Denotes 
a  state  of  perception,  or  acknowledgment  and  expectation,  3100,  also 
a  sudden  change  of  state,  5705. 

AMBASSADOR.     See  Messenger. 

AMETHYST  [amethi/stus].     See  Precious  Stones. 

AMMON.  The  sons  of  Ammon  are  those  in  whom  truths  are 
falsified ;  Moab,  those  in  whom  goods  are  adulterated,  who  neverthe- 
less, have  been  principled  in  natural  good,  2468.     See  Moab. 

AMORITE  [Emorrmis].  The  Amorite  signifies  evil  in  general, 
because  all  Canaan  is  called  the  land  of  the  Amorites,  1857,  6306  ; 
also  evils  and  falses  in  particular  because  all  the  inhabitants  of  the  land 
of  Canaan  were  called  Amorites,  1857.  Amorites,  Jebusites,  Arkites, 
&c.,  various  kinds  of  idol-falsities  and  lusts,  1205.  The  Amorite  and 
the  Perizzite,  evil  arising  from  the  love  of  self  and  the  world,  and  the 
false  thence  derived,   6859. 

AMRAPHEL,  ARIOCH,  etc.  [Amraphelis,  Arjocht].  So  many 
kinds  of  apparent  goods  and  truths,  with  the  Lord's  external  man,  1660, 

1661. 

ANAKIM.     See  Nephilim,  Persuasion. 

ANAMIM,  ETC.,  denote  rituals  merely  scientific,   1193. 

ANATOMY  [anatomica  scientia].  The  author,  when  reflecting  on 
anatomical  subjects,  was  led  to  his  conclusions  by  angels  ;  the  latter, 
however,  did  not  reflect  on  anatomical  things,  but  on  their  spiritual 
correspondences,  2992.  Compare  3347,  3626.  AH  the  viscera  and 
organs  are  disposed  in  series  and  in  series  of  series,  analogically  as 
goods  and  truths,  and  the  arrangement  of  heaven  in  societies,  10,303, 
10,030.  Concerning  this  correspondence  with  the  Grand  Man  of  hea- 
ven, see  3624—3649,  3741—3750,  4218—4228.  Concerning  the 
correspondence  of  the  heart  and  lungs,  3383 — 3396  ;  of  the  cerebrum 
and  cerebellum,  4039—4055  ;  of  the  senses  in  general,  4318 — 4331  ; 
of  the  eye,  4403—4421,  4523—4534;  of  the  nose,  4622—4634;  of 
the  ears,  4652 — 4660  ;  of  the  tongue,  4791 — 4806  ;  of  the  face,  ibid.; 
of  the  arms,  hands,  feet,  and  loins,  4931—4953;  of  the  loins  and 
members  of  generation,  5050—5062  ;  and  of  the  interior  viscera,  5171 
—5190,  5377—5396.  The  most  secret  structure  of  man  and  his  rela- 
tion with  the  universe  are  known  to  the  angels,  3626.  See  Corre- 
spondence, Man. 

ANCIENTS.     See  Church. 


ANCIENT  OF  DAYS  [antiquus  dtermrq.  The  Lord  as  to  celestial 
good,  94/0. 

AND  M.  This  conjunction  supplies  the  place  of  a  distinctive 
punctuation  m  the  original,  5578. 

ANER,  ESCHOL  [Eschkoll  and  MAMRE.  Names  by  which 
the  angels  who  were  with  the  Lord  during  the  spiritual  combats  of  his 
early  boyhood  are  signified,  1705,  1752.  They  are  not  the  names  of 
angels  but  they  represent  them,  and  signify  the  goods  and  truths 
which  form  angels,  1754.  o     j  ^ 

A^GEL  [angelus].  See  also  Heaven.  Every  man  is  governed 
by  spirits  and  angels  from  the  Lord,  50,  227,  697,  968.  The  author^s 
communication  with  spirits  and  angels,  and  that  man  was  so  created 
that  he  might  speak  with  them,  5,  67—70,  1880.  See  Speech. 
lleayen  and  earth  from  first  creation  were  united,  1880.  When  man 
is  raised  up,  the  celestial  angels  hold  the  province  of  the  heart,  and  two 

1«9  i«o  ^^'^l^^^"/^]-  Thes^a^e  succeeded  by  spiritual  angels, 
182—189.  The  angels  do  not  forsake  the  raised  soul,  but  the  latter 
IS  desirous  to  depart  from  them,  182,  314-316.  The  celestial  angels 
perceive  all  things  of  love  from  love,  and  hence  also,  but  with  a  difference 
which  they  themselves  know,  the  things  which  are  of  faith.  Their 
speech  also  is  derived  from  love  and  differs  from  that  of  the  spiritual 
angels,  202.  The  latter  speak  from  faith,  or  conscience,  vivified  by 
the  Lord,  and  formed  into  a  perception  resembling  the  celestial,  203. 
The  discourse  of  the  celestial  angels  is  more  ineffable  therefore,  880. 
It  IS  more  copious,  for  the  celestial  angels  are  in  the  fount  and  oriein  of 
thought  and  language,  1647.  The  difference  between  the  speech  of 
KlfS"^f^%'P'^^^^^^  ^^^2.     That  of  angelic  spirits 

\\aI      ^    '  v^^^'     ^"^'^'  ^^'^"^^^  ^^^"^  ^"ds  and  usel  as  ideas, 
1645      Angehc   speech   represented  like  a  vibration  of  light,   1646 
Seriatim  remarks  concerning  the  speech  of  spirits  and  of  angels,   1634 
-16.^0,  and  1757-1764.     See  Speech,  Tongue.     The  state  of  the 
angels  when  they  do  not  speak  from   themselves,  but  from  the  Lord, 
1 740.     lemptation  and  para  of  conscience  is  from  the  combat  of  spirits 
and  angels,  227.     Angels  perceive  exquisitely  what  enters  into  man, 
„:      iii!f  angels  attendant,  on  man  attend  to  nothing  but  ends  and 
uses,  1645      The  life  of  the  angels  consists  in  the  goods  of  charity  and 
in  use,  454,  456    696,  997.     There  are  three  heavens,  of  spirits,  of 
angehc  spirits    and  of  angels;  in  each  of  which  there  are  both  celestial 
and  spiritual   459.     The  angels  of  the  three  heavens  are  subordinate  to 
each  other,  but  not  under  the  ordination  of  authority,    1752,   1802 
The  angels  are  nearer  to  the  Lord,  and  more  remote  from  him,  or 
interior  and  exterior,   1802.     The  man  of  the  most  ancient  church  dis- 
coursed with  angels;  those  who  discoursed  afterwards  did  so  in  another 
manner,  784.     It  is  dangerous  to  man  to  have  heaven  opened  to  him. 
and  to  discourse  with  spirits  and  angels,  unless  he  is  principled  in  faith 
and  chanty,  /84      The  angels  appear  clothed,   165.     They  moderate 
punishments  in  the  other  Hfe,  but  cannot  take  them  away,   967      The 
angels  know  no  other  than  that  evil  is  separated  from  them,  but  it  is 
only  quiescent;  they  are  withheld  from  evil  and  held  in  good  by  the 
i^ord,  1581.     The  Lord  appears  as  a  sun  to  the  celestial  angels,  and  as 
amoontothespmtual,  1053,  1521,  1529-1531.    Angels  were  atten- 
dant  on  the  Lord  when  he  was  in  combat,  1705,  1752.     On  such  occa- 


12 


ANG 


sions  the  angels  had  all  their  power  from  the  Lord,  1 752.  Angels  are 
named  from  their  quality  as  to  good,  1705,  1754.  Angels  have 
dominion  over  evil  genii  and  spirits,  1755.  All  spirits  and  angels  have 
been  men,  1880.  They  see  nothing  which  is  in  the  solar  world,  1521, 
1880.  They  saw,  however,  through  the  author's  eyes,  which  appeared 
a  miracle  to  them,  1880.  Spirits  and  angels  have  every  sense  except 
taste  in  more  exquisite  perfection  than  man,  322,  1630,  1880 — 1883. 
The  evil  cannot  endure  the  presence  of  an  angel,  1 27 1 ,  1 398.  Spirits  and 
angels  are  organical  substances,  1533.  The  LORD  Himself  is  meant 
by  angels  in  the  Word,  but  what  of  the  Lord  appears  from  the  series, 
1925,  2821.  Why  the  one  Lord  is  signified  by  many,  3035.  The  two 
angels  seen  by  Lot,  signify  the  divine  human  and  the  holy  proceeding 
of  the  Lord,  2320.  When  the  Lord  speaks  by  angels,  they  know  no 
other  than  that  they  are  the  Lord,  1925;  the  reason,  1745.  The 
angels,  inasmuch  as  they  are  in  celestial  and  spiritual  love,  are  in  wis- 
dom and  intelligence,  and  see  all  things  which  are  beneath,  2572. 
Spirits  and  angels  perceive  the  interior  things  of  the  thoughts  of  man, 
1931.  Angels  dwell  with  those  who  are  in  the  goods  of  faith,  2268. 
Men  who  are  in  love  and  charity,  have  angelic  wisdom  in  themselves, 
but  they  can  only  perceive  it  obscurely  so  long  as  they  live  in  the  body, 
2494.  The  internal  sense  of  the  Word  is  for  the  angels ;  and  things 
therein  are  precious  to  them,  which  appear  trifling  to  man,  2540,  2541, 
2545,  2551,  2574.  Many  things,  in  the  internal  sense  of  the  Word, 
fall  into  the  understanding  of  angels,  because  they  are  in  the  light  of 
heaven,  which  do  not  fall  into  the  appreheusiou  of  man,  because  he  is 
in  the  light  of  the  world,  2618,  2619,  2629.  The  speech  of  the  celes- 
tial angels  is  much  more  copious  than  that  of  spiritual  angels,  because 
from  the  affections  involved  in  the  interior  sense  of  the  Word  they  form 
to  themselves  lights  of  affection  and  perception  rather  than  ideas,  while 
the  spiritual  are  determined  by  the  significations  of  things,  2157,  2275. 
With  what  charity  and  joy  they  who  come  into  heaven  are  received  by 
the  angels,  2131.  What  angels  are  successively  attendant  on  infants 
and  boys,  2303.  What  angels  insinuate  beautiful  dreams,  1977.  Con- 
cerning the  memory  of  the  angels  and  their  state  in  regard  to  the  past, 
2493.  Innumerable  things  are  comprehended  by  the  angels,  which 
cannot  come  to  the  understanding  of  men,  2786,  2795,  2796,  2802. 
All  changes  of  state,  as  to  things  voluntary,  and  also  as  to  things  intel- 
lectual, are  rendered  perceivable  by  the  Lord  to  spirits  and  angels, 
2796.  Every  man  is  attended  both  by  evil  spirits  and  angels,  2887, 
2888.  The  angels  enjoy  celestial  freedom.  See  Liberty.  The 
angels  regard  man  as  a  brother,  but  evil  spirits  regard  him  as  a  vile 
slave,  2890.  Angel  of  the  Lord,  denotes  the  divine  Providence,  3039. 
The  angels  comprehend  innumerable  things,  where  man  does  not  com- 
prehend even  the  most  general,  an  example,  3314.  The  thoughts 
and  discourses  of  the  angels  are  as  the  internal  things  in  the  body  in 
respect  to  external  things,  3347.  The  superiority  of  the  wisdoni  of 
angels  above  that  of  man,  3404,  3405.  Angels  dwell  in  the  affections 
of  every  one,  3464.  Spirits  and  angels  appear  as  men,  because  their 
interiors  aspire  to  the  human  form,  3633.  Angels  of  God  denote 
divine  truth,  3701.  Angels  are  forms  of  love  and  charity,  3804,  4735, 
4985,  9879.  Men  in  the  world  are  in  the  society  of  such  spirits  and 
angels  as  agree  with  their  own  quahty,  4067,  4073,   4077.     They  who 


ANG 


13 


are  in  evd  invite  to  themselves  societies,  but  to  those  who  are  in  good 

ZtT  "''  "^J^^iV  '^'  Lord,  4073.     In  those  societies  the  angels 

,see  from  causes  the  things  appertaining  to  man,  4073.     The  Lord  had 

Z''    K  ?\^!^'"'\'  ?^  ^"^'^'  '^^^^^^  ^^*  y^^  ^«  ^^ok  nothing  from 
'^'''Ct.Z^^'^^^^  4075,  compare,^407T 

Spirits  are  very  indignant  when  they  are  compelled  to  recede,   4077 
Angels  signify  somewhat  of  the  Lord,  because  they  do  not  spe^k  from 

fivThl  r  rVr  T  ""^.^^"V^  S°^^  ^°^  ''^'^  '^  themselv^es    408" 
By  the  angels  of  God  meeting  him  is  denoted  illustration,  4235.     The 

angels  know  that  all  the  r  intelligence  and  wisdom  are  frim  the  Lord! 

4290.     The  Lord  admitted  into  himself  temptations  from  the  angels 

and  these  temptations  were  the  inmost  of  all,  4295.     The  inhabitants 

of  hell  appear  to  themselves  in  their  own  lu^en  as  men    but    S 

by  the  ange  s,  as  devils  and  monsters,  and  whence  this  is   4533.     The 

4r3f  Chti::Tf  .^'^  '^'  'T^^  "PP^^^  ^^  -T>^"*^  and  vipers! 
40J3.     Changes  of  state  among  the  angels  appear  m  their  faces  ac 

thfrufhoV';7r;"^J?H"'"^  tbeyimef^the  evidences  seen  by 

the  author  4/97.  The  angels  are  continually  purifying,  yet  thev  can 
never  attain  absdute  perfection,  4803.  fhe^  angels^ave  ineffable 
beauty  because  they  are  loves  and  charities  in  form,  4985  9879 
thus,  because  they  are  in  the  form  of  heaven,  5199.  The  an^ls  dis^ 
course  one  amongst  another  about  the  most  secret  arcana  of  the  Word, 
5249.     The  angels,  who  are  likenesses  of  the  Lord,  appear  in  radiance 

Sinc^tL  w'^.''^"^;.""^^^'*  ''  '^^  ^''^  "^  '^'  transfiguration,  S 
Since  the  Word,  m  the  supreme  sense,  treats  of  the  glorification  of 

he  Lord,  and,  m  the  representative  sense,  of  the  regeneration  of  man 

n  thtLUl688  "r  ''''''''  ""'°"  -d  happinessf  because  theyT^ 
^filT  T^t     3.  ^°°c«^°i"g  spirits  and  angels  associated  with  man 
5846-5866,   5976-5993.      See    Man.     The   angels   flow   into   the 

and  talses,  ill.,  5893.     See  Regeneration.     Two  aneels  are  asso- 
ciated  with  every  man,  because  the  angels  are  of  two  kinds    celesHa 
and  spiritual,  and  act  distinctly  in  the^will  and  understandtg    597^^^ 

spir  trf^o^m'hT"''.  '^'7t  '"  '^'  ^^^'""^  ^^  ^'''  churchV  tha 
spirits  from  hell,  and  angels  from  heaven,  are  attendant  on  man,  5979 

mo'^TV^^  ^"'^  goods  so  far  as  man  permits; 

mildpV  tn  fh   ^"""i!^  defiled  things  of  infernal  spirits  are  rendered 

angels  pro  ec  man  by  various  methods,  inspire  things  good,  and  this 
by  a  love  denved  from  the  Lord,  5992.  To  give  man  a  caDacitv  of 
living  in  his  fallen  state,  angels  from  heaven  an^d  spi^s  frorhell  must 

coVsSrcf  6'2Sr62?f  •  s'^'V^'"^  ^'  'Kt""^''  ''  esp^edrSy^o 
conscience,  6207.  6213.     See  Thought.     The  influx  of  the  ansels 

anl'^n"  !r"/  "'•  ^^'  "s'-'i  ""^  "''•'  «•"»«'  6209.     The  redeS 

ange  .  M.  6280.  Thoughts  and  affections  extend  themselves  far  into 
angelic  societies,  6598-6626.  Such  is  the  appearance,  but  tLT 
nux  IS  from  the  societies,  not  to  them,  6600.  The  wisdom  of  the 
angels  is  continually  increasing,  and  still  they  cannot  arrive  far  beyond 

1^  J  f  T«r'  ?^1^-  '^^^  ^°"^  "*  f  •>'«  divine  human  is  callerthe 
angel  of  Jehovah,  because  the  human  divine  before  its  incarnation 
appeared  as  an  angel,   when  Jehovah,   or  the  divine  itX^^d 


14 


ANI 


APP 


15 


11 


i 


L   L  «cQi     Q'\(\'\      The  Sent,    as  the  Lord  denominated 

£S  uX'aoirwThoXAai.  The  angels  are.veil^ 
Sh  a  Ih  n  and  suifable  cloud,  lest  they  should  be  hurt  by  d.vme  m; 
C  6849.  See  Fire.  The  sages  of  antiquity  when  t^ey  thought 
.Kn^t  Ood  thoueht  of  him  as  a  Divine  Man.  as  do  the  angels,  6876. 
AnseliSa  areE  because  they  refer  natural  things  to  spiritual. 
Angeiic  meas  nic  Oil    ,  J        on^els  are  in  divme  truth  pro- 

and  to  such  as  are  of  man    /847.    Jhe  angels  are  in  ,^^^ 

ceeding  from  the  Lord,   ilL  biyz.    a  company  ui»"„  «.«      Thp 

of  asfne  angel  in  the  Word,  such  are  M.^J-'^l^^fg^^^t  an^ 
names  of  angels  denote  angelic  functions.  8192.    hee  Uod.    *"=  ""5. 
knreach  o^her  as  if  thef  had  been  -quainted  from  in  ancy ;  and  th 

truths  and  goods  appertaining  to  man  «o"J°'° 'h^?'^^li;\'°i''';iXm  U 
and  constitute  the  form  of  heaven  ,n  h.m    90/9^  ^^"g'U^pXnd 
ineffable,  ill.  and  from  experience,    9094.     I  he  angeis  '^'"•V"'      , 
'and  see  innumerable  things.^hilst  man  does  -t  even  know  that  such 

things  are.  still  less  what  they  are  91/6.  E-^'y^,"^'";^';^,^™' 
<mirit  is  such  as  his  own  love.  ««.  10,177.  An  an^ei  i"  i">=.  r 
«nse  s  the  Lord  as  to  the  divine  human,  and  as  to  the  divme  pnn- 
SinanXandmen.  very  briefly  shewn.  10  528.  Hence  the  man 
who  receivis  the  divine  principle  is  also  called  an  angel,  »A.  10.528 
IngelsTnuot  entertain  the  mLrial  idea  of  persons  -d  thmgs  n^h^s 
world,  which  are  transformed  into  spintual  ideas  on  the  first  threshow 

"^  •'I^TerS'    It  signifies  a  receding  from  charity.  357.  5034 
The  cause  of  angir  is  whatever  has  a  tendency  to  destroy  the  delist 
of  anvlove    but  it  is  called  zeal  when  good  chides  evil.  2351.     See 
1a  J    W;ath  and  anger  denote  repugnances  and  also  pun.shmnt 
the  former  being  predicated  of  what  is  true  and  fa  se.  and  the  latter 
of  wharfs  goodlnd  evil.  3614.     Anger  denotes  wd.gnation.  in  which 
there  is  nothin-  of  anger,  3909.     Zeal  has  good  m  it,  anger  evil.  4164. 
Aneer  denotes  aversion,  the  reason,  5034.     It  denotes  aversion  and 
aS    r  5798.     It  s  attributed  to  God,  but  it  appertains    o  man. 
'15798   8483      It  denotes  sadness  of  spirit  or  of  the  understanding. 
5887   5888      Anger  is  predicated  of  what  is  evil,  wrath  of  what  is  false, 
eSs  6359     The^anger  of  Jehovah  denotes  clemency  and  mercy,  6997.: 
ris^'*punfshment  and'damnation.  ,A.  6997;  and  ch  ding  and  admoni- 
tion, 6997.     An  inundation  of  anger  denotes    empta  ion,  699/ .     But 
read  the  whole  of  this  passage  for  the  proper  signification  of  the  term^ 
Wrath  denotes  the  fury  of  lusts  and  the  attempt  of  the  e^l  to  d^ 
violence,  8284.     The  Lord's  love  and  mercy  appears  to  the  evil  ^ 
anger  when  they  are  punished,  and  hence  it  is  called  an^r   *A.  88/5 
Fire  denotes  anger  derived  from  the  affection  of  evil.  »*•  ^'f  •.   ;^°8fl  • 
is  described  as  a  flame  in  the  understanding   bursting  forth  f^mi  the 
fire  of  the  will,  when  the  love  is  assaulted,  til.  9144.     Anger  ana 
5v7ure  f^m  ma'n,  and  not  from  the  Lord    -"d  that  stiU    hey  are  a^ 
tributed  to  the  Lord,  quotations  adduced,  9306.     That  *»  •>«  J""" 
with  anger,  when  predicated  of  the  Lord,  denotes  aversion  on  the  pa 
of  manf  ill.  10,431.     Long-suffering  to  anger  signifies  to  «»»'»"» J"'" 
a  long  time,  and  hence  divine  clemency,  10  618.     Anger    when  at- 
tributed  to  the  Lord,  denotes  evil  in  man ;  for  anger  is  of  evil,  and 
there  is  no  evil  in  the  Lord.  »'«.  10.618.  '      „,     ..„^.  _ 

ANIMAL.   Animals  signify  affections  of  the  will  and  understandmg, 


and  this  both  in  a  good  and  an  evil  sense ;  those  which  either  walk  or 
creep  upon  the  earth,  goods  and  evils  which  are  of  the  will ;  those 
which  fly,  including  winged  insects,  truths  and  falses.  which  are  of 

A'i?A?xf'S'''°S'  P'-  ^^*  ^''■*^'^'  B'""'  Creeping  Thing. 
/„™1  «  n  '  Anointing.  Ointment  [ungere,  unctio,  unguen- 
tem].  See  Oil.  To  anoint  is  to  represent  the  Lord  as  to  diiine  good, 
thus  to  represent  the  good  of  love  from  him.  9954.  10.285  The 
reason  why  they  anointed  stones,  wariike  arms,  the  altar,  and  similar 
things,  priests,  prophets,  kings,  and  themselves,  shewn  and  explained, 
•1  ;  u  T-  y  «°°'»'ed  themselves  with  common  oil.  and  not  with  the 
1^  •  .T'"'  u  ,•  l^^^-  .Anointing  on  the  head  represented  divine 
good  in  the  whole  humanity,  sh.  10.011.     By  anointing  was  repre- 

H' H"!f  ^"°'''  r**  ^^  *"'°S  of  the  hand,  the  divine  truth  thi^^ 
denved.  and  power  thence,  10.019.  Ointment,  and  a  dealer  in  oint- 
ment signify  the  divine  good  which  was  in  the  Lord  from  conception. 
A»n«!.r'.^  V  ?Pf':«t""'.  '?  the  human.  10,264.  10.265.  Se^ 
&c    "o  268  '"*""  "  '°         '^  '''*  representation  of  divine  good. 

divd^h±iTs°^^^^  t""^''"  '''-'''^-  ^"^  ^^  -  *°  *•>« 

ANSWER,  to,  [respondere].    When  assent  is  given  by  a  renlv    it 

2957  0784"'  V"''^-r\  ^^\h  ^^l^'  ^^^^■'  "J^"  reception,  2941. 
1^957.  9384.  It  signifies  knowledge,  for  that  is  implied  in  answerine 
an  interrogation.  5255  ,  likewise  perception,  5468,  5472.  To Tnswe? 
and  say,  denotes  thought,  6943.  A  divine  answer  signifies  the  divine 
![^n?fif°"  I'"'\"  •  *  ^ijen,  8824.  To  speak  in  a  fanse  or  diWe 
signifies  judgment  in  the  case  of  contention  concerning  truths  and 

rfcm'  afd  TH™''"'  '"''•  ^"^  '"^°  ''">''  "^'""^  *»»«  Answers  givej 
by  Urim  and  Thnmmim  are  explained.     See  to  Say. 

ANTEDILUVIANS.     SeeFLOOD.  - 

ANTELOPE.     See  Hart.  Hind,  Roe. 

ANTIPATHY  [antipathia].     Those  who  have  hated  others  in  this 

.'ju!^^rtr:tVer,S'a.'" '""' ''"""'  '^'  ^^-"^ '» ">  *- 

ANTIPODES.     The  fact  that  navigation  round  the  globe  cannot 
be  comprehended  by  many,  nor  how  the  antipodes  stand  on  their  feet 
21%"        "*  'lustration  of  the  phenomena  of  the  other  life,  1378. 

ANXIETY  [anxietas].  Natural  temptations  are  onlv  anxieties 
arising  trom  the  assault  of  natural  loves,  847,  8164.  They  who  are 
ma  capacity  of  being  reformed,  are  preserved  by  the  Lord  in  the 

&S  °^  "^'*  "  «'""''  »'"'  '°  the  thought  of  what  is  true?  and 
Hence  they  come  into  anxiety  when  they  are  deprived  of  such  affection 
Md  thought,  2689,  4341  5036,  5650.  WhL  evil  spirits  approach 
4  J?y  ^r  T  ^  ^°'"'^'  ''"'y  suddenly  fall  into  anxieties  and  torments, 
with  ;,„fi,  w  po^tinually  flows  in  to  man  with  good,  and  in  good 
r„;i..  i'  "•'  "^^1  °'*°  ^°^  ""'  "«'«''''«•  "■  'u  such  case  he  feels 
5470-547r588T      '"'  *'""  ^^  ""^  ^  reformed,  but  not  otherwise, 

APPARENT  TRUTH  [vert  apparentia].    Divine  truth  is  latent 
under  the  apparent  truths  of  the  Word,  6997.     See  Appearance. 


16 


APP 


ARI 


APOLLYON.     Denotes  reasoning  from  falses  appearing  as  from 
truths    and  from  things  philosophical  perversely  applied,  764.J. 

APOSTLES  Upostolil    What  is  signified  by  the  apostles  judging 
the  twelve  tribes  of  Israel,  2 1 29.     The  apostles  cannot  judge  even  one 
thing  appertaining  to  man,  2129.  2553.     The  disciples  of  the  Lord 
reorfsented  all  who  are  of  the  church,  3354.    The  apost  es  believed 
ZuC-'e  to  become  great  in  heaven    3417.  /he  tweve  apostles 
plainly  signified  all  things  of  faith,  as  well  its  good  as  its  truth,  3488. 
\h.  3858.    See  Numbers  (twelve) .    They  had  no  other  oP'"'""  *»«"*' 
concerning  the  Lord,  than  the  Jews  at  that  time  had    and  at  this  day 
have,   concerning  the  Messiah    whom   they  expect    38o/,   and  also 
concerning  the  celestial  kingdom  and  what  is  celestial,  than  as  of  a 
terrestrial  kingdom,  3857.     It  is  said  of  the  tribes  and  of  the  apostles 
that  they  are  to  judge,  but  the  truths  are  denoted  which  are  signified 
by  them!  6397      Disciple  denotes  truth  of  life,  but  prophet  truth  of 

doctrine,   10,683.  _    ,  ,       ,  •      *„  u:™    ;<■  ^\„ 

APPEAR,  to,  [p.pparere'].     By  Jehovah  appearing  to  him,  is  sig- 
nified thought  from  the  Divine,  3367,  3438. 

APPEARANCE  \_apparentia-\.     See  Fallacies.     Concerning  ap- 
pearances of  truth  which  are  adopted  as  if  they  were  truths,   1832.     In 
the  Word  of  the  Lord  many  things  are  expressed  according  to  appear- 
ances, 589,  626,  735.  926.  1838,  1874.    The  truths  aPP/ehen-l/d  by 
man  kre  appearances.  2196.  2203.  2209.  2242.     The  doctnne  of  faith 
must  be  clothed  with  such  appearances  as  are  of  human  thought  and 
affection.  2719,  2720.     Pure  truths  are  not  given  with  man.  nor  in- 
deed with  angels,  but  only  in  the  Lord,  3207. .  The  appearances  of 
truth,  appertaining  to  angels  and  men  who  are  in  good,  are  received 
by  the  Lord  as  truths,  3207.     Examples  of  such  appearances.  3207. 
Appearances,  or  angelic  and  human  truths,  are  of  three  degrees.  3357, 
3360    3362.     Truths  divine  flow-in  through  the  appearances  apper- 
taining to  angels  and  men ;  otherwise  they  could  not.  in  any  JJ^e.  be 
apprehended,  3362.     Thus  they  are  in  those  appearances,  3364 ;  and 
by  being  within  them  effect  the  conjunction  of  man  with  the  Lord,  3365. 
Doctrinals  are  appearances  of  truth,  or  celestial  and  spiritual  vessels 
containing  divine  truths,  3364,  3365.     Rational  truth  and  aPPe«™"«^^ 
of  truth  are  the  same,  3368.     They  exist  by  the  influx  of  truth  divine 
from  the  Lord,  into  the  rational  principle,  and  thence  into  thmgs  natural, 
where  they  are  presented  as  an  image  of  many  things  together  in  a 
mirror ;  those  things  which  are  in  heaven,  appertaming  to  the  angels, 
are  presented  in  the  worid  of  spirits,  hence  by  representations,  3368. 
Appearances  are  the  truths  which  appertain  to  man :  »»  example  from 
space  or  place,  3387.     Appearances  are  acknowledged  W't"?ths.  be- 
cause they  are  of  such  a  nature  as  that  the  divine  can  be  in  them, 
3387.     Concerning  the  appearances  of  a  superior  degree,  in  whieti  are 
the  angels,  exemplified  by  their  conception  of  eternity  from  state.  3404. 
Even  the  Lord  himself  was  in  appearances  of  truth  when  in  the  ma- 
ternal humanity,  and  that  he  put  them  off.  3405.     The  appearances  of 
truth  of  a  higher  degree,  immensely  exceed  those  of  a  lower  m  perfec- 
tion and  abundance.  3405.     Appearances  of  truth,  ma  lower  degree, 
exemplified  by  the  case  of  being  said  to  be  made  great  m  heaven.  3417. 
Representations  in  the  other  life  are  appearances,  but  alive,  thus  real. 


17 


w^  fr"!i,^^  ''«\'.°f  ''^*''*"'  '"'"•'''  '*  "'5^°'"  «nd  life  from  the  Lord  • 
while  the  things  which  are  in  the  light  of  the  world  are  only  so  ft,; 
real  as  they  are  conioined  with  these.  3485.     As  to  the  appearances  re 

'TppiKpr?oN''°1'  "^ ''''' ''''' '''''  '742m7-47m. 

Af  I'i.KCtrriON.    Apperception  is  predicated  of  the  natural  nrin- 
ciple  and  is  derived  from  the  rational.  3525.     Three  degrees  of  anner 
ception  described.  5141.     The  apperception  of  truth    fgvenbT'S.; 
Lord  who  IS  in  good.  5355.     The  apperception  of  truth  and  Lod  d^ 
rives  Its  quality  from  temptations.  5356.  *The  difference  bet^en  a^ 

See  FooD.'^^™  [«i>pe</te«].  corresponds  to  the  desire  of  knowing.  4792. 

APPLICATION.  Concerning  the  reciprocal  affection  of  truth  or 
Its  application  to  conjunction  with  good.  4096.  Interior  truths  hi 
the  na  nral  are  the  applications  of  celestial  and  spiritual  truth    to  use 

.,H„n     T  r/"  ""  'J^'u  "'*'•  ^^73.  8439.     Concerning  the  appU 
cat  on  and  obedience  of  the  natural  man,  5368.     The  apDlication  of 
truths  must  be  subordinate  to  good,  5704.   5709.     How  apSion 
precedes  conjunction.  8662.     The  order  further  describedr  8m      C 

sented,  Tf,021  "PP''*''*'""  *°  Purification  and  reception  repre! 

APPROACH,  to  [appropinqmre-].    To  approach  towards  Egypt 
signifies  to  begin  to  learn.   1466.     To  approach  the  time  of  deatib    to 

Lorf   9378   q-570     f,'  ""^^  ^en<;e  the  conjunction  and  presence  of  the 

AR.    See  itioAB. 

ARABIA.     See  Kebar. 

ARAD.     See  Threshing  Floor. 

ARAM.     Aram  or  Syria,  whence  Laban  and  Bethuel  are  called 

s/^rEM;  vTtlZ  sZa"""  "'  "^'  ^"-^  *'"'^' '''''  ^^'■ 

regene'iif  8^-4,  Si.  """"'"^  "'  ^™"'  ^'^uify  the  lumen  of  the 
c«-  ^^<^HER  [Jflrcufator  arcus,  seu  Sagittarius-].  The  man  of  the 
C?  h^T^^'  """''""y  ''""^•^  an  archer,  because  he  defended 
sirBow  ^  ■   '■'*"'"'"«  *•'  '"^P"*'"S  ^''°"'  '!'«'».   &<=•.   2709 

lif.  ')i^^^J'^^9E^^'  "^^  stupendous  architecture  of  the  other 
iarthlT;^"*'.  1627-1629.  The  sylvan  architecture  of  one  of  the 
earths  in  the  starry  heavens,   10.514. 

ARIOCH  [Arjochq.     See  Amraphel. 

2785  igfs  %^l7^Ty}k  '^^^"^  '^  ''Spififs  elevation  of  state.  2401, 
said  to  bP  Pi'.™?  f '       "^'i  ^°  '"'^  f'Snifies   elevation,   and  man  i^ 

.al  twiL    3  m  °4^';^   '?:"''''' ••'^^°''*'  •'y.  ^P'^tual  and  celes- 
uai  ining^.   ii7\,  4103.     To  arise  in  the  morn  ng  eariy  denotes  a 

state  of  Illustration.  3458.  3723.    To  arise  denote?  elevation  Into  a 


18 


ARO 


state  of  light,  or  from  a  state  of  obscurity  into  a  state  of  intelligence, 
J881,  6010  hence  it  signifies  elucidation,  6010.  To  anse  m  the 
morning,  when  predicated  of  the  evil,  denotes  elevation  to  attention. 
7435  ;  also  exci  ation  by  the  love  of  self;  whence,  hkewise,  it  signifies 
in  the  opposite  sense,  to  be  depressed  to  hell.  10,413.     See  Morning, 

to  be  Elevated,  to  Ascend.  ,    ,    ^-         i  _^«„ 

ARISTOTLE  \Aristoteles'].  Concerning  the  scholastic  and  meta- 
physical philosophers,  with  several  things  concerning  Aristotle,  and 
his  thoughts  concerning  the  Supreme  Being,  concernuig  the  l^ord  md 
concernins;  the  spirit  of  man.     Also  of  a  woman  seen  by  him,  4058. 

ARK  r^rc«l.  The  Noatic  church,  or  the  man  of  that  church,  is 
signified  by  the  ark,  639.  By  the  ark  resting  is  signified  regeneration, 
850  851.  The  ark  as  a  place  of  secresy,  signifies  concealment ;  ex- 
emplified by  the  concealment  of  the  internal  church  in  the  representa- 
tives  of  the  ancient  church,  and  of  the  law  in  the  ark  of  the  testimony. 
6596.  The  coffer  or  little  ark  of  Moses,  somethmg  vile  but  still  de- 
rived from  truth,  and  capable  of  being  an  enclosure  and  protection,  67  J  J. 
6732.  Moses  in  this  ark  represented  the  divine  law,  and  the  Lord  as 
to  the  divine  law,  6723.  See  Moses.  The  tent  and  the  ark  repre- 
sented  heaven,  where  the  Lord  is,  9457,  9481.  The  ark  sigmfies  the 
inmost  heaven  where  the  Lord  is,  9485,   10,269. 

ARKITES  [^rH].     See  Amorite. 

ARM  \brachium'].  That  it  denotes  power,  878,  108.1,  3091,  49 J-, 
4933.  A  naked  arm  sometimes  seen  in  the  other  life,  of  hovv  great 
power,  878  at  the  end,  4934,  4935.  A  stretched  out  arm  signifies 
divine  power,  7205.  In  the  greatness  of  his  arm  denotes  from  Om- 
nipotence, 8319.     The  arm  of  Jehovah,  divine  power,  9937. 

ARMLET.     See  Bracelets.  ^      •  •.     i 

ARMS.     Arms  of  war  signify  those  things  which  are  ot  spintual 

combat,  2686.     See  Bow,  Sword.  .     .,   ,        ,,  ,    •     .^^ 

ARMY  [exercitus].     By  armies  arc  signified  truths,  and,   in  the 
opposite  sense,  falses,  because  by  them  combat  is  waged    s^.,  3448. 
Jehovah  Zebaoth,  or  of  armies,  is  so  called  from  divine  truths,  and  be- 
cause he  alone  fights  for  man,  3448.     According  to  their  armies    sig- 
nifies according  to  the  genera  and  species  of  good  in  truths,   U^b, 
The  sons  of  Israel  were  distinguished  into  armies,  that  they  might  re- 
present the  Lord's  kingdom  as  to  goods  and  truths,  7236.    The  armies 
of  Jehovah  denote  goods  and  truths,  sh.,  7988.     Angels  are  called  the 
armies  of  Jehovah,  and  so  also  are  the  sun,  the  moon,  and  the  stars ; 
on  this  account  the  Lord  is  called  Jehovah  of  armies  or  hosts,  sh., 
7988      Israel  was  divided  into  armies  because  those  whom  they  repre- 
sented were  to  be  distinguished  as  to  the  quahty  of  good  derived  from 
truth,  8019.     The  armies  of  Pharaoh  denote  falses  derived  from  evils, 
thus  they  who  are  in  faith  separate  from  charity,  and  in  the  life  of 
evil    8138.     The   horses   of  Pharaoh  and  of  the  Egyptians,   denote 
scientifics  grounded  in  a  perverse  intellectual  principle ;  the  horsemen 
reasonings  thence  derived ;  the  chariots,  the  doctnnals  of  what  is  false  ; 
the  armies,  the  falses  themselves,  8146,  8148.     See  Egypt,  Horse, 
Chariot,  Bow,  War,  Sword,  Shield,  Enemy. 

AROMATICS  or  Spices  [aromata].  The  aromatics,  gum  and 
stacte,  denote  interior  natural  truths,  4748.  Aromatic  wax  denotes 
the  truth  of  interior  natural  good,  5621.     Inasmuch  as  aromatics  sig- 


ASH 


19 


nify  the  truth  of  good,  they  wer-  applied  to  a  holy  use,  as  frankin- 
cense  lu  perfumes,  and  in  the  oil  of  anointing,  5621 .    Aromatics  denote 
interior  truths,  whence  the  oil  of  anointing  was  made  aromatic ;  this 
and  the  signification  of  perfumes,  sL  94/4.     See  Incense,  Frankin- 
cense.    The  aroma  of  the  oil  of  anointing  signifies  the  gratefulness 
ot  internal  truth,  and  the  aroma  of  incense  the  gratefulness  of  external 
truth,  9474  at  the  end.     Aromatics  denote  interior  truths,  which  are 
grateful,  ilL  &nd  sL,   10,199.     The  aromatics,  from  which  the  oil  of 
anointing  was  composed,  belong  to  the  celestial  class,  and  signify  celes- 
tial perceptions  and  affections,   10,254,   10,256.     An  ointment  of  oint- 
ment,   or  aromatic  of  aromatic,    comprehends  in  its  signification  all 
and  everything  signified  by  the  several  ointments  and  aromatics,  10,264. 
1  he  work  of  a  maker  of  ointment  or  of  aromatics,  when  it  relates  to 
the  Lord,  denotes  the  influx  and  operation  of  the  divine  itself,   10,265. 
1  he  aromatics  of  incense  denote  the  affections  of  truth  derived  from 
good  in  vrorship,  10,291,  and  they  belong  to  the  spiritual  class,  10,295. 
oee  also  10,254. 

ARPHAXAD  [Arphachsckad].  A  nation  so  called,  1334  ;  it  sig- 
nifies science,   1230,   1339,   1341.     See  Shem,  Salah.  ^ 

ARRANGE.     See  to  Number. 

ARROW  [sagitta].     See  Bow. 

ARSENALS  [armentaria'].  Arsenals  denote  truth  combating 
Uuih    em  '"  ^^^  opposite  sense,  the  false  combating  against 

Qoi^^J*     Concerning  the  arts  of  magicians  unknown  in  this  world, 
ool.     bee  Magic. 

•      ^^^'^^™ER  [ar///ex],  denotes  one  who  is  wise,  intelligent,  know- 
ing, 424.     See  Bezaleel. 

ARVADITES.     See  Amorites. 

ASCEND,  to,  or  Go  Up  [ascendere].     To  ascend,  spiritually,  is  to 
emerge  from  inferior  to  superior  things,  1543;  or  from  what  is  exterior 
to  what  IS  Ulterior,  3084,  4969.     It  is  predicated  of  progress  towards 
things  interior,  4539.    Thus  of  elevation  to  spiritual  good?  5817,  6007 
ihe  Lord  elevated  his  Natural  even  to  the  Divine,  according  to  order' 
ascending  by  degrees  from  external  truth  to  internal  good,  3761.     It 
signifies  also  to  recede  and  to  depart,  5964.     To  ascend  is  also  to  be 
conjoined,  because  the  presence  and  conjunction  of  the  Lord  with  man 
IS  effected  by  the  elevation  of  the  latter  to  superior  states,  8760,  9373 
10  ascend  m  general  is  to  go  towards  things  interior,  and  to  descend 
IS  to  go  towards  things  exterior,  5406.     See  to  Arise. 

ASHAMED,  to  be  [erubescere].     Not  to  blush  or  be  ashamed  sig- 
nifies to  be  in  innocence,   163,   165.     Those  are  affected  with  shame 
ipuaor]  who  are  not  in  innocence,  but  in  natural  good,  216,  217   224 
compare  213.  ,      /,    -t.-*, 

ASHER  [Ascher].  In  the  supreme  sense  Asher  signifies  eternity, 
m  the  internal  sense  the  happiness  of  eternal  life,  and  in  the  external 
sense  the  delight  of  the  affections,  3936—3939. 

ASHES  OR  Cinders  [cinis,  seufavilld].  The  ashes  of  a  furnace 
signify  the  falses  of  lusts,  7519,  7520;  or  the  false  principle  derived 
trom  the  evil  of  lusts,  7520.     Ashes  of  the  altar  denote  things  which 

S-^o^     0''^^°''^^  *^^^''  "^'  ^^s*  *^^y  '^^^o^l^  oppose  other  uses,  sh. 
if/Zo,     See  Dust. 

c2 


20 


ASY 


AVE 


21 


ttf 


III 


ASHUR  or  Assyria  denotes  the  rational  mind,  or  the  rational 
principle,  119,  6047  ;  also  reason  and  ratiocination,  1186,  3391,  5044; 
also  iierverse  reasoning,  5897.     See  Shem. 

ASIDE,  to  go,   and  see  [secedere  et  videre],  denotes  to  reflect, 

ASHKENAS.  A  doctrinal  of  external  worship,  1 154.  See  Gomer. 
ASKING,  to  Ask  [interrogation  interrogare].  Signifies  searchnig 
into  or  examination,  3385.  Also,  perception  of  the  thought  of  ano- 
ther 5597,  5800.  Men  are  interrogated  by  the  Lord  in  the  letter  ot 
the  Word,  when  yet  he  knows  all  things,  because  they  are  not  aware 
that  their  thoughts  and  affections  are  known,  2693,  and  sA.  61^. 
Such  interrogations  signify  the  Lord's  infinite  perceptions,  2693.  lo 
ask  Jehovah,  when  it  relates  to  the  Lord,  denotes  a  state  of  commu- 
nication, 3291.  Interrogations,  in  the  sense  of  the  letter,  denote  ac- 
knowledgment in  the  supreme  sense,  4358  ;  also  acknowledgment  from 
perception,  6250.  To  ask  Jehovah  denotes  to  be  instructed  in  the 
truths  and  goods  of  the  church  and  of  worship,  10,548. 

ASP  [aspis].    An  asp  in  the  pathway  signifies  reasonings  concerning 
truth  from  sensual  things,  3923.     See  Serpent. 

ASS  HE  AND  SHE  [asinus  et  asina].  They  signify  scientifics  and 
the  affection  of  science,  1486.  Truth  natural,  is  a  he-ass,  and  truth 
rational  is  a  mule,  sh.  2781.  A  she-ass,  the  affection  of  natund  good 
and  truth  2781.  The  son  of  a  she-ass  denotes  truth  rational,  i/»l. 
In  ancient  times  judges  rode  on  a  she-ass,  their  sons  on  young  asses, 
a  kino-  on  a  she-mule,  his  sons  on  mules;  the  reason,  2/81.  Ihe 
Lord's  riding  on  a  she-ass  and  a  colt  signified  the  subordination  of  the 
natural  and  the  rational,  2781.  A  he-ass  denotes  what  is  scientific, 
thus  servitude,  5492.  He-asses,  when  they  serve  for  riding  on  signify 
rational  truth,  because  it  is  a  badge  of  judgment  and  of  royalty  ;  but 
he-asses  serving  to  carry  burdens,  denote  scientifics,  ^ 741.  He-asses 
denote  scientifics,  and  their  servitude  as  regards  truth,  5958;  she- 
asses  the  same  as  regards  good.  5959.  A  bony  ass  denotes  the  lowest 
kind  of  servitude,  6389.  To  ride  upon  a  he-ass  denotes  an  interior 
state  of  intelligence,  7024.  The  first-born  of  an  ass  denotes  the 
merely  natural  mind,  or  the  natural  i)rinciple,  8078.  Explained,  how 
the  Lord's  riding  upon  a  she-ass,  was  a  badge  of  the  supreme  judg- 
ment and  kingship,  9212.  To  plough  with  an  ox  and  an  ass  together 
is  to  confound  states  of  good  and  truth,   10,669.     See  Beast. 

ASS,  WILD  [onager].  The  rational  man  who  is  not  at  the  same 
time  in  the  good  of  charity ;  hence  Ishmael  is  called  a  wild  ass  man, 
1948—1951,2702.     See  Ishmael. 

ASSEMBLED,  to  be  [congregari],  denotes  to  be  arranged  or  re- 
duced into  order,  6338,   10,397.  n      «     m 
ASSEMBLY,  tent  of  [tentorium  conventus].     See  Tent. 
ASSOCIATION  OF  Ideas.    Every  truth  entering  into  the  memory 
is  adjoined  to  some  affection,  and  whenever  that  affection  returns  the 
truth  also  recurs  to  mind,  together  with  a  series  of  others  which  have 
been  received  from  a  Uke  affection,  3336.     See  Idea,  Affection. 
ASSYRIA.     See  Ashur.  .  . 
ASYLUM  [azylum].     Those  who  hurt  any  one  as  to  spintual  lite 
by  falses  of  religion,  which  they  had  believed  to  be  true,  were  repre- 
sented by  the  slayer  for  whom  an  asylum  was  provided,  sh.  90 1 1 . 


ATAD.     Atad  and  the  threshing  floor  of  Atad,  signify  initiation 
and  the  first  state  of  the  church,  6537,  6541. 

ATHEISTS  [athei]  are  the  subjects  of  infernal  spirits,   1308 

ATMOSPHERES  [atmosph^ercB].  The  sons  of  the  most  ancient 
church  have  delightful  atmospheres,  1116.  Adamantine  auras  of  pre- 
cious stones,  of  pearis,  of  flowers,  of  infants,  1621.  Most  beautiful 
atmospheres  encompass  infants  in  the  other  life,  2297.  See  Sphere 
There  are  forces  acting  from  within  and  from  without,  into  all  forms 
and  substances ;  the  forces  acting  from  within  are  alive,  and  the  forces 
from  without  not  alive,  but  they  correspond  to  each  other,  3628. 

ATOMS.  It  is  a  fallacy  of  the  natural  senses  to  suppose  that 
there  are  simple  substances,  such  as  monads  and  atoms,  5084. 

ATONEMENT.  See  Propitiation,  Intercession,  Redemp- 
tion. 

ATTENTION.  He  who  attends  to  the  speech  of  another,  does 
not  attend  to  the  expressions  or  words  of  the  speech,  but  to  the  thought 
of  him  who  speaks ;  and  he  who  is  wise  attends  to  the  end,  for  the 
sake  of  which  the  person  spake  from  thought,  that  is,  what  he  intends 
and  what  he  loves,  9407. 

ArrRACTION.  The  life  which  flows  in  from  the  Lord  is  attrac- 
tive, and  draws  man  towards  its  source,  ill.  and  sh.,  8604.  All  love 
is  attractive,  8604.  A  kind  of  attraction  experienced  by  the  author 
when  he  read  the  Lord's  prayer,  which  opened  a  communication  with 
some  societies  of  heaven,  6476. 
AURA.  See  Atmosphere. 
AURORA.     See  Day-dawn. 

AUTHORITY  [auctoritas].     The  sphere  of  authority  of  a  certain 
one  born  in  dignity,  described,  1507.     The  sphere  of  authority  is  tem- 
pered with  goodness  with  those  who  have  lived  in  faith  and  charity 
and  honour  is  shown  to  such,   1508.  ^* 

♦u  -^TAP^?   [avaritia].     Concerning  the  sordidly  avaricious,    and 
their  hells    that  they  are  infested  with  mice,  938,  954.     They  are 
made  sensible  of  a  vapour  as  from  excoriated  hogs,  939.     Concerning 
the  Jews  and  the  robbers  in  the  wilderness,  940.     Avarice  is  a  lust 
in  the  lowest  degree  terrestrial,  ill.  1327.     It  corresponds  with  the 
ife  of  swme,     742.     Those  who  are  in  filthy  avarice  are  principled  in 
the  love  of  self  more  than  others,  although  they  do  not  outwardly 
appear  so ;  and  hence  they  are  against  all  good  whatsoever,  4/51.    The 
avaricious  ^n^ise  anxieties  in  the  higher  part  of  the  stomach,  6202. 
A  v?xr  M^^ZRAIM.     The  mourning  of  the  Egyptians,  6543. 
Axr      '  "'^^  PLACES  OF,  signifies  self-love,  273. 
AVERSION  arises  from  denial,  3427.     Humiliation  and  aversion 
trom  self  brings  man  into  a  state  of  receiving  the  divine,  3994      Aver- 
sion  IS   signified   by  anger,  5034.     EvU  consists  in  disjunction  and 
aversion    0841,  7589,   9346.     It  leads  to   nausea  and   abomination, 
II  L  .f  ^^^  internal  man  rules  the  external,  aversion  arises  for 

al  heavenly  things,  5785,  6315.  In  this  state  of  aversion  all  truth  is 
either  rejected  or  falsified,  7327.  The  respective  states  in  which 
spintual  things  are  said  to  be  rejected,  extinguished,  and  falsified 
described  7492.  After  good  and  truth  have  been  rejected,  the  least 
breath  of  them  causes  pain  and  thence  aversion,  7768.  Those  who 
live  m  evils  arc  averse  to  truths,  and  do  not  really  believe  them,  whether 


"I 


20 


AS  Y 


ASHUR  or  Assyria  denotes  the  rational  mind,  or  the  rational 
principle,  119,  6047  ;  also  reason  and  ratiocination,  1186,  3391,  5044; 
also  perverse  reasoning,  5897.     See  Shem. 

ASIDE,  to  go^  and  see  [secedere  et  videre\  denotes  to  reflect, 
6836. 

ASHKENAS.    A  doctrinal  of  external  worship,  1 154.    See  Gomer. 

ASKING,  to  Ask  [interrogation  interrogare].  Signifies  searching 
into  or  examination,  3385.  Also,  perception  of  the  thought  of  ano- 
ther, 5597,  5800.  Men  are  interrogated  hy  the  Lord  in  the  letter  of 
the  Word,  when  yet  he  knows  all  things,  because  they  are  not  aware 
that  their  thoughts  and  affections  are  known,  2693,  and  sh,  6132. 
Such  interrogations  signify  the  Lord's  infinite  perceptions,  2693.  To 
ask  Jehovah,  when  it  relates  to  the  Lord,  denotes  a  state  of  commu- 
nication, 3291.  Interrogations,  in  the  sense  of  the  letter,  denote  ac- 
knowledgment in  the  supreme  sense,  4358  ;  also  acknowledgment  from 
perception,  6250.  To  ask  Jehovah  denotes  to  be  instructed  in  the 
truths  and  goods  of  the  church  and  of  worship,   10,548. 

ASP  [aspis\.  An  asp  in  the  pathway  signifies  reasonings  concerning 
truth  from  sensual  things,  3923.     See  Serpent. 

ASS,  HE  AND  SHE  [osinns  et  asina'].  They  signify  scientifics  and 
the  aflFection  of  science,  1486.  Truth  natural,  is  a  he-ass,  and  truth 
rational  is  a  mule,  sh.  2781.  A  she-ass,  the  affection  of  natund  good 
and  truth,  2781.  The  son  of  a  she-ass  denotes  truth  rational,  2781. 
In  ancient  times  judges  rode  on  a  she-ass,  their  sons  on  young  asses, 
a  king  on  a  she-mule,  his  sons  on  mules;  the  reason,  2781.  The 
Lord's  riding  on  a  she-ass  and  a  colt  signified  the  subordination  of  the 
natural  and  the  rational,  2781.  A  he-ass  denotes  what  is  scientific, 
thus  servitude,  5492.  He-asses,  when  they  serve  for  riding  on,  signify 
rational  truth,  because  it  is  a  badge  of  judgment  and  of  royalty ;  but 
he-asses  serving  to  carry  burdens,  denote  scientifics,  5741.  He-asses 
denote  scientifics,  and  their  servitude  as  regards  truth,  5958 ;  she- 
asses  the  same  as  regards  good,  5959.  A  bony  ass  denotes  the  lowest 
kind  of  servitude,  6389.  To  ride  upon  a  he-ass  denotes  an  interior 
state  of  intelligence,  7024.  The  first-born  of  an  ass  denotes  the 
merely  natural  mind,  or  the  natural  j)rinciple,  8078.  Explained,  how 
the  Lord's  riding  upon  a  she-ass,  was  a  badge  of  the  supreme  judg- 
ment and  kingship,  9212.  To  plough  with  an  ox  and  an  ass  together 
is  to  confound  states  of  good  and  truth,   10,669.     See  Beast. 

ASS,  WILD  [onager^  The  rational  man  who  is  not  at  the  same 
time  in  the  good  of  charity ;  hence  Ishmael  is  called  a  wild  ass  man, 
1948—1951,  2702.     See  Ishmael. 

ASSEMBLED,  to  he  [congregari^  denotes  to  be  arranged  or  re- 
duced into  order,  6338,   10,397. 

ASSEMBLY,  tent  of  [tentorium  conventus'].     See  Tent. 

ASSOCIATION  OF  Ideas.  Every  truth  entering  into  the  memory 
is  adjoined  to  some  affection,  and  whenever  that  affection  returns  the 
truth  also  recurs  to  mind,  together  with  a  series  of  others  which  have 
been  received  from  a  hke  aflFection,  3336.     See  Idea,  Affection. 

ASSYRIA.     See  Ashur. 

ASYLUM  [azylum].  Those  who  hurt  any  one  as  to  spiritual  life 
by  falses  of  religion,  which  they  had  believed  to  be  true,  were  repre- 
sented by  the  slayer  for  whom  an  asylum  was  provided,  sh.  90 1 1 . 


AVE 


21 


ATAD.  Atad  and  the  threshing  floor  of  Atad,  signify  initiation 
and  the  first  state  of  the  church,  6537,  6541. 

ATHEISTS  [athei]  are  the  subjects  of  infernal  spirits,   1308. 

ATMOSPHERES  [atmosphoeroe'].  The  sons  of  the  most  ancient 
church  have  delightful  atmospheres,  11 16.  x^damantine  auras  of  pre- 
cious stones,  of  pearls,  of  flowers,  of  infants,  1621.  Most  beautiful 
atmospheres  encompass  infants  in  the  other  life,  2297.  See  Sphere. 
There  are  forces  acting  from  within  and  from  without,  into  all  forms 
and  substances ;  the  forces  acting  from  within  are  alive,  and  the  forces 
from  without  not  alive,  but  they  correspond  to  each  other,  3628. 

ATOMS.  It  is  a  fallacy  of  the  natural  senses  to  suppose  that 
there  are  simple  substances,  such  as  monads  and  atoms,  5084. 

ATONEMENT.  See  Propitiation,  Intercession,  Redemp- 
tion. 

ATTENTION.  He  who  attends  to  the  speech  of  another,  does 
not  attend  to  the  expressions  or  words  of  the  speech,  but  to  the  thought 
of  him  who  speaks ;  and  he  who  is  wise  attends  to  the  end,  for  the 
sake  of  which  the  person  spake  from  thought,  that  is,  what  he  intends 
and  what  he  loves,  9407. 

ArrRACTION.  The  life  which  flows  in  from  the  Lord  is  attrac- 
tive, and  draws  man  towards  its  source,  ill.  and  sh.^  8604.  All  love 
is  attractive,  8604.  A  kind  of  attraction  experienced  by  the  author 
when  he  read  the  Lord's  prayer,  which  opened  a  communication  with 
some  societies  of  heaven,  6476. 

AURA.     See  Atmosphere. 

AURORA.     See  Day-dawn. 

AUTHORITY  [auctoritasl.  The  sphere  of  authority  of  a  certain 
one  born  in  dignity,  described,  1507.  The  sphere  of  authority  is  tem- 
pered with  goodness  with  those  who  have  lived  in  faith  and  charity, 
and  honour  is  shown  to  such,   1508. 

AVARICE  [avaritia'].  Concerning  the  sordidly  avaricious,  and 
their  hells,  that  they  are  infested  with  mice,  938,  954.  They  are 
made  sensible  of  a  vapour  as  from  excoriated  hogs,  939.  Concerning 
the  Jews  and  the  robbers  in  the  wilderness,  940.  Avarice  is  a  lust 
in  the  lowest  degree  terrestrial,  ill.  1327.  It  corresponds  with  the 
life  of  swine,  1742.  Those  who  are  in  filthy  avarice  are  principled  in 
the  love  of  self  more  than  others,  although  they  do  not  outwardly 
appear  so  ;  and  hence  they  are  against  all  good  whatsoever,  4751.  The 
avaricious  infuse  anxieties  in  the  higher  part  of  the  stomach,  6202. 

AVEL  MITZRAIM.     The  mourning  of  the  Egyptians,  6543. 

AVEN,  high  places  of,  signifies  self-love,  273. 

AVERSION  arises  from  denial,  3427.  Humiliation  and  aversion 
from  self  brings  man  into  a  state  of  receiving  the  divine,  3994.  Aver- 
sion is  signified  by  anger,  5034.  Evil  consists  in  disjunction  and 
aversion,  5841,  7589,  9346.  It  leads  to  nausea  and  abomination, 
5702.  Unless  the  internal  man  rules  the  external,  aversion  arises  for 
all  heavenly  things,  5785,  6315.  In  this  state  of  aversion  all  truth  is 
either  rejected  or  falsified,  7327.  The  respective  states  in  which 
spiritual  things  are  said  to  be  rejected,  extinguished,  and  falsified, 
described,  7492.  After  good  and  truth  have  been  rejected,  the  least 
breath  of  them  causes  pain  and  thence  aversion,  7768.  Those  who 
live  in  evils  arc  averse  to  truths,  and  do  not  really  believe  them,  whether 


22 


BAB 


they  know  it  or  not,  7951.  When  falses  and  evils  enter,  the  aversion 
of  the  internal  occasions  it  to  contract  and  close,  illustrated  by  the  case 
of  the  Jewish  nation,  10,492.  See  Hatred,  Loathing,  Counte- 
nance. 

AVERT,  to  [avertere].     See  Turn. 

AWAKE,  to  [eocpergist],  signifies  to  be  illustrated,  3715,  5208, 
5218.  Thus  a  state  of  conjunction  with  the  internal  man,  4283. 
Immersion  in  the  proprium  being  signified  by  sleep,   147. 

AWL  [subula].  An  awl  denotes  affixion  or  adjunction,  and  in  the 
spiritual  sense  the  being  addicted  to  somewhat ;  the  like  signified  by  a 
peg  or  a  nail,  8990. 

AXE,  or  CHISEL  [ccBluni].  A  faculty  of  the  intellectual  proprium, 
or  self-derived  intelligence,  8942.  What  is  signified  by  sculpturing  or 
forming  with  a  chisel,   10,406. 

AXIS.  The  sphere  of  Divine  Good  is  like  an  axis  in  the  midst, 
from  which  proceeds  the  sphere  of  Divine  Truth,  1 0, 1 90.    See  Sphere. 

AZURE  STONE  [Ci/aneiis'\.     See  Precious  Stones. 

AZZAH,  or  Gaza  [^55a],  signifies  things  revealed  concerning 
charity,   1207,   1210,   1211. 


B. 

BAAL.  The  worship  of  this  idol  and  others  was  to  be  extirpated, 
because  the  Lord  was  not  worshipped  under  those  representatives,  but 
gods  who  were  once  men,  which  worship  is  infernal,  10,642.  The 
spirit  in  which  the  Jews  worshipped  Jehovah  was  no  better  than  that  in 
which  the  Canaanites  worshipped  Baal,   1094. 

BAAL-PEOR.  To  go  whoring  after  Baal-peor  is  to  profane  wor- 
ship, 5044. 

BABEL,  or  BABYLON,  denotes  worship  which  is  internally  pro- 
faned, but  holy  in  appearance,  1182,  5120,  9755,  9960,  10,412.  Thus 
the  falsification  and  adulteration  of  internal  worship,  1283.  However 
holy  it  may  appear,  it  is  not  the  worship  of  the  Lord,  but  the  worship 
of  self,  1295,  1304, 1306—1308,  1321,  especially  1326.  How  unbounded 
and  aspiring  it  is,  7375,  10,412.  Hence  the  discord  and  hatred  which 
prevails  amongst  those  who  are  denoted  by  Babel,  1322.  Babel  com- 
menced in  the  second  period  of  the  ancient  church,  1327.  It  denotes 
those  who  deprive  others  of  all  knowledge  and  acknowledgment  of  the 
truth;  hence,  also,  the  vastation  of  the  truth  of  faith,  1327,  3542, 
4744.  Babel  signifies  worship  of  which  the  interiors  are  evils ;  Chaldea 
that  which  is  interiorly  nothing  but  falses,  1368,  2466.  See  also  9755. 
Those  are  called  Babel  who  are  exteriorly  like  angels  of  light,  but  in- 
teriorly devils,  2973,  5120;  these  rush  headlong  into  hell  when  their 
exteriors  are  removed,  2973.  The  evils  denoted  by  Babel  are  the  evils 
of  life  derived  from  false  doctrines,  which  doctrines  originate  from 
the  love  of  self;  those  who  are  of  this  quality  are  void  of  all  conscience, 
4818.  Why  the  state  of  Babel  is  called  adultery  and  whoredom,  4868, 
8904.  There  are  two  religious  systems  derived  from  self-intelligence, 
one  of  which  is  Babel,  894 1 .  Its  internal  profanity  arises  from  re- 
garding self  and  the  worid  as  an  end,  9960,  to  which  it  applies  all  the 
goods  and  truths  of  the  church,   10,227,   10,412.     The  sons  of  Babel 


BAP 


23 


: 


»" 


denote  falses  derived  from  cupidities,  1186;  also  worship  profaned  as 
to  good,  2466 ;  the  daughter  of  Babylon,  the  church,  or  what  resembles 
the  church,  which  is  holy  in  appearance,  but  interiorly  profane,  9960. 
The  difference  between  the  daughter  of  Babylon  and  the  daughter  of 
the  Chaldeans,  4335.  Some  predictions  concerning  Babylon  explained, 
6385,  9755. 

BACK  [retro'],  Man  is  said  to  look  downward  or  backward  when 
he  regards  corporeal  and  terrestrial  things,  248.  To  look  back  is  also 
to  regard  doctrinal  truths  and  not  the  good  of  life,  2454.  Returning 
back  to  take  a  garment,  signifies  to  turn  from  the  good  of  truth,  in 
which  is  truth,  to  the  doctrinal  of  truth,  3652.  To  look  back  is  to 
look  from  good,  in  which  is  a  celestial  principle,  to  the  doctrinals  of 
faith ;  and  thus  to  relinquish  good,  5895  at  the  end,  5897  near  the 
end,  7857,  7923.  An  explication  of  what  is  meant  by  looking  from 
good  to  truth,  and  what  from  truth  to  good  ;  that  in  the  latter  case  the 
order  is  inverted,  and  that  to  look  from  good  is  according  to  the  order 
of  heaven,  and  that  in  this  case  the  Lord  and  man  have  rest,  8505, 
8506,  8510.  He  who  is  led  of  the  Lord  by  good,  lives  according  to 
divine  order,  thus  in  the  Lord,  8512.  Man  ought  not  to  turn  away 
from  good  to  truth,  ill.  8516,  10,184.  To  go  backwards  is  to  be  in 
evil,  sh.  10,584. 

BACK  [tergum,  seu  post].  To  look  back  or  turn  himself  away 
[respicere],  denotes  the  privation  of  apperception,  7650.  To  go  after 
them,  when  predicated  of  the  Divine  Being,  is  to  defend  the  will- 
principle,  lest  it  should  be  infested  by  those  who  are  from  the  back, 
8194.  It  signifies  the  will-principle  of  man,  from  correspondence  with 
the  Grand  Man  or  heaven,  8194,  8195.  See  After.  To  see  the  back 
parts  of  Jehovah  is  to  see  the  external  and  not  the  internal,  10,550. 

BADGERS'  SKINS  [pelles  meliuni].  The  skins  of  rams  and 
badgers  denote  external  truths  and  goods,  9462.  Badgers  denote 
goods,  and  their  skins  covered  holier  things  than  the  skins  of  rams, 

9471. 

BAKE,  to  [coquere]f  being  effected  by  fire,  denotes  preparation  for 
the  conjunction  of  good,  8496.  Hence  the  baking  of  the  unleavened 
bread  denotes  purification,  2342. 

BAKER  [pistorly  signifies  the  external  sensual  subject  to  the  will 
part  of  the  internal  man,  5078,  5082.     See  Butler. 

BALANCE  [trutind].     See  Exploration. 

BALAAM  [Bileam'].  Balaam  was  of  Syria,  whence  the  Hebrew 
nation  took  its  origin,  and  he  knew  Jehovah,  1343.  Evidence  from 
his  prophetic  enunciation  that  divine  prophecy  was  known  amongst 
various  nations,  2895. 

BALDNESS  [calvities].  Baldness  denotes  that  there  is  no  truth, 
sh,  3301,  9656.  See  Hair.  It  signifies  deprivation  of  the  intelligence 
of  truth,  and  of  the  wisdom  of  good,  sh.  9960,  10,199. 

BALSAM  [balsamunijt  signifies  the  truth  of  good  in  the  exterior 
natural  principle,  5620. 

BAPTISM  [baptismus].  See  Inundation.  A  representation  of 
baptism  for  the  instruction  of  infants  in  the  other  life,  2299.  Baptism 
is  a  symbol  of  regeneration  by  the  goods  and  truths  of  faith,  2702. 
Baptism  signifies  initiation  into  the  church,  and  into  those  things  which 
are  of  the  church ;  thus  into  regeneration,  and  into  those  things  which 


:l 


24 


B  AS 


are  of  regeueratiou,  42o5.  Baptism  signifies  regeneratiou ;  aud  since 
this  is  effected  by  spiritual  combats,  it  also  signifies  temptation,  5120. 
Water  signifies  the  truth  of  doctrine,  and  spirit  the  good  of  life,  5342 
at  the  end.  The  words  of  the  Lord  concerning  baptism,  Mark  xvi.  16, 
explained,  viz.,  that  baptism  denotes  regeneration  from  the  Lord  by 
truths  derived  from  the  Word,  9032,  10,392.  Washings  formerly, 
and  baptism  at  this  day,  signify  regeneration  by  the  truths  of  faith, 
because  waters  denote  the  truths  of  faith,  9088.  Washing  denotes 
purification ;  but  the  washing  of  the  whole  body,  which  is  called  bap- 
tizing, denotes  regeneration,  sh,  10,239.  Baptism  with  the  Holy  Spirit 
and  with  fire  denotes  regeneration  by  the  good  of  love,  9229.  The 
baptizing  of  the  Lord  was  a  representative  of  the  Lord's  glorification 
by  temptation,  10,239.  The  Lord's  washing  the  feet  of  the  disciples, 
John  xiii.  5—18,  explained,  10,243.  General  doctrine  of  baptism, 
10,386 — 10,392.  It  is  a  sign  that  the  person  baptized  belongs  to  the 
church,  a  memorial  that  he  is  to  be  regenerated  by  the  truths  of  faith, 
and  by  a  life  according  to  them,  10,386—10,388.  The  waters  of  baptism 
signify  temptations,  10,389.  Since  baptism  is  for  a  sign  and  a  memo- 
rial, man  may  be  baptized  when  an  infant,  or  when  an  adult,  10,390. 
Baptism  does  not  give  faith  nor  salvation,  but  it  testifies  concerning 
them,  if  any  one  be  regenerating,   10,391. 

BAPTIST,  JOHN  THE,  was  the  last  of  the  prophets,  3301.  Why 
called  the  Elias  who  was  to  come,  3540,  6752.  See  Elias,  John. 
What  his  clothing  and  food  signify,  5620,  7643.  His  preparing  the 
way  of  the  Lord,  ill.  8028.  How  he  represented  the  Lord  as  to  the 
Word,  or  doctrine,  9372,  where  also  the  Lord's  words  concerning  him 
are  explained. 

BARLEY  [hordeum].  Wheat  and  barley  signify  the  goods  of  love 
and  charity,  3941.  Barley  the  good  of  the  natural  or  external  man, 
7602.  The  barley  in  the  ear  which  perished,  explained,  7604.  See 
Fitches,  Flax,  Harvest,  Barn,  Wheat. 

BARN  [horreum].  Wheat,  barley,  and  seed  in  the  barn  denote  ce- 
lestial things  internal  and  external,  9552. 

BARREN  [sterilis].  Barrenness  signifies  the  non-reception  of  in- 
terior truths,  3857.  The  barren  called  themselves  dead,  because  they 
had  not  truths  and  goods,  which  are  sons  and  daughters,  3908.  Barren 
denotes  no  life  from  truth  and  good,  sh.  9325.  The  barren  also  denotes 
the  nations  who  are  not  in  good,  because  not  in  truths,  and  still  desire 
truths  that  they  may  be  in  good,  sh.  9325.  Barren,  in  a  spiritual 
sense,  denotes  not  to  enjoy  spiritual  life,  which  is  the  life  of  truth  from 
good,  9325.  That  therefore  the  wives,  who  did  not  bear  children, 
called  themselves  dead,  3908. 

BARS,  or  Staves  [vectes].  Walls,  gates,  and  bars  signify  doc- 
tnnals,  402 ;  also  the  power  which  is  of  truth  derived  from  good,  ///. 
sh.  9496,  9541,  9662,  10,191—10,193.  The  staves  not  to  be  removed 
from  the  ark  denotes  the  sustaining  power  of  heaven  perpetual  and  im- 
mutable, 9502.  The  staves  of  the  altar  have  a  similar  signification, 
9732 — 9736. 

BASEMATH,  the  daughter  of  Elon  the  Hittite,  denotes  truth 
from  a  source  not  genuine,  3470. 

BASHAN  [Baschan],  denotes  the  good  of  the  natural  principle, 
3923.     The  rams  of  the  sons  of  Bashan,    celestial  spiritual  things, 


BE 


25 


i 


2830,  which  are  defined,    1824.     To  feed  in  Carmel  and  Bashan  is  to 
be  instructed  in  the  good  of  faith  and  charity,   5201. 

BASILISK  [regulus'].     See  Cocatrice. 

BASKET  [corbis'].  The  voluntary  part  of  the  natural  or  the  recep- 
tacle of  natural  goods,  5144.  Hence  the  external  sensual,  9996, 
1 0, 1 07.     A  basket  of  unleavened  bread  things  purified,  1 0,080,  1 0, 1 07. 

BASKET  [canistrum],  denotes  the  voluntary  part  of  man  as  con- 
taining the  goods  signified  by  bread,  cakes,  oil,  wafers,  flour,  wheat, 
&c.,  5144.  Perforated  baskets,  the  things  of  the  will  without  termina- 
tion or  distinction  of  degree,  5145.  Basket  [corbis  seu  canistrurri]  de- 
notes sensual  delight  as  the  ultimate  of  the  will,  and  is  predicated  of 
good ;  and  cup,  the  sensual  scientific  principle,  which  is  the  ultimate  of 
the  understanding,  and  is  predicated  of  truths,  9996. 

BASKET  [calathus'].  The  new  will  formed  in  the  intellectual  part 
or  understanding,   5144. 

BASIS.  The  bases  of  the  ten  lavers  placed  about  Solomon's 
temple  signify  the  receptacles  of  truth  by  which  man  is  purified  and 
regenerated,  8215.  Their  signification  is  analogous  to  that  of  the  feet 
and  more  generally  of  the  bones  of  a  man,  9643.  They  denote  sup- 
port by  the  truth  of  faith  derived  from  good,  9643.  The  bases  or 
foundations  of  the  church  are  truths  in  ultimates,  9433.  Bases  signify 
powers,  9677.  The  basis  of  the  brazen  sea  denotes  the  ultimate  na- 
tural or  sensual,  10,236,  or  the  sensual  sustaining  and  ministering, 
10,275;  why  it  was  supported  by  twelve  oxen  in  the  place  of  bases, 
10,235.  How  the  Word  in  ultimates  serves  for  the  basis  and  founda- 
tion of  heaven,  10,126.  How  one  heaven  is  the  receptacle  and  basis 
of  another,  and  the  human  race  of  the  whole,  4618. 

BASON  [pelcis'].  The  good  of  the  natural  principle,  7920,  and 
the  natural  itself,  7922.  Water  in  a  bason  for  washing,  signifies  the 
truths  of  faith  in  the  natural,  10,243.  The  expression,  "  Moab  is  my 
wash-pot,"  explained,  2468.  A  bason  [basiii]  properly  signifies  the 
external  sensual,  10,236.  Why  the  bason  of  purifications,  or  brazen 
sea,  was  supported  by  animals  looking  to  all  the  quarters  of  the  world, 
10,235. 

BASON  [crater — a  bowl  or  dish  to  contain  food].  Vessels  of  basons 
denote  holy  celestial  things,  3704,  or  scientific  truths  from  a  celestial 
stock,  9394.  Basons  are  things  of  the  memory ;  vessels,  scientifics  ; 
and  basons  before  the  altar,  scientific  goods,  9394.  See  Vessels,  Bowl, 
Cup,  Basket. 

BAT  [vespertilis'].     See  Moles. 

BATHSHEBA  [Batlischeba].     See  Heth. 

BATTLE  AXE  [malleus'].  The  omnipotence  of  the  Lord  by  divine 
truth,  2547,  8281. 

BDELLIUM,  signifies  the  truth  of  love  such  as  appertains  to  the 
celestial  man,  110.  [The  learned  are  divided  as  to  the  meaning  of  this 
word ;  some  supposing  it  to  denote  a  species  of  gum  or  myrrh,  and 
others  a  precious  stone.  See  Precious  Stones  (carbuncle).  The 
author  in  one  of  his  posthumous  works  has  adopted  the  former  opi- 
nion, and  described  it  as  a  gum  of  a  yellowish  colour,  in  pieces  of  an 
oval  form,  for  the  most  part  like  pearls.— ^^y.,  7157,  7160.  See  also 
Pearls.] 

BE,  to  [esse\     Nothing  is  but  what  is  eternal,  1096,   10,409.     To 


I» 


26 


BE  A 


lit 


be  is  predicated  of  the  Lord,  25/2.  In  God  we  move,  and  live,  and 
are,  denotes  tlie  external,  the  internal,  and  the  inmost  of  life,  r)6()5. 
To  be  in  the  Lord  is  to  be  in  the  good  which  proceeds  from  him  and 
makes  heaven,  2974,  3637.  To  be  in  God,  signifies  the  Lord's  pre- 
sence and  influx  in  truth,  10,154.  God  with  any  one,  when  predi- 
cated of  the  Lord,  signifies  the  divine  continuum  tending  to  the  perfect 
union  of  the  human  essence  with  the  divine,  3733;  compare  3451,  and 
see  the  difference  between  in  &nd  with,  5041.  To  be  in  a  house,  sig- 
nifies initiation  into  good,  4973.  To  be  in  the  way  with  any  one  when  he 
walks,  when  predicated  of  the  Lord,  signifies  his  Divine  Providence, 
4549.  To  be  with  any  one,  signifies  conjunction,  5002.  When  man 
is  in  externals,  he  is  in  temptations,  their  labour  and  combat ;  when  in 
internals,  he  is  in  heaven  with  the  Lord,  9278.  That  which  really  is, 
is  from  Jehovah,  10,409 ;  and  nothing  can  be  predicated  of  the  Infinite 
except  that  it  is,  10,619.     See  Esse. 

BEAM  [trabes].  The  shadow  of  the  beam  or  roof  signifies  a  state 
of  obscurity  as  to  the  perception  of  good  and  truth,  2367. 

BEANS  and  LENTILES  [fabce  et  lentes],  signify  the  less  noble 
species  of  good,  3332,  3931,  the  species  of  which  are  defined,  3332. 
See  Fitches. 

BEAR  to  [parere].     See  to  Bring  forth. 

BEARD  [barba].  Before  the  flood  they  believed  that  the  Lord 
would  come,  but  old  and  bearded ;  hence  the  religious  reverence  for  the 
beard,  1124.  The  beard  and  the  hair  of  the  head  represent  natural 
truth  exterior  and  interior,  3301.  The  beard  and  the  teeth  signify 
lowest  natural  things,  5387.  Beards  cut  off  signify  no  good  and 
truth  in  exteriors,  9656.  The  beard  denotes  sensual  scientifics  which 
are  ultimate  truths,  9960.     Compare  9806. 

BEAST  [bestia].  Beasts  denote  lusts,  and  also  affections;  evil 
with  the  evil,  and  good  with  the  good,  45,  46,  142,  143,  246,  719,  774, 
776,  987.  Man  in  himself,  without  the  life  of  faith  and  charity,  is 
nothing  but  a  beast,  714,  715,  see  51 14.  The  difference  between  beasts 
[bestia]  and  wild  beasts  [ferce],  and  why  the  latter  have  the  higher  sig- 
nification as  well  as  the  lower,  774,  908,  1006.  Wild  beasts  of  the 
earth  and  wild  beasts  of  the  field  are  predicated  according  to  the  sub- 
ject treated,  1030.  In  the  sacrifices  celestial  and  spiritual  things  were 
signified  by  beasts,  1823.  Brute  animals  live  according  to  order,  but 
not  man,  637.  Evil  beasts  signify  evil  aflections,  719.  That  the  author 
was  fully  informed  concerning  influx  into  the  lives  of  beasts,  1633. 
[Concerning  the  souls  or  lives  of  animals,  see  Apoc.  Explic,  1201, 
1202.]  Beasts  in  the  Word  and  in  rituals,  denote  the  goods  and  truths 
appertaining  to  man,  and  whence  this  is,  2179.  That  they  signify 
goods,  2180.  There  are  beasts  which  signify  voluntary  principles,  and 
which  signify  also  the  intellectual  principles  of  man,  what  they  are, 
2781.  Beasts  of  various  kinds  are  represented,  when  there  is  discourse 
amongst  the  angels  concerning  affections ;  beautiful,  tame,  and  useful 
animals,  when  concerning  good  affections ;  hideous,  fierce,  and  useless 
animals,  when  concerning  evil  affections,  3218,  5198.  Tame  and  useful 
beasts  signify  the  celestial  things  which  are  of  good,  and  the  spiritual 
things  which  are  of  truth,  sh.  3518,  especially  in  sacrifices,  3519. 
There  is  an  influx  out  of  the  spiritual  world,  even  into  the  souls  of 
brutes  and  their  bodies,  but  it  is  diversely  received,  3646.     Concerning 


".'I 


BED 


27 


n 


certain  spirits,  who,  like  beasts,  had  little  of  life,  and  that  life  was 
inspired  into  them  by  the  angels,  3647.  Wild  beasts  denote  evils  and 
evil  spirits,  4171.  Man  has  a  more  immediate  and  closer  connection 
with  the  Lord  than  the  beasts  have,  and  hence  he  cannot  die,  4525, 
9231.  The  suggestion  that  an  evil  beast  had  destroyed  Joseph  denotes 
a  lie  grounded  in  the  life  of  lusts,  4729,  4776.  The  recipient  forms  of 
the  life  of  animals  are  dissipated  by  their  death,  5114.  That  beasts 
denote  affections,  is  from  representatives  in  the  spiritual  world,  5198. 
Because  beasts  are  in  the  order  of  their  nature,  there  is  a  common 
influx  into  them  from  the  spiritual  world,  5850.  Among  the  service- 
able beasts,  camels,  horses,  mules,  and  asses  signify  such  things  as  have 
relation  to  truths,  6049.  All  scientifics  are  in  loves,  illustrated  from 
the  case  of  beasts,  6323.  Inasmuch  as  man  is  more  excellent  than  the 
beasts,  therefore  man  and  beast,  when  they  are  named  together,  denote 
interior  and  exterior  cupidity,  interior  and  exterior  good  or  evil,  sh. 
7523.  From  man  even  to  beast  denotes  evil  lusts  interior  and  exterior, 
7872.  That  beasts  signify  such  things  as  are  of  afi*ection  and  inclina- 
tion, illustrated  by  representatives  in  heaven,  9090.  A  beast  of  burden 
denotes  what  is  foolish  and  little  conscious,  thus  affections  merely  cor- 
poreal, 9140.  The  distinction  between  beasts  and  man,  that  man  has 
an  internal  principle  or  internal  man  which  is  capable  of  being  elevated 
to  the  Lord,  of  seeing  external  things  in  itself,  of  thinking  concerning 
things  divine,  and  of  being  conjoined  with  the  Lord,  and  thus  of  living 
for  ever,  9231.  Beasts  were  used  in  sacrifices  because  they  signified 
affections  and  inclinations,  such  as  man  has  in  common  with  them,  sh. 
and  ill.  9280.     See  Sacrifice,  Flock,  Herd,  Cattle. 

BEAST  OF  Burden  iJumentuTn].     See  Beast. 

BEAT,  to,  or  to  Pound  [tundere].     See  to  Bruise,  to  Grind. 

BEAT,  to  [ pulsar e\.     See  Breasts. 

BEAT  DOWN,  to  [ferire].     See  to  Strike. 

BEAUTY  [pulchritudo'].  All  beauty  is  from  good  in  which  is  in- 
nocence, 553,  3080,  4985,  5199.  By  beautiful  in  form  is  signified  the 
good  of  life,  and  by  beautiful  in  aspect,  the  truth  of  faith,  4985,  5199. 
The  beauty  of  the  angels  is  ineffable,  because  they  are  recipient  of  truth, 
originating  in  good  from  the  Lord,  4985;  or  because  they  are  forms  of 
love  and  charity,  which  are  brightly  tvpified  in  their  faces,  3804,  4735, 
4797,  5199,  5530,  9879,  10,177;  thus,  because  they  are  forms  of 
heaven,  5199.  But  what  this  form  of  heaven  is,  4040 — 4043,  6607, 
9877.  Old  women  who  have  lived  well,  on  entering  heaven,  return  to 
the  flower  of  their  youth,  and  become  beauties,  553.  When  mention 
is  made  in  the  Word  of  beautiful  in  form,  and  beautiful  in  aspect,  form 
has  reference  to  the  esse  of  a  thing,  thus  to  good,  aspect  to  the  existere 
thence  derived,  thus  to  truth,  3821,  4985,  5199.  Charity  is  the  unit- 
ing medium  by  which  truths  are  disposed  in  order  and  made  visible  in 
angelic  beauty,  5133. 

BED  [lectus'].  It  signifies  the  natural  principle,  which  is  service- 
able to  the  spiritual,  sh.  6188.  The  head  of  the  bed,  the  interior 
natural  principle,  6188.  See  Couch.  To  sit  upon  a  bed  denotes  to 
turn  onesself  to  the  natural  principle,  6226.  Jacob's  bed  is  mentioned 
in  the  Word,  and  when  Jacob  is  thought  of,  there  appears  a  bed  with  a 
man  in  it  in  the  world  of  spirits,  because  a  bed  denotes  the  natural 
principle,  and  so  does  Jacob,  6463.     When  a  sleeping  apartment  sig- 


28 


BEN 


BEZ 


nifies  the  interiors  of  the  mind,  a  hed  denotes  what  is  inmost,  7354. 
Beds  of  ivory  denote  the  pleasures  of  the  lowest  natural  principle,  or 
luxurious  living,  6188.  A  bed  signifies  doctrine,  and  by  any  one  lying 
in  a  bed  is  signified  the  doctrine  in  which  he  is,  10,360  at  the  end." 

BED  CHAMBER  [cubiculum].  Man  is  signified  by  a  house,  and 
his  interiors  by  a  bed  chamber,  5694.  To  enter  into  his  chamber  and 
shut  the  door,  is  to  look  interiorly,  5694.  Truth  which  enters  the  will 
and  there  becomes  good,  is  compared  to  a  bed  chamber,  10,1 10.  See 
House,  to  Build. 

BEE  [apis].  The  intelligence  of  bees  and  other  animals  is  occa- 
sioned  by  influx  into  their  loves,  4776.  The  bee  in  the  land  of  Assyria 
is  the  false  perverting  the  reasonings  of  the  mind,  9331,  10,582.  See 
Honey,  Insect. 

BEERLAHAIROI  [Beerlachai  rot],  denotes  divine  good  rational 
born  from  the  divine  truth,  3194;  also  divine  light,  3261. 

BEERSHEBA  [Beerscheba].  The  state  and  quality  of  doctrine, 
viz.,  that  it  is  divine  to  which  human  rational  things'  are  adjoined, 
2614,  2723.  Which  doctrine  is  that  of  charity  and  faith,  2858,  2859. 
That  it  denotes  doctrine,  2702,  3436,  3466,  3690.  That  it  denotes 
charity  and  faith,  5997.  The  extension  of  celestial  and  spiritual  things 
as  to  doctrine  is  signified  by  the  expression,  "  from  Dan  to  Beersheba," 
2723,  3923,  6396. 

BEETLE  [scarabceus].     See  Locust. 

BEFORE,  OR  IN  FRONT  [ante],  signifies  what  is  internal,  10,550. 
BEGINNING  [principium,  initium].    By  the  beginning  is  signified 
the  most  ancient  time,  or  the  first  time  during  man's  regeneration,  16, 
1560.     See  Initiation,  Commencement. 
BEHIND  [post].     See  Back. 
BEL  A.     See  Zoar. 

BELLS  [tintinnabula].  Bells  in  the  Word,  signify  all  things  of 
doctrine  and  worship  passing  to  those  who  are  of  the  church,  9921. 
And  that  by  hearing  and  perception,  9921.  They  signify  such  things 
as  are  of  scientifics,  9917.  The  bells  of  the  horses,  scientific  truths 
illustrated  from  intellectual  truth,  9394. 

BELLY  [venter].  By  the  serpent  going  on  the  belly,  is  signified 
that  the  sensual  principle  should  no  longer  look  upwards  to  celestial 
things,  but  downwards  to  worldly  and  corporeal  things,  247,  248.  The 
fruit  of  the  belly  signifies  the  acknowledgment  of  truth  and  good  in 
faith  and  act,  3911.  The  way  towards  hell  is  signified  by  the  belly, 
8910.     See  to  Bring  Forth,   Womb,  Intestines. 

BELOVED  OF  JEHOVAH  [dilectus  Jehovce],  denotes  truth  spi- 
ritual  from  celestial  good,  hence  Benjamin  is  so  called,  4592.  See 
Benjamin. 

BELSHAZZAR  [belschazar].  The  use  of  the  vessels  belonging 
to  the  temple  of  Jerusalem  at  Belshazzar's  feast  denotes  the  profanation 
of  the  knowledges  of  good  and  truth  by  those  who  are  in  falses,  3079. 
See  Chaldea,  Vessels. 

BELT  [baltheusy  seu  cingulum].     See  Girdle. 

BEND,  to  [inflectere].  See  to  Bow.  To  bend  the  knee,  sienifies 
adoration,  5323. 

BENEVOLENCE  [benevolentia].  The  power  of  willing  any  good 
having  perished  with  the  spiritual  they  are  introduced  into  it  by*  truth. 


29 


which  truth  is  therefore  the  price  of  their  redemption,  2949,  2950. 
2954. 

BENJAMIN,  denotes  the  spiritual-celestial  man;  but  Joseph  the 
celestial- spiritual,  3969;  otherwise  Benjamin  denotes  faith  in  which 
is  charity,  or  truth  in  which  is  good;  Joseph  charity  from  which  is 
faith,  or  good  from  which  is  truth,  3969.  Benjamin  is  the  spiritual 
of  the  celestial  principle,  Joseph  the  celestial  of  the  spiritual,  sh.  4592. 
Benjamin  signifies  a  medium,  participating  both  of  the  external  and  the 
internal,  4511,  concerning  which,  see  also,  5413,  5443.  This  medium 
is  interior  truth,  being  between  truth  from  the  Divine  and  truth  in  the 
natural,  5600,5631.  It  is  a  spiritual  medium,  5639.  It  originates 
from  the  celestial  of  the  spiritual  principle  as  a  father,  and  from  the 
natural  as  a  mother,  5686.  As  a  medium,  it  is  born  after  all,  as  was 
the  case  with  Benjamin,  5688.  It  signifies  new  truth,  5804,  5806, 
5809,  5812,  5816,  5830.  The  reason  why  it  denotes  a  medium,  and 
interior  truth,  sh.  5843.  It  is  a  conjoining  medium,  and  partakes  of 
both  the  parts  which  it  conjoins,  5822.  Benjamin  denotes  the  truth  of 
spiritual  good,  and  of  the  spiritual  church,  which  is  Joseph,  6440. 
Joseph  and  Benjamin  denote  the  uniting  medium  represented  by  the 
vail,  9671.  Benjamin,  in  the  supreme  sense,  is  the  Divine  spiritual  of 
the  celestial ;  in  the  internal  sense,  the  spiritual  kingdom ;  in  the  ex- 
ternal, its  good,  4607. 

BENONI,  in  the  original  tongue,  signifies  a  son  of  my  grief,  4591. 

BERA.     See  Sodom. 

BEREAVED  [orbus].  To  be  bereaved,  when  applied  to  the  church, 
is  to  be  deprived  of  truths,  5536,  5632. 

BERED  [bared],  signifies  scientific  truth,  1 958. 

BERYL  [tharschisch].     See  Precious  Stones. 

BETHAVEN.     See  Gibeah. 

BETHEL,  signifies  a  state  of  knowledge  or  light  in  respect  to 
celestial  things,  1450—1453,  1557.  According  to  its  signification  in 
the  Hebrew,  it  denotes  good  in  the  ultimate  of  order,  3729,  4539.  The 
God  of  Bethel  denotes  the  divine  in  the  natural,  4089,  4539.  Bethel 
denotes  the  knowledges  of  good  and  of  truth,  specifically  the  natural 
principle  where  interior  things  terminate,  4539.  El-Bethel  signifies  the 
holy  natural ;  Bethel,  the  divine  natural,  4559,  4560. 

BETHLEHEM  [Bethlechem].  The  spiritual  of  the  celestial  prin- 
ciple in  a  new  state;  Ephratah,  in  a  former  state,  4585,  4594;  or  a 
state  of  new  affection  for  truth  and  good,  6247.  Why  the  Lord  was 
born  at  Bethlehem,  4592,  4594. 

BETHUEL.  The  good  of  the  nations  of  the  first  class,  2865, 
3665 ;  or  the  good  of  charity  with  the  more  upright  gentiles,  3111  ; 
or  the  origin  of  good  with  the  natural  man,  3160,  called  the  common 
good  of  a  collateral  stock,  3778.     See  Laban,  Nahor. 

BETROTHED,  to  be  [desponsari],  denotes  the  agreement  of 
minds  [ani7ni  et  mentes],  which  precedes  the  conjunction  of  marriage, 

BEZALEEL,  a  workman  in  works  of  art  or  cunning,  denotes  the 
intellectual  principle,  9598.  His  working  at  the  tabernacle  signifies  the 
church  about  to  be  established  with  those  who  are  in  the  good  of  love, 
10,329,  10,335.  How  such  receive  influx  and  illustration,  10,326 — 
10,335.     See  Hur. 


30 


BLE 


BLO 


31 


w 


!i 


BILHAH,  the  handmaid  of  Rachel,  denotes  exterior  affections 
serving  for  mediums,  3849. 

BIND,  to  [alUgare\  denotes  to  be  conjoined,  G375,  9895,  9896. 
To  bind  [ligare]  is  to  induce  a  state  of  undergoing  extreme  temptations, 
2813.     See  Bound. 

BINDING  TOGETHER  [colligatio'].     See  Fascicle. 
BIRD,  Fowl  [volucer^  avis].     Birds  (or  fowls)  denote  things  ra- 
tional and  intellectual,  40,  745,  77^,  991  ;  also  phantasies  and  falses, 
77S,  866,  988.     The  birds  were  not  divided  in  sacrifices,  because  there 
is  no  parallelism  and  correspondence  between  things  of  mere  faith  and 
the  Lord,  1832.    Birds  appear  when  the  angels  hold  discourse  concerning 
knowledges,  ideas,  and  concerning  influx,  3219.     A  vision  in  which  an 
obscure  and  deformed  bird  was  seen;    also  two  noble  and  beautifid 
birds  ;   in  consequence  of  a  discourse  concerning  the  influx  of  thoughts, 
and  of  some  who  were  in  falses  falling  down  from  an  angelic  society, 
3219.     Birds  denote  those  things  which  are  of  the  understanding,   as 
thoughts,  ideas,  reasonings,  thus  truths  and  falses,  5149,  7441.     The 
life  of  truth,  9182.     Concerning  the  noxious  flying  thing  amongst  the 
Egyptians,   7441.     See  Insect.     Concerning  a  beautiful  bird,  which 
signified  the  inhabitants  of  Mars,  7620 — 7622.     See  Mars. 
BIRSHA  [Birscha\     See  Sodom. 
BIRTH  [partus].     See  to  Bring  forth.  Nativity. 
BITE,  to  [mordere\  signifies  to  cleave  to,   and  thus  to  injure, 
6400. 

BITTER  HERBS,  or  Bitterness  [amaray  amaror,  seu  amari- 
tudo].     Things  undelightful,  the  injucundities  of  temptations,  sh.  7854. 
Bitter  waters  signify  truths  which  are  undehghtful,  because  there  is  no 
affection  for  good,  8349,  8356.     The  bitterness  of  the  grapes  of  Sodom 
explained,   5117;  and  the  reason  why  the  little  book  ate  by  John  was 
sweet  in  his  mouth  and  bitter  in  his  belly,  5620. 
BITTERN  [anataria].     See  Cormorant. 
BITUMEN,  or  Tar.     See  Pitch. 
BLACK  [nigruni].     See  Colours. 

BLADDER  [vesica].  Concerning  the  correspondence  of  the  kidneys, 
of  the  ureters,  and  of  the  bladder,  5380—5386.  See  Kidneys.  The 
functions  of  those  who  constitute  the  sphincter  of  the  bladder  or  ureters, 
5389. 

BLASPHEMY  [hlasphemia].  The  lot  of  those  who  profane  and 
blaspheme  the  Word,  1878.  The  profanation  and  blasphemy  of  truth 
and  good,  signified  by  taking  the  Lord's  name  in  vain,  8882.  To  blas- 
pheme the  name  of  Jehovah  is  to  violate  the  truths  and  goods  of  wor- 
ship by  malevolent  falses,  7456.  They  who  in  heart  deny  the  Word, 
blaspheme  it,  sh,  9222.  See  To  Curse.  Blasphemy,  which  is  from 
the  intellectual  principle,  and  that  which  is  from  the  will  principle, 
9222.     See  also  9221,  and  5700. 

BLASTING  and  MILDEW  [uredo  et  ruhigo].  See  Curse. 
BLESS,  to  [benedicere].  The  blessing  of  God  signifies  the  Lord*s 
presence  and  grace,  981 ;  or  the  fruition  of  all  good,  1731.  Celestial, 
spiritual,  and  natural  good  are  all  involved  in  blessing,  1096,  1420, 
1422.  The  blessed  of  Jehovah  are  those  of  the  internal  church,  1096, 
1422,  3119.  To  bless  denotes  also  to  be  made  fruitful  from  the  affec- 
tion of  truth,  2846.     To  be  blessed  is  to  be  disposed  into  spiritual  and 


I 


celestial  order,  301 7.  The  blessed  of  Jehovah  signifies  the  divine  good; 
and  also  the  divine  truth  thence  derived,  3141.  To  bless,  when  we  bid 
farewell  to  one  who  is  parting  from  us,  is  to  wish  him  all  prosperity, 
3185;  hence  it  signifies  joy,  4216.  The  ancients  were  accustomed  to 
invoke  God*s  blessing  at  the  commencement  of  any  work,  whence  this 
phrase  denotes  a  beginning,  3260.  To  be  blessed  of  Jehovah  is  to  be 
enriched  with  every  good  of  love,  3406.  To  bless  denotes  conjunction, 
3504,  3514,  3530,  3565,  3584.  He  blessed  him  there,  the  represen- 
tative of  the  church  initiated,  4309.  Blessing  signifies  love  and  charity 
from  the  Lord,  and  hence  various  things  which  are  consequent,  and  in- 
crements in  good  and  truth,  4981.  To  bless  denotes  a  wish  for  con- 
junction, and  the  fructification  thence  derived,  6091,  6099.  Blessing 
denotes  prediction  concerning  vivification,  6230,  sh,  6254.  To  bless, 
foresight  and  providence,  6298 ;  in  the  case  of  Pharaoh,  intercession, 
7963.  Since  the  blessed  of  Jehovah  denotes  all  good  from  the  Lord, 
it  implies  love  towards  him  and  charity  towards  the  neighbour  in  man, 
8674.  Blessing  signifies  the  influx  of  charity  and  faith ;  thus,  happi- 
ness to  eternity,  which  is  not  what  it  is  in  time,  ill,  8939.  Thus  also 
the  reception  of  divine  truth,  and  by  it  conjunction  with  the  Lord, 
10,495. 

BLESSEDNESS  [beatitudo],  from  which  Asher  was  named,  de- 
notes, in  the  supreme  sense,  eternity ;  in  the  inmost,  the  happiness  of 
eternal  life ;  and  in  the  external,  the  delights  of  the  affections,  3938, 
3939,  and  see  6408,  6410,  and  6393. 

BLIND  [ccecus  aut  ccecus].  Those  who  have  been  blind  in  this 
world,  see  as  clearly  as  others  after  their  entrance  upon  the  future 
state,  994.  Blindness  is  predicated  of  those  who  are  in  falses,  and  of 
those  who  are  in  ignorance,  sh.  2383.  It  signifies  the  falses  themselves, 
4720.  Blindness  denotes  a  want  of  faith  by  reason  of  a  want  of  know- 
ledges ;  and  in  the  Word,  it  denotes  those  who  are  in  ignorance  of 
truth,  because  out  of  the  church ;  but  who,  being  instructed,  receive 
faith,  6990.  It  denotes  the  not  having  faith  by  knowledges,  6990. 
Concerning  blindness  in  spiritual  things,  so  that  the  internal  of  the 
Word  cannot  be  acknowledged,  10,707. 

BLOOD  [sanguis],  signifies  what  is  holy,  charity,  love,  the  Lord 
himself,  1001.  Blood  crying,  signifies  guilt,  376.  Blood  signifies  vio- 
lence offered  to  charity,  and  all  evil,  374,  1005.  Why  the  word  is  used 
in  the  plural,  374.  The  eating  of  blood  denotes  profanation,  1003. 
The  cruel  and  the  violent  in  the  other  life,  are  delighted  to  see  blood, 
954.  Blood  signifies  holy  truth  proceeding  from  the  Lord,  and,  in  the 
opposite  sense,  truth  falsified  and  profaned,  sh,  4735,  4770,  7317, 
7326.  Blood  being  inquired  into,  signifies  internal  anxiety  on  account 
of  evil,  or  remorse  of  conscience,  5476.  Blood  of  grapes,  signifies 
divine  good  from  the  divine  love  of  the  Lord,  6378,  and  is  predicated 
of  what  is  celestial  in  respect  to  the  spiritual  church,  1071.  That  blood 
is  predicated  of  the  celestial  church,  and  wine  of  the  spiritual,  5117. 
See  Wine.  Blood  of  the  lamb,  signifies  holy  truth  which  is  of  the 
good  of  innocence,  7846,  7877.  Blood  denotes  divine  truth  of  divine 
good,  which  is  from  the  divine  human  of  the  Lord ;  and  what  is  reci- 
procal on  the  part  of  man,  7850.  See  Supper.  To  pour  out  blood 
is  to  offer  violence  to  divine  truth  and  good,  sh.  9127.  To  purge  away 
bloods  is  to  cleanse  from  evils,  3147.     The  blood  of  mau's  spiritual  life 


II 


32 


BOD 


BOO 


33 


i' 


t| 


'      4 


I   ( 


is  divine  truth,  9127.  The  plenary  rejection  of  divine  truth  internal 
and  external  is  signified  by  the  blood  of  the  Lord  poured  out  with  water, 
9127.  Blood  signifies  divine  truth  proceeding  from  the  Lord  and 
received  by  man ;  it  is  called  good  when  it  enters  into  'his  life  or  will 
and  passes  into  act,  9393.  It  is  by  this  man  is  purified  and  saved,  not 
by  the  passion  of  the  cross,  10,026,  10,033,  10,152.  By  the  blood 
sprinkled  upon  the  altar  round  about,  and  at  the  foundation  of  the  altar, 
is  signified  the  conjunction  of  divine  truth  with  divine  good  in  the  Lord, 
10,047.  By  the  Lord's  redeeming  man  by  his  blood,  in  the  external 
sense,  the  internal,  and  the  inmost,  is  meant  that  he  subdued  the  hells, 
and  reduced  all  things  to  order  in  the  heavens,  and  that  man  could  not 
otherwise  be  saved,  10,152,  and  that  this  was  done  by  his  divine  human, 
sh.  10,152.  Blood  denotes  the  intellectual  proprium,  and  fiesh,  the 
will  proprium,  10,283. 

BLUE  [cceruleum,  hyacinthinum'].     See  Colours. 

BOAR  \aper].     See  Swine. 

BODY  [corpus],  Man  is  regenerated  that  things  external  may 
comply  with  things  internal,  911,  913.  What  is  meant  by  being  with- 
drawn from  the  body,  or  by  a  person  being  ignorant  whether  he  be  in 
the  body  or  out  of  the  body,  1883.  There  is  a  resemblance  of  the  soul 
and  body  in  all  things  appertaining  to  man,  1910.  The  soul  is  in  the 
midst  and  the  body  invests  it,  2973.  All  things  in  the  human  body 
represent  the  spiritual  things  which  arc  in  the  Lord*s  kingdom,  2996, 
2998.  See  Representation.  The  thoughts  and  discourses  of  the 
angels,  are  comparatively  as  the  interior  things  in  the  body,  in  respect 
to  its  outward  form,  3342  and  following  numbers.  Concerning  the 
spirits  who  appear  corporeal,  that  they  are  such  as  always  regarded 
their  own  interest  in  everything,  4220.  The  corporeal  principle  viewed 
in  itself,  is  a  receptacle  of  sensations,  in  connection  with  which  it  is  a 
living  corporeal  principle,  but  not  otherwise,  5077.  Man  does  not  rise 
again  with  his  body,  but  he  rises  again  immediately  after  death,  and  is 
then  in  a  body,  ///.  5078.  The  state  of  his  body  in  the  other  life  is 
described  as  to  its  quality,  5079.  The  things  appertaining  to  man, 
which  pass  from  the  thought  to  the  speech,  and  from  the  will  into  act, 
thus  into  the  body,  flow  by  general  influx  according  to  correspondence 
with  the  Grand  Man,  5862.  The  corporeal  principle  of  man  appears 
to  spirits  as  a  black  mass,  but  the  corporeal  of  those  who  are  in  the 
good  of  faith,  as  woody,  from  experience,  5865.  There  are  spirits  who 
appear  of  a  gross  body,  and  that  they  are  those  who  have  altogether 
confirmed  themselves  against  what  is  divine,  and  have  thus  closed  their 
interiors,  5991.  The  corporeal  principles  of  man  are  ruled  by  common 
influx,  5990,  which  flows  into  the  actions  and  speech  of  the  body, 
6192.  Body  signifies  the  good  of  love,  because  it  is  formed  to  be  a 
receptacle  of  good,  or  of  life  from  the  Lord,  ill.  and  sh.  6135.  Worldly 
thoughts  and  things  of  the  body,  disperse  heavenly  ideas,  from  expe- 
rience, 6309.  Concerning  corporeal  spirits,  6318.  There  is  a  corre- 
spondence of  the  gestures  of  the  body  with  the  affections  of  the  mind, 
7596.  To  come  in  his  body  [by  himself],  when  it  is  said  of  servants, 
signifies  with  truth  without  delight,  8977,  8978,  8984.  From  the 
head  through  the  neck  into  the  body,  corresponds  to  the  influx  of  the 
celestial  kingdom  into  the  spiritual  kingdom,  9913,  9914.  The  human 
body  is  a  proceeding  from  the  esse  or  soul  of  the  father,  10,269,  and  is 


formed  to  its  similitude,   10,076.     The  soul  is  the  esse  of  the  life  of 
man,  the  body  the  existere  thence,   10,823. 

BOIL,  to  [coquere].  To  cook,  in  general,  signifies  to  congest  doc- 
tnne,  3316.  In  the  opposite  sense,  violence,  3812.  What  is  boiled  in 
water,  signifies  what  comes  forth  from  the  truths  of  faith,  sh,  7857. 
To  boil  and  seethe  on  the  sixth  day  for  the  sabbath,  denotes  prepara- 
tion for  conjunction,  8496  ;  to  boil,  for  the  conjunction  of  good,  and  to 
seethe,  for  the  conjunction  of  truth,  sh,  8496.  To  boil  flesh,  signifies 
to  prepare  for  use  of  life,  sh,  10,105.  Pot  denotes  doctrine,  10.105 
See  To  Bake. 

BOLSTERS  [cervicalia,  seu  capitalia].     See  Pillows. 

BOND  [vinculmn].  See  Conscience.  They  are  ruled  by  ex- 
ternal bonds,  who  are  without  conscience,  1077,  1080,  1835.  These 
bonds  are  of  no  avail  in  the  other  Hfe,  howsoever  a  man  has  lived  ac- 
cordmg  to  them,  1835.  What  external  bonds  are,  and  that  they  are 
taken  away  in  the  other  life,  1944,  2126.  When  they  are  taken  away 
there  are  some  who  rage  against  innocence,  2126.  Binds  of  the  neck, 
signify  interception  of  communication  and  conjunction,  3542.  See 
Neck.  All  affections  are  bonds,  either  external  or  internal,  3835. 
Unless  the  Lord  ruled  the  evil  by  external  bonds,  they  would  all  become 
insane,  and  the  human  race  would  perish,  4217.  They  who  are  in 
external  bonds  can  well  perform  the  more  eminent  duties,  and  that  they 
do  good  from  those  bonds,  6207.  Internal  bonds  are  the  affections  of 
truth  and  good,  and  external  bonds  are  the  loves  of  self  and  of  the 
world,  9096. 

BONE  [os,  ossis].  The  bone  of  the  breast  or  the  rib,  signifies  the 
proprium,  147—149.  See  Proprium.  Bone  of  bones  and  flesh  of 
1  f^  xP  u^  *^®  proprium  of  the  external  man  in  which  is  the  internal, 
157.  My  bone  and  my  flesh,  denotes  conjunction  as  to  truths  and 
goods,  3812.  Bones  signify  the  intellectual  proprium,  or  the  proprium 
as  to  truth,  and  in  the  proper  sense,  divine  truth,  which  is  the  pro- 
prium of  the  Lord,  3812.  Concerning  those  in  the  Grand  Man  to  whom 
the  bones  correspond,  5560—5554.  They  who  constitute  the  bones, 
denote  the  first  or  lowest  principle  of  the  spiritual  hfe,  5560,  5561. 
Ihey  are  such  as  have  been  evil,  but  still  had  remains  of  good  after 
vastations  of  several  ages,  5561.  Those  who  emerge  from  vastations, 
and  serve  a  similar  use  to  the  bones,  have  common  thought,  almost  in- 
determinate, 5562.  Concerning  pains  in  various  places  of  the  skull, 
arising  from  falses  grounded  in  lusts,  5563.  Bones  denote  the  ultimate, 
thus  the  representative,  of  the  church,  6592.  Not  to  break  a  bone  of 
the  paschal  lamb,  signifies  that  scientifics  or  doctrinals  shall  be  entire, 
8005 ;  for  scientifics  in  what  is  spiritual,  are  as  bones  in  the  body, 

1?^*  n  '^^^  ^^^^  glorified  his  humanity  as  to  the  ultimates,  which  are 
called  flesh  and  bones,  10,044. 

BOOK  [hber'].  The  Book  of  the  Generations  or  Nativities  is  an 
account  of  those  who  were  of  the  most  ancient  church,  470.  The 
interior  memory  is  the  book  of  life,  2474,  9386.  The  ancient  church 
had  histoncal  and  prophetical  books  ;  the  former  were  called  the  wars 
^>Lvf  ^^^^'  ^"^  ^^®  ^^"^'''  ^^^'P^^^tic  Enunciations,  cited  by  Moses, 
?  I?;  .  '^^  ^"^®  ^"  ^  book,  signifies  to  remember,  sh.  8620.  The  book 
of  hfe  IS  the  interior  memory,  because  on  it  are  inscribed  the  things 
of  the  will,  9386.     The  book  of  life  denotes  what  is  internal,   and 


34 


BOW 


BRA 


35 


■>     ii 


:    H 


the  things  which  are  said  to  be  written  there,  are  what  are  from  the 
Lord,  ill.  and  sh.  10,505.  To  be  blotted  out  of  the  book  of  life,  is  to 
perish  as  to  spiritual  life,   10,505,  10,506. 

BORDER  [limbus].  The  "border  of  gold  round  about,"  signifies 
the  termination  of  good,  or  sphere  surrounding  heaven,  to  prevent  the 
good  being  approached  and  hurt  by  the  evil,  9492,  10,187,  9914. 

BORDER  [terminus].  In  every  border,  signifies  as  far  as  truth 
which  is  from  good  extends  itself,  8063  ;  see  also  2973,  7351,  7684. 
To  enlarge  thy  borders,  signifies  the  multiplication  and  extension  of 
truth  derived  from  good,  10,675.  Every  degree  is  a  terminus  or  plane 
into  which  good  flows,  5145.  See  Extremity,  Circuit.  To  bring 
the  locust  into  their  border  denotes  that  the  false  will  occupy  their  ex- 
tremes, 7643. 

BORDERS  OF  A  GARMENT  [JtmhricB],  signify  external  truths, 
3540.  Also,  the  extremes  where  the  natural  principle  is ;  the  borders 
of  a  robe  denoting  the  extremes  of  the  spiritual,  sh.  9917. 

BORN,  to  be  [nasci].     See  Nativity. 

BORN  IN  THE  HOUSE  [hiatus  domus'].  The  propria,  or  goods 
and  truths  capable  of  conjunction  with  the  internal  man,  so  called, 
1708. 

BORROW  AND  LEND,  to  [inutuuin  commodato,  seu  mutuo  petere 
et  dare],  denotes  to  communicate  the  goods  of  heaven  from  the  affec- 
tion of  charity  ;  and  also  the  goods  of  the  Word  according  to  the  laws 
of  charity,  ill.  and  sh.  9174.  Truths  received  from  another  are  called 
borrowed,  9176.  To  lend  denotes  instruction,  9209.  Rational  and 
scientific  truths  serving  as  means  of  wisdom  to  those  who  are  in  the 
affirmative  principle,  are  signified  by  the  jewels  of  gold,  &c.,  which  the 
Israelites  borrowed  of  the  Egyptians,  2588  near  the  end. 

BOSOM  [sinus'],  signifies  love,  thus  the  very  self-hood  of  man,  also 
appropriation  and  conjunction  by  love,  sh.  6960,  10,087.  See  Breast, 
Paps. 

BOTTLE  [lage7ia].  A  bottle  of  water  signifies  the  small  quantity 
of  truth  that  can  be  received  at  first,  2674.  A  certain  spirit  with  an 
earthen  bottle  from  which  he  wished  the  author  to  drink,  described 

5567. 

BOUGH  [ramus].     See  Branch. 

BOUND  [vinctus,  seu  ligatus].  See  Pit,  Prison.  By  the  bound 
are  signified  those  who  are  not  in  freedom  as  to  thoughts  and  affections 
by  reason  of  falses,  5037 ;  thus,  those  who  are  in  a  state  of  extreme 
temptation,  2813.  To  be  bound  in  prison,  is  to  undergo  temptations, 
sh.  5037.  The  binding  and  detention  of  Joseph's  brethren  signifies 
separation  from  spiritual  good,  5452.  The  bound  in  a  pit  denote  the 
spiritual,  who,  before  the  coming  of  the  Lord,  were  detained  in  the 
inferior  earth,  and  were  afterwards  liberated  and  elevated  into  heaven, 
68.54. 

BOUNDARY  [terminus].     See  Border,  Extremity. 

BOW  [arcus].  Bow  signifies  the  doctrine  of  truth  ;  arrows,  darts, 
weapons,  the  doctrinals  of  truth,  in  the  opposite  sense,  falses,  sh.  2686, 
2709.  An  archer  signifies  the  man  of  the  spiritual  church,  2686, 
2709.  To  teach  the  bow  is  to  teach  the  doctrine  of  love  and  charity, 
4922.  To  handle  the  bow  is  to  reason,  1195.  A  spiritual  man  is 
called  an  archer,  and,  in  the  opposite  sense,  those  who  assault  him. 


6422.     To  be  thrust  through  with  darts,  is  to  perish  as  to  spiritual 
good,  8800. 

BOW-DOWN,  to  [incurvare],  is  an  effect  of  humiliation,  2153. 
It  signifies  to  rejoice  and  be  glad,  2927,  2950,  3118.  To  bend  denotes 
exterior  humiliation,  and  to  bow  interior  humiliation,  5682,  6266, 
7068.  To  bow  denotes  worship  from  the  good  of  love,  and  to  serve, 
worship  from  the  truth  of  faith,  8873,  end.  See  Worship,  Adoration. 

BOW-HIMSELF,  to  [curvare  se],  when  predicated  of  a  lion,  sig- 
nifies to  put  himself  into  ability,  6369. 

BOWELS  [visceroe].  Bowels  in  the  supreme  sense  signify  the 
Lord* 8  mercy ;  to  come  forth  from  the  bowels,  is  to  be  born  of  him, 
1803.  See  Nativity,  Compassion.  To  come  forth  from  the  womb 
and  from  the  loins  is  predicated  of  good,  and  to  be  separated  from  the 
bowels,  is  predicated  of  truth,  3294.  Concerning  the  correspondence 
of  the  viscera  with  the  Grand  Man,  5171 — 5189. 

BOWL,  OR  Cup  [sci/phus].  A  bowl  or  cup  in  the  genuine  sense 
has  the  same  signification  as  wine,  5120.  It  signifies  the  truth  of 
faith,  which  is  from  the  good  of  charity,  and,  in  the  opposite  sepse,  the 
false  principle  productive  of  evil ;  and  also,  the  false  principle  derived 
from  evil,  sh.  5 1 20.  Bowls  like  unto  almonds,  denote  scientifics  grounded 
in  good,  9557.  A  bowl  or  cup,  denotes  the  sensual  scientific  principle, 
and  is  predicated  of  truth,  but  a  basket  denotes  sensual  delight,  and  is 
predicated  of  good,  9996.     See  Cup,  Bason,  Vessels. 

BOX  TREE  [buxus].  The  fir,  the  pine,  and  the  box  denote  celes- 
tial natural  things,  thus  such  as  are  of  external  worship ;  the  glory  of 
Lebanon,  or  the  cedar,  celestial  spiritual,  2162,  9406.     See  Cedar. 

BOY  [puer].  See  Infant,  Girl.  A  Httle  boy  signifies  inno- 
cence and  charity,  430,  3067,  of  the  degree  which  is  called  guiltless, 
sh.  5236  ;  see  also  9390.  In  the  interior  historical  sense  good  spirits 
are  signified  by  boys,  1752.  The  natural  man  is  called  boy,  on  account 
of  ministration,  2181 ;  also  the  man  of  the  spiritual  church  at  the  com- 
mencement, 2677,  and  spiritual  truth  itself,  2682,  2687,  2691.  In  a 
larger  sense  the  spiritual  church,  and  the  Lord's  spiritual  kingdom, 
2706  ;  or  a  new  church  in  its  infancy,  4672.  The  education  of  boys 
at  this  day  is  very  bad,  from  experience  concerning  boys  fighting,  to 
which  they  are  incited  by  their  parents,  2309.  Boys,  inasmuch  as 
home-bom  sons  as  well  as  the  sons  of  servants  and  strangers  are  so 
called  in  the  Word,  signify  various  things,  as  the  rational  principle, 
2782;  and  the  divine  rational  in  a  certain  state,  2793  ;  compare  3308. 
What  is  interior  is  signified  by  boy,  because  there  is  comparatively  more 
innocence  in  interiors  than  in  exteriors,  5604.  The  boys  which  the 
midwives  saved  alive,  signify  truths  which  are  of  good,  6680.  When 
boys  are  contrasted  with  old  men  in  the  Scriptures,  they  signify  the 
simple  as  compared  with  the  wise,  7661.  Boys  and  girls  also  denote 
recently  acquired  goods  and  truths  compared  with  such  as  are  confirmed, 
and  in  the  opposite  sense,  2348. 
BOYHOOD.     See  Childhood. 

BOZRAH.     A  principle  in  the  Lord's  divine  human,  4650. 

BRACELETS    [armillce].     Both   an  ornament  for  the  nose  and 

bracelets  were  to  be  given  to  the  bride  ;  the  former  was  to  be  put  on 

the  nose,  the  latter  on  the  hands,  and  by  the  ornament  on  the  nose 

was  signified  good,  by  bracelets  truth,  and  by  a  bride  the  church,  3103, 

D  2 


36 


BRA 


BRE 


37 


f  = 


fl 


W\ 


3105,  3132.  See  Bride.  Bracelets  on  the  arm  of  a  king,  were  repre- 
sentative and  significative  of  divine  truth,  from  which  is  power,  310;'). 
See  Ornament. 

BRAIN  [cerebrum].  The  operation  of  heaven  into  the  brain  ob- 
served by  the  author,  and  that  the  left  part  of  the  brain  is  for  thing* 
rational  or  intellectual,  3884.  Serial  remarks  concerning  the  grand 
man,  and  correspondence  with  the  cerebrum  and  cerebellum,  1039 — ' 
4055.  All  things  in  the  brain  are  according  to  a  heavenly  form,  4040 
— 4042.  According  to  that  form,  there  are  gyrations  and  circumvolu- 
tions in  the  brain,  4041.  This  is  the  reason  that  there  is  descent  from 
the  heavens  into  the  world,  and  ascent  from  the  world  into  the  heavens 
by  man,  4042.  In  the  heavens  there  are  heavens  and  societies  which 
have  reference  to  the  cerebrum  and  cerebellum  in  common  atid  in  parts, 

4045.  The  quality  of  those  which  have  reference  to  the  dura  mater, 

4046.  The  quality  of  those  which  have  reference  to  the  pia  mater, 

4047.  The  quality  of  those  which  have  reference  to  the  larger  blood 
vessels  in  the  brain,  and  to  the  longitudinal  sinus,  4048.  The  quality 
of  those  which  have  reference  to  the  ventricles,  4049.  The  quality  of 
those  which  have  reference  to  the  infundibidum,  from  representations, 
4050.  The  quality  of  those  who  have  reference  to  the  isthmus  and 
congeries  of  glands,  4051.  They  who  are  in  the  will  of  good,  and 
thence  are  good,  have  reference  to  the  cortical  substances,  and  they 
who  are  in  the  understanding  of  truth,  and  thence  are  affections,  h«Ve 
reference  to  the  fibres,  4052.  The  right  part  of  the  brain  is  for  those 
who  are  in  the  will  of  good,  and  the  left  part  for  those  who  are  in  the 
understanding  of  truth,  4052.  The  brain,  like  heaven,  is  in  a  sphere 
of  ends,  which  are  uses ;  but  there  are  societies  of  spirits  who  have  no 
other  end  than  the  pleasures  of  friendship,  etc.  ;  these  have  reference 
to  obstructions  in  the  brain,  4054.  The  voluntary  sense  is  proper  to 
the  cerebrum,  the  involuntary  to  the  cerebellum,  4325.  In  what  man- 
ner the  fibres  of  the  cerebellum  and  of  the  cerebrum  have  been  changed 
as  to  the  order  of  their  distribution  in  the  face,  4326.  Concerning 
those  who  have  reference  to  the  viscous  excrementitious  things  of  the 
brain,  that  they  enter  into  the  chambers  of  the  brain,  even  into  the 
spinal  marrow,  and  induce  insanities  and  death,  from  experience,  5717. 
Concerning  those  who  have  reference  to  the  gross  phlegm  of  the  brain, 
5718.  See  Disease.  Concerning  the  viscous  things  of  the  brain, 
wherein  is  any  vital  principle,  that  the  conscientious  have  reference  to 
them,  and  that  they  occasion  anxieties  and  temptations,  5724.  The 
left  part  of  the  brain  is  for  truths  and  falses,  but  the  right  for  good  and 
evil,  5/25.  The  inhabitants  of  Mars  have  reference  to  the  medium, 
between  the  cerebrum  and  the  cerebellum,  7480,  7481.  Such  of  them 
as  love  knowledges,  and  not  a  life  according  to  them,  have  reference  to 
the  interior  membrane  of  the  skull ;  and  they  who  are  accustomed  to 
speak  without  affection,  and  to  withdraw  thoughts  from  others,  have 
reference  to  that  membrane  when  it  becomes  bony,  7748.  The  differ- 
ence between  certain  animal  brains  and  the  brain  of  man,  4407.  That 
the  motion  of  the  heart  and  the  cerebellum  which  are  beyond  the  con- 
trol of  man's  will  govern  the  voluntary  forces,  9683. 

BRANCH  [ramus].  Root  and  branch  denote  charity  and  truth, 
1861.  Thick  or  interlacing  branches  denote  scientifics,  sk.  2831,  5113. 
To  shoot  up  among  the  thick  boughs  is  to  stick  in  scientifics  and  rea- 


sonings from  them,  2831;  such  scientifics  being  derived  from  things 
sensual,  5113.  The  parable  of  the  fig-tree  explained:  its  branch  de- 
notes affection  and  its  leaves  truths,  4231.  The  branch  of  a  thick  tree, 
denotes  scientific  truth,  7093.  The  branch  [on  which  the  dates  hang] 
of  a  palm  tree,  the  good  of  faith,  7093,  8369.     See  Tree,  Vine. 

BRASS  [^«],  signifies  natural  good,  425,  643,  1551,3863,9391, 
9465,  or  the  natural  principle,  3863.  Specifically,  good  in  the  natural 
derived  from  celestial  and  spiritual  loves,  3708.  [According  to  2576  it 
also  signifies  'rational  good,'  but  this  would  appear  to  be  a  misprint  for 
natural  good.*]  Burnished  brass  denotes  good  resplendent  from  the 
light  of  heaven  or  divine  truth,  9391 . 

BREACH  [ruptura].  The  infraction  and  perversion  of  truth  by  its 
separation  from  good,  and  hurt  thence  derived,  4926,  9163,  8833. 

BREACH  [fractura].     See  to  Break. 

BREAD  [panis].     The  bread  and  wine  in  the  holy  supper  signify 
the  love  of  the  Lord  towards  the  whole  human  race,  and  reciprocity  on 
the  part  of  man,   1798,  «A.  4211,  4217,  4735.     Bread  denotes  every 
thing  celestial   and   spiritual,  276,  680,  681.     To  eat  bread  in  the 
sweat  of  the  countenance,  is  to  hold  celestial  and  spiritual  things  in 
aversion,  276.     Bread  is  an  expression  which  denotes  all  food  in  general, 
sh.  2165.     The  bread  in  the  holy  supper  denotes  the  Lord,  thus  all 
the  celestial  principle  of  love,  2165,  2177.     Eating  together  in  the 
holy  supper  signifies  communication,  conjunction,  and  appropriation, 
2187.     See  to  Eat.     When  man  is  in  the  holy  principle  of  the  sacred 
supper,  he  is  the  subject  of  correspondence  with  the  angels,  3464. 
The  bread  on  the  table,  in  the  tabernacle,  represented  celestial  and 
spiritual   love,  and   the   Lord   himself  therein,    3478.     See  to  Eat, 
Feasts,  Food.     By  bread  in  the  sacred  supper,  and  in  the  Lord's 
prayer,  the   angels   perceive   the  good  of  love,  and  the  Lord,  3735. 
Bread  denotes  the  flesh  of  the  Lord,  and  this  latter  his  divine  good, 
sh,  3813.     See  Flesh,  Supper.     To  eat  bread,  in  the  opposite  sense, 
denotes  the  appropriation  of  evil,  4745.     Truth,  in  regard  to  good,  is 
as  water  in  regard  to  bread,  or  as  drink  in  regard  to  meat,  in  nourish- 
ment, 4976.     See  to  Drink.     To  break  bread,  signifies  mutual  con- 
junction by  charity,  5405.     See  to  Break.     When  food  in  general 
IS  understood  by  bread,  it  denotes  spiritual  life,  6118.     Bread  signifies 
the  primary  principle  which  nourishes  the  soul,  whether  of  those  who 
are  in  heaven,  or  of  those  who  are  in  hell,  8410.     Bread  and  water  are 
spoken  of,  when  all  the  goods  of  love  and  truths  of  faith  are  meant, 
*A,  9323.     The  bread  of  faces  (shew-bread)  on  the  table  denotes  the 
Lord  as  to  celestial  good,  9545.     The  bread  of  the  sacrifices  signifies 
the  good  of  love  to  the  Lord,  9993.     See  Meat-Offering.     Why, 
amongst  the  Roman  Catholics,  bread  is  given  in  the  sacred  supper, 
and  not  wine,   10,040.     See  Supper.     The  meat-offering  which  was 
bread,  and  the  drink-offering  which  was  wine,  signified  such  things  as 
are  of  the  church  ;  hence  these  things  in  the  sacred  supper,  ill,  10,137. 
Bread  signifies  the  good  of  celestial  love,   10,686.     Not  to  eat  bread, 
and  not  to  drink  water  for  forty  days  and  nights,  signifies  a  state  of 
temptation,   10,686. 

BREADTH  [latitudo].  Length  signifies  holiness  ;  breadth,  truth; 
and  height,  good,  650.  Length  and  breadth  signify  the  celestial  and 
the  spiritual,  or,  what  is  the  same,  good  and  truth,  1613.     Breadths 


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are  truths,  3433,  sh.  4482.  A  land  broad  of  space  denotes  the  exten- 
sion of  truth,  which  is  of  the  church,  4482.  Height,  length,  and 
breadth,  denote  good,  truth,  and  the  holy  principle  thence  proceeding ; 
because  the  latter  are  extensions  in  respect  to  the  Lord,  ah,  4482.  That 
length  denotes  good,  breadth  truth,  sh.  9487,  and  illustrated  by  ex- 
tensions in  the  heavens,   10,179. 

BREAK,  to  {frangere\.  The  arms  of  spiritual  warfare  are  said  to 
be  broken  when  man  is  deUvered  from  evils  and  falses,  1664.  To  break 
bread  was  representative  and  significative  of  mutual  love  in  the  ancient 
church,  ilL  and  «A.  5405.  By  the  Lord's  breaking  bread  and  giving 
it  to  his  disciples  is  signified  instruction,  9412.  A  breach  [rwp/wraj 
denotes  the  infraction  and  perversion  of  truth  by  separation  from 
good,  4926.  See  Breach.  To  be  broken,  and  a  breach,  denotes 
the  dissipation  and  hurt  of  truth  and  of  good,  «A.  9163.  Why  the 
Israelites  were  commanded  to  break  the  statues  of  the  Canaanites, 

10,643.  ,  .  .      u 

BREAK  FORTH,  to  [eniwpere],   denotes   extension,  and,  when 

predicated  of  the  Lord,  infinite  extension,  3708. 

BREAST  \j}ectui\.  The  breast,  as  containing  the  heart  and  lungs, 
signifies  good  and  truth,  1788,  3858;  also  love,  and  the  proprium, 
6960.  It  signifies  the  good  of  charity ;  in  the  supreme  sense,  the 
divine  spiritual  principle  of  the  Lord,  10,087.  To  lie  at  the  breast,  or 
in  the  bosom,  denotes  to  be  loved,  10,087.  John  lay  at  the  Lords 
breast  because  he  represented  works  of  charity,  10,087.  See  Works. 
Concerning  the  wave-breast,   10,091. 

BREASTS  \uherd\.     See  Paps. 

BREAST-PLATE  [pectorale].  See  Urim.  All  things  involved 
in  love  and  faith  towards  the  Lord  were  included  in  the  representations 
of  the  breast  plate,  3858.  In  one  complex  it  signifies  divine  truth 
shining  from  divine  good,  9823.  The  responses  were  obtained  by  the 
various  resplendences  of  light  miraculously  shining  on  the  precious 
stones,  3862,  4606,  6335,  6640,  9905,  to  which  was  added  either 
an  audible  voice  or  perception,  6640.  See  Precious  Stones,  Co- 
lours, Ephod. 

BREECHES  OF  LINEN  [femoralia  lini],  signify  the  external 
of  conjugial  love,  ilL  and  sh.  9959.     Also,  protection  from  the  hells, 

9962. 

BRIARS  [senticetum].  Briars  and  thorns  denote  falsity  and  lust, 
2831.  See  Thorn.  A  pricking  briar  denotes  the  false  of  the  concu- 
piscences of  self-love  ;  a  thorn,  the  false  of  the  concupiscences  of  the 
love  of  the  world,  2831,  sh.  9144. 

BRICK  llater].  Bricks  signify  falses  which  are  devised,  1296. 
In  clay  and  in  bricks  signifies  on  account  of  the  evils  which  they  have 
invented,  and  the  falses  which  they  have  devised,  6669.  Bricks  being 
made  by  the  Israelites  signifies  the  fictions  and  falses  infused  by  infernal 

spirits,  7113. 

BRIDE,  Bridegroom  [sponsa,  sponsus].  See  Marriage,  Wife, 
Husband,  Man  (vir).  Woman.  A  bride  represents  the  church,  and 
on  this  account  bracelets  and  ear-rings  were  given  to  her,  3103,  3105. 
Also  vessels  of  silver,  of  gold,  and  raiment,  that  truth,  good,  and 
their  adorning,  which  are  things  of  the  church,  might  be  signified, 
3164,  3165.    The  veil,  with  which  brides  covered  the  face  when  they 


first  saw  the  bridegroom,  denotes  the  appearances  of  truth,  3207.  The 
Lord  himself  is  called  the  bridegroom,  from  the  affection  of  good  which 
flows-in  from  him,  3207.  The  church  is  called  the  bride  from  th« 
affection  of  truth  ;  and  brides,  with  the  ancients,  represented  the  affec- 
tions of  truth,  3207,  Bridegroom  denotes  the  representative  of  the 
church  or  its  external  amongst  the  posterity  of  Jacob,  the  church  itself 
in  this  case  being  understood  by  the  bride,  7047.  To  be  betrothed 
signifies  agreement  and  thence  conjunction,  8996.  Betrothing  signifies 
first  conjunction,  which  is  of  the  internal  man  without  the  external, 
marriage  denotes  conjunction  also  of  the  external,  sh.  9182.  Bride- 
groom signifies  good,  and  bride  truth,  sh.  9182. 

BRIMSTONE  [sulphur].     See  Sulphur. 

BRING,  to  [ferre\.  To  bring  signifies  to  serve,  and  to  come  sig- 
nifies to  accede,  5947.  To  bring  from  Egypt  denotes  elevation,  6183 ; 
and  to  bring  or  carry  upon  eagle's  wings,  elevation  into  celestial  light, 
8764.     See  to  Carry,  to  Take,  to  Come,  to  Make. 

BRING  BACK,  to  [reducere],  signifies  to  conjoin  again,  3712, 
3031—3033,  5840.  Also  to  submit,  5659.  To  bring  back  word  or 
information  signifies  knowledge,  4714.  To  bring  back  into  ofiice,  or 
restore  one  to  his  station  is  to  reduce  into  order,  5125,  which  order 
and  subordination  are  described,  5165.  The  waters  of  the  sea  brought 
back  upon  Pharaoh,  denotes  that  the  evil  intended  towards  the  good 
reverts  to  the  evil-doer,  8334.  How  truths  may  be  reduced  or  brought 
back  from  one  denomination  into  another,  5774.     See  Idea. 

BRING  FORTH  ABROAD,  to  [educere  fords'],  signifies  to  see 
interior  things  from  externals,  ill.  1806,  1807. 

BRING  FORTH,  to,  or  to  Bear,  Birth  [parere,  partus].  Birth 
and  conception  denote  the  thought  and  device  of  the  heart,  264.  To 
bring  forth  signifies  to  exist,  2621,  2629;  also  fruitfulness,  as  to 
those  things  which  are  of  doctrine,  2584.  See  Nativity,  Genera- 
tion, Womb.  Spiritual  conceptions  and  births  are  signified  by  gene- 
rations and  nativities,  3860,  3868.  To  bring  forth  denotes  acknow- 
ledgment in  faith  and  in  act,  3905,  3915,  3919,  4919.  To  conceive 
signifies  reception,  and  to  bring  forth,  acknowledgment,  3919.  To 
bring  forth  on  the  knees  of  another  signifies  to  acknowledge  from  the 
conjunction  of  good  and  truth,  3915,  6585.  The  distress  of  a  woman 
in  labour  is  the  highest  expression  for  a  sense  of  grief  or  pain,  and  is 
used  in  the  Word  to  signify  despair,  sh.  8313.  Things  relating  to 
birth  signify  such  as  relate  to  regeneration,  sh.  9325.  Thus  abortion 
denotes  when  goods  and  truths  do  not  succeed  in  their  order,  9325. 

BRING  NEAR,  to  [appropinquare],  signifies  to  conjoin,  4348. 

BROKEN,  to  he  [frangi],  when  predicated  of  truths  and  goods, 
denotes  that  they  are  dissipated,  9163,  9348. 

BROTHER  [/rater].  Charity  is  the  brother  of  faith,  367.  The 
internal  and  external  church,  also  the  first  and  second  ancient  churches, 
are  brethren,  1222.  The  good  of  the  rational  principle,  is  a  brother; 
truth,  a  sister,  2508,  2524.  Brother  in  the  word  is  the  same  thing 
as  neighbour,  and  is  so  called  from  good,  2360.  The  affection  of  good 
and  the  affection  of  truth,  in  the  natural  man,  are  as  brother  and  sis- 
ter ;  but  the  affection  of  truth  in  the  natural  man,  called  forth  into  the 
rational,  is  as  a  married  woman,  3160.     Brother  signifies  good  and 


40 


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also  truth,  because  charity  and  faith,  or  good  and  truth,  are  recipro- 
cally brethren,  3303,  6/56.  A  man  with  a  brother,  signifies  the  good 
of  truth,  3459.  A  man  to  a  brother,,  what  is  mutual,  4725.  A  man 
brother  [vir /rater]  the  intellectual  part,  1007.  All  who  are  in  good 
have  been  called  brethren  by  the  ancient  church,  by  the  Jewish  church, 
and  by  the  primitive  Christian  church,  but  a  change  took  place  when 
doctrine  succeeded  instead  of  life,  3803.  Brother  denotes  one  who  is 
related  from  good,  3815.  Brethren  denote  goods,  4121,  4129.  To 
set  before  his  brethren  and  my  brethren,  that  they  may  judge,  denotes 
judgment  from  what  is  just  and  equitable,  4167.  They  who  are  in 
charity  are  in  conjunction  with  the  Lord,  and  are  called  brethren,  4191. 
Good  is  respectively  lord,  and  truth  a  servant ;  they  are  also  brethren, 
4267.  Those  are  called  brethren  who  are  in  truths  from  good  ;  they 
are  also  called  brethen  by  the  Lord,  5409.  All  are  called  brethren  by 
the  Lord  who  have  any  thing  of  the  good  of  charity  from  him,  5686, 
5692.  When  the  celestial  church  is  treated  of,  brethren  signify  the 
goods  of  the  church ;  when  the  spiritual  church  is  treated  of,  brethren 
signify  truths,  6756.  Why  the  Lord  called  those  brethren  who  are 
in  good,  and  that  they  were  called  brethren  who  were  from  Jacob,  but 
all  others  were  called  companions,  sh.  6756.  The  new  nativity,  or 
regeneration,  constitutes  the  affinity  of  brotherhood  in  a  much  higher 
degree  than  natural  nativity,  6756.  The  conjunction  of  good  and  of 
truth  was  represented  by  two  conjugial  partners,  and  by  two  brothers, 
but  with  a  difference  ;  the  latter  represents  the  fraternity  of  kings  and 
priests  in  the  church,  9806.  By  father,  mother,  brethren,  children, 
and  by  several  other  terms  of  relationship,  are  signified  goods  and 
truths,  also  evils  and  falses,  sh,  10,490.  Brother  and  companion  sig- 
nify good  and  truth,   10,490. 

BROTHER-IN-LAW.  The  Office  of  a  Brother-in-Law. 
[/eriV,  leviratus] .  The  office  of  a  brother-in-law  represented  the  con- 
servation and  continuation  of  the  church,  sh,  4834.  On  the  subject  of 
Judah  and  Tamar,  see  4818. 

BRUISE,  or  Hurt  [livor^  signifies  the  vastation  of  charity ; 
wound,  the  desolation  of  faith,  427,  sh,  431,  7524.  Sores,  tumors, 
abscesses,  &c.,  the  various  filthiness  of  evil,  also  blasphemies  and  all 
kinds  of  falses,  sh,  7524.  Wound  is  predicated  of  hurt  done  to  good, 
and  gashes  or  stripes  of  hurt  done  to  truth,  9056,  ill,  9057,  where  the 
parable  of  the  good  Samaritan  is  briefly  explained.  The  breach  of  the 
people  and  the  stroke  of  their  wound,  denotes  false  principles  of  doctrine 
and  evils  of  life,  9272.  See  Hurt,  Burning.  As  to  the  Moabite 
and  Ammonite  (Deut.  xxiii.  1 — 8)  see  2468. 

BRUISE,  to  [tundere].  Bruising  and  grinding  signify  the  arrange- 
ment of  truths  into  series,  and  the  preparation  of  good,  that  it  may  be 
applied  to  uses,  sh,  10,303,  compare  9781.  Bruising  is  predicated  of 
oil,  frankincense,  and  spices ;  grinding  of  wheat,  barley,  and  fitches, 
10,303.     See  to  Grind,  Mill. 

BUCKETS  \situlce]j  denote  knowledges  or  scientifics  as  receptacles 
of  truths,  3079.     See  Vessels,  Waterpot,  Bowl,  Scientifics. 

BUILD,  to  [(jedificare].  To  build  a  house  denotes  the  increase  of 
good  from  truth,  4390.  To  build  signifies  to  raise  up  that  which  is 
fallen,   153.     To  be  built  is  to  rise  again  and  live,  3916.     House  is  the 


mind,  or  the  man  himself,  1488.  See  House.  To  build  a  city  has 
relation  to  doctrines  of  faith,  1187.  To  build  a  city  and  a  tower  is  to 
fashion  doctrine  and  worship,   1304. 

BULLOCK  \^juvencus'],  signifies  natural  good,  2180,  or  the  good 
of  innocence  or  charity  in  the  external  man,  9391.     See  Calf,  Ox. 

BULRUSH  [^juncus\  denotes  what  is  vile,  but  still  derived  from 
truth,  and  in  the  opposite  sense,  sh,  6/23.     See  Reed,  Grass. 

BUNDLES  [colligationes'].     See  Fascicle. 

BURDEN  [onus\.  Burdens  denote  services,  6660 ;  and  works 
done  for  the  sake  of  recompence,  6390.  Also  infestations  from  falses, 
6757 ;  and  spiritual  combats,  7104,  7105.  The  burdens  imposed  upon 
the  children  of  Israel  by  Pharaoh  signify  straitness  of  spirit  and  despair 
arising  from  the  deprivation  of  truth  and  good,  7217. 

BURIAL  [sepultura].     See  to  Bury. 

BURNING  [ustio'],  denotes  the  hurt  or  extinction  of  the  good  of 
love,  or  the  internal  will,  9055.     See  Fire. 

BURNT-OFFERING  [holocaustum].  See  Sacrifice.  It  signifies 
divine  worship  in  general,  and  purification  from  evils  and  falses, 
10,143. 

BURY,  to.  Burial.  Sepulchre,  [sepelire,  sepultura,  sepul- 
chrurri].  By  death  and  burial  in  the  internal  sense  is  signified  entrance 
upon  eternal  life,  1854.  To  be  buried  in  a  good  old  age  signifies  the 
fruition  of  all  good  experienced  by  those  who  are  in  the  Lord,  1854. 
Sepulchre,  in  the  internal  sense  of  the  Word,  signifies  life  or  heaven, 
and,  in  the  opposite  sense,  death  or  hell.  Burial  signifies  resurrection, 
and  regeneration.  To  be  buried  signifies  resuscitation  and  resurrection  ; 
the  reason,  2916,  2917,  4621,  5551,  6516,  6554.  Burial  signifies 
regeneration,  6181,  6184.  He  who  is  regenerated  is,  as  it  were,  re- 
suscitated and  raised  from  the  dead,  2916,  6554.  In  like  manner,  it 
signifies  the  establishment  of  a  new  church,  6516,  6522,  6554.  These 
things  are  signified  by  the  burial  of  Abraham,  of  Isaac,  and  Jacob,  in 
the  land  of  Canaan,*  6516.  To  be  buried,  in  the  opposite  sense,  sig- 
nifies rejection,  4564,  6246.  [The  original  edition  reads,  "  rejection 
and  damnation,"  the  latter  being  its  extended  signification  though  not 
mentioned  in  the  places  cited.  See  Death.]  To  go  down  mourning 
to  the  sepulchre,  is  to  perish,  4785.  To  be  buried  denotes  an  end  of 
representation  in  one,  but  a  continuation  in  another,  in  like  manner  as 
to  die,  3253—3256,  3276,  6302,  6645,  9928,   10,244. 

BUS,  or  BUZ.  Uz  and  Buz  denote  various  rehgious  persuasions, 
2860,  2864.     See  Nahor.     Concerning  Uz,  1233,   1234. 

BUSH  \rubus'].     See  Bramble. 

BUTLER  [pincema],  denotes  sensual  things  subordinate  and  sub- 
ject to  the  intellectual  part,  5072,  5077,  5080;  thus,  the  exterior 
natural,  5118.     See  Baker. 

BUTTER  [butyrurn].  Butter  and  honey  signify  the  celestial  and 
spiritual,  680.  Butter,  celestial  good;  honey,  felicity  thence,  2184. 
Butter,  the  celestial  of  the  rational  principle,  and  milk  the  spiritual 
principle  thence  derived,  2184.  See  Honey.  Illustration  from  the 
smoothness  of  butter,  3527.  See  Oil,  Fat.  The  various  goods  of 
the  ancient  spiritual  church  are  signified  by  honey,  oil,  butter,  milk, 
and  fat,  ill,  and  sh.  5943. 

BUTl'ERFLY  [papilio].     See  Worm,  Insect.     A  comparison  of 


42 


C  AL 


CAM 


43 


'idi 


I 


the  coDJugial  state  with  the  state  of  butterflies,  2758.  A  representa- 
tion of  the  state  of  spirits  in  the  spiritual  world,  when  they  are  pre- 
paring for  heaven,  derived  from  the  changes  of  worms  into  butterflies, 
which  are  then  in  their  heaven,  8848. 

BUY,  to  [emere].  Purchase  signifies  redemption,  2937,  2964, 
6458,  6461.  To  buy  is  to  procure  knowledge,  sh.  2967.  Thus  to 
appropriate,  4397,  5397,  5410,  5426,5406.  Acquisition  denotes  the 
good  of  truth  ;  and  buying,  truth,  4487.  See  Acquisition.  Buying 
with  silver  signifies  acquisition  and  appropriation  by  means  of  truth, 
7999.  Such  acquisition  is  predicated  of  what  the  spiritual  adjoins  to 
itself  in  the  natural,  7999.  See  Silver.  To  buy  gold  and  white  rai- 
ment of  the  Lord  is  to  procure  genuine  goods  and  truths,   10,227. 

BUZ  [B\i8].    See  Nahor. 

c. 

CADESH  [Kadesh],     See  Kadesh. 

CAIN.  Those  are  so  called  who  falsified  the  doctrine  of  the  most 
ancient  church  by  the  confession  of  faith  separate  from  love  or  charity, 
337 — 340.  Cain  is  called  a  tiller  of  the  ground  because  such  regard 
corporeal  and  terrestrial  things,  345.  Such  doctrine  as  may  separate 
faith  from  love  is  also  called  Cain,  355,  356.  His  wrath  denotes  the 
recession  of  charity ;  the  falling  of  his  countenance,  the  change  of  the 
interiors,  357,  358.  The  murder  of  Abel  denotes  the  extinction  of 
charity,  366,  369,  compare  384.  To  be  a  fugitive  and  vagabond  is 
not  to  know  what  is  good  and  true,  382  ;  but  to  be  in  falses  and  evils, 
39 1 .  By  faith,  however,  or  the  knowledges  of  faith,  charity  can  again 
be  implanted,  393.  Hence  the  preservation  of  Cain,  ilL  394 — 396. 
The  production  of  doctrines  and  heresies  from  faith  alone  described, 
399 — 402.  The  vastation  or  final  end  of  the  church  denoted  by  Cain, 
407.  Those  who  expect  salvation  from  faith  alone  without  the  good  of 
charity  are  Cainites,  916.  Ham  denotes  the  same  in  the  spiritual 
church  as  Cain  in  the  celestial  church,  1179,  2417,  3325.  In  like 
manner  Reuben  and  Pharaoh,  sh.  and  ill,  3325.  See  Ham,  Reuben, 
Egypt,  Faith. 

CAINAN  [Kenan],     See  Seth. 

CAKE  [placenta].  General  explanation  of  what  is  signified  by 
meal,  fine  flour,  and  cakes  in  the  sacrifices,  2177.  Cake  signifies  the 
good  of  spiritual  love,  or  love  towards  the  neighbour ;  but  ordinary 
bread  the  good  of  love  to  the  Lord,  sh.  7978.  See  Bread.  Heavenly 
things  in  their  order  were  represented  by  bread,  cakes,  and  wafers,  of 
thmgs  unleavened,  9992.  The  bread,  of  which  the  meat-off'ering  con- 
sisted, on  the  altar,  together  with  the  burnt-olFering  and  sacrifice,  sig- 
nifies the  purification  of  the  celestial  man  in  his  inmost  principle,  cake 
in  his  internal,  and  wafer  in  the  external,  9993,  9994.  See  Meat- 
Offering. 

CALAH  [Kalach],  signifies  false  doctrine  originating  in  lust,  1 184, 
1185,   1189.     SeeNiMROD. 

CALAMUS.     See  Cane. 

CALF  [vitulus,  vitulal.  Calves,  goats,  and  rams,  with  the  ani- 
mals generally  offered  in  the  sacrifices,  were  representatives  of  the  celes- 


tial things  of  the  church,  1823.  A  she-calf  of  three  years  old  signifies 
the  time  and  state  of  the  church  to  its  end,  1825.  See  Ox.  Bullocks, 
or  he-calves,  denote  the  good  of  innocence  and  charity  in  the  external 
man,  sh.  9391.  He  and  she-calves  of  gold  were  the  principal  idols  of 
Egypt,  because  they  signify  the  good  and  truth  of  the  natural  man,  or 
scientific  truth  and  its  good,  9391.  Since  natural  good  is  not  good  in 
itself,  but  only  the  delight  of  the  natural  man,  that  delight  is  dso  sig- 
nified by  the  he-calf  of  Egypt,  939 1 .  The  sacrifice  of  a  bullock  denotes 
purification  from  evils  and  falses,  which  are  in  the  natural  man,  9990. 
A  he-calf,  or  bullock,  denotes  the  external  good  of  innocence,  a  sheep 
the  internal,  and  a  lamb  the  inmost,  in  some  measure  shewn,  10,132. 
A  he-calf  denotes  good  in  the  external  or  natural  man,  and  in  the  op- 
posite sense,  when  it  was  made  an  idol,  natural  and  sensual  delight, 
*A.  10,407.  A  bullock,  in  the  sacrifices,  signified  the  divine  natural  of 
the  Lord,  and  hence  the  natural  spiritual  principle  appertaining  to  man, 

2830. 

CALL,  to  [vocare\  To  call  by  a  name  signifies  to  be  of  such  a 
quality,  *A.  3421.  See  Name.  To  call  to  any  one  signifies  perception 
of  quality,  3659.  To  call  another  to  oneself  signifies  to  be  willing  to 
be  conjoined,  6047;  also  presence,  6177,  7390,  7451,  7721.  To 
call  to  himself,  or  to  call  together,  signifies  to  arrange,  6335.  To  call 
signifies  influx,  6840  ;  and  presence  and  influx,  7955  ;  also  afflux,  7955. 
When  God  is  said  to  call,  it  signifies  conjunction,  and  in  the  supreme 
sense  union,  8761.  To  call  likewise  is  to  choose,  8773.  The  called 
and  elect  are  those  who  are  in  external  and  internal  worship,  9373.  To 
call  denotes  enticement  and  reception,   10,650. 

CALL  ON  THE  NAME  OF  GOD,  to  [invocare  nomen  Dei].  To 
call  on  the  name  of  Jehovah  is  a  general  formula  of  all  worship  of  the 
Lord,  440,  441.  It  denotes  internal  worship,  1455,  1561;  that  is, 
worship  from  the  truths  and  goods  of  love,  10,615.  By  the  name  of 
God,  the  ancients  understood  all  things  of  love  and  faith  in  worship, 

2724. 

CALLED  [vocati].  The  called  and  the  chosen  denote  those  who 
are  in  internal  worship,  and  from  internal  in  external ;  that  is  who  are 
in  love  and  in  faith  to  the  Lord,  and  hence  in  love  towards  their  neigh- 
bour, 9373  end.     See  Chosen. 

CALLOSITY  [callus].  Profanation  of  the  Word  induces  a  callosity 
which  absorbs  the  goods  and  truths  of  remains,  571.  How  the  callosi- 
ties of  the  memory  appear  in  the  other  life,  2492.  Concerning  the 
pains  which  are  felt  in  various  places  of  the  skull,  flowing  from  falses 
and  lusts,  5563. 

CALNEH  [Kalneh].  A  variety  of  the  worship  signified  by  Babel, 
1183.     See  Babel. 

CAME  TO  PASS  [fiiit].  See  To  Make.  The  phrase  '  and  it 
came  to  pass,'  or  *it  was  so,'  involves  a  new  state,  4979,  4987,  5031, 
5578.     It  is  used  in  the  original  in  place  of  a  distinctive  punctuation, 

4987,  5578. 

CAMEL  [camelus].  Camels  signify  scientifics  as  servants  in  com- 
mon, 1486,  2781 ;  or,  common  scientifics  in  the  natural  man,  sh.  3048, 
307 1 .  Generally,  those  things  which  are  in  the  natural  principle  of  man, 
and  which  are  serviceable  to  the  spiritual  principle,  3143,  3145.  Thus, 
exterior  or  common  truths,  4250.    The  straw  of  a  camel  denotes  sci- 


44 


CAN 


CAN 


45 


v.\ 


\\ 


}!'! 


entific  truths,  3114,  4156.  Camel,  truth  from  which  good  is  derived, 
6049.  The  appearance  of  John  the  Baptist  clothed  with  a  garment  of 
earners  hair,  explained  9372.     See  Baptist. 

CAMP,  Encamp,  to  [caatra,  castramentart].  The  camp  of  God 
denotes  heaven  or  heavenly  order;  and  encamping,  arrangement  ac- 
cording to  that  order,  4236.  The  bands  or  camps  with  which  Jacob 
met  lEsau  denote  accessory  thoughts  and  affections  confirming  that  truth 
is  truth,  and  good,  good,  4364.  To  encamp  denotes  application,  4396. 
Encamping  denotes  the  arrangement  of  truth  and  good  which  are  of  the 
life,  8103  at  the  end.  The  arrangement  of  truth  and  of  good  to  un- 
dergo temptations,  8130,  8131,  8155.  Camp  denotes  truths  and 
goods,  and,  in  the  opposite  sense,  falses  and  evils,  8193,  8196.  It 
denotes  the  natural  principle  in  which  they  are,  8453.  The  camp  of 
the  sons  of  Israel  in  the  wilderness,  denotes  heaven  and  the  church ; 
and  out  of  the  camp  denotes  where  heaven  and  the  church  are  not,  and 
where  hell  is,  sh,  10,038.  In  the  opposite  sense  a  camp  signifies  hell, 
10,546. 

CANAAN,  Canaanite.     See  Earth.     Ham  being  the  father  of 
Canaan  signifies  the  corrupt  church  as  the  origin  of  external  worship 
without  internal,  1063,   10/8,   1083.     The  chief  difference  between  the 
idolatrous  worship  of  the  Canaanites  and  the  worship  of  the  Jews  con- 
sisted in  the  acknowledgment  of  Jehovah  instead  of  Baal,   1094.     The 
land  of  Canaan  denotes  the  Lord's  kingdom,   1413,  1437,   1607.     The 
places  in  the  land  of  Canaan  were  variously  representative,   1585.     In 
like  manner,  the  borders  of  the  land  of  Canaan,   1866.     The  river  of 
Egypt  denotes  the  extension  of  things  spiritual ;  the  river  Euphrates  the 
extension  of  things  celestial,   1866.     The  ante-diluvian  church  was  in 
the  land  of  Canaan,  567.     The  nations  in  the  land  of  Canaan  signify 
idolatries,   1205;  also,  all  kinds  of  evils,   1444.     Their  expulsion  sig- 
nifies the  removal  of  evils  and  falses,  and  the  substitution  of  goods  and 
truths  in  their  place,   1868.     The  Canaanite  being  in  the  land,  signifies 
hereditary   evil  in  the  external  man,   1444.     The  Canaanite  denotes 
evil;  the  Perizzite  the  false,   1573,   1574.     The  Jews  are  Canaanites, 
1167,   1200.     Places  and  objects  in  the  land  of  Canaan  were  represent- 
ative  according   to   distance,  situation,  boundaries,   &c.,    1585.     The 
land  of  Canaan  denotes  the  heavenly  kingdom  of  the  Lord,  1607,  3038. 
In  the  supreme  sense,  the  Lord's  divine  human,  because  this  flows-in 
into  heaven,  and  makes  heaven,  3038.     An  account  of  the  author's 
'  discourse  with  certain  Jewish  spirits  concerning  the  land  of  Canaan, 
that  it  denotes  the  Lord's  kingdom,  &c.,  3481.     The  land  of  Canaan 
denotes  the  Lord,  his  kingdom,  the  good  of  love,  and  the  church, 
3705.     The  most  ancient  church  was  in  the  land  of  Canaan,  and  also 
the  ancient  church ;  hence  were  the  representatives  of  places.     On  this 
account  Abraham  was  ordered  to  go  thither,  and  the  land  of  Canaan 
was  given  to  his  posterity,  that  the  representatives  of  a  church  might 
be  instituted  amongst  them,  3686,  4447.    The  first  and  last  boundaries 
of  the  land  of  Canaan  were  great  rivers,  4116.     These  and  the  other 
boundaries  signify  the  ultimates  of  the  Lord's  kingdom,  4240.     The 
names  of  places  in  the  land  of  Canaan  are  significative  because  the  most 
ancient  church  existed  there,  4447.     The  whole  country  from  the  Nile 
to  the  Euphrates  was  anciently  called  Canaan,  4454  ;  compare  567.    The 
remains  of  the  most  ancient  church  in  the  land  of  Canaan  were  with 


the  Ilittites  and  the  Ilivites,  4447,  4454.  The  ancient  Hebrew  church 
was  a  long  time  in  the  land  of  Canaan,  4516,  4517 ;  and  so  long  as 
this  was  the  case,  the  Canaanite  denotes  the  church  as  to  good,  and 
Perizzite  the  church  as  to  truth,  4517.  The  daughter  of  a  man  [vir], 
a  Canaanite,  signifies  the  aflPection  of  evil  from  the  false  of  evil,  4818. 
The  church  was  preserved  in  the  land  of  Canaan  so  long  time  on  account 
of  the  representation  and  signification  of  places,  and  therefore  for  the 
sake  of  the  Word,  which  could  only  be  written  by  representatives  and 
significatives,  5136,  6516,  10,559.  The  land  of  Canaan  signifies  a 
variety  of  things  because  the  things  which  it  primarily  signifies  include 
many ;  hence  it  denotes  a  given  religious  principle,  5757.  The  sons  of 
Israel  in  the  land  of  Canaan  represented  the  church ;  and  the  nations 
there  represented  things  infernal.  On  this  account  it  was  forbidden  to 
enter  into  covenant  with  them,  and  they  were  given  to  the  curse,  6306. 
The  Canaanite  denotes  evil  from  the  false  of  evil,  6858.  The  idolatrous 
nations  in  the  land  of  Canaan  represented  the  state  of  heaven  before 
the  coming  of  the  Lord,  and  afterwards,  8054.  They  signify  all  those 
who  have  adulterated  goods,  and  falsified  truths,  8317.  They  signify 
evils  originating  in  falses,  and  also  the  falses  of  evil,  9327.  And  these 
cannot  be  together  with  the  goods  and  truths  represented  by  the  sons  of 
Israel,  9320.  Land  (or  earth)  denotes  the  church,  because  the  land 
of  Canaan  was  the  church  from  the  most  ancient  times,  9325.  Hence 
to  be  introduced  into  the  land  of  Canaan  denotes  to  be  made  a  church, 
10,559,  10,568.  The  land  of  Canaan  denotes  the  church  in  the  idea 
of  the  angels,  10,568.  The  inhabitant  of  the  land  signifies  a  religious 
principle  in  which  is  evil,  10,640.  See  Zidon,  Heth,  Amorite, 
HiviTE,  Jebusite. 

CANAANITE.     See  Canaan. 

CANDLE  \lucerna\     See  Candlestick,  Lamp,  Light. 

CANDLESTICK  [candelabrum].  A  representative  formed  in  hea- 
ven, 552,  It  signifies  the  spiritual  heaven ;  and  by  lamp  is  signified 
the  faith  and  intelligence  of  truth,  and  the  wisdom  of  good,  which  are 
from  the  Lord  alone,  9548.  Its  shaft,  pike,  and  bowls,  signify  things 
spiritual  in  what  is  natural,  9551.  The  pipes  of  the  candlestick,  truths 
derived  from  good,  9.555,  9558,  9561.  The  tongs,  snuff-dishes,  &c., 
signify  things  purificatory  and  evacuatory  in  the  natural  principle,  9572. 
Candlestick  represents  the  Lord  as  to  divine  truth,  9684. 

CANE  [calamus].  See  Reed.  Cassia  and  calamus  (sweet  cane)  in 
thy  market  signifies  acquisitions  of  truth  from  which  is  good,  3923. 
Thou  hast  not  brought  for  me  a  cane  with  silver,  denotes  thou  hast  not 
procured  to  thyself  the  truths  of  faith,  5943.  The  aromatic  or  sweet 
cane  signifies  the  affection  and  perception  of  interior  truth,  ah,  10,256; 
specifically,  exterior  truth  in  the  interior  man,  10,256  ;  which  is  defined, 
10,254.  Cane  has  this  signification  in  many  places  where  it  is  called 
only  cane  and  good  cane,  10,256.  Incense  and  best  cane  (Jer.  vi.  20) 
denote  acts  of  worship  not  grateful  because  without  charity,  1171, 
10,256.  The  aromatic  calamus  was  one  of, the  ingredients  in  the  oil 
of  anointing,  10,256.  As  to  what  each  of  the  four  ingredients  signi- 
fies, 10,264.     See  Aromatics. 

CANKERWORM  [melolontha].     See  Caterpillar. 

CANON  OF  SCRIPTURE  [libri  Verhi].    The  books  of  the  Word 


\ 


46 


CAT 


CAU 


47 


are  all  those  which  have  the  internal  sense,  which  are  enumerated, 

10,325. 

CAPHTORIM  [Kaphthorim'],     See  Egypt. 
CAPTIVE,  Captivity  [captivusy  captivitas].     Those  are  in  spi- 
ritual captivity  who  are  interiorly  in  goods  and  truths,  but  exteriorly  in 
evils  and  falses,  7990.     They  are  liberated  by  vastation,  2694.     See 
Vastation.     a  captive  in  the  house  of  a  pit  denotes  those  in  the  last 
place,  who  are  in  the  sensual  corporeal  principle,  and  in  absolute  dark- 
ness concerning  truth  and  good,  7950.     Being  led  away  captive  signifies 
the  removal  of  truths  from  the  midst,  and  the  occupation  of  their  place 
by  falses,  ill.  9164.     To  be  taken  captive  is  also  to  be  carried  away  by 
the  evils  of  the  loves  of  self  and  the  world,  9348.     The  Babylonish 
captivity  signifies  the  deprivation  of  internal  worship,   1326. 
CARBUNCLE  (carbunculus).     See  Precious  Stones. 
CARCASE  [cadaver].     See  Corpse. 

CARE  [euro].  Cares  of  the  body  do  not  exist  in  the  other  hfe, 
1389.  They  impede  and  obscure  the  perception  of  spiritual  things, 
6408.  What  is  meant  by  care  and  solicitude  for  the  morrow,  and  who 
are  in  it,  and  not  in  it,  ilL  8478,  8480  at  the  end.     See  Anxiety. 

CARMEL  and  SHARON  [Carmelus  et  Scharon],  signify  the  celes- 
tial church,  and  Lebanon  the  spiritual  church,  5922.  Mount  Carmel 
signifies  the  spiritual  church,  1071. 

CARRIAGES  [vehicula].     See  Chariots. 

CARRY,  to  [portare].  To  carry  [properly,  to  bear  up  and  sustain 
in  a  right  position, — see  to  Make]  signifies  to  hold  together  in  a  state 
of  good  and  of  truth,  thus  to  exist  and  subsist,  9500 ;  briefly  shewn, 
9737.  Hence  it  signifies  conservation,  9900.  To  be  carried  in  a  cha- 
riot signifies  reasonings  from  intellectual  and  doctrinal  things,  822G  ; 
compare  5321,  and  see  to  Bring,  to  Take.  To  carry  away  denotes 
to  separate,  4105. 

CARTILAGE.  The  hard  parts  of  the  human  body  correspond  to 
truths  and  goods  of  the  lowest  natural  kind,  6380.  What  spirits  belong 
to  the  bones  and  cartilages,  5552,  5560.  The  lunar  spirits  have  refer- 
ence to  the  scutiform  cartilage,  5564,  9236. 

CASK,  or  PITCHER  (cadus).     See  Water-Pot,  Vessels. 
CASLUHIM,  OR  Caslukim  [Kasluchim],     See  Egypt. 
CASSIA  [Casia\    Cassia  and  calamus  in  thy  market  signifies  acqui- 
sitions of  truth  from  which  proceeds  good,  3923.     It  denotes  inmost 
truth,  which  is  immediately  from  good,  sh,  10,258,  10,259.     Or,  in- 
most truth  with  its  affection  and  perception,  10,264.  See  Kesia,  Cane, 
CASTLE  [castelluni].     Suburbs  or  villages  denote  the  externals  of 
the  church,  castles  its  internals,  more  especially  amongst  the  gentiles. 
3270,  3271.     The  Hebrew  words  for  villages  and  castles  signify  courts 
and  palaces  likewise,  3271.     See  Palaces. 

CAST  OUT,  to  he  [ejeci].  To  be  cast  out  of  the  garden  of  Eden 
signifies  to  be  deprived  of  all  intelligence  and  wisdom,  305.  To  be  cast 
out  or  driven  from  the  faces  of  the  ground  signifies  to  be  separated  from 
every  truth  of  the  church,  386.     To  cast  out  signifies  to  exterminate, 

2657. 

CATARACTS  [cataracta].     Cataracts  of  heaven  being  opened, 

denotes  the  extreme  of  temptation  as  to  intellectual  things,  757 ;  and 


fountains  of  the  deep,  as  to  voluntary  things,  7^^,  845.     See  Rain, 
Flood,  Deep. 

CATERPILLAR  [bruchus,  Hebrew  chasif].  Occurs  1  Kings  viii. 
37;  Ps.  Lxxviii.  46;  Is.  xxxiii.  4;  Joel  i.  4;  ii,  25,  where  it  is  trans- 
lated caterpillar,  and  Deut.  xxviii.  38,  where  it  is  rendered  locust.  It 
signifies  evil  in  the  extremes  of  the  natural  principle,  7643.  Mentioned 
in  the  Apocalypse  Explained,  543,  as  a  species  of  locust.  See  next 
article. 

CATERPILLAR  [bruchus,  melolontha,  'Rthxevf  jelelc].  Occurs  Ps. 
cv.  34;  and  Jer.  li.  14 — 27,  where  it  is  translated  caterpillar;  also 
Joeli.  4;  ii.25;  and  Nahum  iii.  15,  16,  where  it  is  translated  canker- 
wonn.  The  latter  passage  is  explained  as  above,  7643.  See  Locust, 
Palmerw'orm,  Insect. 

CATHOLIC  RELIGION.     See  Pontiff. 

CATTLE,  THE  GREAT  OR  LABORING  KIND  OF,  [pecus-oris"].  The 
expression,  **  Father  of  cattle,"  (Gen.  iv.  20,)  signifies  the  good  of 
love,  415,  1550.  Cattle  is  denoted  in  the  original  by  a  word  which 
also  signifies  acquisition,  hence  it  signifies  truths  when  opposed  to 
flock,  by  which  goods  are  signified,  4105,  6049.  Cattle  signifies  the 
good  of  truth,  6126,  or  the  good  derived  from  truth,  6045.  Also  the 
truths  and  goods  of  faith,  7502,  7506.  Cattle  signifies  the  good  of 
truth,  because  it  includes  both  the  flock  and  the  herd  as  well  as  horses, 
camels,  mules,  and  asses,  6016.  Cattle  of  the  flock  and  cattle  of  the 
herd  signify  the  good  of  truth  interior  and  exterior,  6134.  See  Flock, 
Herd.  By  cattle  under  this  head  are  meant  all  laboring  animals, 
whether  of  the  flock  or  herd,  and  also  camels,  horses,  mules,  and 
asses ;  the  latter  signify  such  things  as  relate  to  truths,  the  former  such 
as  relate  to  goods;  hence  cattle,  which  denotes  the  whole,  signifies 
truths  from  which  is  good.     See  6049  and  the  following  article. 

CATTLE,  THE  SMALL  KIND  OF  (pccus-udis) ,  deuotc  the  goods 
and  truths  of  the  church  and  of  doctrine,  3786,  3993.  Also  innocence, 
7832,  7837.  Or  the  truth  of  innocence,  8078.  When  cattle  are 
meant  by  acquisition  the  good  of  truth  is  signified,  4487.  See  pre- 
ceding article.  It  denotes  interior  goods,  because  lambs,  sheep, 
kids,  goats  and  rams,  are  meant,  6049,  9099,  9103.  See  the  name 
OF  EACH  ANIMAL.  Cattle  signify  truth  and  good  before  regeneration, 
which  become  good  and  truth  after  regeneration,  and  are  then  signified 
by  flocks,  9135.     See  Flocks. 

CAUL,  THE  [reticulum],  on  the  liver,  signifies  the  interior  good  of 
the  external  or  natural  man,  10,031.  Also,  that  good  purified,  10,073. 
See  also  5943. 

CAVE  [spelunca],  of  a  mountain,  signifies  obscure  good,  or  such  as 
is  of  a  false  principle,  or  such  as  it  is  in  temptations,  2463.  The  cave 
of  the  field  of  Machpelah  denotes  an  obscure  principle  of  faith,  2935, 
2971,  6548,  6551.  See  Field.  Hole  or  fissure  of  a  rock,  signifies 
the  obscurity  and  falsity  of  faith,  10,582. 

CAUSE.  The  end  is  the  all  in  the  cause  and  effect,  3562.  See 
End.  The  quality  of  correspondence  illustrated  from  end,  cause,  and 
effect,  when  the  prior  is  all  in  all  and  is  perfectly  represented  in  the 
posterior,  5131.  The  effect  is  not  the  cause,  but  it  is  the  cause  so 
formed  and  clothed  that  it  may  act  as  a  cause  in  a  lower  sphere ;  the 
cause  must  be  continually  in  the  effect,  otherwise  it  is  dissipated,  5711. 


46 


CAT 


i 


are  all  those  which  have  the  internal  sense,  which  are  enumerated, 
10,325. 

CAPHTORIM  [Kapkthorim].     See  Egypt. 

CAPTIVE,  Captivity  [captmcs,  captivitas].  Those  are  in  spi- 
ritual captivity  who  are  interiorly  in  goods  and  truths,  but  exteriorly  in 
evils  and  falses,  7990.  They  are  liberated  by  vastation,  2694.  See 
Vastation.  a  captive  in  the  house  of  a  pit  denotes  those  in  the  last 
place,  who  are  in  the  sensual  corporeal  principle,  and  in  absolute  dark- 
ness concerning  truth  and  good,  7950.  Being  led  away  captive  signifies 
the  removal  of  truths  from  the  midst,  and  the  occupation  of  their  place 
by  falses,  ill.  9164.  To  be  taken  captive  is  also  to  be  carried  away  by 
the  evils  of  the  loves  of  self  and  the  world,  9348.  The  Babylonish 
captivity  signifies  the  deprivation  of  internal  worship,  1326. 

CARBUNCLE  (carbunculus).     See  Precious  Stones, 

CARCASE  [cadaver].     See  Corpse. 

CARE  [euro].  Cares  of  the  body  do  not  exist  in  the  other  life, 
1389.  They  impede  and  obscure  the  perception  of  spiritual  things, 
6408.  What  is  meant  by  care  and  solicitude  for  the  morrow,  and  who 
are  in  it,  and  not  in  it,  ill,  8478,  8480  at  the  end.     See  Anxiety. 

CARMEL  and  SHARON  [Carmelus  et  Scharon\  signify  the  celes- 
tial church,  and  Lebanon  the  spiritual  church,  5922.  Mount  Carmel 
signifies  the  spiritual  church,  1071. 

CARRIAGES  \yehicula\     See  Chariots. 

CARRY,  to  [portare].  To  carry  [properly,  to  bear  up  and  sustain 
in  a  right  position, — see  to  Make]  signifies  to  hold  together  in  a  state 
of  good  and  of  truth,  thus  to  exist  and  subsist,  9500 ;  briefly  shewn, 
9737.  Hence  it  signifies  conservation,  9900.  To  be  carried  in  a  cha- 
riot signifies  reasonings  from  intellectual  and  doctrinal  things,  8226  ; 
compare  5321,  and  see  /o  Bring,  to  Take.  To  carry  away  denotes 
to  separate,  4105. 

CARTILAGE.  The  hard  parts  of  the  human  body  correspond  to 
truths  and  goods  of  the  lowest  natural  kind,  6380.  What  spirits  belong 
to  the  bones  and  cartilages,  5552,  5560.  The  lunar  spirits  have  refer- 
ence to  the  scutiform  cartilage,  5564,  9236. 

CASK,  or  PITCHER  (cadus).     See  Water-Pot,  Vessels. 

CASLUHIM,  or  Caslukim  [Kasluchim],     See  Egypt. 

CASSIA  [C'flwia].  Cassia  and  calamus  in  thy  market  signifies  acqui- 
sitions of  truth  from  which  proceeds  good,  3923.  It  denotes  inmost 
truth,  which  is  immediately  from  good,  ah,  10,258,  10,259.  Or,  in- 
most truth  with  its  affection  and  perception,  10,264.  See  Kesia,  Cane, 

CASTLE  [castellurn].  Suburbs  or  villages  denote  the  externals  of 
the  church,  castles  its  internals,  more  especially  amongst  the  gentiles. 
3270,  3271.  The  Hebrew  words  for  villages  and  castles  signify  courts 
and  palaces  likewise,  3271.     See  Palaces. 

CAST  OUT,  to  be  [ejeci].  To  be  cast  out  of  the  garden  of  Eden 
signifies  to  be  deprived  of  all  intelligence  and  wisdom,  305.  To  be  cast 
out  or  driven  from  the  faces  of  the  ground  signifies  to  be  separated  from 
every  truth  of  the  church,  386.  To  cast  out  signifies  to  exterminate, 
2657. 

CATARACTS  [cataracta].  Cataracts  of  heaven  being  opened, 
denotes  the  extreme  of  temptation  as  to  intellectual  things,  757;  and 


CAU 


47 


fountains  of  the  deep,  as  to  voluntary  things,  756,  845.     See  Rain, 
Flood,  Deep. 

CATERPILLAR  [bruchus,  Hebrew  chasil~\.  Occurs  1  Kings  viii. 
37;  Ps.  Ixxviii.  46;  Is.  xxxiii.  4;  Joel  i.  4;  ii,  25,  where  it  is  trans- 
lated caterpillar,  and  Deut.  xxviii.  38,  where  it  is  rendered  locust.  It 
signifies  evil  in  the  extremes  of  the  natural  principle,  7643.  Mentioned 
in  the  Apocalypse  Explained,  543,  as  a  species  of  locust.  See  next 
article. 

CATERPILLAR  [bruchus,  melolontha,  Kehrew  jelek'].  Occurs  Ps. 
cv.  34;  and  Jer.  H.  14 — 27,  where  it  is  translated  caterpillar;  also 
Joel  i.  4;  ii.25;  and  Nahum  iii.  15,  16,  where  it  is  translated  canker- 
wortn.  The  latter  passage  is  explained  as  above,  7643.  See  Locust, 
Palmerworm,  Insect. 

CATHOLIC  RELIGION.     See  Pontiff. 

CATTLE,  THE  GREAT  OR  LABORING  KIND  OF,  [j)ecus-oris].  The 
expression,  "  Father  of  cattle,"  (Gen.  iv.  20,)  signifies  the  good  of 
love,  415,  1550.  Cattle  is  denoted  in  the  original  by  a  word  which 
also  signifies  acquisition,  hence  it  signifies  truths  when  opposed  to 
flock,  by  which  goods  are  signified,  4105,  6049.  Cattle  signifies  the 
good  of  truth,  6126,  or  the  good  derived  from  truth,  6045.  Also  the 
truths  and  goods  of  faith,  7502,  7506.  Cattle  signifies  the  good  of 
truth,  because  it  includes  both  the  flock  and  the  herd  as  well  as  horses, 
camels,  mules,  and  asses,  6016.  Cattle  of  the  flock  and  cattle  of  the 
herd  signify  the  good  of  truth  interior  and  exterior,  6134.  See  Flock, 
Herd.  By  cattle  under  this  head  are  meant  all  laboring  animals, 
whether  of  the  flock  or  herd,  and  also  camels,  horses,  mules,  and 
asses ;  the  latter  signify  such  things  as  relate  to  truths,  the  former  such 
as  relate  to  goods;  hence  cattle,  which  denotes  the  whole,  signifies 
truths  from  which  is  good.     See  6049  and  the  following  article. 

CATTLE,  THE  SMALL  KIND  OF  (pccus-udis) ,  dcuotc  the  goods 
and  truths  of  the  church  and  of  doctrine,  3786,  3993.  Also  innocence, 
7832,  7837.  Or  the  truth  of  innocence,  8078.  When  cattle  are 
meant  by  acquisition  the  good  of  truth  is  signified,  4487.  See  pre- 
ceding ARTICLE.  It  denotes  interior  goods,  because  lambs,  sheep, 
kids,  goats  and  rams,  are  meant,  6049,  9099,  9103.  See  the  name 
OF  EACH  animal.  Cattle  signify  truth  and  good  before  regeneration, 
which  become  good  and  truth  after  regeneration,  and  are  then  signified 
by  flocks,  9135.     See  Flocks. 

CAUL,  THE  [reticulum],  on  the  liver,  signifies  the  interior  good  of 
the  external  or  natural  man,  10,031.  Also,  that  good  purified,  10,073. 
See  also  5943. 

CAVE  [speluncd],  of  a  mountain,  signifies  obscure  good,  or  such  as 
is  of  a  false  principle,  or  such  as  it  is  in  temptations,  2463.  The  cave 
of  the  field  of  Machpelah  denotes  an  obscure  principle  of  faith,  2935, 
2971,  6548,  6551.  See  Field.  Hole  or  fissure  of  a  rock,  signifies 
the  obscurity  and  falsity  of  faith,  10,582. 

CAUSE.  The  end  is  the  all  in  the  cause  and  efl^ect,  3562.  See 
End.  The  quality  of  correspondence  illustrated  from  end,  cause,  and 
eff*ect,  when  the  prior  is  all  in  all  and  is  perfectly  represented  in  the 
posterior,  5131.  The  eff*ect  is  not  the  cause,  but  it  is  the  cause  so 
formed  and  clothed  that  it  may  act  as  a  cause  in  a  lower  sphere ;  the 
cause  must  be  continually  in  the  eflect,  otherwise  it  is  dissipated,  5711. 


48 


CEL 


CEL 


40 


III 


The  case  is  the  same  with  the  cause  in  respect  to  the  end,  5/11.  The 
internal,  or  the  efficient,  clothes  itself  with  such  things  in  the  external, 
or  the  effect,  as  enable  it  to  be  effective  there,  6275,  G284,  6299.  The 
whole  man  is  a  resemblance  of  his  will  and  of  his  understanding  thence 
derived,  illustrated  from  end,  cause,  and  effect,  10,076.  [Concerning 
causes  of  disease  originating  in  diseases  or  passions  of  the  mind,  see 
note  (s)  §  74,  in  the  Treatise  on  the  Worship  and  Love  of  God.] 

CEDAR  [cedriis].  Cedar  trees  signify  spiritual  men,  776 ;  also, 
spiritual  things  or  truths  of  faith,  886.  The  glory  of  Lebanon,  celes- 
tial and  spiritual  things,  2162.  The  rational  principle  is  called  a 
cedar  of  Lebanon,  119.  The  wood  of  the  cedar,  signifies  niternal 
spiritual  truth,  7918;  hence  it  denotes  the  internal  means  of  purifica- 
tion ;  hyssop,  the  external,  sh.  7918.  The  cedar  signifies  the  spiritual 
church,  9472.  See  Shittim-wood.  Lebanon  signifies  the  spiritual 
church:  cedar  the  truth  of  that  church,   10,199. 

CELESTIAL  [cceleste  et  ccelestis].     See  Love,  Charity.     The 
celestial  are  distinguished  from  the  spiritual  by  regarding  the  goods  of 
faith,  while  the  latter  regard  its  truths,   1155,   1577.     The  celestial 
and  spiritual  principles  constitute  one  in  the  internal  man,  when  the 
latter  is  derived  from  the  former,  ill,  1577.     The  celestial  principle 
is  love  to  the  Lord,  and  towards  the  neighbour,   1824,  2048,  2227. 
What  interior  and  exterior  celestial  things  are;  also  what  celestial- 
spiritual  things  are,  1824.     The  celestial,  the  spiritual,  and  the  natural 
succeed  each  other  by  derivation,  775,  880,   1096,  ilL  9992.     See  In- 
flux.    The  celestial  man  is  a  likeness,  and  does  good  from  love,  51, 
52,   1013.     He  is  the  seventh  day,  the  Sabbath,  or  rest,  because  in 
him  spiritual  labour  or  combat  has  ceased,  84—87.     The  quality  of  a 
dead  man,  of  a  spiritual  man,  and  of  a  celestial  man,  discriminated, 
81.     In  what  manner  the  celestial  church  became  degenerate  in  the 
last  posterity,  310.     See  Church.     The  celestial  angels  do  not  even 
utter  those  things  which  are  of  faith,  because  they  perceive  how  the 
case  is  from  love,  202,  337.     They  do  not  discuss  truths  like  the  spi- 
ritual, 3246,  4448.     There  is  given  a  parallelism  between  the  Lord 
and  man  as  to  things  celestial,   1831,  not  as  to  things  spiritual,   1832. 
Spiritual   good  is  derived  from  celestial  good,  2227.     Celestial  men 
alone  can  receive  the  influx  of  divine  good,  because  it  flows  into  the 
voluntary  part;   but  spiritual  men  receive  divine  truth,  2069.     The 
difference  between  celestial  truth  and  spiritual  truth  is  according  to  this 
reception ;  hence  the  Lord  appears  as  a  sun  to  the  celestial  angels,  and 
as  a  moon  to  the  spiritual,  2069.     The  celestial  are  in  the  affection  of 
good  from  good,  the  spiritual  in  the  affection  of  good  from  truth,  2088. 
The  former  is  the  good  of  love,  the  latter  the  good  of  faith,  2669, 
2708.     The  celestial  love  their  neighbour  more  than  themselves,  but 
with  the  spiritual  the  love  of  self  and  the  world  continually  flows  in 
from  their  voluntary  part,  2715.     The  celestial  are  they  who  say  *yea, 
yea,  and  nay,  nay,*  and  do  not  confirm  truths  by  reasonings,  2715, 
3246,  4448,  9166.     The  celestial,  from  the  good  and  truth  in  which 
they  are  principled,  can  see  indefinite  things,  but  the  spiritual,  inasmuch 
as  they  dispute  whether  it  be  so,  cannot  come  to  the   first  boundary 
of  the  light  of  the  celestial,  exemplified,  2718.     The  Lord  pame  into 
the  world  that  he  might  save  the  spiritual ;  there  would  have  been  no 
need  to  come  for  the  sake  of  the  celestial,  2661,  3235.     They  who 


have  conscience  do  not  swear,  still  less  they  who  have  perception,  or 
the  celestial,  hence  swearing  is  forbidden  by  the  Lord,  2842.  See  ^o 
Swear,  Conscience,  Perception.  The  celestial  principle  is  the  good 
which  flows-in  from  the  Lord,  and  the  spiritual  principle  is  the  truth 
thence  derived,  3166.  It  is  the  same  divine  truth  which  appears  to  the 
celestial  as  celestial,  and  to  the  spiritual  as  spiritual,  3235,  9995. 
Both  the  celestial  church  and  the  spiritual  have  good  and  truth,  but 
with  a  difference,  3240.  The  celestial  church  is  represented  by  a  wife, 
the  spiritual  by  a  concubine ;  and  concerning  the  sons  of  the  latter, 
and  their  adoption  by  the  Lord,  3246.  The  spiritual  principle  is  the 
light  of  trutli  from  the  Lord  flowing  into  the  rational  and  the  natural, 
and  the  celestial  principle  is  the  flame  of  good  from  the  Lord,  3374. 
In  heaven  there  are  two  kingdoms,  the  celestial  and  the  spiritual ;  the 
celestial  are  in  love,  thus  in  a  state  of  peace  and  of  innocence  above 
others,  3887.  The  celestial  belong  to  the  province  of  the  heart,  but 
the  spiritual  to  the  province  of  the  lungs,  3887.  The  difference  be- 
tween the  celestial  and  the  spiritual  pulse,  explained,  3885,  3886. 
The  most  ancient  church  was  celestial ;  but  the  ancient  church  and  the 
Christian  church,  spiritual,  4448.  The  Lord  flowed-in  by  an  internal 
or  prior  way  with  the  men  of  the  most  ancient  church,  and  by  an  ex- 
ternal or  posterior  way  with  the  men  of  the  ancient  church,  and  also 
with  the  Christian,  ill,  4489,  4493.  Hence  the  man  of  the  most  an- 
cient church  was  altogether  of  another  and  diverse  genius  from  the 
man  of  the  ancient  church,  4493.  See  Church.  Those  things 
which  are  of  truth  are  denoted  by  the  term  spiritual,  and  those  which 
are  of  good  by  the  term  celestial ;  such  terms  must  be  brought  into 
use  for  want  of  others  so  adequate  to  express  the  sense,  4585.  The 
spiritual  of  the  celestial  is  for  an  intermediate  between  the  external  or 
natural  man,  and  the  internal  or  rational,  4585,  4592,  4594.  The 
Lord  alone  was  born  a  spiritual-celestial  man,  4592,  4594.  Celestial 
things  are  the  head,  spiritual  things  the  body,  natural  things  the  feet, 
and  it  is  in  this  order  they  succeed  and  flow-in,  see  Man,  4938,  4939. 
The  celestial  like  the  spiritual  is  predicated  of  the  external  or  natural 
man,  as  well  as  of  the  internal  or  rational,  4980.  The  celestial-natural 
is  good  in  the  natural,  4980.  The  regeneration  of  the  man  of  the 
celestial  church  is  by  things  of  the  will,  and  of  the  man  of  the  spiritual 
church  by  things  of  the  understanding,  5113.  The  celestial  of  the 
spiritual  principle  in  the  Lord,  which  is  represented  by  Joseph,  was 
that  good  of  truth,  or  truth  containing  good,  in  which  is  the  divine, 
5307,  5331 ;  and  that  it  cannot  be  fully  comprehended,  5332.  To 
look  backwards  is  to  look  from  good  in  which  the  celestial  are,  to  the 
doctrinals  of  faith,  and  thereby  to  leave  good,  sh,  5895  at  the  end, 
5897  near  the  end.  The  celestial  kingdom  and  the  spiritual  kingdom 
are  conjoined  by  charity  towards  the  neighbour,  because  charity  is  the 
external  of  the  celestial  kingdom,  and  the  internal  of  the  spiritual 
kingdom,  5922 :  compare  6435,  and  see  Mui  ual  Love.  The  truth 
of  the  celestial  man  is  the  good  of  charity,  and  this  is  called  the 
truth  of  good,  6295.  Those  who  are  in  celestial  good  do  not  fight, 
but  evil  spirits  flee  away  from  them,  6369,  6370.  The  spiritual 
are  kept  in  order  by  the  Lord  mediately  through  the  celestial,  and  also 
immeaiately,  6366.  In  like  manner,  the  hells,  6370.  Before  the 
Lord's   coining  the  human  divine  of  the  celestial  kingdom  was   the 


50 


C  H  A 


C  H  A 


ii. 


J 


ii 


metliiim   of    life   nnd   Salvation,    but   afterwards   the    divine    human, 
6371    6372,  6373,     In  the  former  period  the  divine  hnman  was  pre- 
sented in  form  through  that  kingdom,  6371,  6372.     But  whereas  it 
was  weak,  and  thence  inordinate  or  impure,  therefore  the  Lord  came 
into  the  world,  6373.     The  celestial  have  innate  powers  from  good, 
because  in  the  voluntary  part,  6367.     Celestial  things,  in  their  order, 
were  represented  by  bread,  cakes,  and  wafers,  of  things  unleavened, 
9992.     The  orderly  succession  of  the  celestial,  the  spiritual,  and  the 
natural,  illustrated  from  the  heavens  and  from  man,  9992.     What   is 
celestial  is  received  in  the  will-principle,  and  what  is  spiritual  m  the 
intellectual,  9995.     Celestial  good  is  formed  by  truths  in  successive 
order,  or,  in  the  order  of  degrees,  from  the  outermost,  10,2.12,  10,JO(». 
The  Lord  alone  was  a  celestial  man,   1434,  lo4o.     There  are  few  who 
can  become  celestial  men,  because  there  are  few  with  whom  there  is 
anything  still  entire  in  the  will  part,  6296.     Celestial  men  have  per- 
ception, because  they  are  filled  by  the  Lord  with  the  spirit  of  wisdom, 
9818.     Celestial  angels  do  not  think  from  faith  as  the  spiritual  do, 
9818.     [Man  becomes  celestial  when  the  celestial  degree  is  opened  m 
him.     See  Angelic  Wisdom  concerning  the  Divine  Love  and   Wisdom, 
345.1     By  anointing  the  ark  of  the  testimony,  is  signified  to  induce  a 
representation  of  the  divine  principle  of  the  Lord  in  celestial  good, 
which  is  of  the  inmost  heaven,   10,269.     Bread  denotes  celestial  good, 
and  table  spiritual  good,  9545,  9684,  9685,   10,270.     Divine  worship 
from  celestial  good  is  not  performed  by   prayers,  but  by  truths  from 
the  heart,   10,295.     The  six  days  which  precede  the  sabbath,  denote 
the  combats,  which  prepare  for  the  celestial  marriage,  or  conjunction 
with  the  Lord,  which  is  rest,   10,360.     The  celestial  marriage  is  also 
the  conjunction  of  truth  and  of  good  with  man,  10,367.     Celestial  and 
spiritual  things  are  in  the  internal  of  the  Word,  of  the  church,  and  of 
worship,  10,547.     Celestial  and  spiritual  things  fall  into  natural  things, 
and  form  and  constitute  them,   10,547.     Natural  light,  separate  from 
celestial  light,  is  mere  darkness,   10,551. 
CENSER.     See  Incense. 

CENTRE  [centrum].     See  Middle.     The   Lord  is  the  common 
centre,  and  every  one  is  a  centre  of  influxes  in  the  heavenly  form, 
3633,   4225.     When  the  natural  man  is  illustrated  by  the  light  of 
heaven,  and  reduced  to  order,  truths  or  things  which  consent  are  in 
the  centre,  and  discordant  things  are  rejected  to  the  sides,  5128.     The 
Lord  from   the  centre,  where  he   performs  the  work  of  purification, 
reduces  to  order  whatsoever  is  disorderly  and  tumultuous  in  the  cir- 
cumferences, 5396.     Those  things  which  are  directly  under  intuition 
are  in  the  midst,  comparatively  like  those  which  are  under  the  external 
sight,  and  such  things  are  clear  and  delectable,  6068.     See  Middle. 
CEREBELLUM.     See  Brain. 
CEREBRUM.     See  Brain. 
CERBERUS.     See  Dog. 

CEREMONIES  [ceremonia,  seu  ritualia],  are  of  no  moment  by  them- 
selves, 2342.     See  Rituals. 

CHAFF  {palea].  Wheat  denotes  the  good  of  love  and  charity; 
chaff  that  which  is  void  of  good,  3941.  The  good  which  a  linan  only 
thinks,  and  does  not  bring  into  life,  is  carried  away  in  the  other  life 
like  chaff  before. the  wind,  4881,  6208.     Chaff  or  straw  signifies  the 


lowest  scientifics,  which  are  replete  with  fallacies,  7112,  7127,  7144. 
The  delusive  arguments  and  elegant  discourses  in  favour  of  faith  as  the 
only  means  of  salvation  are  only  so  much  chaff  or  straw  to  make  bricks, 
7127,  which  bricks  denote  fictions  and  falses,  7112.  See  Straw, 
Stubble,  Bulrush. 

CHAFER  [bruchus'].     See  Caterpillar. 

CHAINS.  Little  Chains  [catencSy  catenula].  Chains  signify 
things  conjoined,  or  coherences  of  good,  of  truth,  of  falses,  &c.,  ac- 
cording to  the  subject,  9852,  9879.  The  casting  of  silver  chains,  a 
nexus  apparently  resembling  truths,  8932. 

CHALCEDONY.     See  Precious  Stones. 

CHALDEA.  Ur  of  the  Chaldeans,  signifies  external  worship  in- 
teriorly profane  and  idolatrous,  1368,  1816.  Chaldea  denotes  worship, 
in  which  is  the  false  principle,  1368.  Babel  denotes  the  profanation 
of  good,  or  of  celestial  things,  and  Chaldea  the  profanation  of  truth, 
or  of  spiritual  things,  1368.  Babel  and  Chaldea  signify  the  love  of 
self  and  the  world,  1691.  They  are  Chaldeans  who  are  in  knowledge 
profaned  with  falses,  3079,  1613.  And  those  also  who  are  exteriorly 
holy,  but  interiorly  in  falses,  3901,  10,227.  In  like  manner,  daugh- 
ters of  the  Chaldeans,  4335.  The  daughters  of  Babylon  are  they  who 
are  interiorly  profane  and  evil,  4335. 

CHAMBER  [camera].  Concerning  an  obscure  chamber  where 
the  deceitful  are  in  darkness  and  plot  deceits,  949. 

CHAMBERS,  secret  or  inner  [conclavia,  seu  penetralia].  Wilder- 
ness, and  secret  or  inner  chambers,  when  spoken  of  in  an  evil  sense, 
signify  truth  and  good  vastated  in  the  church,  3900.  Closets  and  bed- 
chambers signify  the  interiors  of  man,  5694,  7353.     See  House. 

CHAMBERLAIN,  the  [cuhicularium]  of  Pharaoh,  denotes  the  in- 
terior things  of  scientifics,  4789,  4965.  Interior  scientifics  being  such 
as  accede  closely  to  spiritual  things,  4965. 

CHANCE    casusy  fortuitu].     See  Fortune. 

CHANGE  [mutatio].  Change  of  place  signifies  difference  of  state, 
1463.  Such  changes  are  continual,  both  as  regards  affections  and 
thoughts,  2796.  They  are  variations  of  heat  and  light  flowing-in 
from  the  Lord,  3862.  With  the  unregenerate  goods  are  not  changed, 
but  affections  and  their  delights,  4136.  With  the  regenerate,  the 
states  of  good  are  changed  even  from  infancy,  4136.  The  organical 
forms  of  the  exterior  memory  are  varied  and  changed  according  to  states 
of  affection  and  persuasions,  2487.  Concerning  the  separation  of  spirits, 
and  the  consequent  changes  of  state  with  the  regenerate,  4110.  See 
Vicissitude.    To  change  raiment  signifies  to  put  on  holy  truths,  4545. 

CHANNEL  [canalis].     See  Water  Pot. 

CHARACTER.     See  Mark. 

CHARIOT  [currus].  The  chariot  of  fire,  by  which  Elijah  As- 
cended, represented  the  doctrine  of  love  and  charity  from  the  Word, 
and  the  horses  the  doctrine  of  faith,  2762.  The  chariot  which  went 
out  from  between  two  mountains  of  brass,  signifies  the  doctrine  of 
good,  3708.  That  chariot  signifies  doctrine,  sh.  5321.  Chariot  of 
an  ass  signifies  the  congeries  of  particular  scientifics;  chariot  of  a 
camel,  the  congeries  of  general  scientifics,  both  in  the  natural  man, 
3048.  The  waggon,  cart,  or  carriage,  on  which  the  ark  was  set,  re- 
presented the  literal  sense  of  the  word,  or  doctrinais,  as  conveying  in 

E  2 


52 


CH  A 


CH  A 


53 


tonml  things,  r>!)i:>.  The  carriages  of  Egypt  signify  doctrinals  of 
scientifics,  5945.  The  horses  of  Pharaoh,  or  of  the  Egyptians,  scien- 
tifics  derived  from  a  perverse  intellectual  principle  ;  the  horsemen,  iaise 
reasonings  thence  derived ;  the  chariots  doctnnals  of  the  false ;  the 
armies  falses,  8146,  8148.  Chariots  used  for  carriages,  and  chariots 
used  for  combat,  denote  doctrinals  in  each  sense,  but  m  the  latter  case 
prepared  for  conflict  with  falses ;  from  representatives  in  the  other  li|e, 
8215.  The  tumult  of  chariots  and  the  noise  of  wheels,  signify  false 
doctrinals,  and  fallacious  sensual  reasonings,  6015.  ^ee  >yHEKL. 
The  spiritual  sense  contained  in  the  letter  represented  to  the  author  by 

a  man  in  a  chariot,  6212.  .     .i  ^ /.  1 1  ^ 

CHARITIES  [charites-]  or  Graces.    The  three  graces  m  the  fables 

of  the  ancients  signify  affections  of  good,  4966. 

CHARITY  [charitas]—  .     .    ,  ,     .        .  . 

I .  ChaHty  in  life  and  Doctrine,     Charity  is  love  towards  the^neigh- 
bour,  615.    Love  is  a  likeness,  charity  an  image  of  God,  1 0 1  '^'  ^J'^^'^y 
is  the  brother  of  faith,  367.  Charity,  not  faith,  is  the  superior,  363,  304. 
332 1 .     Charity  is  the  good  of  faith,  654.     Every  increment  of  good  and 
of  truth  is  according  to  charity,  1016.     No  one  is  regenerated  who  is  not 
endowed  with  charity,  for  from  charity  the  new  will  is  formed,   98 ). 
Wisdom,  intelligence,  and  science  are  the  sons  of  charitv,   1 2^0.     l  ne 
presence  of  the  Lord  is  according  to  the  state  of  love  and  charity,  904. 
They  who  are  in  charity  have  a  law  inscribed  on  themselves,  and  are  every 
where  accepted  citizens,  on  earth  as  in  the  heavens,  1121.     In^»^^a^f" 
all  are  viewed  from  charity,  and  the  faith  thence  denved,    1258.    Ihe 
delightful  states  of  charity  return  in  the  other  life,  823.   They  who  exer- 
cise charitv  from  obedience  are  regenerated  in  the  other  life,  989.     1  bey 
who  are  without  charity  think  nothing  but  evil  of  every  man,  and  observe 
his  evils,  not  his  goods,  1079,  1080,   1088.     Forms  of  hatred  and  of 
charitv  cannot  be  together,  1 860.    No  one  can  be  in  the  good  of  love  and 
charity  who  does  not  acknowledge  the  divine  human,  and  the  ho  y  pro- 
ceeding ;  hence  these  principles  are  not  to  be  violated,  2359.     AH  love, 
charity,  and  mercy,  and  all  good  and  truth,  are  from  the  Lord,  27a  1. 
All  blessedness  consists  in  good  and  truth,  and  these  principles  cannot 
flow-in  from  any  other  source  than  the  Lord,  as  may  be  manifest  to 
every  one  from  the  light  of  reason,  2363.     He  who  is  in  love  to  the 
Lord,  must  needs  be  in  love  towards  the  neighbour,  2227.     They  who 
look  to  doctrinals,  and  not  to  Hfe,  do  not  really  believe  what  doctrine 
teaches  concerning  the  soul,  the  life  after  death,  &c.,  24.54.     Hence 
doctrinals  ought  to  be  looked  at  from  love  and  chanty,  and  not  from 
faith,  245 1.     There  is  a  doctrinal  of  charity  and  a  doctrinal  of  faitli, 
and  the  former  is  at  this  day  obliterated  ;  in  the  ancient  church  there 
was  the  doctrinal  of  charity,  and  from  it  was  known  what  is  meant  by 
neighbour,  woat  oy  the  poor,  what  by  the  fatheriess,  widows,   &c., 
2417.     In  what  igporance  of  truth  they  are  who  are  in  no  doctrinal  ot 
charitv,  2435.    Intelligence  and  wisdom  increase  immensely  with  those 
in  the  other  life  who  are  in  charitv,  1941.     During  man*s  regeneration 
the  Lord  meets  and  fills  truth  with  the  good  of  charity,  2063.     Good 
is  implanted  and  formed  according  to  the  quantity  and  quality  of  the 
truths  of  faith,  2190.     The  quality  of  those  who  are  in  the  good  ot 
charity,  and  of  those  who  are  not  in  the  good  of  chanty,  discnmmated. 
2380.    Some  suppose  themselves  not  to  be  in  the  good  of  charity  when 


they  are  in  it,  some  that  they  are  in  it  when  they  are  not,  the  reason, 
2380.     The  difference  between  love  and  charity  is  the  same  as  between 
celestial  and  spiritual  men,  2023.     See  Celestial.     Charity  is  exer- 
cised  by  those  who  are  in  the  affection  of  truth,  and  thence  in  light, 
with  discrimination  according  to  good,  2425.     The  doctrine  of  charity 
teaches  who  is  the  neighbour,  that  in  the  supreme  sense  it  is  the  Lord, 
and  in  the  spiritual  sense  those  who  are  principled  in  good  and  truth 
from  him,  2425.     See  Neighbour.     Those  who  live  in  the  good  of 
charity,  and  are  ignorant  of  the  truths  of  faith,  are  in  the  good  of 
ignorance,  2280.     See  Good.     Mutual  love  flows  from  conjugial  love 
as  a  stream  from  its  fountain,  2737  ;  hence  adulterers  oppose  themselves 
to  the  good  of  charity,  and  to  the  Lord,  2751.     None  can  be  admitted 
into  heaven  by  thinking  good,  and  by  being  instructed,  unless  they  will 
what  is  good,  2401.     Falses  do  not  become  conjoined  with  those  who 
are  in  the  good  of  charity,  but  only  apply  themselves,  and  are  easily 
separated,  2863.    There  must  be  innocence  and  charity  that  truth  may 
be  conjoined,  3111.     Good  is  not  good,  neither  is  it  fruitful,  until  man 
is  regenerated ;   because,  until  this  is  tlie  case,  good  has  not  in  it  its 
very  soul,  3186.     Charity  towards  the  neighbour  is  a  life  according  to 
the  precepts  of  the  Lord,  3249.    He  who  lives  in  charity  receives  truths 
from  the  Lord  suitable  to  his  good,  3267.    They  who  are  not  in  charity, 
but  only  in  the  science  of  the  knowledges  of  faith,  cannot  at  all  see  in 
the^  Word  the  interior  things  which  relate  to  love  and  charity,  3416, 
3773,  3793.    But  the  Word  is  unclosed  or  open,  when  love  to  the  Lord 
and  charity  towards  the  neighbour  are  regarded  as  principles,  3773, 
3793.     Charity,  which  appears  only  in  an  external  form,  and  is  not  in 
the  internal  form,  is  not  charity,  nor  ought  it  to  be  so  called,  but  cha- 
rity itself  ought  to  be  in  the  internal  form  from  the  affection  of  good, 
3776.     To  know  or  understand  truth,  to  will  truth,  and  to  be  affected 
with  truth  or  charity,  succeed  each  other  in  the  regeneration,  and  those 
things  are  afterwards  contained  in  charity,  in  their  order,  3876,  3877. 
Charity  seeks  no  recompense,  but  is  from  the  affection,   3887.     The 
delight  of  the  affections  of  good  and  of  truth,  or  the  delight  of  charity, 
is  unknown  to  those  who  are  in  the  delight  of  evil  and  the  false,  3938. 
See  Delight.     If  men  would  only  use  their  reason,  they  might  know 
that  love  to  God  and  charity  towards  the  neighbour  constitute  the  whole 
difference  between  men  and  beasts,  and  that  they  constitute  the  hea- 
venly life  itself,  3957.     Unless  the  doing  good  is  conjoined  with  willing 
good  and  thinking  good,  there  is  no  salvation  ;  that  is,  unless  the  exter- 
nal man  be  conjoined  to  the  internal,  3987.     All  truths  have  respect  to 
love  and  charity  as  their  principle  and  end,  and  ought  to  be  implanted 
in  it,  4353.     Heaven  consists  in  love  to  the  Lord,  and  in  charity  to- 
wards the  neighbour,   4776.     Charity  towards  the  neighbour  is  the 
affection  of  good  and  truth,  and  the  acknowledgment  of  self  as  nothing 
but  evil  and  the  false ;  these  things  in  the  internal  sense  are  contained 
in  the  Lord's  words.  Matt.  xxv.  35,  36,  4956.    Hence  those  who  are  in 
true  charity  attribute  no  merit  to  themselves,  6388 — 6393.  See  Merit. 
Charity  or  good  is  in  the  first  place,  and  truth  in  the  second,  and  how 
much  good  there  is  in  the  church  when  this  order  prevails,  6272,  6273. 
While  man  is  regenerating,  good  is  in  the  first  place  actually,  and  truth 
apparently,  3701.     See  Regeneration.     They  who  do  good  from 
truth,  and  are  not  yet  in  good,  are  in  the  ultimate  of  the  Lord's  king- 
dom, 6396.     They  who  do  good  from  truth,  but  not  as  yet  from  good. 


54 


C  H  A 


N 


do  works  not  of  truth,  still  less  of  good,  6405.     They  induce  a  want 
of  order  in  the  will,  because  the  interiors  are  almost  closed,  6406.    The 
Lord  is  present  in  the  good  of  charity,  6495.     The  doctrine  of  charity 
is  amongst  the  things  which  have  been  lost ;  yet  the  Word  is  nothuig 
else  but  this  doctrine,  6632.     Because  the  doctrine  of  charity  is  lost, 
the  doctrine  of  faith  is  much  alienated  from  truth,  6633.     See^the 
seriatim  remarks  on  the  doctrine  of  charity,  6627 — 6633,  6703 — 6712, 
6818—6824,  6933—6938,  7080—7086,  7178—7182,  7255  —  7263, 
7^m^7^77,  7623—7627,7752—7762,  7814—7821,  8033—8037. 
8120—8124,  8252—8257,  8387—8394,  8548—8553,  8635—8640, 
8742—8747,  8853—8858,  8958—8969,  9112—9122.  ^  Charity  is  not 
to  be  exercised  towards  all  promiscuously,  6703.      Charity  consists 
in  performing  uses  from  the  love  of  the  heart,  7038.     Love  is  the 
source  of  the  Hfe  of  man,  and  that  the  ruling  love  is  that  source,  7081. 
Love  and  faith,  in  the  spiritual  world,  are  like  heat  and  light  in  the 
natural  world,  7082—7084.     Spiritual  heat  or  love,  and  spiritual  light 
or  faith,  come  from  the  Lord  as  the  sun  of  heaven,   7083,  7625.     AH 
in  the  other  life  are  consociated  according  to  loves;  in  heaven  according 
to  love  towards  the  neighbour  and  towards  the  Lord,  and  in  hell  accord- 
ing to  the  loves  of  self  and  of  the  world,  7085.     It  cannot  be  known 
what  good  is,  unless  it  be  known  what  love  to  the  Lord  and  love  or 
charity  towards  the  neighbour  is,   7178—7182,  7255.     Nor  can  it  be 
known  what  evil  is  unless  it  be  known  what  the  love  of  self  and  of  the 
world  is,  7178,  7255,  7366.     Nor  can  it  be  known  what  the  truth  of 
faith  is,  except  from  good,  nor  what  the  false  is,  except  it  be  known 
what  evil  is,  7178.     There  are  two  faculties,  the  understanding  allotted 
to  the  truth  of  faith,  and  the  will  to  the  good  of  love  ;  these  faculties 
are  conjoined  with  those  who  are  in  good,  but  not  with  those  who  are 
in  evil,  7179.     They  ought  not  to  be  separated,  7180.     It  is  necessary 
for  man  to  know  what  good  is,  that  he  may  know  what  heaven  is,  and 
to  know  what  evil  is,  that  he  may  know  what  hell  is,   7181.     The  life 
of  charity  according   to   Christian   precepts  is  saving,  but  not  a  Hfe 
according  to  natural  good,  7197,  7761.     The  good  of  love  to  the  Lord 
is  called  celestial  good,  and  the  good  of  charity  towards  the  neighbour 
is  caHed  spiritual  good,  7257.     The  doctrine  of  love  to  the  Lord  is 
most  extensive  and  mysterious;  the  doctrine  of  love  and  charity  towards 
the  neighbour  is  extensive,  but  not  so  mysterious,  7258.     Inasmuch  as 
this  latter  doctrine  is  extensive,  the  ancients  reduced  charity  towards 
the  neighbour  into  classes,  and  gave  them  names,  7259,  7260.    Those 
names  were  given  them  from  heaven,  7261.     Their  doctrine  of  charity 
taught  in  what  manner  charity  ought  to  be  exercised  towards  those  who 
are  in  each  class,  7261.     Hence  such  names  occur  in  the  Word,  where 
they  signify  those  who  are  such  spiritually,  7262.    See  Love  of  Self. 
They  who  are  in  the  good  of  charity  cannot  lose  any  thing,  and  they 
remain  to  eternity,  because,  by  the  good  of  charity,  they  are  conjoined 
to  life  itself  and  to  the  Eternal,  that  is,  the  Lord,  7506,  7507.     There 
are  two  things  which  proceed  from  the  Lord,  good  and  truth,  but  they 
are  united  both  in  their  proceeding  from  him  and  in  heaven;  in  the  church 
they  are  charity  and  faith,  which  in  like  manner  ought  to  be  one,  7623, 
7624.    See  below,  Charity  and  Faith.    Every  one  may  see  from  natural 
lumen,  that  good  and  truth  agree  together,  not  evH  and  truth  ;  and  that 
experience  testifies  the  same  thing,  7627.     All  things  in  the  universe 
Lave  reference  to  good  and  truth  j  thus  all  things  of  the  church  to  cha- 


C  II  A 


uo 


rity  and  faitli,  7752—7754.     The  good  of  charity  has  its  quality  from 
the  truth  of  faith,  and  truth  has  its  essence  from  that  good,  7759. 
Good  also^has  its  quality  from  the  copiousness  of  truths  and  their  con- 
nection,   7760.     Spiritual  good  is  alone  saving,   because  spiritual  good 
is  a  plane  for  the  angels,  but  not  natural  good  ;  for  the  latter  is  drawn 
away  as  easily  into  what  is  false  and  evil  as  into  what  is  true  and  good, 
7761.     The  confidence  which  is  of  faith  is  from  the  good  of  love,  not 
from  faith  separate,  7762.     See  Faith.     Man  is  so  created  as  that  he 
can  look  above  himself,  and  beneath  himself,   7814.     He  looks  above 
himself  when  he  looks  to  his  neighbour,  his  country,  the  church,  heaven, 
especially  to  the  Lord,  7814,  7815,  7817.     To  look  above  himself  is 
to  be  elevated  by  the  Lord,  7816.     He  looks  at  the  world  and  at  self 
when  he  looks  at  those  things  which  are  of  heaven  and  of  the  Lord 
from  behind,  7817.     To  look  above  self,  and  beneath  self,  is  to  regard 
the  one  or  the  other  as  an  end,  and  to  love  it  above  all  things,   7818. 
Man  may  love  self  and  the  world,  also  eminence  and  opulence,  but  as 
means  to  an  end,  7819;   and  that  in  such  case  it  is  good,   7820.     Man 
IS  distinguished  from  the  brutes  by  the  capacity  of  looking  above  self; 
to  look  beneath  self  is  to  be  a  beast,   but  to  look  above  self  is  to  be  a 
man,  782 1 .     The  difference  between  living  according  to  the  precepts  of 
faith,  and  according  to  the  precepts  of  charity,  is  as  the  difference 
between  man  in  his  unregenerate  and  regenerate  state,  8013.     Charity 
is  an  internal  affection  of  doing  good,  and  the  delight  of  the  life,  8033. 
With  those  who  are  in  charity  there  is  heaven  and  the  church  ;  these 
also  are  the  regenerate,  who  have  a  new  will  and  a  new  understanding, 
8036.     They  who  are  in  the  love  of  self  and  of  the  world  do  not  know 
what  charity  and  faith  are ;  neither  do  they  comprehend  what  it  is  to 
do  good  without  recompense,   and  that  this  is  heaven;   rather,  they 
believe  that  there  is  nothing  of  joy  if  they  be  deprived  of  the  joy  arising 
from  the  glory  of  honours  and  'wealth,  when  yet  heavenly  joy  then 
commences,  8037.     It  is  believed  that  giving  to  the  poor,  assisting 
the  indigent,  and  doing  good  to  every  one,   is  charity,  but  charity  ex- 
tends much  further,  8120,  8121.     It  consists  in  doing  what  is  right, 
just,  and  good  in  every  work,  and  in  all  employments,  ill.  8121,  8122. 
The  reason  is,  because  man,  a  society,  a  man's  country,  the  church, 
the  kingdom  of  the  Lord,  and  generally  what  is  good  and  just,  are  the 
neighbour,  8123.     With  those  who  are  in  charity  from  internal  affec- 
tion, it  pervades  all  and  every  thing  which  they  think,  speak,  wHl,  and 
act,  8124.     A  life  of  piety  without  a  Hfe  of  charity  is  of  no  avail,  but 
with  it,  it  avails  every  thing,  8252.     What  is  meant  by  a  life  of  piety, 
and  what  by  a  Hfe  of  charity;  that  the  latter  consists  in  uses,  8253. 
The  worship  of  the  Lord  consists  in  a  life  of  charity,  8254 ;  ah.  8255. 
Man  remains  of  such  a  quality  as  is  his  life  of  charity,  and  not  such 
as  his  life  of  piety  without  charity,  sh.  8256.     The  life  of  charity  is 
according  to  the  precepts  of  the  Lord,  and  is  spiritual ;  but  to  do  what 
is  just  and  honest  without  it  is  civil  and  moral  life,  8257.     The  unre- 
generate do  not  know  what  the  good  of  charity  is,  8462.     Charity  con- 
sists in  doing  weH  to  the  internal  of  man,  that  is,  in  such  benefactions 
as  conduce  to  the  spiritual  life,  and  in  conjoining  with  it  such  benefac- 
tions as  conduce  to  external  welfare  at  the  same  time,  with  a  prudent 
regard  that  the  former  always  accompany  the  latter,    9209.      When 
any  one  does  good  for  the  sake  of  good,  or  for  the  sake  of  truth,  it  is 


ii- 


56 


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CH  A 


57 


i 


for  the  sake  of  the  Lord,  9210.  This  ought  always  to  he  the  head, 
and  self  or  gain  the  sole  of  the  foot,  9210.  To  love  what  is  good  and 
true  for  the  sake  of  what  is  good  and  true,  is  to  love  the  neighhour  and 
God,  10,310.  To  do  what  is  good  and  true  for  the  sake  of  what  is 
good  and  true,  is  to  love  the  Lord  above  all  things,  and  the  neighbour 

as  one's  self,   10,336. 

2.  Charity  and  Faith.  Charity  saves,  not  faith  without  charity 
379,  389.  Charity,  or  love  and  mercy,  is  the  only  bond  which  con- 
joins the  Lord  and' man,  3/9.  They  who  place  the  essential  of  salvation 
in  faith,  do  not  even  attend  to  or  see  what  the  Lord  so  often  said 
concerning  charity  and  love,  1017,  2373.  Charity  is  received  from  the 
Lord  by  means  of  faith,  393.  See  Faith.  With  a  person  about  to 
be  regenerated,  seed  cannot  be  rooted  except  in  the  good  of  charity, 
880.  The  illumination  of  a  regenerate  person  is  from  charity,  not  from 
faith,  854.  All  the  precepts  of  the  decalogue,  and  all  things  of  faith, 
are  grounded  in  charity  as  their  essence,  1798.  In  the  last  times  there 
is  no  faith,  because  no  charity,  1843.  The  fruits  of  faith  are  good 
works,  and  good  works  are  of  charity,  and  charity  is  of  the  Lord,  con- 
sequently he  himself  is  in  it,  161,  1873.  They  who  are  in  faith  with- 
out charity  have  no  conscience,  1076,  1077.  There  is  no  faith  where 
there  is  no  charity,  654,  1162,  1176.  They  who  are  in  no  charity 
cannot  acknowledge  the  Lord,  and  if  they  profess  him,  it  is  a  mere 
external  thing,  or  from  hypocrisy,  2354.     None  are  saved  by  faith. 


plified,  2340,  2349.  Those  who  are  in  the  good  of  charity  easily  re- 
ceive the  truths  of  faith,  2049.  See  Nations.  Doctrinals  of  faith 
are  of  no  effect  unless  they  have  charity  in  them,  because  they  respect 
charity  as  their  very  end,  2049,  2116.  Faith  has  been  separated  from 
charity,  and  regarded  as  the  means  of  salvation,  in  the  degree  that 
self-love  has  prevailed,  223 1 .  Charity  is  a  celestial  flame,  and  faith 
thence  derived  is  like  the  light  of  spring,  but  faith  separate  from  cha- 
rity is  like  the  light  of  winter,  2231,  7625.  They  who  separate  faith 
from  charity  make  charity  meritorious  in  the  other  life,  2371,  2380. 
It  has  been  matter  of  controversy  from  highest  antiquity  whether  the 
primogeniture  belongs  to  charity  or  faith,  2435.  Charity  without  faith 
is  not  genuine  charity,  and  faith  without  charity  is  not  genuine  faith, 
2839.  From  various  reasonings  it  would  appear  that  faith  is  prior  to 
charity,  or  truth  superior  to  good,  but  it  is  a  fallacjr,  3324 .  They  who 
make  faith,  and  not  charity,  the  essential,  may  be  m  the  good  of  truth, 
yet  not  so  much  in  heaven,  or  so  conjoined  to  the  Lord,  as  they  who 
are  in  the  good  of  charity,  3459.  Those  who  do  good  from  faith,  and 
not  from  charity,  are  more  remote  from  the  Lord,  3463.  Faith  is  the 
external  form  of  charity,  and  charity  the  internal  of  faith,  3868,  3870. 
Without  charity,  faith  is  lifeless  and  filthy,  3870.  The  truths  of  faith 
cannot  be  accepted  except  by  conjunction  with  the  good  of  charity  and 
love,  ill.  4368.  How  much  eood  there  would  be  in  the  church  if  cha- 
rity were  in  the  first  place  and  faith  in  the  second,  ill.  6269.  An  idea 
concerning  good  and  truth,  or  charity  and  faith,  may  be  formed  from 
the  sun,  and  the  light  thence  derived,  such  as  it  is  in  the  spring,  and 
such  as  it  is  in  the  winter,  7625.     When  the  light  and  the  heat  are 


conjoined,  man  is  compared  to  a  garden,  and  when  they  are  not  con- 
joined, to  a  wilderness,  7626.  The  first  principle  of  the  church  is 
charity,  and  it  enters  by  an  internal  way;  the  second  is  faith,  which 
enters  by  an  external  way,  7755,  77b(S,  Their  conjunction  is  effected 
in  the  interiors  of  man,  wherein  good  adopts  truth,  77^7.  By  con- 
junction with  good  or  charity,  faith  becomes  charity,  7758.  Faith 
itself  is  an  internal  affection  for  what  is  true  and  good,  and  this  is  the 
ground  of  its  conjunction  with  charity,  8034.  They  who  are  in  genuine 
charity  and  faith,  know  that  the  all  of  charity  and  faith  is  from  the 
Lord,  8035.  Seriatim  remarks  concerning  charity  and  faith,  9239 — 9245, 
9363—9369,  9443—9454,  9585—9591,  9701—9709,  9796—9803, 
9974-9984,  10,167—10,175,  10,318  —  10,32.5,  10,386—10,392, 
10,519-10,522,  10,591—10,597,  10,714—10,724,  10,740—10,749, 
10,760—10,766,   10,773—10,781,   10,789—10,806,  10,815—10,831. 

3.  Charity  in  worship  and  the  Church,  The  church  is  one 
if  all  have  charity,  notwithstanding  the  diversity  of  worship  and  of 
doctrinals,  1285,  1316,  2385,  2982.  Charity,  which  is  of  the  will, 
not  the  doctrinal  of  faith,  constitutes  the  church,  809,  1798,  1799, 
1834,  1844.  They  who  are  of  the  external  church  possess  the  internal 
in  worship  if  they  have  charity,  1100,  1151,  1153.  See  Internal, 
Worship.  The  church  is  spiritual  from  charity,  not  by  professing 
faith  without  charity,  916.  The  church  in  process  of  time  recedes  from 
charity,  1327,  1334,  1335.  Every  one  may  know  from  charity  whether 
he  is  in  the  internal  of  worship,  1102,  1151,  1153.  Charity  prevailed 
in  the  ancient  church,  and  therefore  it  was  one,  though  it  was  spread 
over  many  kingdoms,  2385.  See  Church.  The  spiritual  church  is 
every  where  various  as  to  truths,  but  it  is  one  by  charity,  3267.  The 
church  is  not  the  church  unless  doctrinal  truths  are  conjoined  with  good 
of  life,  3310;  but  when  that  is  the  case,  notwithstanding  the  variety 
of  doctrinals,  it  is  one,  3451,  3452.  There  is  not  any  church  where 
charity  is  not  acknowledged  for  the  essential  of  the  church,  ill.  4766. 
The  internal  of  the  church  is  charity  towards  the  neighbour  in  will  and 
in  act,  and  thence  faith  in  perceiving,  4899.  Hence  the  genuine  love 
of  the  Lord  and  genuine  worship  are  testified  by  charity  and  its  exer- 
cises, and  not  merely  by  outward  veneration,  5066,  5067.  The  church 
does  not  consist  in  the  truths  of  faith,  but  it  exists  where  charity  is, 
5826.  How  much  good  there  is  in  the  church  if  charity  be  in  the  first 
place,  and  faith  in  the  second,  ill.  6269.  How  much  of  evil,  if  faith 
be  in  the  first  place,  and  charity  in  the  second,  6262.  The  doctrine  of 
charity  was  the  prevailing  doctrine  in  the  ancient  churches,  and  hence 
they  derived  their  wisdom,  6628,  6629. 

4.  Various  particulars  concerning  Charity.  Angelic  life  consists 
in  use  and  the  good  works  of  charity,  454.  The  angels  are  forms 
of  charity,  553,  3804.  Those  who  have  the  life  of  charity  come 
into  heaven  immediately,  from  experience,  318.  When  the  Word  is 
read,  it  is  vivified  according  to  every  one's  state  of  charity  and  inno- 
cence, 1776.  The  spheres  of  charity  and  faith,  which  are  perceived  as 
odours  in  the  other  life,  are  most  delightful,  1519.  Concerning  the 
doctrinals  of  love  and  charity  known  to  the  ancients,  and  which  are 
now  lost,  3419,  3420.  See  Doctrine.  The  regenerate  are,  as  to 
their  spirits,  forms  of  love  and  charity  like  the  angels,  3804,  4735. 
Charity  exemplified  in  the  case  of  a  judge  who  condemns  an  ofifender. 


58 


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59 


4730.  The  simple  know  and  acknowledge  what  charity  is,  not  what 
faith  separate  is,  4/41,  4754.  The  doctrinals  of  the  ancient  church 
were  doctrinals  of  charity,  and  their  knowledges  and  scientifics  con- 
sisted in  knowing  what  their  rituals,  and  the  objects  of  the  world,  repre- 
sented, 4844.  Those  who  have  lived  in  the  good  of  charity  come  into 
all  wisdom  in  the  other  life,  .5859.  The  celestial  kingdom  and  the 
spiritual  kingdom  are  conjoined  by  charity  towards  the  neighbour,  be- 
cause charity  is  the  external  of  the  celestial  kingdom,  and  the  internal 
of  the  spiritual  kingdom,  5922  ;  compare  6425,  and  see  Mutual 
Love.  In  the  former  case  it  is  called  mutual  love  ;  in  the  latter,  cha- 
rity, 64.35.  When  the  angels  communicate  their  good  to  another  so 
as  to  be  willing  to  give  all,  an  augmentation  of  good  flows  in  ;  but  if 
they  think  of  recompense  it  is  dissi[)ated,  6478.  All  in  heaven  are 
kept  in  a  front  aspect  with  the  Lord  by  love  towards  him,  and  by  cha- 
rity towards  the  neighbour,  ill.  9828. 

CHAUNTING  OF  THE  LAND  [decantatio  terrce'].  The  best 
fruits  or  praises  of  the  earth  signifies  the  more  excellent  things  of  the 
church,  5618.     See  Singing,  Music. 

CHECKERED  [tesselatum'].     See  Garment. 

CHEDORLAOMER  [Kedorlaomer'].  Chedorlaomer  and  his  vas- 
sals signify  apparent  goods  and  truths,  1667 ;  and  these  in  the  external 
man,  1671.     See  also  1685,  and  the  articles  El  am,  Shem. 

CHEEK-BONE  [jnaxiUd].  To  smite  the  cheek-bone  signifies  to 
destroy  truth,  9048. 

CIIEMOSH  [KemoscK].     See  Moab. 

CHEFiETHIMS.     See  Egypt  (Caphtorim), 

CHESED  [Kesed^.     See  Nahor. 

CHERUB.  Cherubim  signify  the  providence  of  the  Lord,  to  pre- 
vent man's  entering  of  himself  into  the  mysteries  of  faith,  308,  6832, 
9391.  The  Lord's  dwelling  between  the  cherubim  signifies  the  Lord  in 
such  a  state  of  providence,  3384.  The  word  cherub  was  derived  from 
remote  antiquity,  like  the  divine  names,  4162.  Cherubim  signify  fore- 
sight and  providence,  6367.  Cherubim,  palms,  and  flowers  engraved 
on  the  walls  of  the  temple,  signify  providence,  wisdom,  and  intelligence, 
8369.  Cherubim  signify  the  guard  and  providence  of  the  Lord,  to 
prevent  access  to  himself,  except  by  good,  9277  at  the  end ;  and  to 
prevent  the  good,  which  from  the  Lord  is  in  heaven  and  with  man, 
being  injured,  9506;  sh,  9509.  There  being  two  cherubim  denotes 
the  celestial  and  spiritual  good  by  which  he  is  approached,  9523.  They 
also  denote  a  guard  to  prevent  spiritual  good  and  celestial  good  being 
mixed  together,  9673. 

CHILD.     See  Boy,  Girl,  Infant. 

CHILDHOOD  [pueritid].  Infants  and  children  are  in  celestial 
things  more  than  adults,  because  they  are  in  love  towards  their  parents, 
and  in  mutual  love  and  innocence,  1453.  The  good  of  these  loves  flows 
in  from  the  Lord,  and  ser^s  as  the  plane  for  receiving  truths  in  after 
life,  10,110.  But  the  delight  of  learning  in  childhood  is  only  external, 
not  regarding  any  end,  1472,  1480.  It  opens  the  way  for  the  celestial, 
the  spiritual,  and  the  rational  to  flow  in,  1495.  See  Instruction. 
The  celestial  affections  of  love  with  which  infants  and  children  are  im- 
bued flow  in  without  knowledges,  and  are  stored  up  for  future  use, 
1450.     See  Remains.     Worldly  and  sensual  things  adjoin  themselves 


;    1 


in  childhood,  and  can  only  be  discritninated  and  separated  as  knowledge 
is  attained,  1547,  1557.  Hence  instruction  and  knowledge  must  pre- 
cede temptations,  1661,  3701.  Childhood  and  youth  signify  states  of 
the  affections  of  good  and  truth,  3254.  By  the  truths  of  infancy  and 
childhood  the  angels  of  God  ascend  from  earth  to  heaven  as  by  a  ladder, 
and  by  the  truths  of  adult  age  they  descend  from  heaven  to  earth,  3701. 
From  infancy  to  childhood  man  is  merely  sensual ;  from  childhood  to 
youth  communication  with  the  inner  natural  is  opened,  5126.  From 
early  infancy  to  early  childhood  man  is  introduced  by  the  Lord  into 
heaven,  among  celestial  angels,  and  held  in  a  state  of  innocence;  but 
from  this  period  he  gradually  puts  off  this  state  of  innocence,  and  comes 
into  the  aff'ection  of  charity,  and  among  spiritual  angels,  5342.  See 
Infant,  Man. 

CHILD,  TO  be  big  with  [gravida  esse].     See  Womb. 

CHINESE,  THE  [Chinenses],  The  Chinese,  and  a  representation 
of  their  genius,  seen  by  the  author;  they  were  instructed  concerning 
the  Christian  doctrine,  that  it  prescribes  love  above  every  other,  2596. 

CHITTIM.     See  Elishah. 

CHOIR  [chorus].  Concerning  the  rhythmical  speech  of  certain 
spirits,  forming  a  sort  of  choir  when  heard  by  the  author,  1648,  1649. 
Concerning  the  easy  initiation  of  gentile  spirits  into  choirs,  2595.  A 
choir  of  the  Chinese,  2596.  On  the  formation  of  visible  representa- 
tives by  choirs,  3350;  compare  2596.  How  choirs  act  in  unity,  though 
the  number  may  be  many  myriads;  and  thus  that  the  universal  heaven 
is  one  from  mutual  love,  and  from  love  to  the  Lord,  3350.  The  more 
numerous  they  are,  so  much  the  more  distinct  and  perfect,  3350.  It 
is  by  choirs  that  inauguration  into  unanimity  is  efi^ected,  and  that  they 
are  successively  more  interior,  5182.  The  spirits  of  Jupiter  are  much 
delighted  with  angelic  choirs,  8115.  In  ancient  times  it  was  per- 
mitted to  express  spiritual  dehghts  by  choirs,  or  by  dancing  and  sing- 
ing, as  mentioned  in  the  Word,  where  these  things  signify  the  joys 
belonging  to  the  affection  of  truth  grounded  in  charity,  8339.  See 
Music. 

CHOSEN,  OR  Elect,  the  [electum],  denotes  what  is  well  pleasing, 
2922.  The  chosen  (or  elect)  are  those  who  are  in  the  hfe  of  good  and 
of  truth,  3755  at  the  end,  3900.  Their  election  precedes  the  marriage 
of  good  and  truth,  3805.  There  is  no  election  and  reception  into  hea- 
ven from  mercy,  according  to  the  opinion  of  the  vulgar,  5057,  5058 
at  the  end,  8700,  10,659.  But  the  election  of  the  good  is  universal, 
7051. 

CHRIST  [Christus],  In  the  internal  sense  by  Jesus  is  signified 
divine  good,  and  by  Christ  divine  truth;  and  by  both  the  divine  mar- 
riage of  good  and  truth,  3004.  That  by  Jesus  is  signified  divine  good, 
3005;  and  also  the  complex  of  all  doctrine  and  worship,  3006.  That 
Christ  is  the  same  as  Messiah,  anointed,  and  king,  sh.  3007,  3008. 
And  that  Messiah,  anointed,  and  king,  is  the  same  thing  as  divine 
truth,  sh.  3009.  Hence  what  is  the  regal  principle,  and  what  the 
priestly  principle  of  the  Lord,  3009.  The  divine  spiritual  proceeding 
from  the  Lord's  divine  human  is  one  with  the  divine  truth,  or  Christ, 
4669.  By  false  Christs  are  signified  truths  not  divine,  or  falses,  3010. 
They  who  profess  themselves  Christians,  and  do  not  live  according  to 
the  precepts  of  the  Lord,  worship  false  Christs,  3732  at  the  end. 

CHRISTIANS  [ChrUtiani],    Concerning  the  state  and  lot  of  the 


60 


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61 


I 


Gentiles  (or  nations)  in  the  other  life,  as  compared  with  that  of  Chris- 
tians, 2597.  See  Gentiles,  Nations.  Christians  at  this  day  are 
without  faith  and  charity,  in  contempt,  aversion,  and  enmity  against 
the  truths  of  faith  and  the  Lord ;  and  in  intestine  hatred  one  against 
another,  3489.     See  Nations,  Church  (4). 

CHRYSOPRASUS.     See  Precious  Stones. 

CHRYSOLITE.     See  Precious  Stones. 

CHRYSTAL  [crystallus'].     See  Crystal. 

CHURCH  [ecclesia]—  .  ... 

1      The   Most   Ancient    Church.      Concerning    the    most   ancient 

church,  its  celestial  state,  &c.,  597,  ^08    .^^'^T^^^^l    ^^  T  T}^^ 
man   or   Adam,    and  its  members  are   high   above  the  head     lllo. 
They  have  beautiful  habitations  and  delightful  auras,  1116.     1  hey  are 
in  the  highest  light,    1117.     They  had  internal  respiration    which  is 
described!  607,  608,  1118—11 20.     Accordingly,  their  speech  was  not  a 
speech  of  words,  but  was  effected  by  expressions  of  the  face  and  lips, 
1118      They  enjoyed  perception  like  that  of  the  angels  with  whom 
they  communicated,  607,  895,  1121.     They  had  the  law  inscribed  on 
them    1121  ;  the  Word  not  being  written  in  their  time,  but  revealed, 
2896!     In  terrestrial  and  corporeal  things,  they  saw  only  spiritual  and 
celestial  things,  and  cared  for  nothing  else,  920,   1 122      They  had  de- 
liahtful  dreams  and  visions,  and  hence  their  paradisiacal  representations, 
1?22      With  them,  goods  and  truths  were  inseminated  m  the  voluntary 
part^not  so  with  the  ancient  or  spiritual  church,  895.     The  difference 
between  the  quality  of  these  two  churches  described,  o97,  607.     The 
antediluvians  (when  the  most  ancient  church  had  declined)  saw  notlung 
but  worldly  and  corporeal  things  in  the  objects  of  the  senses,  920.     The 
knowledge  of  representatives  and  significatives  was  from  the  most  an- 
cient church,  2896  ;  those  who  collected  them  for  the  use  of  posterity 
bein^  signified  by  Enoch,  2896.     The  most  ancient  church  existed  in 
the  fand  of  Canaan,  3686.     See  Canaan.     The  most  ancient  church, 
the  ancient,  and   the   Christian,   agree  as  to  internals,  for  they   are 
one    4489.     The  difference  of  genius  between  the  man  of  the  most  an- 
cient, and  the  man  of  the  ancient  church,  ill.  4493.      See  Celestial. 
The  most  ancient  church  had  not  the  externals  of  worship,  nor  cmild 
they  have  received  them  unless  their  internals  were  closed,  4493.     The 
Lord  was  expected  by  the  third  generation  of  this  church,   1123  ;  and 
by  their  posterity,  when  the  church  declined,  but  with  a  difference, 
1124.     The  remains  of  the  most  ancient  church  were  the  Hittites  and 
Hivites,  4447,  4454.    Also  the  NephiUm  or  giants,  4454.    This  church 
was  informed  concerning  the  things  relating  to  eternal  life  by  immediate 
commerce  with  the  angels  of  heaven,   10,355.     The  period  when  it 
flourished  is   called  the  golden  age,   10,355.     Hamor  and  Shechem 
were  remains  of  this  church,  and  committed  an  enormous  sin  when 
they   submitted  to  circumcision,  4493.     Had  the  man  of  the  most 
ancient  church  read  the  historical  or  the  prophetical  word,  he  would 
have  seen  the  internal  sense  without  any  previous  instruction,  4493. 

2.  The  Ancient  Church.  The  ancient  church  was  altogether  of 
another  temper  compared  with  the  most  ancient,  and  was  formed  m 
the  intellectual  part,  640,  641,  765.  It  was  instructed  by  doctnnals, 
609 ;  and  had  no  internal  communication  with  heaven  like  the  most 
ancient,  784.  The  church  Enos,  and  its  quality,  1125.  The  church 
Noah,  and  its  quaUty,  1 126.    The  church  Shem,  and  its  quality,  1 127. 


The  ancient  church  represented  as  to  its  quality,  when  it  began  to  de- 
cline, 1128.  Through  how  many  kingdoms  the  ancient  church  was 
spread,  1238,  2385.  That  by  Eber  in  Syria,  a  new  church  was  es- 
tablished, 1238.  What  was  the  quality  of  the  church  from  Eber; 
that  it  was  in  externals,  and  was  instituted  when  the  ancient  church 
was  adulterated,  and  turned  into  idolatry,  1241.  The  ancient  church 
had  a  written  word  which  was  lost,  and  it  consisted  of  historical  and 
propheticals,  2897.  It  was  derived  from  the  representatives  and  sig- 
nificatives of  the  most  ancient  church,  and  was  divine,  2897.  Con- 
firmation of  this  fact  from  the  prophecy  of  Balaam,  2898.  See  Word. 
Concerning  the  doctrinals  of  love  and  charity  in  the  ancient  church ; 
and  concerning  representatives  and  significatives,  3419,  3420.  See 
Doctrine,  Representation.  The  ancient  church,  like  the  most 
ancient,  existed  in  Canaan,  and  hence  the  places  there  were  repre- 
sentative, 3686.  The  statutes  and  laws  commanded  to  the  posterity 
of  Jacob  were  known  in  the  ancient  churches,  4449.  In  general  there 
were  three  churches  after  the  flood,  the  first  named  after  Noah,  the 
second  from  Eber,  the  third  from  Jacob  and  afterwards  from  Judah 
and  Israel,  1327.  The  ancient  church  was  a  representative  church 
inasmuch  as  their  external  rituals  corresponded  with  their  internal  wor- 
ship, not  so  with  the  church  descended  from  Jacob,  4288.  The 
Canaanites  and  Perizzites  were  remains  of  the  ancient  church,  4516, 
4517.  See  Hebrews.  The  traditions  of  the  most  ancient  church 
were  the  source  of  their  knowledge  of  the  things  of  eternal  life,  10,355. 
They  were  in  spiritual  good,  and  their  period  is  that  of  the  silver  age* 
10,355.  Circumcision  was  known  in  this  church,  and  emanated  from 
it  to  many  nations,  4462.  They  knew  the  essential  doctrines  of  the 
church,  but  they  were  led  to  them  by  representatives,  4904. 

3.  The  Jewish  and  Israelitish  Church,  The  Hebrew  or  Syrian 
church  in  the  time  of  Abram  had  so  far  departed  from  the  truth 
as  to  be  idolatrous,  3031.  See  Hebrews.  In  his  stock,  however, 
the  genuine  principle  of  the  church  was  capable  of  being  represented' 
4208.  Hence  the  representative  of  a  church,  but  not  a  church,  was 
raised  up  amongst  the  posterity  of  Jacob,  4281.  See  Jew,  Repre- 
sentation. This  consisted  of  the  same  external  rituals  as  the  repre- 
sentative church,  but  without  the  corresponding  internals,  ill.  4288, 
4680.  The  internals  of  the  ancient  church  had  reference  to  charity, 
which  was  to  them  the  essential  of  the  church,  not  so  with  the  posterity 
of  Jacob,  4680.  A  church  merely  representative  is  not  a  church,  3480. 
But  all  the  representatives  of  the  Jewish  church  contained  in  them  ali 
the  arcana  of  the  Christian  church,  3478  at  the  end;  such  things 
having  been  representative  of  the  interior  things  of  the  church  and  of 
heaven,  10,149.  The  Jews  were  not  led  by  such  representatives  to 
internal  things  as  were  the  men  of  the  ancient  church,  4904.  Hence 
the  Jewish  church  never  was  a  church  beginning  from  charity,  but 
only  the  representation  of  one,  2910.  It  was  not  a  new  church,  but 
only  a  resuscitation  of  the  ancient  church,  4835.  Abraham  was 
ordered  to  go  to  the  land  of  Canaan,  and  this  land  was  given  to  his 
posterity  for  the  sake  of  the  representation  of  heavenly  things,  3686. 
Angels  communed  viva  voce  with  the  Israelitish  church,  because  the 
men  of  that  church  were  not  interiorly  receptive  of  influx  and  illustra- 
tion, 10,355.     The  period  of  this  church  is  called  the  age  of  brass. 


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10,355.  The  external  form  of  the  Word  was  charged  o"  «««'"^»'j;/ 
th;  Israelites ;  its  ;n^;i;e.ai„.„g  f  ^^^^f 'crutcii%ted 
:?o"n  l&af  n?iC'  ritf  butLd  been  practised  in  the  anient 

"""""tnt'Lislian  Church.  In  the  F'""''-  f"  hSstS^cS 
one  another  as  brethren^  1834  As  '«  "f  ""^J^  rS  "o  ^^^"^^^^^^ 
".^^nsT'  "c^lreVrrc  sii?di£  externals; 

ASetiS  "S^^^^^^^^ 

A  proof  that  charity  has  perished  in  the  ^^^^^^^^^^^^^^  *%._:-  g^- 

When  charity  dies  in  a  ehurch,  a  new  one  is  "'f  tuted  by  the  LojJ. 
and  rarely  among  those  with  whom  the  old  church  existed.  2986.  Ihe 
ie  will  be  the^  case  at  this  day  with  the  Chr.st.an  church.  2986 
Xnlw  church  will  be  established  with  only  a  few  among  them,  3898, 
Ir  there  is  smcdv  any  faith  at  the  present  day  in  consequence  of  there 
tor  there  is  scarteiy  aiiy  i  oualitv  of  the  church  at 

beina  no  longer  any  charity,  3898.     ^  "«'**' H""'"/ "'".,,  ,, 

SV.  ^h  -  to  inte-ls  an^^  -W  ^ 

rc^Tnd'^SriSn^r.h'is^^^^^^^^^  ^T^-Ae'S* 

of  the  sun  and  that  of  the  moon,  4489.     But  compared  with  the  an- 

ih^^    10  n4      The  last  is  its  n  ght,  to  which  succeeds  the  dawn,  or 
foe^'cffi;,   l^'l34.     ConcerLg  its  gradual  p^^^^^^^^^^ 

1^  a  dearer  perception  than  Christians,  and  the  church  is  transfened 
tn  them  9256  The  Christian  church  is  the  same  with  the  ancient 
r  K  ^nH  the  Jewish  the  interior  things  of  the  latter  heing  the 
Sn.s  of  L  ChrisTi^n^L^^^^^^  4772.  The  internals  of  the  church 
things  ot  tne  /^nr  ancients,  hut  he  abolished 

as  taught  by  the  Lord,  were  *^"°^"  ,     ^^  Christian  church  was 

Xo'bItT  bV  rfp^-^^^^^^^^^^^  things    but  was  to  know 

Th  m  wi^ut  r^^^^^^^  4904.     Internal  truths  are  not  revealed 

nntU  the  church  is  vastated,  lest  they  should  be  profaned;  on  this 
^cclt  the^^^^^^  came  into  the  world,  and  now  al-  the^"^^^^^^^^^^ 
of  the  word  is  revealed,  3398.     It  is  by  means  of  the  ^  ord  th^t  the 
Christian  church  communicates  with  heaven,    10,355.     Its  period  ot 
declension  is  the  age  of  iron  and  clay,   10,3oo. 


,*.  la^sages  of  general  appHcnfion.     See  Love,   Charity,  Hfa- 

VKN,  Worship,  Doctrine,  Faith,   Internal,  External.     Every 

church  HI  process  of  time  decreases  and  is  contaminated,  494,   502, 

L^='  or  recedes  from  charity,  and  produces  evils  and  falses,   1834, 

n-     .lo  ^  vastation  of  the  church  ends  in  the  rise  of  a  new  one, 

,'r7t        u  ^^ST^TiON.     It  is  restored  amongst    the  Gentiles, 

UOC.     Somewhat   of  a   church   is   always   preserved,    otherwise  the 

human  race  would  perish,  408,  G37,   931  ;  because  the  church  is  as 

the  heart  and  lungs    637,  931,  2054.     Ip   the  spiritual  church  the 

new  bir  h  ,s  eftected  by  doctrinals  of  faith,  which  being  implanted  in 

tlie  mmd  become  the  ground  of  conscience,  7(^b.     Charity,  not  faith 

separate,    constitutes   the  church,  809,  916.     The  church  would  be 

one.  If  all  had  charity ;  although  they  should  differ  as  to  worship  and 

i^.^r""?l'.;o    \^'n^i'*"^^^°"'t^*"^^'  t^^  ^^"'•^h*  not  doctrinals,   1285, 
\^f*A^3i^^"^'   ^^^"^-     The  internal  and  external  constitute 
one  church    409.     The  internal  consists  of  those  who  are  regenerate, 
the  external  of  the  unregenerate  who  are  in  the  doctrine  and  worship 
of  the  church     1083    1098,  6587.     Those  who  live  in  charity  without 
1  um'"f  ►ul.^  t^'"g  ^^  the  internal  man,  constitute  the  external  church, 
I  lUU,   0j8/.     The  external  without  the  internal  is  an  idolatry,   1242. 
1  he  external  IS  a  mere  body  which  is  nothing  unless  the  internal  vivify 
K     1^  1        ^7'^^'P   was   made   external,    lest  the  internal  principle 
should  be  profaned,  308,    1327,   1328.     There  is  an  internal  church 
true  and  corrupt,  and  an  external  true  and  corrupt,  1238.     The  church 
IS  compared  to  the  rising  and  setting  of  the  sun,  to  the  times  of  the 
year;  also  of  the  day,  and  likewise  to  metals,   1837.     A  woman  de- 
notes  the  church,  252,  253.     See  Woman.     Concerning  the  church, 
':frr^^      ?,"^  spiritual,  what  is  the  quality  of  the  one  and  the  other, 
.^009.     Concerning   the   first  and  succeeding  states  of  the  spiritual 
church,  and  of  spiritual  things.     See  Regeneration.     The  state  of 
oloo  "''^^  '^  successively  changing,  still  the  kernel  is  always  preserved, 
OQQ^     4^1     church  would  be  as  the  Lord's  kingdom,  if  all  had  charity, 
^^85.     Ihe  last  judgment  is  the  last  time  of  the  church,  2118.     In 
VFhat  the  consummation  of  the  several  churches  which  have  existed  on 
this  globe  has  consisted,  2243.     The  Lord  came  into  the  worid,  that 
he  might  save  the  spiritual,  2661.     They  who  are  within  the  church, 
ought  especially  to  be  purified  from  evils  and  falses,  because  they  can 
render  holy  things  impure,  2051,  2054,  2056.     The  communication 
of  heaven  with  the  human  race  is  by  the  church,  because  the  church 
IS  like  the  heart  and  lungs.  2853.     All  men  who  are  in  the  Lord's 
church,  although  dispersed  through  the  globe,  still  make  as  it  were 
one,  as  in  the  heavens,  2853.     States  of  the  church  compared  to  times 
of  the  year  and  of  the  day,  2905.     Every  church  decreases,  and  this 
even  to  no  charity,  and  at  length  to  hatred  against  others,  2910.     The 
reason  is,  because  hereditary  evil  increases  with  time  unless  families 
become  regenerate,  2910  at  the  end.     A  new  church  is  rarely,  if  ever, 
raised  up  by  the  Lord  from  the  men  of  a  former  church,  but  from  the 
gentiles  which  were  in  ignorance,  2910,  2986;   the  reason  is,  they  have 
no  falses  opposed  to  the  truths  of  faith,  2986,  4747.    Various  churches 
form  one  church,  when  love  to  the  Lord  and  charity  towards  the  neigh- 
bour IS  the  essential,  not  when  faith  is,  2982.    The  church  is  compared 
to  a  bridej  and  in  ancient  times,  vessels  of  silver,  and  of  gold,  and 


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garments,  were  given  to  a  bride,  to  signify  truth,  good,  and  their  adorn- 
ins:,  which  arc  of  the  church,  3164,  31C5.     See  Bride,  Bracelets. 
The  church  of  the  Lord  extends  to  gentile  nations;  and  the  gentiles 
who  are  in  good  easily  acknowledge  many  truths  from  themselves,  32()J. 
Even  the  tacit  acknowledgment  and  worship  of  the  Lord,  «««  his  pre- 
sence  with  them,  is  involved  in  their  reception  of  good,  3263.     Ihey 
constitute  the  spiritual  church,  which  is  every  where  various  as  to 
truths,  but  one  by  charity,   3267.     There  is  no  church  unless  the 
truths  of  doctrine  are  implanted  in  the  good  of  Hfe,  3310.    Concermng 
the  first  state  of  the  perversion  of  the  church,  3353,  3354.     1  here  is 
only  one  doctrine  of  the  church,  viz.,  the  doctrine  of  chanty  towards 
the  neighbour  and  of  love  to  the  Lord,  3445.     Although  doctrmAls  are 
various,  still  the  church  is  one,  if  all  have  charity,  3451,  34o2.     Ihe 
Word  is  unclosed  to  churches  in  their  infancy,  because  love  to  the  Lord, 
and  charity  towards  the  neighbour,  is  assumed  as  a  principle ;  but  after- 
wards,  when  faith  is  so  assumed,  the  Word  becomes  closed,  3/73.    Ihe 
knowledges  of  doctrinals,  that  is,  the  Word,  must  precede  before  the 
church  can  be  established,  3786.     There  would  be  no  church  unless 
man  was  spoken  to  in  the  Word  by  exterior  truths,  ilL  3bo 7.     1  he 
churches  which  have  existed  were  in  external  truths,  3857.     Ihey  are 
not  of  the  church  who  are  in  the  afifection  of  truth  and  not  m  good, 
and  who  are  in  the  affection  of  good  which  is  not  productive  of  truth, 
3963.     The  church  is  the  foundation  of  heaven,  4060.     That  man  is 
the  church,  4292.     That  they  who  are  of  the  vastated  church  are  re- 
moved  from  heaven  by  a  cloudy  mist,  caused  by  an  inundation  of  falses, 
4423.     That  life  makes  the  church,  not  doctrine   thence  separated, 
4468.     The  human  race  would  grow  insane  and  be  extinguished,  if 
there  were  no  church,  4545.     The  church  which  commences  from  faith 
has  no  other  regulator  than  the  understanding;   but  the  church  which 
commences  from  good  has  for  its  regulator  charity,  and  the  Lord,  4672. 
The  church  in  process  of  time  usually  declines  to  faith,  4683,  4689. 
There  is  no  church  where  there  is  not  an  acknowledgment  in  life  and 
doctrine,  that  the  human  of  the  Lord  is  divine,  and  thus  one  with  the 
Father,  sh.  4766.     Neither  is  there  any  church,  where  charity  is  not 
acknowledged  for  an  essential  of  the  church,  4766.     Concerniug  the 
representation  of  the  man  of  the  celestial  church  as  to  the  voluntary 
part,  and  of  the  man  of  the  spiritual  church  as  to  the  intellectual  part, 
throughout  the  Word,  5113.     They  who  are  in  the  affection  of  truth 
do  not  remain  in  the  doctrinals  of  their  own  church,  but  search  the 
Word,  and  see  whether  they  be  true,  ill.  5432,  6047.    The  man  of  the 
church  was  heretofore  in  interior  things;   but  at  this  day  in  what  is 
external,  or  the  body,  5649.     Man  ought  to  be  in  the  good  of  truth, 
that  he  may  be  a  church,  5826.     The  Word  ought  to  be  searched,  to 
know  whether  the  doctrinals  of  the  church  are  true,  otherwise  truths 
would  be  estimated  only  from  the  soil  in  which  they  are  propagated, 
and  their  birth-place,  6047.    See  Faith.    How  much  good  there  would 
be  in  the  church,  if  charity  was  in  the  first  place,  and  faith  m  the 
second,  ill,  6269.     But  how  much  evil  there  is  when  faith  is  in  the 
first  place,  and  charity  in  the  second,  6272.     That  charity  is  actually 
in  the  first  place,  andYaith  apparently,— see  Truth,  Regeneration. 
They  who  are  in  the  external  church,  do  not  elevate  the  thoughts  higher 
than  to  the  Lord's  divine  natural,  but  it  is  otherwise  with  those  who 


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65 


K  the  Wor^  f '^"'i^'  ^.^^^-  u  ^^'  .^^^^^^  '^  -^^^  «  ^^"^^h  from 
burfrom  Lin  '  ^'T  ^"^""^"^  *^^  ^°'^'  ^"^  ^^^"^  sacraments,  &c., 
TheZof  th^/'^".;^^  doctrine  derived  from  the  Word,  6637 

tifics^nd  ?li  'P'!;''"^^  ?^";'^  ^'  '""^^^^^^  '"^  ^^^  «ther  life  by  scien- 
devLed ImT'  ''''^  ;L'^''\^^  P""^'^  ^°  ««  '^  be  capable  of  being 
Sersed  thpf ''".'  ^u^^'  u  ^f  >  *  ^^"^^^^  ^"^  ^^^^^^^^r  such  arf 
tKS;!  7f  r^'  i!^'  if^"'".^  ^",  S'"^^"^'  ^^^7.  They  who  are  in 
the  Wor^  w  \t  '.^"'^^  :".'^"^P^"  8^^^'  ^"^  i"  the  literal  sense  of 
want  of  inr-"'  *.^M° ''^^  ^^  ^"^"^'  b"'  °b^^»^^Jy  a«d  generally  for 
worse  with  f ho"'  ^i'"^^''  ^^l'  ^''  Natural,  Spiritual.  It  is 
f hoi  ri         °'^  ""^'J  ^'^  «^the  church,   and  are  vastated,   than  with 

ate  a^d  of  wh?/  ^*^  'Y'""'  ''''  ^^^^°"  "^^^  ^''''  ^h'  Th  J 
th"^x\tnal  £c2:  78lo  7/^8762  ^'^ir^^^  ^'"^^''  ^7^^^' 
Lord  and  ,,30  the  cai2?^^^i  i^:Ta:' tI:^Xs'^^^^^^^ 

9?76      ThI  '  nd''f  '^r''f  '^  ™'".  ^^"  ^""^t^^"^^  '^'  *^h»r^h,  described 
of  We  to  theTord    /k    "'{  ^f "ftitutes  the  spiritual  church;  the  good 

ternalof  fhp  i:  I  ^^ •'''^  .^'^^  '^^"'^*''  ^'^^^'  ^e  who  is  in  thf  in- 
ternal of  the  church  is  m  the  external  also,  for  the  internal  is  of  the 

™".  '^^^^.t^!•"«^  ^^  ^^tion,  9375.  No  ^ne  is  realign  the  chu^h 
the  cte'  T  ^^|r«"jvl«'698.  The  Lord  himself^s  heaven  and 
the  church ;  thus  all  m  all,  because  he  dwells  there  in  his  own,  and  not 
in  the  propnum  of  any,  10,125,  10,151,  10,157.  The  states  of  Z 
church  decreasing  from  love  and  light,  ae  compared  wftht^^^^^ 
man,  decreasing  from  infancy  to  dd  age,  1 0,  iV  1  W  havtleen 
tua[  ^"'%v\'"°''rr"^  "'  ''^'''^^  ^h"^<^h,  the  aScr  spirit 
th?i^^  the  Christian;    and  their  times  are  meaJby 

tne  goJden,  Sliver,  brazen  and  iron  ages,  10,355.     Concerninff  the  revP 
lationsin  those  four  churches  ;  that  in  the  first  there  wI^cLm^^^^^ 

SeLTSr^^^^^^  V"'  --^^  by  corresponTnrri 

Xd  ?0  '^r^  '    Q  the  third  by  a  living  voice,  and  in  the  fourth  by  the 
Word,  10,355.     See  the  preceding  articles,  1,  2,  3,  4.     If  there  were 

?0  4^2      TI^^'T  '^'.^r^  ''  ''''''''^>  *^«  human  race  would  perTsT 
l/t\       '  ''^""  u  ?f  ^^'  "^"'•^^  ^^d  of  worship  without  the^in  er! 

churches    lo';??0  "\ofi  ''4'';    .^T'^V  '^  ^°^^"-  -"-^^"g 
cnurciies,10,/60— 10,766.     That  which  makes  heaven,  makes  also  the 

church  with  man,    10,760.     The  church  is  where  the  Lord  is  acknow! 

^xtfrnil'^l^^^'t '^vf  ^".'^^^'   '^^^^^'     The  church  is  internal  and 
external;  that  which  is  m  love,  and  that  which  is  in  faith,    10  762 
There  ought  to  be  doctrine  of  life,  which  is  the  doctrine  of  charity  and 

ifvflllf  ^''-  '''^'''  '.''^'1V  They  who  are  out  of  th     H  and 
live  well    are  in  communion  with  the  church,  10,765.     They  who  are 

.«li  ^HURCH-MILITANT  [ecclesia pvgnav,-].     The  Lord's  church  is 

ptJ^t^''*  ^^^^'^  regeneration,  the  reason,  e7/.  59. 

CHYLE.  The  castigation  and  purification  of  the  blood,  of  the 
serum,  and  of  the  chyle,  correspond  to  the  various  modes  of  spiritual 
vexation  and  inauguration,  5173.  These  take  place  in  order  that  cvih 
may  be  separated,  and  goods  collated  for  use,  5174.  Certain  spirits 
whose  influx  answers  to  the  attraction  and  circulation  of  the  chyle 


F 


66 


CIH 


CLO 


Hi 


described,  5180.     Spirits  only  come  into  heaven,  or  the  grand  man, 
when  they  are  representatively  in  the  blood,  51 76.     See  Blood. 

CICERO.  Discourse  with  him  in  the  spiritual  world,  2592.  bee 
also  Heaven  and  Hell,  322.  Sacred  Scriptures,  115.  Irue 
Christian  Religion,  273. 

CINDERS  [favilla].     See  Ashes. 

CINNAMON  \cinnamonum].  Aromatic  cinnamon  denotes  the  per- 
ception and  affection  of  natural  truth     10,254    10  264      S«f  ^ane. 

CIRCLE  [circulus].  The  procedure  of  faith  illustrated  by  the 
circle  of  things  in  man,  from  hearing  and  sight  into  the  understanding, 
from  thence  into  the  will,  and  from  will  into  act,  3869,  4247.  f  acUou 
is  obstructed  it  falls  into  the  endeavour  to  act,  4247.  This  circle  exists 
by  influx  from  heaven,  5288.  The  similar  circle  by  which  communica. 
tions  are  effected,  5017.  The  circle  of  communication  between  ^^^^^^ 
and  truth  compared  with  the  circulation  of  the  blood  9300  The  pro- 
cess  of  the  regeneration  of  man,  and  of  the  glonfication  of  the  Lord  s 
human  principle,  is  described  and  illustrated  by  the  circle  of  life  with 
man,  10,057, 

CIRCLE.     See  Halo.  ,       .        .  .    oo-q      Wbnf 

CIRCUIT  [circuitus'],  signifies  what  is  outermost,   29/ J.     wnai 

issicrniiied  by  those  dwelling  round  about  Canaan,   29/3;  and  those 

round  about  Jerusalem,  4592.     See  Border,  Extremity,  Outer- 

ciRCUMCISION  denotes  purification  from  filthy  loves,  sh.  2039, 
2632,   7045.     It  was  performed  with  knives  made  of  flint,  because 
flints  or  stones  signify  truths,   2039  at  the  end,   2046,  2/99,  7044; 
and  it  is  by  the  truths  of  faith  that  purification  is  effected,  2/99. 
The  performance  of  this  rite  on  the  eighth  day,  denotes  that  purih- 
cation  ought  to  be  effected  every  moment,  2044.     The  uncircumcised 
within  the  church,  are  they  who  are  not  in  chanty,  howsoever  they 
may  be  ii>  doctrinals,  2049  at  the  end.     Everything  is  called  uncircum- 
cised which  impedes  and  defiles,  as  an  uncircumcised  ear,  2056.     Ihey 
were  called  uncircumcised,  who  were  in  the  loves  of  self  and  ot  gain, 
3412  3413.     Circumcision  was  enjoined,  because  the  toreskm  m  tne 
anciekt  church  corresponded  to  the  defilement  of  good,  but  in  the  most 
ancient  to  its  obscuration;  wherefore  with  this  latter,  there  was  no  cir- 
cumcision, 4462.     All  are  circumcised  who  are  spiritually  circumcised, 
viz.,  purified  from  the  love  of  self  and  of  the  world,  sh.  4462.     It  was 
enjoined  upon  Abraham  and  his  descendants  as  a  representative  sign 
that  they  were  of  the  church,  and  was  not  a  new  rite,  4462.  It  effected 
initiation  into  the  externals  of  the  church,  4486,  4493.     The  pain  after 
circumcision  denotes  lust  occasioning  anguish,  4496.    The  foreskin  cor- 
responds to  the  most  external  loves,  viz.,  such  as  are  corporeal  and 
terrestrial,  7045.     One  uncircumcised  in  lips,  denotes  one  who  is  im- 
pure as  to  doctrine,  7225.     An  uncircumcised  ear  denotes  disobedience, 
and  an  uncircumcised  heart  is  that  which  does  not  admit  good  and  truth, 
7225      Moses  calling  himself  uncircumcised  in  lips,  has  respect  to  the 
nation  of  which  he  was  the  head ;  that  its  worship,  which  was  merely 
external,  was  impure,  7245.     When  the  angels  entertain  the  idea  of 
purification  from  natural  defilements,  as  when  any  desire  to  be  admitted 
into  heaven,  there  is  somewhat  quick,  hke  a  rapid  circumcision,  repre- 
sented in  the  world  of  spirits,  2039.     Concerning  the  enormous  sm  of 


67 


Hamor  and  Sheckem  in  the  matter  of  their  circumcision,  as  well  as  of 
the  Jews  who  murdered  them,  4489  4493 

Bo.Zl^'''^''''''^''''^    l/>en>Am«].    '  See    M,n«x.K,    Centre. 

frnm'lh™^'^?'  ""J?^*^"  ^■^"""'^  fract(e\  signify  doctrinals  derived 
from  the  proprium,  2702.     See  Vessels. 

CITADEL  \_arx\.     See  Castles. 

cinU  nJI'^"'"'^"*^^    u  "*y  °.'"  ''""^''  """n  ^'S"'fi«s  the  spiritual  prin- 
ciple of  love  and  chanty,  or  the  celestial  and  Ipiritual  things  of  faUh 
thus  what  ,s  doctrinal;  and  also  what  is  heretical.  402      Concern^ 
certam  sp.nts  who  build  cities,  hiding  a  secret  thing  the  ein    and  P  "e! 
sent.ng  them  to  others.  2C01.     The|oodsand  truths  appertaining  to 

'Z^:')^^^^^'  -'  ^'^  frAe  =  of 

seeS/fiiir.srs^^^^^^^ 

Another  Jerusalem,  between  Gehenna  and  a  lake.  941.  The  J^^men; 
of  Gehenna,  942.  By  cities  are  signified  truths,  which  form  the  mTnd 
by  the.r  inhabitants  good.  2268.  2451.  2712.  The  latter  therefore' 
s.gn>fy  the  good  of  truth,  or  the  good  which  dwells  in  truth  245? 
See  ,n  particular,  4478 ;  the  reason  being  that  every  family  of  a  nation 
was  anciently  a  city,  their  cohabitation  being  so  called  By  cit°es  of 
he  earth  are  signified  truths  of  the  church.  7297.  By  city  of  Hoods 
the  falsification  of  truth.  7297.  ^     ^       wooas. 

CIVIL  [cwilis].  Civil  life  corresponds  with  spiritual  life  and  no 
Idea  can  be  formed^  of  the  one  but  from  the  other,  4366.  Civil  thinss 
arethethingsof  the  world.   10.789.  ^-mi  tmngs 

nf  fhf'l^  [/«/««],  signifies  the  good,  of  which  the  mind  or  man 
fi  firVo    '^'^  "  ^°'r^^'  '^''"-     1°  "'«'  opposite  ^^nse  it  signifies  TviT 

rr  FAN^pn*'"'  "*"  "'"?  '^  *"  feshion  fidses,  1296.  7519^.  ' 

SeeBA^,?M^J,\""   ^'"""''""^'    "  '"  •'^  ^'"''"fi^'^'  '*•  4545. 
CLEFT  OF  THE  ROCK   [/Issura  petra,],    denotes  an   obscure 

l.L,J!,Mt,NCY  Iclementia].    The  clemency  of  Jehovah  denotes  eracp 
and  mercy.  2412      Untimely  clemency  to  the  evil  is  not  mercy    2258 

^IjUjHItY  Iclenci],     See  Priest. 

CLEAVE,  to  \findere\     See  to  Cut. 

CLOAK  [pallium].     See  Robe. 

pJ'nc^mi.T  ?^^^^T;  Chamber  [conclave].     See  House. 
of  Lu       A^  [clausura].     The  closure  outside  the  border  or  crown 
of  gold  made  to  the  table  of  the  tabernacle,  signifies  conjunction  with 
truth  from  the  Divme,  9534,  9539,  compare   10,187.     See  Border 

OPHERE.  * 

sunfn^Pn^^^!^^  ^'•..^^V^^r''^  [feffumentum  sen  amictm],  denotes  the 
support  of  exterior  life  by  inferior  scientifics,  9003.     See  Garment 
bciENTiFics.     Clothing,  or   covering  on  all  the  glory,  signifies  the 
vaihng  of  divme  truth,  9433.     See  Vail.  ^      ^ 

CLOUD  [nubes].     Clouds  signify  the  obscure  light  in  which  the 
spiritual  man  is  as  compared  with  the  celestial,  1 043.     All  appearances 
Ignorances,   and  falsities,    are  clouds,   1043.     Clouds  of  falsity  arise 

F  2 


68 


COI 


COL 


from  the  voluntary  proprium,   1047.     Cloud  ^^"^  f »  ^^\%i»  ''^M'"f 
of  the  word.  Preface  to  chap,  xviii.  Gen.,  also,  4060,  4391,  and  *A. 
6752.     Clouds  represent  things  affirmative  and  negative  of  truth,  &c., 
according  to  their  varieties,  3221.     Cloud  denotes  the  literal  sense  of 
the  Word,  and  glory  the  internal  sense,  sh,  5922    ^343  at  the  end. 
Spheres  of  thoughts  from  societies  are  represented  by  clouds    6609, 
6614.     Cloud  denotes  the  obscurity  of  truth,  also  the  literal  sense, 
8106.     Falses  derived  from  evils  appear  as  mists,  clouds,  and  waters, 
around  those  who  are  in  the  hells,  8137.  8138.     T^ie  pdlar  of  a  cloud 
signifies  the  obscurity  of  truth  tempering  its  internal  glory,  MUO.     aee 
PfLLAR.     Cloud   denotes   truth   accommodated   to   reception,    844J. 
Cloud  denotes  the  Word  in  the  letter,  the  density  of  ^VJ«"^' J^;;^^^^ 
darkness,  the  Word  in  its  lowest  natural  species,  8/81.     *;^^",5"^ 
angels  are  veiled  with  a  suitable  cloud,  6849.     Because  the  Israelites 
were  in  obscurity,  and  in  a  false  principle  as  to  the  truths  of  toh, 
therefore  the  Lord  appeared  to  them  on  Mount  Sinai  in  a  thick  cloud, 
and  in  smoke,  and  ill  devouring  fire,  8814   8819..   The  external  sen^ 
of  the  Word  without  doctrine,  which  is  glory  derived  from  the  Word, 
is  the  obscurity  of  a  cloud,  9430.     A  pillar  of  a  cloud  denotes  thick 
obscurity,  thus  the  Word  as  received  by  those  who  are  in  an  exterior 
principle  without  an  internal,  that  is,  who  are  not  in  illustration,  10,.>ol. 
Cloud  denotes  the  external  of  the  Word,  of  the  church,  and  of  wor- 
ship;  it  is  also  called  glory,  sh,   10,574.     How  the  Lord  nianifested 
himself  to  the  inhabitants  of  a  certain  earth,  in  a  cloud  which  appeared 
lucid  and  in  human  form,— that  it  was  an  angelic  society,  in  the  midst 
of  which  was  the  Lord,  10,810,  10,811.     See  P'^^^»^j,  Jhis  appear- 
ance  was  according  to  reception  with  those  spirits,   10,810. 
CLUSTER.     See  Grape. 
COAL.     See  Fire. 

COAT  \tunica\.     See  Waistcoat.  .     ,       .      • 

COAT  OF  MAIL  [forica'].  Why  the  hole  in  the  priest  s  robe  is 
compared  with  the  hole  in  a  coat  of  mail,  9916.  ,  ,  ..  •  ,  i 
COAT  OF  SKIN  [tunica  penis'],  A  coat  of  skin  signifies  spiritua 
and  natural  good,  ilL  294—297.  Coats  of  hair,  truths  of  doctrine  ot 
the  natural  or  external  man,  4676.  Coat  of  various  colours  appear- 
ances of  truth,  4742.     See  Colours,  Garment.      ^    .     ,  .  . 

COCATRICE  [regulu8\  signifies  the  evil  of  false  derived  from  the 
sensual  and  scientific  principle  denoted  by  the  root  of  the  serpent,  251, 
1197.  Cockatrice  serpents  (authorised  version.  Scorpions)  denote  rea- 
sonings destructive  of  the  truth,  3923,  9013.     See  Serpent. 

COCK,  or  Cock-crow  [gallus,  sen  gall%naceus\  Those  who  have 
no  regard  for  their  married  partners  represented  by  a  cock,  &c.,  2745. 
Before  cock-crow,  signifies  before  the  commencement  of  the  Wew 
Church,  6073.  Cock-crow  signifies  the  last  state  of  the  church,  10, 1 6\, 
Cock-crow  and  the  morning  twilight  are  the  same  thing,  hence  it  signi- 
fies the  first  time  of  the  commencing  church,  10,134.  See  Twilight, 
Morning. 

COFFER  \capsd\.     See  Ark.  .     .  ,  , 

COHABIT,  to  {cohahitare].  Cohabitation  denotes  conjugial  love 
in  the  external  sense,  and  in  the  internal  sense  the  heavenly  marriage 
union,  3960.     See  Tribes  (ZebulonJ.  ^   ,      «    ,      • 

COITION,  to  be  in  [coire].     The  first  in  coition  of  the  flock  sig- 


69 


or^fmm  Ihf  vT^!"T^'*'  *'"*^'  *°^  goods  which  are  from  freedom, 

ZZ  !^^ff  ^?^^*'°"'  ^^2^-     ^^^  »^^t  ^»  coition  denote  things 

lorced,  or  not  of  freedom,  403 1 .  """b» 

doctrini^i^''^lf^--.u^^'  ^i^^  ^^.  'P^"*«  ^^^  «^«  i'^  the  science  of  the 
doctrinals  ot  faith  without  love  is  very  cold  and  obscure    34      Cold 

denotes  the  absence  of  love,  or  of  love  and  faith,  ,A   934,  4 1  rt'     Man 
ana  the  world,  933.     The  expression,  '  cold  and  heat,'  is  predicable 

ler'a"  ^935   o^t  7^^^^^^^^  -?  '~-  -^  winter'  TtltZ 
generate.  93^,  936.     *  Day  and  night'  are  predicable  in  like  manner  of 

o.' r  u''\"^'"^(:  '*^^^-     ^^'  ^^^^  «^  i"^^rnal  spirits  is  turned  to  in- 
tense  cold  when  they  approach  a  society  of  good  spirits,   825     1528 
Ihis  intense  cold  is  signified  by  the  gnashing  ofU,  4175      See 
I^riA    ^".^^^^.hf^  there  is  thick  darkness,%hich  is  fn^m  falses 
and  cold    which  is  from  evils,  3340.     There  is  also  a  lumen  there    but 

iofruTw't?K  '^^'lf'>  Wroach  of  truth;  and  likew  se  hea 
as  01  an  unclean  bath,  which  is  turned  into  cold  on  the  first  aDDercen 
ion  of  any  good,  3340.     Infernal  spirits  are  in  cold  Ld  IrkLss  fn 

w  nKuot:  '''^  '• '  '1  ^'''l^  '""^''''^'^  ''''•     A  "«^e  of  cold  anS 

^Cv  thT      ^^TV'^'"  the  good  of  love,  3755  ;  where  the  words 

Pray  that  your  flight  be  not  in  the  winter'  are  explained.     Cold  does 

ceiesuai  love,  111.4175.     The  ultimate  created  spheres  both  in  m«n 

coioas  his  mternal  IS  cosed  to  heaven  and  the  Lord.  9278. 

clditX^L.?       f^em  «to  a  unity,  6112.     When  predicated  of 

To  to  aril,"  T''-   ^^  "'?'"''  ^^'«'  8467.  8472.*^  It  signifies 
also  to  appropriate  after  instruction.  9273. 

COLLECTIONS  [collectiones^.    The  series  of  truths  in  fho  ^ 

in  subordkattn  !;^  -"-r"/"^-  ^'•"'"^™'  ^°'^  «»<*  ''"'»>.  so  called 
afirfi  S-.  i'°"  '°  "PT'V'  consanguinities  and  affinities.  3665. 
^6/  6.  See  Affinity.  It  is  such  good  as  serves  for  the  introduction 
of  genuine  goods  and  truth,  and  in^hich  man  is  held  unti  he  Z 
fully  accept  them.  4063.  See  Good.  Truth.  Laban. 
*'UL.uiN.     feee  Intestines. 

theSf'Xti^fli'''''^--  ^  R*"fBO^-  Colours  are  produced  by 
me  rays  ot  light  flowing  into  somewhat  obscure  and  snowy    or  black 

draww'lr  f  "'  :rH='^^'''"S  to  the  temperature  ofTL"  "me 
drawing  more  from  the  white,  and  some  from  the  black.  1042.  3993 

t:Z  truthT/lH^T'.^'"  ''''^''  "  """'"''  P^Pri"-.  and  the  while 
msof  nlh,,^  ?7'"''''.'^'"'PP"''^'"'  ^  self  derived,  while  the 
Keuce  loS  ?oTf  r  r  '*"  ^'^  "'  '^^  ^"°  "^  '^'^''°«  ^nd  intelli- 
llfe    and  .»n  I  u^^'T  "*  *^"'  originated  in  the  sphere  of  man's 

other  I^if  *'?  ."'^  *^'  *°e*'''   'O-'^-     The  colours  seen  in  the 

ritual  ihd:  ^  °""  '"  "**  ""'*'  '"^^  "'P^'^^"'  celestial  and  spi- 

1624  l^lw  fl"*"  •''"'  "'  f?""'  "^'"^  "^'o  °«^c'  ^^cn  in  the  world, 
are  suitabf  l.^r'"^'"v  tJ^'^'^.P™'*"'^^'  <■"''  '^"'''"'^  '^  '^eir  form^ 
s,^.ahlp  97'i  -""'^r'^I.'  '*  *•>;  '!'?•''">■  "f  'he  form  and  reception  is  un- 
suitable, 271.1.     The  faces  of  evil  spirits  appear  of  a  lurid  cadaverous 


70 


COL 


COL 


71 


hue  (a  sort  of  yellow  or  brown,  bordering  on  blue),  441/,  4' 08.     The 

colours  seen  in  the  other  life  ^^^>  J^f^^j^/Zf  «,^,^' J^^^^^^^^       ^l'^'''^^. 
gence  and  wisdom,  4530,  4922,  4G77,  9466,  9833,  9868.     The^^^^^ 

nify  something  of  good  and  truth,  4922.     In  PT^Pf /^"J^.^^^™ 
gence  and  qualificalion  by  purple,  they  are  derived  from    he  good  of 
wisdom;   and  in  proportion  to  their  splendour  and  qualification  by 
ThinTng 'white  they^re  derived  from  the  truth  of  intelligence    4o30 
9466.     rSee  also  the  author's  treatise  on  Conjugial  Love,  /O.J      iney 
are  the  appearances  of  truth  whereby  the  spiritual  of  the  natura    prin- 
ciple  is  known  and  distinguished,  4677.     They  signify  the  qualities  of 
truth  and  its  appearances!  and  they  appear  froni  the  affections  of  good 
and  truth,  4677      When  the  light  by  which  the  angels  think  passes 
fnto  the  world  of  spirits,  it  p?esents  itself  under  the  aPPearanee  of 
various  colours,  which  far  exceed  the  colours  of  this  world  m  variety 
and  heautv  4742.     They  are  so  many  appearances  ot  truth  Uenvea 
from  3N"^^^  «^  '^'  P^«"^  ^'^"^  which  light  emanates, 

4742.  The  fundamental  colours  are  red  and  white ;  the  tormer,  being 
derived  from  fire,  signifies  the  good  of  love ;  the  latter,  being  derived 
from  light,  the  truth  of  faith,  9467,  9833,  9865.  The  colours  which 
partake  of  red  and  its  effulgence  are  derived  from  the  inmos  heaven  ; 
those  which  partake  of  white  and  its  splendour  from  the  middle  heaven. 
9865.  The  signification  of  colours  illustrated  by  a  beautiful  represen- 
tation seen  in  the  spiritual  world,  7620-7622;  and  by  ^.^;j™^;^l?;..7- 
presentation  exhibiting  the  original  state  and  decline  of  the  spiritual 
church  4328.  The  signification  of  the  coat  of  many  colours  explained, 
4677  4741.  4742.  Concerning  the  colours  of  the  precious  stones  in 
the  breastpkte  as  a  medium  of  revelation,  see  3862,  9905,  and  under 
the  word  Breastplate.  The  names  of  the  several  tribes  were  cor- 
respondent  to  the  stones  and  their  colours  but  to  what  particular  tribes 
they  severally  correspond  is  not  mentioned  in  the  Word,  380 J.  L^ee 
Ap.Rev.,  915.]     See  Precious  Stones,  and  the  colours  specified 

^  ""red  [rubruml  denotes  the  good  of  love,  and  this  froni  fire  and 
from  blood  which  are  red,  sh.  3300,  6379.  It  denotes  natural  good 
especially,  3300,  3320.  In  the  opposite  sense,  the  evil  ot  the  love  ot 
self  «A.  3300.  White  is  predicated  of  truth,  red  of  the  good  of  love 
that  is  in  truth,  9407.  There  are  two  fundamental  colours,  red,  which 
signifies  the  good  of  love,  and  is  derived  from  fire;  and  ^^ite  which 
signifies  the  truth  of  faith,  and  is  derived  from  light,  9467,  9865.  See 
alto  3301,  4907,  and  the  note  at  the  end  of  White  So  far  as  any 
colour  partakes  of  red  it  signifies  the  good  of  love,  9467,  9833,  9873, 
compare  4530.  Somewhat  holy  is  evidently  signified  by  the  red  cow, 
from  the  ashes  of  which  the  water  of  purification  was  commanded  to 
be  made,  3300,  9723.     See  Blood.  ■,-.<. 

White  \albvm'],  signifies  truth,  also  the  nghteousness  and  merit  ot 
the  Lord,  consequently  his  righteousness  and  merit  i"  man;  in  which 
case  it  is  shining.  It  also  denotes  self-righteousness,  3993,  fOO/.  It 
signifies  the  truth  of  faith,  and  is  derived  from  light ;  as  red  signifies 
tlfe  good  of  love  and  is  derived  from  fire,  3301,  9467.  So  far  as  any 
colour  partakes  of  white  it  signifies  the  truth  of  faith,  9467,  9833, 
9865,  9873.  Truth,  when  it  is  presented  to  the  eye  in  the  other  ife, 
appears  as  discrete,  small  and  angular,  and  also  as  white,  84o8.    White 


hnen,  and  garments  white  as  snow,  denote  holy  truths,  5954,  sk,  5319. 
White  and  shmmg  white  are  predicated  of  truth,  3412,  9407.  In 
heaven,  those  who  are  in  natural  truth,  appear  clothed  in  white,  like 
linen,  7601.  Natural  truth  is  also  represenied  there  like  a  linen  tex- 
ture soft  and  shining  if  it  be  derived  from  good,  but  otherwise  hard 
and  fragile;  in  both  cases  white,  7601.  See  Milk.  [The  significa- 
tion ot  all  the  colours  is  varied  according  as  they  are  understood  to  be 
opaque  or  transparent,  but  this  distinction  is  of  the  greatest  import- 
ance in  regard  to  white.  Opaque  white  and  black  are  the  ground  pro- 
perties  m  which  all  the  colours  are  figured ;  transparent  white  and  red 
on  the  other  hand,  are  the  primitive  colours.  See  Red.] 

Purple  [purpura],  signifies  the  celestial  love  of  good,  or  good  of 
a  celestial  origin,  sk.  9467,  9596,  9833,  9868.  Also  knowledges  of 
good  (when  garments  are  understood),  9467,  9231.  Thus  the  ffood  of 
celestial  love,  9873.  So  far  as  colours  partake  of  purple  and  are  efful- 
gent they  denote  the  good  of  wisdom,  4530.  Blue,  purple,  scariet 
double-dyed,  and  fine  linen  woven  together,  signify  in  one  complex 
the  good  of  charity  and  faith,  ill.  9687,  9833.  See  Grape,  Precious 
bTONES  (Ruby), 

Hyacinth  [hyacinthinum'].  Hyacinth  and  purple  signify  celestial 
goods  and  truths,  4922,  5954,  9834,  9839.  Hyacinth  signifies  the 
celestial  love  of  truth,  or  truth  derived  from  the  good  of  love  to  the 
Lord,  9466,  9596,  9833.  This  good  itself  prevails  in  the  celestial 
heaven,  and  appears  of  a  purple  colour,  and  the  truth  thence  derived 
hyacmthme,  9466.  In  the  opposite  sense  hyacinth  signifies  the  infernal 
love  of  the  false,  9466  at  the  end.  It  signifies  love,  or  the  affection 
ot  truth,  9596.  Also  the  truth  of  celestial  love,  9873,  9933.  The 
truth  of  celestial  love  is  the  same  thing  as  the  good  of  mutual  love, 
by  both  of  which  is  meant  the  external  of  the  celestial,  9933.  It  is 
also  called  the  external  good  of  innocence,  9912.  See  Precious 
bTONES  (Chrysoprasusy  Azure  Stone). 

Blue  [caruleum].     There  are  two  colours  called  blue,  one  which 
partakes  more  of  red,  and  signifies  the  celestial  love  of  truth,  or  the 
external  of  the  good  of  the  celestial  kingdom,  (see  Hyacinth,)  and 
another  which  partakes  more  of  white,  and  signifies  the  spiritual  love 
ot  good,  or  the  internal  good  of  the  spiritual  kingdom,  9868.     Blue 
signifies  good,  4328,  also  truths,  6609.     Good,  when  it  is  presented 
to  the  eye  m  the  other  life,  appears  as  continuous,  as  round,  and  in 
regard  to  colour,  as  blue,  yellow,  and  red,  8458.     Blue  signifies  spiritual 
good,  or^the  spiritual  love  of  good,  which  is  charity  towards  the  neigh- 
bour, 9870.     There  is  an  appearance  in  the  other  worid  of  a  heaven 
with  stars  similar  to  the  appearance  in  this,  its  blueness  is  truth  trans- 
parent from  good,  9408.     The  angels  of  the  planet  Jupiter  are  clothed 
in  blue,  and  blue  is  loved  by  them,  8030.     An  inhabitant  of  mercury 
was  represented  to  the  author  in  obscure  blue  clothing,  7175.     See 
Precious  Stones  (Azure  Stone). 

Scarlet  [coccineum],  when  it  appears  in  the  other  life,  signifies 
spiritual  good,  or  the  good  of  charity,  sh.  4922,  9833;  or  the  good  of 
truth,  9596;  or  the  good  of  spiritual  love,  9873.  In  the  opposite 
sense,  the  evil  opposed  to  that  good  agreeing  in  both  senses  with  the 
signification  of  blood,  4922,  9468,  both  at  the  end.     It  signifies  celes- 


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tial  truth,  which  being  the  external  of  the  celestial  kingdom  and  the 
internal  of  the  spiritual,  is  the  same  thing  as  the  good  of  mutual  love, 
»A.  9468.     It  is  the  sphere  of  this  love  which  shines  like  scarlet  in 
passing  through  the  light  of  the  middle  heaven,  9468.     Scarlet  signi- 
fies good,  double-djed  its  truth,  9468.     To  be  clothed  with  scarlet 
and  adorned  with  gold  is  to  teach  the  truths  of  doctrine  from  a  celestial 
origin,  and  the  goods  of  life,  9468.     To  be  brought  up  in  scarlet  is 
to  be  instructed  from  infancy  in  the  good  of  mutual  love,  from  the 
Word,  9468.     The  external  'of  the  Word  appears  scarlet  to  the  in- 
habitants  of  heaven,   hence  the   signification   of  this  colour  in  the 
Apocalypse,  where  it  treats  of  those  who  have  profaned  the  Word, 
9468.    Scarlet  signifies  remembrance  also  from  the  same  ground,  9468. 
Yellow  [Jlavum].     The  colour  of  good  when  presented  to  the 
sight  in  the  other  life  is  blue,  yellow,  and  red,  8458.     See  Honey, 
Butter,  Manna. 

Green  [viridis],  A  green  thing  signifies  the  external  pleasures 
of  the  intellectual  part,  or  of  spiritual  aifection,  996.  Herbs,  grass, 
and  the  leaves  of  trees  signify  truths,  their  greenness  the  sensitive  or 
ultimate  perception  of  truth,' 7691,  9936,  10,137.  See  Herb,  Tree, 
Precious  Stones  (Emerald), 

Black  [niffru7n].  Opaque  white  and  black  are  the  two  planes  from 
which  all  the  colours  are  reflected,  1042,  3993,  4530.  Black  denotes 
evil;  specifically  the  proprium  of  man,  3993,  3994.  Hence  the  cor- 
poreal life  of  man,  when  seen  in  the  spirit,  appears  like  a  black  mass, 
5865.  See  Ham.  Whence  the  blackness  of  evil  spirits,  4320.  Black 
in  lambs  denotes  the  proprium  of  innocence,  3994,  4001.  The  sor- 
didly avaricious,  when  they  are  excoriated  Hke  hogs,  from  black  become 
white,  939.  Certain  black  spirits  seen  in  the  habitation  of  dragons, 
950.  That  one  who  supposed  he  had  lived  hoHly  without  works  of 
charity  became  black,  952.  Concerning  certain  spirits  of  black  men, 
2603.  The  Word  in  the  letter  represented  by  black  shining  garments 
worn  by  a  beautiful  maiden,   1872.     See  Garments,  Proprium. 

COMB,  to  [pectere].  To  comb  the  hair,  denotes  to  accommodate 
natural  things,  that  they  may  appear  decent ;  hence  the  appearance  of 
certain  female  spirits  described,  5570. 

COMBAT  [pM^na].     See  Temptation. 

COME,  to  [venire].  See  to  Enter-in.  To  come,  denotes  tran- 
sition from  one  state  to  another,  1853,  3016.  The  coming  of  God 
signifies  perception,  because  such  is  the  efiPect  of  his  advent  or  divine 
influx  into  the  intellectual  faculty,  2513.  To  come  to  drink  signifies 
the  affection  of  truth,  4017.  To  come  into  Egypt  signifies  to  be 
ipstructed,  1479.  To  come  to  any  one  signifies  communication,  5249  ; 
also,  what  is  successive,  5505  ;  whence  it  denotes  accession,  5941, 5947  ; 
and  presence,  5934,  6063,  6089.  See /o  Bring.  To  come  or  enter 
to  any  one  is  presence  or  appearance,  7498,  7631  ;  and  when  predicated 
of  what  is  matrimonial,  conjunction,  3914,  3918.  But  see  6782,  6783. 
To  come  likewise,  denotes  application,  (which  precedes  conjunction,) 
6117.  See  Application.  To  come  after  them,  when  predicated  of 
those  who  are  in  falses  derived  from  evil,  denotes  an  attempt  to  do 
violence  by  the  influx  of  what  is  false  from  evil,  8187. 

COME  NEAR,  to  [accedere],   denotes  presence,   also  perception 


thence,  3572,  3574 ;  and  interior  communication,  5883.     To  approach 

COMELINESS  [decw,]      Comeliness  or  pleasantness  signifies  a 
stateof  trnth    4769.     The  Lord's  spiritual  kingdom  in  heafen/and 
h.s  spintual  church  on  earth,  are  so  called.  5922  tt  the  end.  9642.  *A 
9815.     It  signifies  divme  truth  m  its  external  form,  and  also  its  splen- 

J^RvI^.  A  xTa  '"  t""^"'""]-    See  Consolation. 
i.  ,,^"^^"^f  NI).  to,  and  To-SAY  [pracipere  et  rficw].     Divine  order 
IS  the  perpetual  command  of  God.  hence  precepts  or  commands  denote 
«ha  ISO   that  order   2634.  10.119.  the  prScedu're  of  whichTdescr  K 

366l'  .•^f^^;^J"T^     ^"""Tf  ''^'"^T'   =""*  ^"y'-'g  V^r^V^ion  thence 
3661.  3682     Command  denotes  influx,  for  the  internal  only  commands 
the  external  by  influx  and  disposition  to  use.  5486,  5732.     By  wWch 

['/.^"n.l"'^-'""  '''\T'""T''''°'>  °f  '•"'"gl't  «°d  desire,  ill  5732 ; 
the  perception  of  which  on  the  part  of  the  recipient  is  also  signified 

Son"6450    'anH  '\^'"'%''  ^^T^""  consent:  6105;  also  SZ 
tion.  6450;   and.   when  predicated  of  the  church,  a  nrecent    6561 
See  Precepts.   In  the  opposite  sense,  it  denotes  lus  ,  71 10    Jehovai'; 
commanding    when  it  relates  to  the  Israelitish  nation,  denotes  thaTit 

'i^.T^^x:^'^-xi^:^^f  -'^  '-^  ^'^--'^ 

m..^T^^^^^^!^^^  ['"^■'«""^-  S««  Beginning.  Commence- 
Tl^LlZ  "  "  f  •  "'^"  .'"''"  •"^e'"^  to  be  instructed,  and  beginning 
a  state  previous  to  instruction,  1560.  The  Law  given  at  Sinai  wal 
the  commencement  of  the  word.  10.632.     See  IniIiation. 

UUiVlMON  Icommune].  Every  common  or  general  thine  contains 
housands  and  thousands  of  particulars,  and  everf  particular  fhous^Ss 
and  thousands  of  singulars.  865.  2367.  Illustrated  by  the  common 
affection  of  heaven  and  its  innumerable  contained  harmonies,  545.  He 
»  Ih  'llf^P^'^tf "°"  '«  acquainted  with  the  singulars  of  particulars,  and 
with  the  particulars  of  generals;  not  so  the  spiritual  man,  who  has 

S^  7   wun'  ?^?«    ^^f" ."'  r"  "  '"  6^"'^™'-  «"<=!' !»«  i«  in  singulars. 
9  7,  1040   1316      Man's  affection  and  thought  is  as  something  common 
which  contains  the  innumerable  things  of  the  interior  man,  978      Fal- 
lacies come  from  general  ideas.  865.     Particular  ideas,  as  the  objects 
ot  the  senses,  insinuate  themselves  into  general  affections,  by  which 
they  are  qualified  and  whence  they  flow,  920.     See  Universal.     The 
reception  of  common  truths  makes  an  easy  entrance  for  the  indefinite 
particulars  to  which  they  open,  1802.     How  particulars  and  generals 
are  as  what  is  small  and  what  is  large,  2384.     During  man's  reforma- 
tion, generals  are  first  arranged  into  order,  and  when  these  are  so  dis- 
posed as  to  receive  influx  doctrinals  are  removed,  3057.  compare  5208. 
national  truths  in  respect  to  natural  truths  are  as  particulars  compared 
with  generals,  3513.     The  common  or  general  appears  under  a  form 
which  IS  according  to  the  order  of  its  constituent  particulars,  3513. 
Thus  superior  or  highest  things  are  in  what  is  ultimate  as  in  their 
general  principle  and  image,  3739.  and  therefore  generals  ought  to  be 
Known  that  particulars  and  singulars  may  be  apprehended,  4269      Par- 
ticulars and  singulars  continually  refer  themselves  to  their  common  or 
cardinal  forms,  3913.     Effects  arc  so  called,  4104.     The  ordination  of 


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truths  and  affections  of  truth  into  their  common  principles  is  their  pro- 
duction in  the  Ufe  of  the  natural  man  as  in  tlieir  images  and  mirrors, 
4104.  There  must  be  a  general  principle,  otherwise  there  cannot  be 
particulars  and  singulars,  4325,  4329.  Generals  are  so  called  from 
particulars,  for  particulars  are  insinuated  in  order  into  generals,  and 
singulars,  in  like  manner,  into  particulars;  such  is  the  progress  from 
things  exterior  to  things  interior,  ill,  4345.  Generals  are  insinuated 
into  those  who  are  regenerating,  wherein  are  particulars  and  singulars, 
which  successively  come  forth,  4383.  The  angels  notwithstanding  their 
ineffable  wisdom  know  and  perceive  only  such  things  as  are  compara- 
tively most  common  or  general,  4383.  There  are  series  of  things  in 
arrangement  under  their  general  principles,  according  to  angelic  socie- 
ties, with  the  regenerate,  5339.  The  perceptive  principle  is  the  com- 
mon principle  of  thought,  5228.  What  is  common  must  always  precede 
whether  in  things  natural  or  spiritual,  into  this  the  less  common,  and 
at  length  particulars  are  inserted,  5208,  5339.  See  Series.  Common 
or  general  truths  must  enter  into  the  understanding  first,  otherwise  the 
affection  of  particulars  could  not  exist,  5454.  Common  or  general 
principles  have  their  receptacles ;  and  in  those  general  principles  are 
arranged  things  less  general,  or  particulars,  and  in  these  singulars, 
5531.  Common  truths  before  they  are  qualified  by  particulars,  and 
these  again  by  singulars,  suffer  themselves  to  be  bent  so  as  to  favour 
all  kinds  of  interpretation,  5620.  What  is  general  is  the  father  of  what 
is  internal  or  particular  in  the  beginning,  but  not  afterwards,  ill.  G089. 
All  things  must  have  reference  to  what  is  general,  that  they  may  be 
kept  in  form,  and  general  things  be  under  more  generals,  ill,  6115. 
The  most  general  universal  principle  is  the  Lord ;  those  which  are  less 
universal  or  common  successively  described,  6115.  All  things  are  to 
be  referred  to  general  things,  thus  to  doctrinals,  6146.  Not  even  ge- 
neral things  can  be  known  to  eternity,  6618.  In  proportion  as  any 
thing  is  more  common,  it  perceives  less  of  what  is  more  particular, 
6686.  General  things  may  be  filled  with  things  innumerable,  7131. 
The  common  or  general  is  the  outward  or  inferior,  8823. 

COMMUNICATION.  All  joy  and  happiness  are  perceived  and 
communicated  in  heaven,  549,  550.  Also  all  science,  insomuch  that 
one  spirit  is  capable  of  entering  into  all  the  knowledge  of  another,  1390, 
6193.  Such  communications  are  effected  not  only  by  speech,  but  by 
representations  which  coincide  with  ideas,  1391.  The  communication 
of  joy  and  happiness  is  by  actual  transmission,  1392,  preceded  by  the 
instantaneous  removal  of  what  is  sad  and  contrary,  1393,  compare 
1875.  There  is  a  communication  between  heaven  and  the  interiors  of 
spirits  and  men,  and  between  the  world  of  spirits  and  their  exteriors, 
1399.  The  communication  of  every  idea  of  thought  and  affection  is 
such,  that  the  good  are  thereby  associated  with  the  good,  and  the  evil 
with  the  evil,  2449,  6193.  Communication  is  from  perceiving  and 
willing,  3060.  Man  has  communication  with  hell  by  means  of  two 
spirits,  and  with  heaven  by  means  of  two  angels,  5849,  5861.  Such 
are  called  emissary  or  subject  spirits  and  angels,  5983,  5984.  The 
acknowledgment  of  the  truths  of  the  church  and  of  the  Lord  effects 
communication  with  heaven,  and  opens  the  interiors  of  man  towards 
heaven,  10,287,  compare  784  ;  and  in  regard  to  the  manner  of  com- 
munication,   1638,    1639,    10,199.     Even  those  who  are  in  evil,  so 


ong  as  they  possess  the  truths  of  faith,  are  preserved  in  communica- 
hon  with  heaven,  7545.  Evil  spirits  in  hell  L  in  such  commuradon 
but  not  HI  conjunction,  7560 ;  and  such  communication  ceases  when 
they  are  yasta  ed,  7573  7601.  Man  has  communication  with  heaven 
by  the  mternal  sense  of  the  Word,  4280,  9817.  In  early  times  his 
communication  with  heaven  was  open  and  manifest,  but  that  ceased 
when  he  became  external,  7802 ;  but  more  particularly,  920.  Man 
comes  into  communication  with  angels  after  temptations    and  thence 

nfcatton'  wiH  T  ^^^^^?^«^^  ^^^J'  I>"ring  tem^ptation' his  commu! 
nication  with  heaven  is  partly  closed,  8367,  compare  5036.  Unless 
the  communication  between  heaven  and  man  were  kept  open,  he  would 
be  left  without  any  restraint,  external  or  internal,  and  hence  ^ouldlnsue 
the  mutual  destruction  of  the  human  race,  4545.    On  this  amount  com! 

7ZtT2m\Zr^^^^^^  '^^  representatives  in  thelrh 

Thp  inJ.      1  '  '  ^""^1^*  P^^'  ^^^^'  ^^»436,  10,698.    See  Church. 

ext  rnal  blr?''  -  f  ^  ^'  T  "^^^  "^^^"^^  communication  with  the 
external  before  recipient  vessels  are  formed  in  the  latter  by  sciences 

don  5126  S  i''\  ^''''^\  ~-ieation  is  opened  Ty  n s t ru" 
tion,  5126,  and  how  it  is  again  closed  by  vastation,  7601.  Communi- 
cation  between  the  internal  and  external  man  is  by  nflux,  5882,~  • 
and  by  means  of  the  interior  man,  1702.  And  according  to  the  deeree 
of  conjunction,  6057;  consequently  of  affection,  4186?^  The  coS 
nication  between  the  affections  and  thoughts  of  men  and  the  anri^is 

tTllJ^- ""'""'  V   '^'  \''^'  ^^  ^  ^'    T^^  ^^"°"^  ^orm  and  befuly  of 
the  angels  is  according  to  the  communication  of  affections  between  them 
and  the  several  societies,  6604,  6605.     When  truths  which  are  known 
appear  undehghtful  it  is  a  sign  that  their  communication  witWooH 
intercepted  by  the  fall  of  man  into  his  proprium,  8349.     How  lommu 
nica  ion  IS  signified  by  a  door,  &c.,  8989.    The  more  an  angel  commu- 
nicates to  another  from  the  affection  of  charity,  the  more  he  re^e^ves 

ofTh.  Tn^ ^'"'^r^^  "^.  ^.^"^^"'  ^^7^-     Tt;re  is  no  commun  cadon 

human  lOQO  T^ '^J^  ^"^'''  '"!^^P^  ^^  *^^  "^^^^^  ^^  ^he  divine 
1  Tfu'  i  As  to  the  communication  of  the  divine  with  the  human 

and  the  human  with  the  divine,  2136  and  sequel.  Communication  and 
conjunction  cannot  be  predicated  of  the  divine  itself  and  the  divine 
human,  except  as  infinite  and  eternal  communication,  and  infinite  and 
eternal  conjunction  3701.  How  the  Lord  is  in  communicatTon  and 
conjunction  with  the  human  race,  9276.  See  Conjunction,  Per- 
CBPTiON,  Influx.  ' 

COMMUNION.  The  communion  of  the  church  throughout  the 
whole  world  illustrated  by  the  communion  of  parts  in  the  human  body 
those  who  are  in  true  doctrine  as  well  as  the  good  of  life  being  as  the 
heart  and  lungs  2853.  7396.  The  communton  of  all  in  the  heavenly 
societies  IS  such,  that  when  a  good  spirit  enters  one  of  them  he 
comes  into  possession  of  all  its  wisdom,  5859.  10.723.  The  societies 
which  constitute  the  church  in  the  complex,  and  which  are  called  the 
Lord  s  church  or  kingdom,  consist  both  of  those  within  the  church 
and  without  It  who  are  in  good.  7396.  The  intelligence,  the  wisdom, 
the  felicity,  and  the  peace  of  all  who  are  in  heaven^re  communicated 
to  each  individual,  and  those  of  each  individual  to  all,  10,723  See 
Feasts,  Consociation. 

COMPANION  \mius-\.    Brother  or  neighbour  denotes  the  good 


ll 


J 

1 


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of  love ;  companion,  the  truth  of  faith,  2360,  «A.  10,490.  A  companion 
is  one  who  is  in  the  truth  of  faith,  who  may  be  at  enmity  with  his 
associate,  6765.  The  expression,  'man  and  companion,*  and  *man 
and  brother,'  denotes  what  is  mutual,  and  the  conjunction  of  good 
and  truth,   10,555;  also  *  one  at  another,*  or 'one  to  another,*  5705, 

9149. 

COMPARISON  [comparatio,  comparativa].  Comparisons  taken 
from  nature  are  also  representatives,  3518.  Natural  objects  serve  for 
comparisons  according  to  their  signification,  3579,  7571.  All  com- 
parisons used  in  the  Word  are  made  by  significatives,  3901,  4231, 
9086.  But  see  4424,  5201.  They  are  real  correspondences,  and  not 
mere  metaphors  of  language,  4434,  8989,  9272,  9828,  10,669,  All 
the  historicals  of  the  Word  are  representative,  and  all  the  words  sig- 
nificative, 1404,  1408,  1409.  If  the  comparisons  used  in  the  Word 
were  not  significative  and  representative  they  would  not  cohere  together, 
4599.  They  are  called  correspondences  because  such  particular  objects 
actually  appear  in  the  world  of  spirits  as  representatives  of  the  subject 
discoursed  upon,  5115,  8989  ;  and  because  they  are  actually  conjoined 
to  that  which  they  correspond  to,  as  sight  is  conjoined  to  the  eye,  &c., 
7850.  See  Correspondence,  Representation.  The  progress 
of  the  church  is  compared  to  the  succession  of  times  and  seasons,  &c., 
1837,  10,134  ;  and  with  the  development  of  vegetable  and  animal  hfe, 
501.  Good  affections  compared  to  the  beautiful  in  form  and  aspect, 
and  evil  affections  to  the  monstrous,  2363.  The  latter  compared  to 
all  that  is  vile  in  nature,  2045.  Regeneration  compared  to  the  infu- 
sion of  the  sweet  juices  in  fruits  when  they  grow  ripe,  and  the  growth 
of  new  fibres  in  the  heart,  3470.  The  immature  fruit  is  the  first  ra- 
tional, the  genuine  rational  being  the  fruit  tree  bearing  seed,  and  the 
further  productions  of  gardens  and  paradises,  2657.  Comparison  of 
these  growths  with  the  growth  of  the  spiritual  life  in  man,  3518,  5115; 
and  of  the  operation  of  divine  good  and  divine  truth,  with  the  heat 
and  light  of  the  sun,  8328,  9434.  The  apparent  absence  of  divine 
love  compared  with  the  apparent  setting  of  the  sun,  5097.  Comparison 
of  one  who  knows  the  truth  concerning  the  influx  and  operation  of 
spirits  to  a  person  who  looks  at  his  own  image  in  a  mirror,  and  knows 
it  to  be  his  image ;  while  those  who  are  ignorant  of  this  truth  are 
like  persons  who  believe  the  image  to  be  themselves,  5036.  Man 
undergoing  temptation  compared  to  squalor  and  uncleanness,  and  after- 
wards to  a  person  who  has  cleansed  himself  and  put  on  fresh  garments, 
5246.  Comparison  of  intellectual  and  voluntary  things  with  forms 
perpetually  varying  and  the  harmony  of  them,  5147; — of  a  man  ac- 
quainted with  truths,  but  still  in  evil,  to  a  tree  bearing  leaves  but  not 
fruit,  2388; — of  those  who  are  holy  in  externals  but  interiorly  evil,  to 
fruits  which  have  an  outwardly  good  aspect,  but  are  rotten  and  filthy 
within,  2468.  Interior  things  compared  to  seeds,  and  exterior  to  the 
fruits  which  contain  them,  and  how  much  more  perfect  and  vital  are 
the  former,  9666.  The  union  of  the  Lord's  human  essence  with  the 
divine,  compared  to  the  conjunction  of  the  soul  and  body  in  man,  2018; 
not  that  the  one  can  be  compared  to  the  other,  but  that  it  may  be  illus- 
trated by  it,  2025,  2026,  compare  2063. 

COMPASSION  [commisseratio].     In  the  original  tongue  compas- 
sion is  expressed  by  a  word  which  signifies  the  inmost  and  tenderest 


love;  to  be  inoved  with  compassion  is  to  have  mercy  from  love,  5691. 
The  compassion  felt  for  others  by  those  who  are  in  charity  flows  in 
from  the  Lord,  and  is  an  admonition  to  give  aid,  6737.  Compassion 
IS  predicated  of  truth,  and  moving  of  the  bowels  of  good,  8875.  See 
Mercy. 

COMPEL,  to  [coffere].  Man  ought  to  compel  himself  to  resist 
evil,  and  to  do  good ;  otherwise  he  cannot  receive  a  celestial  proprium, 
1937,  1947.  For  a  man  to  compel  himself  is  freedom,  but  not  to  be 
compelled,  1937  at  the  end,  1947.  No  good  can  arise  from  any  other 
compulsion,  1 937,  ill.  5854.  Hence  the  Lord  governs  man  in  perfect 
freedom,  5854.  See  Liberty.  Man  cannot  come  into  the  good  of 
innocence  or  the  good  of  love  to  the  Lord  unless  he  compel  himself, 
/914.     See  Compulsion. 

COMPLAISANT,  the  [assent atores].  They  who  are  of  this  cha- 
racter, for  the  sake  of  doing  mischief,  constitute  the  sphincter  of  the 
bladder,  or  of  the  urethers,  and  correspond  to  things  contrary,  5388. 
Complaisance  is  more  or  less  evil  according  to  the  end,  5388.  See 
Simulation. 

COMPULSION  [coactum].  No  one  can  be  reformed  or  regenerated 
by  compulsion,  1947;  because  the  affection  for  good  is  the  recipient 
of  good,  and  the  means  of  its  conjunction,  2875,  2881,  4031—4033. 
If  not  received  into  the  will  it  belongs  to  another's  will,  and  hence  is 
not  of  liberty,  5854,  10,777.  Therefore  it  is  impossible  to  force  man 
to  be  saved,  8700.     See  to  Compel. 

CONCEAL,  to  [celare].     See  to  Hide. 

CONCEIVE,  to  [concipere].  See  Nativity,  to  Bring  forth. 
lo  conceive  denotes  the  first  reception  of  life  flowing  from  the  internal 
man  into  the  external,  1910.  In  the  inmost  sense,  the  origin  of  the 
divine  natural,  3288.  It  signifies  reception  and  acknowledgment,  3925. 
It  IS  the  first  condition  of  spiritual  birth,  6718.  See  Generation. 
All  conception  of  doctrine  is  from  good  as  a  father ;  and  all  birth  is  by 
truth  as  a  mother,  2586.  The  thought  and  device  of  the  heart  is 
meant  by  conception,  261,264. 

CONCUBINE.  Handmaids,  with  whom  children  were  procreated, 
are  called  concubines ;  and  children  were  procreated  from  them,  that 
such  as  are  out  of  the  church,  and  also  such  as  are  of  an  inferior  de- 
gree within  the  church  might  be  represented,  2868.  The  spiritual  are 
sons  of  concubines,  3246.  It  was  permitted  those  who  were  in  ex- 
ternals, for  the  sake  of  representation,  to  adjoin  a  concubine  to  a  wife, 
but  not  to  those  who  are  in  internals,  and  in  good  and  truth ;  therefore 
not  to  Christians,  to  whom  it  is  adultery,  3246.  The  celestial  church 
was  represented  by  the  wife,  and  the  spiritual  by  the  concubine,  3246. 
See  also,  8983.  That  it  is  not  allowed  to  have  concubines  or  many 
wives  at  this  day,  as  with  the  Jews,  9002. 

CONCUPISCENCE  [concupiscentia].     See  Desire,  Lust. 

CONFESS,  to  {confiteri\  from  which  Judah  takes  his  name,  de- 
notes, in  the  supreme  sense,  the  Lord ;  in  the  internal,  the  Word ; 
and  in  the  external  or  proximate  interior  sense,  doctrine  thence  derived, 
3880.  See  Tribes  (Judah).  It  signifies  the  divine  principle  of  love, 
and  the  Lord's  celestial  kingdom,  3880.  It  signifies  the  acknowledgment 
of  Him,  and  the  things  which  are  of  him ;  which  acknowledgment  is 
doctrine  itself  and  the  Word  itself,  3880.     Confession  belongs  to  the 


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celestial  class  of  expressions  being  from  the  heart  as  the  voice  of  love ; 
praise  to  the  spiritual  class,  3880.  The  sacrifices  of  confession  or 
thanksgiving  involve  the  celestial  things  of  love  and  faith,  3880.  In- 
terior, which  is  real  confession,  is  attended  with  humiliation  and  with 
the  affection  of  good,  but  exterior  confession  with  the  fictitious  resem- 
blances of  these,  2329.  There  must  be  confession  of  sins,  that  maa 
may  be  saved,  8387.  In  what  the  confession  of  sins  consists  and  that 
it  must  be  before  God.  8388.  A  general  confession  of  sin  is  not  the 
confession  of  repentance,  8390.     See  to  Repent. 

CONFESSION.     See  to  Confess. 

CONFIDENCE  [fiducia,  seu  conjidentiay  The  Lord  was  in  m- 
most  confidence  and  faith  of  obtaining  the  victory,  because  he  fought 
against  hell,  not  for  himself,  but  for  the  whole  human  race,  1812. 
There  can  be  no  confidence  of  salvation  except  in  the  good  of  life ;  but 
there  are  various  kinds  of  confidence,  2982  ;  which  are  further  described, 
4352,  9242.  Genuine  confidence  or  faith  is  derived  from  charity, 
3868,  4352,  5826,  62/2,  6578,  9242.  How  fallacious  the,  so  called, 
confidence  of  faith  is  when  the  affection  of  the  life  has  been  contrary, 
3938.  All  confidence  draws  its  esse  from  the  end  of  the  life,  and  hence 
genuine  confidence  only  exists  in  good,  4683.  The  spurious  faith  or 
confidence,  which  may  be  excited  by  the  near  approach  of  death,  effects 
nothing,  5826.  Without  the  perception  of  the  Lord's  presence,  or  of 
good  and  truth,  it  is  impossible  to  enjoy  that  confidence  in  him  which 
gives  rise  to  perfect  tranquillity,  5963.  Faith  in  an  eminent  sense  is 
confidence,  6272,  9242.  Genuine  confidence  is  the  offspring  of  good 
in  the  will,  and  is  only  given  to  those  who  are  in  the  good  of  charity ; 
as  genuine  hope  is  given  to  none  but  those  who  are  in  the  good  of  faith, 
6578.  The  supposed  confidence  of  faith  is  only  natural,  the  essence 
and  life  of  genuine  confidence  being  the  good  of  love,  7762.  It  is  of 
love  by  faith,  8240.  All  who  are  in  celestial  love  have  confidence  that 
they  are  saved  by  the  Lord,  9244. 

CONFIRM,  to  [confimare].     See  Confirmation. 

CONFIRMATION.  Falses  confirmed  by  a  life  of  evil  are  dam- 
natory, 845.  The  confirmation  of  truth,  by  which  it  is  firmly  rooted 
and  multipKed  in  the  mind,  is  effected  by  the  Lord  through  charity, 
984.  It  is  possible  to  confirm  false  principles  from  innumerable  things 
in  the  Word,  589 ;  and  even  truths  are  falsified  by  their  connection 
with  a  false  principium,  2385.  The  confirmation  of  divine  truth  with 
those  who  think  of  the  Lord  as  changeable  like  men,  is  signified  by 
the  Lord's  swearing,  2842.  See  also  7192.  How  necessary  it  is  truth 
should  be  confirmed  with  those  who  have  no  perception  of  it,  3388. 
Universal  confirmation,  including  the  confirmation  of  things  not  un- 
derstood, is  effected  by  the  idea  of  sanctity  attaching  to  them,  3388. 
Without  a  knowledge  of  the  internal  sense  of  the  Word,  any  dogma 
may  be  confirmed  from  it,  4677  at  the  end,  6222,  8521.  Falses, 
which  are  of  three  distinct  kinds,  are  confirmed  by  a  life  of  cupidities, 
4729,  4730.  It  is  not  the  part  of  a  wise  man  to  confirm  a  point  of 
doctrine,  but  first  to  see  whether  it  be  true,  4741,  7012.  It  is  in  this 
that  perception  consists,  7680,  7950;  which  is  only  enjoyed  by  those 
who  are  affected  with  truth  for  the  sake  of  the  uses  of  life,  8521. 
Things  which  have  been  confirmed  by  the  life  as  well  as  doctrine, 
remain  to  eternity,  from  experience,  4747.     Falses  may  be  confirmed. 


so  as  to  appear  a  together  like  truths,  5033,  6865.  The  interpreta- 
tions  of  Scripture  hy  which  they  are  confirmed  are  appearances  of  truth, 
4/68;  which  appearances  are  intended  for  the  initiation  of  the  simple 
into  the  internal  sense,  examples  given,  4783.  See  also  5008.  The 
truths  of  faith  and  the  goods  of  charity  are  more  interiorly  implanted 
and  more  strongly  confirmed  by  temptations,  6574,  6663,  8098,  8099  • 
thus  by  the  defence  which  they  provoke,  6663.  The  light  of  confirma' 
tion  13  not  the  light  of  perception,  or  divine  light  from  heaven,  but  is 
sensual  light,  such  as  belongs  to  the  infernals,    unless  there  be  an 

noxrS^TTVT^i  *^  ^''"^  Sounded  in  good,  8780,9300,   10,124. 

y^/^*OUND,  ^0  [confunderel  is  to  darken,  to  obliterate,  and  to 
dissipate,  1321.  To  confound  lips  is  predicated  of  doctrine,  1321. 
•see  Ijip, 

nn^^^^^^-^P  no*,^*!^  ^^  ^  '"^''®  congcries  aud  composition  of  evils 
and  falses,  761,  987,  2694. 

nations  congregated  before  the  Lord,  denotes  the  manifestation  of  goods 

or  hrin    /"  'fjf  ''^''^  °^ '''"'"'  ''"*'  ^^^^-    To  congregate  is  to  collate, 
or  brmg  together  and  conserve,  5293,  5340;  also  to  ordain,  or  reduce 
.nto  order,  because  it  is  only  thus  goods  and  truths  can  be  congregated, 
6338,  compare  10,397,   10,727.     Congregation  is  predicated  of  truth 
company  of  good    7843      The  gathering  together  of  waters,  as  in  a 

Ci',1  ^'?"  '*  ^ISa^&^A  by  being  gathered  to  his  fathers,  and 

how  the  expression  originated,   3255,   4619.     See   to  Gather,   to 

COLLECT.  * 

rS^Sn'J^^r.xP^^uf^^^^  '^^J^9ialis-\.  See  Marriage. 
rr..^^F^^^^^^'  ^t^^'  ^^^  ^°  ^°*  1°^^  others,  and  desire  to 
nrp5?.!f  T  happy  cannot  be  conjoined  to  the  Lord,  904.  Union  is 
predicated  of  the  divme  essence,  and  the  human  essence  in  the  Lord  • 
tmT''9^^A  ^^u  ^°^d'\P^esence  with  man  by  the  faith  of  charity,' 
^K)Z\,  JUJ4.  There  can  be  no  conjunction  of  what  is  false  with  good 
nor  of  what  ,s  true  with  evil,  but  only  of  what  is  false  with  evil  and 
of  what  IS  true  with  good,  ill,  3033.  See  also  2269.  Conjunction  is 
predicated  of  the  natural  and  rational  as  to  good,  adjunction  of  truth 
natural  and  the  latter,  3514,  3660.  Conjunction  depends  on  the  end 
regarded,  and  is  effected  first  between  the  most  interior,  and  the  ex- 
tenor,  3a6o.     All  spmtual  conjunction  is  effected  by  goods  and  truths, 

^//  490^  iTL?"J"r?^^'°''  ^^'  "'^^^^  *^  *^^«^'  3^12;  the  former 
III.  4J05,  10,367.  The  process  of  the  conjunction  of  one  good  with 
another,  includes  mutual  acknowledgment,  agreement,  affection,  and 
initiation,  to  which  conjunction  itself  succeeds,  3809,  3810.  All  con- 
junction m  the  other  life  is  according  to  the  will  and  thought,  and  not 
according  to  outward  profession  as  the  conjunction  of  friendship  in  this 
world,  41J().  Conjunction  is  what  constitutes  regeneration,  ill,  4353 
^'■^^J^^^o  conjunction  there  must  be  reciprocity  or  consent  on  both 
parts  6047.  See  Consent.  With  those  who  have  been  educated 
tor  the  world,  and  thought  little  of  spiritual  things,  spiritual  good 
cannot  be  conjoined  but  only  adjoined  as  a  means  of  confirming  them 


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in  the  truths  of  the  church,  when  they  undergo  anxieties,  8981 .    There 
can  be  no  conjunction  with  the  external  without  the  internal,  9380, 
1038      Hence  there  is  no  conjunction  of  the  Lord  with  those  who  re- 
main* in  the  literal  sense  of  the  Word,  9380,  9396.     But  compare 
3735,  3362—3365,   10,452.     The  Lord  conjoins  himself  with  those 
who  are  in  gross  ideas  concerning  spiritual  things  by  the  good  of  chanty 
and  obedience,  421 1.     He  is  conjoined  with  man  even  in  his  impurity, 
in  order  to  vivify  and  affect  him  with  innocence,  2053.     The  conjunc- 
tion of  the  Lord  with  the  human  race  was  the  whole  end  of  the  assump- 
tion and  glorification  of  his  humanity,  2034,  2102,  2112.     The  con- 
junction of  the  Lord  with  the  human  race  is  by  love  and  charity,  and 
faith  thence,    2342.     He  is  present  with   man  in  love  and  chanty, 
either  more  nearlv  or  more  remotely  according  to  the  degree  in  which 
they  are  received,'  1038;  and  by  the  internal  man,   1999.     This  pre- 
sence or  conjunction  is  not  with  the  supreme  divine,  but  with  the 
divine  human,  and  thereby  with  the  supreme,  3441,  4211,   10,067. 
The  appropriation  and  conjunction  of  the  divine  in  man  is  by  acknow- 
ledgment and  affection,  5114,   10,205.     It  is  by  the  good  of  chanty 
that  the  Lord  conjoins  himself  with  those  who  are  m  the  affection  ot 
truth,  9276;   and  consequently  by  which  they  are  elevated  into  heaven, 
7200.     The  conjunction  of  the  truth  of  faith  with  the  good  of  chanty 
can  only  be  effected  in  freedom,  2877,  4029,  3158.     Yet  this  conjunc- 
tion is  necessary  in  order  that  man  may  come  into  the  heavenly  mar- 
riage, 3957.  .  1  Ml     •  •      X 

The  difference  between  legitimate  conjunction  and  illegitimate  con- 
junction, ill.  9182.     The  affection  of  truth  for  the  sake  of  life  is  the 
affection  of  conjunction,  9206,  9207.     And  the  conjunction  of  truth 
and  good  is  what  constitutes  the  church,  or  the  kingdom  of  the  Lord, 
10,367,   10,555.     The  conjunction  of  divine  truth  with  those  who  do 
not  acknowledge  the  Lord  is  profanation,   10,287.     The  conjunction  of 
good  with  truth  in  the  natural  man  is  effected  by  spiritual  combats  or 
temptations,  3321,  4572;  the  reason  of  which,  4341,  5270;   but  to 
this  end  some  good  must  exist  in  the  will,  3.542;  because  good  is 
the  active  cause  and  truth  the  reactive  or  passive,  4380,  ill.,  5928. 
See  Reciprocation.     At  first,  the  conjunction  of  good  with  truth 
appears  to  proceed  from  exteriors  to  interiors,  3848,  4271.     Hence 
truth  appears  in  the  first  place  before  conjunction,  and  good  after, 
4337,  6717.     The  conjunction  of  good  and  truth  is  effected  by  a  life 
according  to  the  truths  of  faith,  10,237i.     The  actual  conjunction  of 
good  and  truth  is  not  in  the  natural  but  the  rational,  3098,  3123 — 
3128;  the  manner  of  which  is  ill.  3128,   10,143;  and  in  respect  to 
charity  and  faith,  77b7—77b9.     What  appears  like  conjunction  in  the 
external  is  only  affinity,  4989.     Good  flows  in  by  the  internal  man  and 
is  conjoined  with  truth  insinuated  by  the  external,  4352.     It  can  only 
he  conjoined  with  interior  truths  as  man  comes  into  illustration,  4402. 
The  heavenly  marriage  or  conjunction  of  good  and  truth  cannot  have 
place  between  good  and  truth  of  the  same  degree,  3952.     Celestial  and 
spiritual  truths  can  only  be  conjoined  so  far  as  man  is  in  the  affection 
of  truth  from  good,  and  in  the  affection  of  good,  3834. 

The  internal  and  external  man  are  never  united,  but  are  held  in 
conjunction  by  the  Lord,  1577.  The  beauty  of  the  latter  could  it  be 
united  would  be  ineffable,   1590.     The  love  of  self  and  the  world  is 


what  disunites  them,  1594.     Perception  increases  and  becomes  more 
interior,  in  proportion  as  the  celestial  things  of  the  internal  man  are 
conjoined  with  those  of  the  external,    1616.     Before  this  conjunction 
the  internal  man  is,  as  it  were,  dead,  3969.     Good  cannot  be  fructified, 
unless  the  doing  of  good  is  joined  with  the  willing  of  good,  and  the 
teaching  of  good  with  the  thinking  of  good  ;   that  is,  unless  the  exter- 
nal man  be  conjoined  with  the  internal,  3987.     When  this  conjunction 
is  effected  man  wakes  as  from  a  dream,  and  is  illustrated  as  by  the 
light  of  a  clear  day,  4283.     This  is  meant  by  the  conjunction  of  the 
celestial  spiritual  with  natural  good,  4275—427  7.     How  the  natural  man 
shnnks  and  withdraws  from  it,  5647.     It  cannot  take  place  until  the 
natural  man  is  reduced  to  obedience,  and,  as  it  were,  to  nothing,  5651. 
Hence   the  labours   and    combats    of  temptation,    9278,    with  which 
compare  4353.     The  natural  is  not  regenerated  before  it  is  conjoined  to 
the  rational.     How  this  is  effected,   3573.     The  conjunction  of  the 
natural  and  rational  makes  the  human,  4108.     The  conjunction  of  the 
good  of  the  interior  man  with  the  good  and  truth  of  the  exterior,  is 
both  immediate  and  mediate,  3952,  3969;  its  application  to  the  church, 
5469.     There  is  immediate,  as  well  as  mediate.  Divine  Influx  into  every 
man,  and  these  are  conjoined  in  those  who  suffer  themselves  to  be  led 
by  the  Lord,   7055.     See  Influx.     The  conjunction  of  the  natural 
with  the  celestial  spiritual  represented  in  the  story  of  Joseph  and  his 
brethren,  5710,  and  see,  concerning  the  first  and  second  conjunction 
there  mentioned,  5645.     The  conjunctive  principle  is  good  in  the  will, 
which  elects  to  itself  truth  in  the  understanding,  10,067. 

The  conjunction  of  the  internal  of  the  church  with  its  external,  re- 
presented by  the  reconciliation  of  Joseph  and  his  brethren,   5469  ;  and 
of  the  truths  of  the  church  with  scientifics,   by  their  dweUing  with 
the  Egyptians,  6047,  6052.     The  conjunction  of  the  Israelitish  church 
with  heaven,  and  by  heaven  with  the  Lord,  was  effected  by  representa- 
tives, 6877,  10,244,  compare  10,698.     But  this  conjunction  was  not 
so  close  as  that^  effected  by  the  representatives  of  the  ancient  church, 
4874.     Jehovah's  speaking  face  to  face  with  Moses  signifies  the  con- 
junction of  the  Word  internal  and  external,  10,554—5.     The  mutual 
conjunctions  effected  between  its  celestial  and  spiritual  contents,  and 
between  these  and  the  representatives  of  the  letter  are  as  innumerable 
as  the  connexion  of  the  parts  in  the  human  body,  and  of  societies  in 
heaven,  10,554.     All  in  heaven  are  conjoined,  as  it  were,  in  one  body, 
9864.     This  conjunction  is  effected  by  spheres,  which  proceed  from 
every  society,  and  from  every  angel  in  a  society,  9606.     The  two  king- 
doms of  heaven  are  conjoined  by  the  good  of  love  to  the  neighbour, 
which  is  the  external  of  the  celestial  kingdom,  and  the  internal  of  the 
spiritual,   5922,   9139;  but  with   a  specific  difference  which  is  de- 
scribed, 6435.    See  Mutual  Love.     All  the  angels  are  kept  in  aspect 
with  the  Lord,  and  in  the  bonds  of  conjunction,    by  their  love  one  for 
another,  9828.     The  six  universal  laws  by  which  this  is  effected,  9613. 
The  consequence  is,  that  every  angel  enjoys  all  the  wisdom  and  in- 
telligence of  the  society  with  which  he  is  more  immediately  associated, 
4186.     In  like  manner  spirits  are  conjoined  to  man,  by  whom,   under 
the  Lord  himself,  he  is  governed,  4186.     See  Communion,  Conso- 
ciation, Society,  Communication. 

CONNECTION  [nexus].     What  a  wonderful  connection  exists  in 

G 


Hi 


82 


CON 


the  internal  sense  between  the  historical  and  other  portions  of  the  Word, 
however  varied  in  the  letter,  1659,  2161.  Such  is  the  order,  the  con- 
nection, and  the  influx  subsisting  between  heavenly  and  earthly  things, 
that  the  perception  of  the  former  conveys  along  with  it  the  perception 
of  the  latter,  1919 ;  and  He  who  governs  heaven  governs  all  things  in 
the  world  and  in  nature,  2026.  A  similar  connection  of  all  things  per- 
taining to  affection,  perception,  and  thought,  is  the  means  by  which 
every  human  being  is  in  conjunction  either  with  heaven  or  hell,  2556. 
Without  such  connection  man  could  not  remain  in  existence  a  single 
moment,  2998,  9481.  All  truths  are  in  affinity  and  connection  with 
one  another,  2863.  It  is  by  the  Grand  Man  and  its  influx  that  man  is 
connected  with  the  Lord,  3627.  Everything  is  contained  in  its  connec- 
tion and  form  by  two  forces,  ill,  3628.  Everything  in  nature  derives 
its  existence  from  something  prior  to  itself,  and  thus  from  the  first  and 
only  existence,  3739,  ^4523,  9481.  They  are  derived  by  continual 
succession  from  the  First  Cause,  7270.  The  interiors  are  contained  in 
their  connection  by  ultimates,  where  they  are  at  rest  and  in  power,  ill. 
10,044.  Illustrated  and  shown  from  the  signification  of  the  belt  as  a 
common  bond,  9828.  The  connection  of  things  is  owing  to  the  same- 
ness of  the  end  in  the  first  and  the  last,  6044.  They  are  connected 
from  first  to  last  by  correspondences,  4044.  There  is  in  man  a  connec- 
tion with  the  Divine,  and  his  inmost  is  such  that  it  is  able  to  receive 
the  Divine,  and  appropriate  it  by  acknowledgment  and  affection;  this 
connection  with  the  Divine  implanted  in  him  is  the  reason  that  he  is 
immortal,  5114.  It  is  more  or  less  remote,  according  to  the  reception 
of  influx  from  the  Lord,  5461;  which  influx  proceeds  by  means  of 
spirits  and  angels,  9438,  9481.  Concerning  the  connection  of  evils  and 
falses  in  man,  and  the  means  by  which  they  are  removed,  9334 — 9336. 
See  Conjunction,  Consociation. 

CONSANGUINITY  [consanffuinitas].     See  Affinity;  and  in  ad- 
dition to  the  numbers  there  cited,  3703,  4619,  6756,  9079,  10,490. 

CONSCIENCE  [conscientia].  See  Bond,  Perception.  When 
evil  spirits  begin  to  rule,  the  angels  labour  to  avert  evils  and 
falses  ;  hence  a  combat  arises,  which  is  sensibly  apprehended  by  per- 
ception, dictate,  and  conscience,  227,  263.  This  assault  of  the  consci- 
ence is  spiritual  temptation,  847.  See  Temptation.  When  doctrinals 
of  faith  are  implanted  in  the  man  of  the  spiritual  church,  conscience  is 
insinuated,  lest  he  should  act  against  the  truth  and  good  of  faith,  and 
hereby  he  becomes  receptive  of  charity,  765.  Hence,  it  is  the  con- 
science of  what  is  right,  986  at  the  end,  ill.  1798.  Conscience  is  the  , 
medium  by  which  the  intellectual  part  of  man  is  separated  from  the 
voluntary  part  and  its  cupidities,  863,  875,  918,  1043.  It  is  formed  in 
the  intellectual  part,  as  ground,  and  in  the  good  of  charity  there,  875, 
895.  Hence,  all  who  have  conscience  are  in  the  good  of  charity,  and 
it  cannot  be  given  without  charity,  1919,  2380.  It  is  formed  by  the 
truths  of  faith,  986,  1077.  It  is  the  new  will,  918,  987,  1023,  1043, 
1044.  It  is  the  new  will  and  the  new  understanding  of  the  regenerate 
man,  who  comes  into  anxiety  when  he  acts  contrary  to  conscience,  in  like 
manner  as  the  nnregenerate  when  he  is  restrained  from  acting  accord- 
ing to  his  delights,  977,  4299.  Conscience  is  implanted  by  the  Lord 
in  the  internal  man,  where  there  is  nothing  but  goods  and  truths,  978. 
It  is  an  intermediate  between  the  Lord  and  man,   1862.     The  Lord 


CON. 


83 


rules  man  by  bonds  of  conscience ;  and  if  he  has  not  conscience  bv 
external  bonds,  1835.     There  is  a  true,  a  spurious,  and  a  false  consci- 
ence,  which  are  respectively  described,   1033.     With  the  unregenerate 
man  there  is  no  conscience;  and  what  its  quality  is  if  there  be  anv 
thing  hke  conscience,  977.     They  who  actually  separate  faith  from  cha- 
nty cannot  have  any  conscience,  1076,  1077.     Adulterers  have  no  con- 
science, 827;  nor  jugglers  and  syrens,  831.     They  who  are  evil  in  the 
other  lite,  cannot  be  punished  by  conscience,  because  they  have  had 
none;   they  who  have  had  conscience  are  amongst  the   happy    965 
Conscience  is  a  kind  of  dictate  flowing  in  by  heaven  from  the  Lord,  the 
things  which  form  it  present  themselves  in  the  interior  rational  man  • 
and  trom  the  things  of  conscience  is  derived  thought,   1919      It  is 
otherwise,  however,  with  those  who  have  not  conscience,  whose  thoughts 
are  derived  from  sensual  and  corporeal  things  only,  1914,  1919      Hence 
they  are  not  rational,  1814,1944.     The  thought  of  conscience  is  inte- 
nor  thought,  which  is  capable  of  animadverting  upon  the  evils  and 
falses  of  the  external  man  ;  those  who  are  without  conscience  are  with- 
out interior  thought,  and  their  rational  principle  acts  as  one  with  their 
corporeal  sepsual    1935.     The  conscience  is  better  in  proportion  as  the 
truths  ot  faith  which  form  it  are  more  genuine,  2053,  2063  at  the  end. 
Ihe  difference  between  perception  and  conscience  is  the  same  as  be- 
tween the  interior  rational  and  exterior  rational ;  the  former  receiving 
the  mflux  of  good   the  latter  of  truth,  1914,  2144.     There  is  thought 
from  perception,  thought  from  conscience,  and  thought  from  no  consci- 
ence, which  are  respectively  described,  25 1 5.     He  who  has  perception  is 
acquainted  with  the  particulars,  and  the  singulars  again  contained  under 
them,  ot  general  truths;  those  who  have  conscience  only,  with  general 
or  common  truth,  865      The  simple  in  faith,  who  have  lived  in  conju- 
gial  love,  and  have  had  conscience,  come  into  heaven,  2759      They  who 
have  conscience  do  not  swear  in  confirmation  of  the  truth,  still  less 
they  who  have  perception;  wherefore  it  was  forbidden  by  the  Lord  to 
swear,  2842.     Conscience  is  formed  in  spiritual  good  and  truth,  also  in 
what  IS  lust  and  equitable,  and  in  what  is  honest  and  becoming,  which 
are  goods  that  succeed  each  other  in  order,  as  successive  planes  of  in- 
telligence and  wisdom,  2915.     There  are  three  planes  into  which  the 
i.ord  operates:  the  interior  conscience,  which  is  of  spiritual  good  and 
truth ;  the  exterior  conscience,  which  is  of  natural  good  and  truth,  and 
of  civil  good  and  truth,  or  of  what  is  just  and  equitable ;  and  the  sense 
of  honour  and  fear  on  account  of  those  things  which  are  of  the  love  of 
self  and  of  the  worid,  4167.     The  new  will  and  the  new  understand- 
mg  which  form  conscience  are  from  the  Lord;  hence  conscience  is  the 
Lord  s  presence  in  man,  4299.     The  conscience  of  what  is  good  is  from 
the  good  of  truth,  which  is  truth  in  the  will  and  in  act,  4390.     They 
who  are  without  conscience  are  in  external  things  alone,  4459      Con- 
science is  the  interior  plane  in  which  the  influx  of  divine  good  termi- 
nates ;  interiorly  it  is  the  conscience  of  spiritual  good  and  tnith,  exte- 
noriy,  of  what  is  just  and  equitable,  5145,  6207.     It  is  the  boundary 
of  the  extenor  rational  part,  as  perception  of  the  interior,  both  to 
the  intent  that  the  divine  good  received  by  man  may  not  flow  out,  with- 
out direction  by  the  way,  and  be  turned  into  what  is  vile,  5145.     Those 
who  are  obstinately  conscientious  in  things  not  necessary  correspond  to 
the  phlegmy  parts  of  the  brain,  5386,   5724.     When   any  thing  of 

g2 


84 


CON 


C  ON 


85 


anxiety  is  felt  on  man's  betaking  himself  to  evil,  it  is  a  proof  that  he 
may  be  reformed,  5470.     The  influx  of  the  angels  is  mto  those  things 
which  are  of  man's  conscience,  6207,  6213,  which  evil  genu  and  spirits 
continually  attempt  to  destroy,  1820.     Besides  the  genmne  conscience, 
interior  and  exterior,  is  the  false  conscience,  vi^hen  all  things  are  done 
for  the  sake  of  self,  6207.     They  who  are  in  false  conscience,  or  m  ex- 
ternal bonds,  are  able  to  discharge  more  eminent  duties  and  do  goods 
according  to  the  stringency  of  those  bonds,  6207.     But  they  who  do 
good  from  natural  good,  and  not  from  the  doctrine  of  religion,  cannot 
be  saved,  and  have  not  conscience,  6208.     Men  who  are  only  natural 
call  it  weakness  of  mind  to  be  tormented  on  account  of  the  privation 
of  truth  and  good,  because  they  have  no  conscience,  ill.  7217.     Con- 
science is  produced  and  formed  from  the  truths  of  faith,  and  is  in- 
scribed  in  the  interior  memory,  to  act  from  which  becomes  as  easy  and 
familiar  as  to  act  from  habits  of  the  body,  7935.     The  conscience  of 
those  who  belong  to  the  spiritual  church,  is  a  conscience  derived  iroin 
truths  or  from  things  beheved  to  be  true,  8081.     The  voluntary  prin- 
ciple with  them  has  perished,  but  the  intellectual  part  is  preserved 
whole  by  the  Lord,  10,296.     Those  who  act  from  the  love  of  self  are 
not  aware  that  conscience  consists  in  acting  and  speaking  justly  from  the 
pure  love  of  justice,  8908.     Seriatim  passages  on  the  doctrine  of  con- 
science, 9112—9122.     That  it  arises  from  a  religious  principle,  91 12. 
That  it  is  from  the  truths  of  faith,  according  to  their  reception  in  the 
heart,  9113,  9116.     That  they  who  have  conscience  speak  and  act  from 
the  heart,  and  that  conscience' is  improved  with  the  illustrated  and  the 
intelligent,  9114.     That  it  is  a  new  will,  and  that  it  exists  from  chanty, 
9115°  That  to  act  against  conscience  is  to  act  against  faith  and  cha- 
rity, thus  against  the  spiritual  life  of  man,  9 1 1 6,  9 1 1 7.    That  they  are  in 
tranquillity  and  blessedness,  who  act  according  to  conscience,  and  con- 
trariwise,  9118.     That  there  is  a  conscience  of  what  is  good  pertam- 
ino-  to  the  internal  man,  and  a  conscience  of  what  is  just,  pertaining  to 
the  external  man,  9119.     Two  examples  concerning  gain  and  dignity, 
to  illustrate  what  conscience  is,  9120  ;  and  hence  the  quality  of  those 
who  have  not  conscience,  neither  know  what  conscience  is,  9121.     That 
they  who  have  not  had  conscience  in  the  world,  have  it  not  in  another 
life,  and  that  it  is  the  plane  and  receptacle  of  the  influx  of  good  from 
the'  Lord,  9122.     Faith  is  called  conscience  when  it  passes  from  the 
understanding  into  the  will,  10,787.  .  . 

CONSENT  \ consensus].  In  order  that  truth  may  be  conjoined 
with  good,  there  must  be  consent  from  the  understanding  and  the  will, 
and  when  it  is  from  the  will  there  is  conjunction,  3157,  3158.  It  is 
predicated  of  the  affection  of  truth,  and  is  inspired  into  truth  from 
good,  3161,  3179.  Full  consent  is  predicated  of  truth  when  it  per- 
ceives in  itself  the  image  of  good,  3180.  To  consent  signifies  accession, 
4464,  and  agreement  or  concordance  as  to  life,  4484,  4490.  Obedience 
is  predicated  of  what  is  comparatively  vile,  consent  of  what  is  more 
eminent,  6513,  8702.  When  good  and  truth  are  conjoined,  there  is 
reciprocal  consent  in  every  particular,  8702.  How  evil  enters  the  will 
by  detention  in  the  thought,  and  by  consent ;  and  how  with  consent 
the  particular  hell  answering  to  that  evil  is  opened,  6203,  6204.  See 
Consociation,  Conjunction. 

CONSOCIATION.     All  consociations  in  the  other  life  are  accord- 


ing to  differences  of  mutual  love  and  faith,  685,  1394,  2449.  Thus 
according  to  perception  and  consent,  1395 — 1398.  See  Consent. 
Those  who  are  in  a  similar  state  appear  consociated,  and  if  they  mutu- 
ally touch  one  another,  especially  by  the  hands,  the  state  of  their  life  is 
communicated,  10,023.  When  evil  spirits  consociate  in  masses  they 
are  dispersed  by  cohorts  of  spirits  whose  operation  is  signified  by  the 
east  wind,  842.  Consociation  in  hell  is  according  to  differences  of  lust 
and  phantasy,  2449.  Those  are  consociated  there  who  can  act  as  one 
against  good,  though  in  internecine  hatred  themselves,  5764.  In 
heaven,  on  the  contrary,  those  are  associated  who  constitute  one  good, 
because  unity  consists  in  the  harmony  of  many  similar  things,  8003. 
This  law  of  consociation  was  represented  by  the  manner  in  which  the 
pascal  supper  was  ate,  7996,  7997,  8003,  9079.  The  consociation  of 
angels  and  men  is  effected  by  the  Word,  3982,  because  all  thought  in 
its  first  origin  is  spiritual  and  becomes  natural  by  influx  into  the  exter- 
nal man,  10,215.  In  like  manner,  the  consociation  of  good  and  truth 
in  the  human  mind  is  according  to  the  consociation  of  angels  by  good 
and  truth,  9079.  See  Communion,  Conjunction,  Communica- 
tion, Society. 

CONSOLATION,  always  succeeds  to  temptation  combats,  1/87, 
1865,  8415,  8567.  It  is  an  influx  from  the  Lord  into  the  affection 
of  truth,  2692,  2821.  Consolation  after  temptation  is  insinuated 
into  good,  and  is  from  good,  2822.  All  consolation  is  by  good  and 
from  good,  or  is  according  to  every  one's  love,  2822,  2841.  To  be 
consoled  denotes  the  restlessness  of  the  mind  appeased  with  hope, 
3610,  4783,  6577.  To  be  consoled  is  predicated  of  the  understanding, 
and  to  speak  to  the  heart  of  the  will,  6578.  How  consolation,  and 
also  recreation  by  good  and  truth  succeeds  to  temptation,  6829,  8165. 
See  Recreation.  It  is  occasioned  by  the  communication  opened 
with  heaven,  8367. 

CONSTERNATION,  denotes  commotion,  by  which  is  meant  a  new 
arrangement  and  ordination  of  truths  in  the  natural  mind,  ill.  5881. 
Also  the  terror  and  despair  experienced  in  the  regeneration,  8310 — 
8314  ;  and  the  fear  and  trembling  of  the  evil,  9327,  9330.    See  Fear. 

CONSUME,  to,  [consumerejy  is  to  perish  by  reason  of  evil,  10,431. 
Those  who  are  in  the  love  of  self  and  the  world  would  be  consumed  if 
anything  of  the  divine  were  to  flow  in,  10,533.  The  bush  not  con- 
sunied  by  fire,  denotes  scientific  truth  not  dissipated  by  the  good  of 
divine  love,  6834.  Silver  consumed  (or  the  failure  of  money)  in  Egypt, 
denotes  scientific  and  practically  applicable  truth  no  longer  appearing 
by  reason  of  desolation,  6116. 

CONSUMMATION.  The  consummation  of  evil  has  arrived  when 
it  reaches  the  boundary  to  which  it  is  permitted  to  go,  when  it  runs 
into  punishment,  1311,  1857.  The  consummation  of  the  church 
arrives  when  there  is  no  longer  any  charity,  1837,  1857,  or  good  and 
truth,  2239,  10,249.  The  consummation  of  the  several  churches 
described  ;  in  each  case,  when  evil  had  come  to  its  height,  2243,  2905, 
4516.  The  consummation  of  the  age  denotes  such  periods,  and  when 
more  interior  truths  can  be  revealed  without  danger  of  profanation, 
3398.  Thus,  the  consummation  of  the  age  and  the  coming  of  the 
Lord,  denotes  the  last  time  of  a  former  church,  and  the  first  of  a  new 
one,  4057,  4535,  10,622.     Consummation,  and  what  is  consummated, 


86 


CON 


[:•  • 


have  reference  to  evil  when  it  is  brought  to  the  height,  both  in  general 
or  in  the  case  of  churches,  and  in  particular,  or  in  the  case  of  indivi- 
duals, 1857,  2243,  10,622. 

CONTAIN,  to,  [continere].  That  which  contains  and  that  which 
is  contained  make  a  one,  and  hence  the  two  things  have  a  like  signifi- 
cation, 5120,  5882,  10,177.  Scientifics  contain  natural  good,  as  the 
ears  contain  the  corn,  5212.  How  all  things  are  thus  contained  by 
more  and  more  common  or  universal  principles  up  to  the  divine  itself, 
6115.  The  external  contains  all  the  interiors  in  their  order,  and  in 
their  form  and  connexion,  9824.  To  contain  oneself,  or  be  silent, 
indicates  perception,  3100;  also  concealment,  because  it  prevents  what 
is  interiorly  willed  from  becoming  manifest,  5697.  Not  to  be  able  to 
contain  oneself,  or  forbear  any  longer,  indicates  a  state  of  full  prepara- 
tion when  all  things  are  prepared  and  disposed  for  the  end,  so  that  it 
then  becomes  manifest,  5869. 

CONTEMPT  [contemtiis],  A  description  of  certain  spirits  by 
whom  the  Lord  and  all  divine  worship  had  been  held  in  contempt, 
950,  1878,  and  in  like  manner  the  Word,  5719,  also  of  those  who 
despised  others,  4949.  Such  contempt  of  spiritual  things,  and  also 
of  others  in  comparison  with  themselves,  arises  from  the  proprium, 
when  the  external  or  natural  man  is  not  subject  to  the  internal,  5786  ; 
and  when  man  does  not  acknowledge  that  he  is  nothing  but  evil,  and 
that  all  good  is  from  the  Lord,  5758,  7643.     See  Love  of  Self. 

CONTEND,  to  [contendere],  as  a  prince,  with  God  and  men,  sig- 
nifies temptation  combats  as  to  truths  and  as  to  good,  4287 ;  but  in 
the  internal  historical  sense  it  denotes  the  opposite,  namely  the  con- 
tumacy of  the  posterity  of  Jacob,  because  that  people  were  not  in  goods 
and  truths,  but  in  falses  and  evils,  4293.  Litigation  or  strife  signifies 
contention  concerning  truths,  and  in  favour  of  truths  against  falses, 
9024,  also  denial,  3425 — 3427.  Not  to  contend  in  the  way,  a  state  of 
tranquilHty,  and  confidence  in  the  Lord,  5963. 

CONTENT  [contentus].  The  blessing  of  Jehovah,  in  the  external 
sense,  denotes  a  mind  contented  in  God,  whatever  be  its  state  in  this 
world,  4981.  See  a  similar  expression,  5051,  and  compare  3938, 
8717.  All  content  and  happiness  is  from  spirits  and  angels,  who  are 
associated  with  man  according  to  his  ruling  love,  5866. 

CONTINGENCIES  [contingentia],  which  are  generally  ascribed 
to  chance  or  fortune,  are  of  the  Divine  Providence,  and  they  denote 
things  foreseen  or  provided,  5508,  6485,  6493,  9010.  They  appear 
like  contingencies  because  Providence  acts  tacitly  and  secretly,  6485. 
To  think  otherwise  is  to  attribute  efi^ects  to  dead  causes  and  not  to 
living  ones,  8717.     See  Fortune,  Providence. 

CONTINENT.     See  to  Contain. 

CONTINUALLY  [juge\  denotes  all  and  in  aU,  ill.  and  ah.,  10,133. 
See  also,  3994,  9485,  10,042. 

CONTINUOUS.     See  Degree. 

CONTRIVE,  to  [machinart],  denotes  to  will  from  a  depraved 
mind,  4724. 

CONTRIVER,  a,  or  Skilled  Person  [excoffitatorl,  denotes  the 
intellectual  part,  9598,  9688,  9835,  9915.  What  is  signified  by  dis- 
covering or  inventing,  10,332. 

CONVOCATION.     The  three  great  feasts  of  the  Jews  are  called 


COR 


87 


holy  convocations,  because  the  whole  company  of  Israel,  according  to 
their  tribes  and  families,  were  then  assembled,  and  represented  heaven^ 
7891.     See  Feasts. 

COOK,  to  [coquere].     See  to  Bake,  to  Boil. 

COPPER  [cuprum].     See  Brass. 

CORAL  [ramuth],  is  mentioned  along  with  the  merchandise  of 
Tyre,  by  which  knowledges  of  good  are  signified,  1232. 

CORD  Ifunis].     See  Rope. 

CORIANDER  SEED  [semen  coriandri],  denotes  truth  and  its 
purity,  8521.     See  Seed,  Manna. 

CORMORANT  [platea].  The  cormorant,  the  bittern,  the  owl, 
the  raven,  denote  genera  of  tne  false  which  exist  when  the  divine  truths 
of  the  Word  are  made  of  no  account,  5044.  The  cormorant  and  bittern 
lodging  in  the  pomegranates  [or  capitals  resembling  pomegranates, 
Zeph.  ii.  13,  14;  Amos  ix.  1.  Authorized  version,  lintels]  signifies 
falses  of  evil  destroying  the  scientifics  of  good,  9552. 

CORN  [frumentum],  denotes  natural  good,  and  new  wine  (mustum) 
natural  truth,  sh.  3580—3941,  9780.  See  Wine.  Abundance  of 
provision  denotes  the  multiplication  of  truth  with  good,  5276,  5280, 
5292  ;  5358,  compare  5345  ;  provision,  the  truth  of  the  church,  or 
the  truth  of  faith,  5402.  Ears  of  corn  denote  truths  of  the  exterior 
natural  principle,  which  are  scientifics,  5266.  Seven  ears  on  one  stalk, 
natural  scientifics  conjoined  in  their  origin,  5212.  Corn  in  general 
denotes  natural  good,  or  the  good  of  truth  in  the  natural,  5295,  5410, 
5737,  5959,  6537,  7602,  10,031,  10,402,  from  which  is  spiritual  life, 
5614.  When  predicated  of  the  celestial  internal  it  denotes  the  truth  of 
good,  5959.  It  signifies  the  interior  good  of  the  spiritual  church,  9960. 
It  signifies  truth  in  will  and  act,  5345.  The  corn  in  the  storehouses 
in  the  cities  of  Egypt,  signifies  truths  adjoined  to  good  concealed  in  the 
interiors  of  man,  5342.  Corn  in  the  field  [seges],  signifies  truth  in  the 
church;  the  sheaf  containing  the  corn,  doctrine  in  which  is  truth, 
4686.  Standing  corn  denotes  the  truth  and  good  of  faith  in  concep- 
tion ;  when  gathered  together  in  heaps,  the  truth  and  good  of  faith 
received,  9145,  9995,  sh.  9146.  See  Harvest,  Wheat,  Barley, 
Farina,  Flour. 

CORN,  standing  [seges].     See  Corn. 

CORNELIAN.     See  Precious  Stones. 

CORNER  [angulus].  Comers  denote  firmness  and  strength,  be- 
cause there  is  the  greatest  resistance,  and  also  the  connexion  of  the 
whole,  sh.  9494.  Such  is  the  strength  and  firmness  of  divine  truth 
from  divine  good,  and  hence  the  Lord  is  called  the  head  of  the  corner, 
9494.  Hence  also  the  signification  of  the  four  rings  upon  the  four 
corners  of  the  table  of  shewbread,  9537,  and  of  the  four  horns  upon 
the  four  comers  of  the  altar,  9719 — 9721.  When  the  quarters  of  the 
world  are  meant  by  corners,  they  signify  where  that  state  is  which  is 
denoted  by  the  quarter,  9642.  See  Quarters,  and  as  to  the  west,  or 
corner  of  the  sea,  9755.  The  comer  or  stay  of  the  tribes  denotes  what 
serves  for  supports  to  the  things  of  faith,  1462.  The  corner  of  a  bed 
and  extremity  of  a  couch  denotes  the  lowest  natural,  that  is,  the  external 
sensual,  and  its  truth  and  good,  10,050,  compare  6188. 
CORONATION.  See  Crown. 
CORPSE  [cadaver],     A  man  without  charity  is  a  dead  carcass. 


88 


COR 


COR 


916.  With  those  who  are  called  Babel  there  is  no  real  worship,  but 
what  they  interiorly  worship  is  a  dead  carcass,  1326.  The  church  is 
compared  to  a  dead  carcass  when  it  is  void  of  good,  and  thereby  of  the 
truths  of  faith,  3900.  Where  the  carcass  is,  there  will  the  eagles  be 
gathered  together,  1667;  il.  and  sh.  3900,  3901.  The  sphere  of  those 
who  have  lived  in  hatred  and  cruelty  is  cadaverous,  1514,  5394.  A 
heap  of  carcasses  and  no  end  of  bodies  denotes  innumerable  evils,  and 
masses  of  those  who  are  in  evils,  6978.  To  be  filled  with  dead  bodies 
denotes  spiritual  death,  which  is  the  total  deprivation  of  truth  and  good, 
9809.  Why  the  animal  which  died  of  itself  or  was  torn  by  beasts  was 
not  to  be  eaten,  4171,  5828.  A  carcass  signifies  the  death  of  good, 
occasioned  by  evils,  5828  ;  or  evils  which  are  acquired  by  oneself,  and 
confirmed  in  act  and  thought,  4171,  4172. 

CORRESPONDENCE  [correspondentia].  There  is  in  every  man 
a  celestial  and  spiritual  principle,  or  internal  man,  which  corresponds 
to  the  angelic  heaven,  978.  The  external  man  is  formed  to  correspond 
with  and  receive  the  influx  of  the  internal  man,  1460,  5131,  and  is 
brought  into  correspondence  and  concordance  therewith  by  knowledges, 
1461.  There  are  things  in  the  external  man  which  correspond  and 
things  which  do  not  correspond  with  the  internal,  and  what  they  are, 
1563,  1568,  3349.  Between  the  Lord  and  man  there  is  parallel- 
ism and  correspondence  as  to  things  celestial,  1831  ;  not  as  to  things 
spiritual,  1832.  The  Word  is  written  by  correspondences,  representa- 
tives and  significatives ;  the  laws  concerning  servants,  for  example, 
2567,  and  the  correspondence  of  certain  members  of  the  body,  2763. 
Representatives  and  significatives  originate  in  representatives  which 
exist  in  the  other  life,  but  correspondences  are  altogether  different  in 
sound  and  signification  from  the  things  which  they  denote  in  the  spiri- 
tual sense,  2763.  Seriatim  passages  concerning  representatives  and 
correspondences,  2987—3003,  3213—3226,  3337—3352;  especially 
concerning  those  that  are  in  the  Word,  3472 — 3485.  Representatives 
are  the  external  things  which  are  put  forth  as  efiigies  of  internal  things, 
and  those  which  concord,  or  which  are  rightly  represented,  are  cor- 
respondences, 2989,  2990,  4044.  There  is  nothing  throughout  the 
whole  natural  world,  but  has  something  to  which  it  corresponds  in  the 
spiritual,  and  hence  is  representative  of  the  Lord's  kingdom,  2992, 
2993,  3483 ;  in  like  manner,  all  things  in  the  external  man,  and  the 
human  body,  2994 — 2998.  Correspondences,  therefore,  are  things 
which  stand  in  the  same  mutual  relation  to  each  other  as  the  light  of 
heaven  and  the  light  of  the  world,  3225,  3337.  Such  is  the  corre- 
spondence between  the  ideas  of  men  and  the  ideas  of  angels,  and 
between  the  literal  sense  of  the  Word  and  its  internal  sense,  3131, 
passages  cited,  3349.  Hence  the  conjunction  and  correspondence  be- 
tween angels  and  men,  illustrated  by  the  case  of  the  Holy  Supper, 
3464,  and  developed  seriatim,  5846—5866,  5976—5993.  There  is 
but  one  only  life,  and  to  that  life  correspond  forms,  which  are  sub- 
stances or  organs ;  which  organs  have  a  quality  according  to  the  degree 
of  their  correspondence  with  life,  as  its  receptacles,  3484. 

The  things  which  belong  to  the  light  of  this  world  only  so  far  live 
and  afiTect  life,  as  they  are  adequately  and  correspondently  conjoined 
with  those  things  which  belong  to  the  light  of  heaven,  3485.  The  ra- 
tional principle,  which,  as  being  internal  and  nearer  to  the  divine,  is  first 


89 


^  LToHti^r  °^*^^"6  ^"^  darkness  in  the  natural,  until  the  latter 
L&hV       f?"^«P«°dence,  thus  until  the  things  ;hich  are  in  the 

responds  tn  tL  J  .Za       A       '         ^'  ^^^^'     Heaven,  therefore,  cor- 

henT  heaveS  i^  f h;  'p    "!f  V  '"  ""  ^"^  ^^"^"^^^  ^^^"g^  ^o  heaven; 
374?'  ^7^1   Ao^o^.c^T^  ^^"  •   s^"«^i"i  passages,   3624—3649 
il'^^''^'  4218—4228,  also  2853,  4044   4318    10  C^n^..  M.    ' 

tiafthrr^rr  ^"'e^^  "°^  °"^^  hitLfit  Sai  iT^lz: 

Ini  wSvIr  pttTns'^^^^  'r^"'  ^"^  ^'^"^  the  whole  man 

4229      Tf !  k  •'^f      .      ^^.   ^'"^  ^''°"*   fi^'st  to  last,  3628,  3745    4215 

fo™,  but  also  ,i.h  ^euS:!^^:^:^:^^s 

tarv  sense  4'?9J  .„^  rii     f"^'"     V  ^^ *''®  common  and  mvolun- 

3t  and'  of  the  el      i,"'k«  numbers      See  Sense.     Of  the  sense  of 
wfth  troths  and  „7fK  **  '^"/^Pond  ^ith  the  understanding  and 

4533  Sol'  Fv/t  ^'"/^Pondence  of  light,  4403-4420,  4523- 
4WJ  hce  Eye,  Light,  Understanding.  Of  the  sense  of  smell 
and  the  nostnls,  which  correspond  with  those  generallyTho  are  i! 
rTnd  ^i^T'VT-''''-  /^^  Nose.    !)f  the  Lse  of Tea" 

tongue  and  of  the  face  4701  4%n\  L^t  T'".  °^  *'''*^'  "^  '^^ 
shoulders,  the  £,  S' sots' o7rL.°an]^'he^"et  ^93^9?/ 
?L.f  '°  p'  «°<'„"'*"'»'ers  of  generation,  5050-5062      See  Taste' 

r..-j.'^lLJT'  oft^^^r^the  tet.ZV^r,Z'.lTsrl- 

fAl-Trh^^'ll'.  ^'^  °^^r^^^  •-•'-*"'  'he  human  SJ.' 
.L  ;     S««.  Disease.     The  societies  which  constitute  heaven 

bersTnd  ^h'f'  "'"'"^'''  "'r^^^  "'  '^'y  <»"espond  to  wtle  mem- 
con  abedlJte3e' '"■  "'/''"■•  P"'^'  -"d  the%articular  socSs 

dence  4fi2?  U  f  T"'  °"f  ""^  ^^'°  """"^^"^  «  ^^^"  correspon- 
aence,  4625.     It  may  be  known  from  their  situation  and  influx  to  what 

province  the  angehc  societies  belong,  5171.     Their  influ"  and  c^rre 

spondence  wi  h  man  are  unknown,   because  the  very  existence  of  « 

heaven  and  a  hell  is  doubted,  4322.     How  there  musT  be  a  corresPon 

deuce  of  exterior  things  with  interior,  in  order  that  one  may  be  ,„ 

administering  medium  to  another,  illustrated  by  the  philosophLal  doc" 


90 


COU 


I 


trine  of  end,  cause,  and  effect,  5131,  and  from  the  existence  and  sub- 
sistence,  in  one  harmonious  whole,  of  the  universe  at  large,  5^/7.     " 
there  be  not  correspondence  between  the  internal  and  fxterual,   the 
former  appears  to  the  latter  as  alienated  and  hard,  5422,  5423.     Illus- 
trated by  examples,  551 1.     By  correspondences  is  e^^ected  the  conjunc- 
tion of  things  interior  with  things  exterior,  and  at  length  with  things 
ultimate,  8610  ;  thus  they  effect  the  conjunction  of  heaven  with  earth, 
8615.     Correspondences  have  the  greatest  force,  even  to  the  working 
of  miracles,  and  affecting  the  angels  in  heaven  ;  on  this  account  the 
Word  was  written  by  mere  correspondences,  8615.     They  consist  in 
the  subordination  of  inferior  things  to  superior,  so  that  the  latter  work 
in  them  as  causes  work  in  their  effects,  8778.     All  things  m  the  world, 
in  its  three  kingdoms,  are  representative  of  the  spiritual  and  celestial 
things  of  the  Lord's  kingdom,  and  also  ^f.  divine  things,  and  this  ac- 
cording  to  correspondence  ;  passages  cited  m  illustration,  9280.     Ihe 
representatives  seen  in  the  other  life,  are  correspondences  agreeing  with 
the  state  of  the  interiors  with  spirits,  10,194.     The  correspondence  of 
all  the  members  of  the  body  with  heaven,  shown  from  the  statue  of 
Nebuchadnezzar,    namely,  that  the  head  corresponds   to  the  inmost 
heaven,  the  breast  and  body  to  the  middle  heaven,  and  the  legs  and 
feet  to  the  ultimate  heaven,  10,030.     The  science  of  correspondences, 
though  it  is  now  antiquated  and  lost,  far  excels  all  other  sciences,  4280. 
It  existed  in  Egypt,  and  when  the  church  with  them  came  to  an  end, 
it  was  turned  into  magic  and  thus  perished,  4964.     It  was  known  to 
the  Arabians,  the  Ethiopians,  and  other  eastern  nations,  but  was  at 
length  obliterated,  especially  in  Europe,  10,252.   It  was  first  obliterated 
with  the  Israelitish  nation,  10,252.  ,     ^    , .        •  ^  n    *    i 

CORRUPT,  to  [corrumpere],  is  predicated  of  things  intellectual, 
thus  of  persuasions,  621,  sh.  622.  The  way  of  all  flesh  being  corrupt, 
denotes  that  the  understanding  of  truth  had  perished  by  reason  of  man  s 
becoming  corporeal,  627,  628.  To  corrupt,  when  predicated  of  the 
truths  of  faith,  is  to  extinguish,  9060;  and  when  predicated  of  worship, 
to  turn  awav  from  the  Divine,  10,420. 

COTTAGES   [tuguria].     See  Tent.  .  o    •  .  a 

COTTON  \xylinum],  is  the  bi/sius  or  fine  hnen  of  bcripture,  ana 
signifies  truth  from  the  Divine,  5319.     See  Flax,  Linen. 

COUCH  [sponda].  The  natural  mind  is  signified  by  a  bed,  be- 
cause it  serves  aTa  substratum  to  the  rational,  6188.  The  extremity 
of  a  couch  denotes  the  sensual  part,  and  the  corner  of  a  bed,  the 
lowest  natural,  sh.  6188,  10,050.     See  Bed. 

COUCH,  to.     See  to  Bow  Himself.  ,       ,  .     . 

COUNTENANCE  or  looks  [vultus].  To  eat  bread  in  the  sweat 
of  the  countenance  signifies  to  hold  what  is  heavenly  in  aversion,  276. 
The  countenance  is  an  index  of  the  mind,  1388,  6616.  It  is  a  type  of 
the  interiors,  which  are  manifested  in  the  face  as  m  their  image,  3527, 
4066,  4292.   Hence  it  denotes  the  state  of  affection  and  thought,  4066. 

See  Face.  ,  „    ,        .,   .  ^  i 

COUNTRY  [patria].    Those  who  really  love  their  country,  seek 

its  welfare  without  the  least  thought  of  reward,  381 6.  A  society  of 
many  persons  is  the  neighbour  in  a  higher  degree  than  a  single  indi- 
vidual; one's  country  in  a  higher  degree  than  a  society;   the  church 


GOV 


91 


XoZ-'i^r  -^'^^P^  ai&sr,  :ra  stiii' 

8Q00  A  J  •'■'"*'  'V^"  ^P'"'""!  ^ense.  the  latter  in  the  nftural 
^Iff^Z^^^-,--^  -  the.  ^ 

villa°and  caLtleT±  ,  °  *^'  ""S'""'  '""Sr^"'  'te  word  that  signifies 

the  inirottCiythe  ^11^^^^;  ^27'^//^^ 
serve  for  introduction  into  houses  Z  Ji^.tfl  '  '     ^^  5°"'** 

troducing  man  into  the  trutrr^he  cTurcf '5?8o' "h!^''"'  ^-'t 
the  interiors  of  the  natural  minrcourt  its  exte'rioS  T/o?'*^^^ 
porches,  outward  things  which  cohe  e  with  th  nKsTntenW  73^?  '  -S 

ultimaiSirfied  by^riii^oflK^fTrK^^^'-    '^'"^ 

tne  temple,  the  one  interior,  the  other  exterior    q74i  "■""™""*.to 

those  who  dwell  in  these  courts,  therquality! Z    974  "  9742  'T^ 
may  be  comnarprl  in  a  !,«.,«     •       ^  .M,**"v»  ***'•*  y/4i,  y/4J.     Man 

Je  L?rdi;r  W\^>^^^^^^^^ 
he  literll  idea  of  a '-.r'  '"'f^if^  t'=°^«°«°*  ^'^  •»«"  acceding  to 

bv  a^venl^r.n^    '  u  ?^:u  C^PJUnction  by  means  of  love  is  signified 
and  u2n  thi'"?''  '•  '»>«  ""'y  «>'>J™ction  or  means  of  conjunction 

;re'dpo?;zfttss  ofi:::^ /Totei;  xiurh'  i 

or  of  truth.  3375   ^4^9      Th^  t     a*  swear,  ot  what  is  spiritual 

cptirtit^h'^t  e^:  ^^^Z^l^ST^J-^ 

tions  or  compacts,  which  in  the  Word  ar^  called  a  cov;„.nt  inS" 

sen,.     ?.'ft.'"*  '•'"  '*"  P'^'^^P'^'  "'  *!"«  decalogue;  in  a  more  extended' 
W.  ivfn  *•?«?'«.•=«?'«'  statutes,  &c.,  which  the  Lo  d  enjofned  by  Moses 
Sn^h^nTJ IST't^VV  *^«  ™ost  extended  sense,  the  books  of  Moses 
a  siln  n"?  ^^  ^"{:  "  '^  ^'*  "^'^y  aod  election.  6804.     Blood  wa^ 

a  s>gn  of  a  covenant,  because  it  signifies  conjunction  by  spirUual  loTe 


il 


92 


CRE 


C  RO 


93 


that  is,  by  charity  towards  the  neighbour,  6804  at  the  end.  To  keep 
a  covenant,  is  to  Hve  according  to  the  precepts,  thus  in  good,  and  to  be 
thereby  conjoined  to  the  Lord,  ill,  8767.  A  covenant  can  only  be 
made  between  the  Lord  and  man  by  his  receiving  the  influx  of  truth 
from  the  Divine,  and  thus  by  correspondence;  in  this  case  conjunction 
is  effected,  because  superior  things  can  act  in  inferior  as  their  subjects, 
8778.  To  estabUsh  a  covenant  denotes  communication  as  well  as  con- 
junction, because  things  which  communicate  are  conjoined,  9344.  The 
conjunction  of  man  with  the  Lord  is  effected  by  the  Word  ;  hence  the 
Word  is  called  a  covenant,  as  also  the  law,  the  tables,  and  the  ark  where 
the  law  was,  sh,  9396,  10,632.  Things  were  halved  and  set  opposite 
to  each  other  when  a  covenant  was  entered  into,  as  in  the  case  of  the 
sacrifices  and  the  tables  on  which  the  law  was  inscribed,  on  account 
of  correspondence,  sh.  9391,  9416.  Why  the  salt  of  the  sacrifices  is 
called  the  Lord's  covenant,  10,300.  Passages  cited,  showing  that  a 
covenant  denotes  conjunction,  10,3/1,  10,632.     See  Conjunction. 

COVERING  [velamen,  tegumentum].     See  Vail. 

COVET,  to  [concupiscere],  is  to  will  from  an  evil  love,  for  concupis- 
cence or  covetousness  is  nothing  but  the  procedure  of  love,  or  the  life  of 
its  respiration,  8910.  It  pertains  both  to  the  will  and  the  understand- 
ing, being  the  continuum  or  procedure  of  the  will  in  the  understand- 
ing, 8910.  The  precept  not  to  covet  signifies  that  man  is  to  be  careful 
lest  the  evils  which  enter  into  his  thought  pass  into  the  will,  and  go  out 
thence,  8910.  Not  to  covet  denotes  aversion,  10,676.  See  Concu- 
piscence, Lust. 

COW  \yacca\.  Cows  denote  interior  natural  truths,  5198,  5212, 
5263,  5265  ;  in  the  opposite  sense,  falses,  5202,  5268.  Somewhat 
holy  is  evidently  signified  by  the  red  cow,  from  the  ashes  of  which  the 
water  of  purification  was  made,  3300,  9723.     See  Calf,  Cattle,  Goat. 

CRAFT  [^dolus].     See  Simulation,  Deceit. 

CREATE,  to  [creare].  To  create,  to  form,  and  to  make,  in  the 
prophetic  writings  signify  to  regenerate,  but  with  a  difference,  16,  88. 
To  create  is  to  regenerate  or  make  man  spiritual ;  to  make  is  to  ren- 
der him  perfect,  or  celestial,  472,  593.  To  create  is  predicated  of  some- 
what new  that  had  not  before  existed  ;  to  form,  of  quality ;  and  to  do 
or  make,  of  effect,  10,373.  See,  as  to  the  signification  of  creating, 
1688,  3043,  3704,  10,3/3,  and  as  to  the  means  and  procedure  of 
regeneration,  3470.  The  verimost  reality  and  verimost  essential  in  the 
whole  universe  is  Divine  Truth,  or  the  Word,  proceeding  from  Divine 
Good;  it  is  this  which  creates  and  makes  all  things,  5272,  61 15.  As 
to  its  procedure  in  the  creation,  7270.  The  historical  account  of  crea- 
tion in  the  first  chapters  of  Genesis  is  only  factitious,  the  new  creation 
or  regeneration  of  the  man  of  the  church  being  signified,  and  thus,  the 
establishment  of  a  celestial  church,  ill.  8891,  9942,  10,545  ;  compare 
9396.  To  create  a  new  heaven  and  a  new  earth  is  to  institute  a  new 
church,  internal  and  external,  10,373,  and  the  passages  cited  there. 
To  be  created  denotes  to  be  from  the  Divine  itself,  and  thus  in  divine 
order  from  first  principles  to  last,  or  from  inmost  principles  to  outer- 
most, 10,634. 

CREATION.     See  to  Create. 

CREATURE  [creatura],  Man  becomes  a  new  creature  when  the 
external  man  is  reduced  under  obedience  to  the  internal,  9708.     Crea- 


tures in  the  sea  that  have  souls,  or  life,  denote  scientific  truths  in  which 
is  good,  6385.     See  to  Create. 

CREEPING  THING  [r^^iVe].  See  Animals.  Creeping  things 
of  the  water,  or  fishes,  denote  scientifics  which  belong  to  the  external 
man,  40.  The  least  part  of  every  thought  of  angelic  spirits  not  only 
lives  but  has  a  species  of  body,  signified  by  the  moving  or  creeping 
thing,  41,  concerning  the  life  of  which  see  9050.  Hence  the  hving 
creeping  thing  denotes  scientific  truths,  which  are  at  the  same  time 
truths  of  faith,  9050.  The  sensual  part  and  its  pleasures,  which 
creep  as  it  were  in  the  surface  of  man,  are  signified  by  reptiles  and 
creeping  things,  746,  810,  909.  With  the  regenerate  those  pleasures 
correspond  to  the  celestial  and  spiritual  things  which  are  of  the  will  and 
understanding,  911;  but  more  especially  994.  They  include  in  their 
signification  that  of  birds  and  beasts,  both  clean  and  unclean,  994  ; 
compare  803.  They  signify  the  things  of  the  will  and  understanding, 
but  of  the  lowest  kind,  674  ;  thus  external  and  sensual  goods  and 
truths,  9182,  and  their  opposites,  9331.  See  Insect. 
CRIMSON  [coccineus].  See  Colours  (Scarlet), 
CRITIC  [criticus].  The  ideas  of  such  as  read  the  Word  with  the 
art  of  critics  appear  in  the  spiritual  world  like  closed  lines,  or  a  texture 
of  such  lines,  6621. 

CROOKED  [obliquus].  The  crooked  made  straight  denotes  the 
evil  of  Ignorance  turned  into  good,  and  the  rough  places  made  into 
plain  ways  denotes  the  falses  of  ignorance  turned  into  truths,  3527  at 
the  end. 

CROSS,  thelcrvx'jy  denotes  temptations,  4599,  8159;  or  the  state 
of  man  undergoing  temptations,  10,490-as  truth  divine  was  treated 
with  contumely,  scourged,  and  crucified  by  the  Jews,  2813.  The  Lord's 
suffenngon  the  cross  was  his  last  temptation  or  combat  with  hell,  9930, 
ill.  10,659.  It  is  not  to  be  understood  according  to  the  faith  prevalent 
at  this  day,  10,659.     See  Lord,  Temptation. 

CROWD  [turba].  In  the  beginning  of  illustration  the  mind  is  dis- 
turbed and  agitated,  and  only  becomes  tranquil  when  truths  are  disposed 
mto  order  by  good,  5221—5222.  How  crowds  of  evil  spirits  are  con- 
nected with  such  ideates  of  turbulence.  The  means  by  which  they  are 
dispersed,  &c.,  842.  A  mixed  crowd  denotes  goods  and  truths  not  genu- 
^^'  ''u  L^*  ^  ^^^^^  multitude  or  crowd  signifies  those  who  are  of  the 
church  but  not  in  it,  as  the  Gentiles,  who  live  in  mutual  charity  but 
have  no  knowledge  of  the  Word,  7975.  How  a  great  crowd  of  spirits, 
who  were  r- coherently  mixed  together,  were  gradually  reduced  to  order 
by  a  choir  of  angels  in  their  midst,  5396.  Pharaoh  compared  to  a 
great  whale  disturbing  the  waters,  denotes  scientifics  perverting  the 
truths  of  the  church,  6015;  disturbance  denotes  consternation  of  heart 
and  soul,  9328.  The  Word  is  to  be  searched  bv  every  one  for  himself, 
to  see  whether  the  doctrines  of  the  church  to  which  he  belongs  are  in 
agreement  with  the  truth  ;  but  if  they  are  found  to  disagree,  care  is  to  be 
taken  lest  the  church  be  disturbed,  6047.  If  the  truth  is  expounded 
by  any  but  those  who  are  teaching  ministers,  heresies  come  into  existence, 
and  the  church  is  disturbed  and  rent  asunder,  6822,  compare  5432. 
The  quality  of  certain  spirits  described  who  could  be  in  great  crowds 
without  feeling  disturbed,  5172.     See  Multitude. 

CROWN,   the,  or  top  of  the  head  [vertex].     See  Head,  Naza- 


RITE. 


94 


CRY 


CUS 


95 


CROWN  [corona].  Unless  the  holy  things  of  heaven  and  the 
church  were  represented  by  the  ceremonials  of  a  coronation,  thev  would 
be  nothing  more  than  childish  amusements,  4581.  It  was  well  known 
to  the  ancients  what  the  crown,  the  sceptre,  the  sword,  the  keys,  &c., 
signified,  4966.  A  golden  crown  upon  the  head  denotes  the  good  of 
wisdom,  6524,  9930.  A  crown  of  adornment  signifies  the  wisdom 
which  is  of  good  ;  a  diadem  of  beauty,  the  intelligence  which  is  of  truth, 
9818,  9930,  10,540.  The  golden  plate  worn  by  Aaron  is  called  a 
crown  of  holiness  because  a  crown  is  the  representative  of  divine  good ; 
and  sanctity,  of  divine  truth  thence  proceeding,  9930.  A  crown  denotes 
divine  good,  from  which  is  divine  truth,  and  a  crown  and  sceptre,  go- 
vernment from  both,  9930.  What  the  crowns  like  gold  worn  by  the 
locusts  signify,  7643;  and  the  crown  of  thorns  worn  by  Jesus,  9144. 
See  Throne,  Sceptre,  King. 

CRUCIFY  to  [crucifigere].  See  to  Hang,  Stoning. 
CRUELTY  [crudelitas].  Those  who  have  been  distinguished  for 
cruelty  have  also  been  notorious  adulterers,  824.  Those  who  have  been 
violent  and  unmerciful  in  the  life  of  the  body  become  incredibly  cruel 
in  the  other  life  ;  and  into  what  phantasies  cruelties  are  there  changed, 
954.  The  hell  of  cruel  adulterers  beneath  the  right  foot,  where  there 
are  such  from  the  Jewish  nation,  5057.  How  cruelly  they  delighted  to 
treat  the  nations  whom  they  overcame,  824,  5057,  7248.  Those  who 
cherish  ill-will  to  others,  if  they  are  likewise  adulterers,  become  cruel, 
7370.  The  cruel  are  in  the  excrementitious  hells,  where  are  cadave- 
rous things,  5394.     See  Hell. 

CRY,  or  SHOUT  [clamor],     A  voice  crying,  or  the  voice  of  a  cry, 
is  an  expression  of  speech  very  common  in  the  Word,  and  is  applied 
where  there  is  anything  disturbed  or  unhappy;  and  conversely,  on 
occasions  of  festivitv,   375.      To  shout  from  the  top    of  the  moun- 
tains is  to  worship  the  Lord  from  love,  795.     To  cry  is  predicated  of 
what  is  false,  2237,  sh.  2240,  2396,  5011;  and  of  its  wrathful  aspect 
towards  what  is  good,  2351.     A  cry  from  heaven  denotes  influx,  2692, 
and  hence  consolation,  2692,  2821,  2841.     A  cry  in  the  night  (Mat- 
thew XXV,  6)  denotes  a  change  in  the  church,  4638.     To  cry  bitterly, 
lamentation  over  the  false,  or  truth  perished,  4779.     To  cry  with  a 
great  voice  denotes  aversion,  5016,  5018,  5027.     To  cry  denotes  con- 
fession and  acknowledgment  by  faith,  which  is  the  opposite  of  aversion, 
sh.  5323.     To  cry  is  predicated  of  indigence,  or  the  want  of  good,  5365. 
When  man  cries  to  the  Lord  from  evil,  or  for  himself  against  the  good 
of  all  others,  he  is  not  heard,  and  it  appears  to  him  that  the  Lord  is 
without  mercy,  5585,  6852.     Also,  when  he  prays  and  cries  to  the 
Lord  in  temptation,  without  overcoming  the  evil  as  of  himself,  8179. 
A  cry  ascending  to  God  denotes  imploration  and  its  being  heard,  6801, 
6802,  6852.     To  say  denotes  thought,  hence  to  cry  signifies  to  think 
more  powerfully,  thus,  thought  with  a  full  intention  of  doing,  7119. 
See  to  Say.     To  cry  is  to  testify  indignation,  7142     It  denotes  inte- 
rior lamentation  and  intercession,  7782,  8179,  8573,  and  hence,  sup- 
plication from  the  feeling  of  pain,  8353.     The  tacit  supplication  of  the 
heart  is  heard  as  a  cry  in  heaven ;  this  is  what  was  represented  by  the 
vocal  supplications  or  cries  in  the  representative  church,  9202.     If  the 
prayer  and  supplication  originate  in  what  is  evil  and  false,  they  are  not 
heard  in  heaven,  but  if  sufficiently  ardent  they  are  heard  as  a  cry  in 
hell,  9202.     Compare  10,456,  10,457.     See  to  Pray. 


CRYSTAL  [cry8taUum\  denotes  the  truth  of  faith  derived  from 
good,  9872.     The  knowledge  of  immaterial  things  is  represented  in  the 
other  life  by  crystals,  7175.     [The  translucence  of  the  word  in  the  let- 
ter from  the  truths  contained  in  its  spiritual  sense  is  denoted  by  crystal 
Ap,  Rev.  897,  932.]     See  Precious  Stones. 

CULTIVATE,  to  or  till  [colere].  To  be  banished  from  Eden  is 
to  be  deprived  of  all  intelligence  and  wisdom  ;  to  till  the  ground  is  to 
become  corporeal,  305,  345.  A  tiller  of  the  ground  is  one  who  re- 
gards corporeal  and  terrestrial  things,  and  is  without  charity,  345,  381. 
See  Cain. 

CUMMIN  [cuminum].     See  Fitches. 
CUNNING  [astua].     See  Deceit,  Simulation. 
CUNNING  WORKMAN  [excogitator].     See  Contriver. 
CUP   [scypus,  seu  poculurn],     A  cup  denotes  the  truth   of  faith 
which  11  from  the  good  of  charity,  and,  in  the  opposite  sense,  the  false 
derived  from  evil,  sh.  5120.     Joseph's  cup  signifies  interior  truth  as  a 
medium,  5736,  5747.     The  various  things  in  the  external  memory  are 
so  many  vessels  intended  for  the  reception  of  interior  things,  and  are 
signified  by  vessels  in  the  Word,  as  cups,  bowls,  baskets,  etc.,  9394. 
Hence  a  cup  signifies  the  intellectual  part  proximate  to  the  senses  of  hear- 
ing and  sight,  and  is  predicated  of  truths,  9996.     See  Bowl,  Vessels. 
CURDLE,  to  [coagulo].     See  Milk. 
CURE,  to  OR  TAKE  care  OF  [curare].     See  to  Heal. 
CURSE,  to  [maledicere].     The  Lord  curses  none,  but  is  merciful  to 
all,  245,  592,  1093,  1874.     To  be  cursed  is  to  turn  away  from  what  is 
celestial,  and  to  turn  to  what  is  corporeal,  245,  379,  1423.     A  curse 
signifies  disjunction,  or  aversion  from  good,  379,   1423,  3530,  3584 
They  are  called  cursed  who  have  averted  themselves,  5071.     Hence 
blasting  and  mildew  signify  the  non-reception  of  the  good  of  love  and 
the  good  of  faith,  9277.     Not  to  curse  God  signifies  that  divine  truths 
®"^ott"iSI\^^  blasphemed,  9221.     See  Blasphemy,  Mercy. 

CURTAINS  [auleBa].  The  curtains  over  the  habitation  or  taber- 
nacle were  of  goat's  hair,  because  it  signifies  the  innocence  of  ignorance 
such  as  exists  with  the  Gentiles  who  were  thereby  represented,  3519  • 
or  because  it  signifies  truths  from  external  celestial  good  which  foni 
the  external  of  heaven,  96 1 5,  9627.  The  three  heavens  with  the  Lord 
in  the  midst  were  represented  by  the  tabernacle ;  their  ultimates  by  the 
vails  or  curtains,  3478,  3540.  The  ten  curtains  of  fine-twined  linen, 
and  hyacinth,  and  purple,  and  scarlet  double-dyed,  signify  the  interior 
truths  of  faith,  which  are  of  the  new  intellectual  part,  and  their  deriva- 
tion from  spiritual  and  celestial  things,  9595,  9596,  9615.  See  Col- 
n^i*^^'  r?u^^  particular  curtain  denotes  one  particular  truth,  9602, 
i?  -J  ^"^ ''^"^^a'^t  or  superfluous  part  of  the  curtain  hanging  over 
the  side  of  the  tabernacle,  denotes  truth  proceeding,  9627.  Its  edge 
the  sphere  of  truth,  9606.  To  stretch  out  the  heavens,  and  expand 
the  earth,  is  to  regenerate  man ;  thus,  it  is  to  create  a  new  intellectual 
part,  m  which  is  a  new  will.  The  like  is  signified  by  expanding  the 
curtains  of  the  habitation,  9596.  Tapestry,  or  hangings,  denote  truths, 
such  as  are  m  the  ultimate  heaven,  9743,  9756.  See  Tent. 
CUSH,  [Cusch,  KuscK].     See  Ethiopia. 

CUSTODY,  GUARD,  OR  WATCH.   To  GUARD,  OR  WATCH,  OR 

KEEP  [cuatodia,  custodire].     To  keep  custody  is  to  serve  and  be  sub- 


96 


DAM 


D  A  R 


97 


M 


li 


ordinate,  372.  When  predicated  of  the  Lord,  it  signifies  the  divine  pro- 
vidence, 3711,  9304  ;  and  in  the  supreme  sense,  the  divine  continuum, 
or  divine  essence  continued  to  ultimates,  3733.  To  feed  and  keep  a 
flock  is  to  have  and  apply  that  particular  good  to  use»  3991.  To  keep, 
in  the  sense  of  remembrance,  is  to  conserve  within,  4/03  ;  hence  it  is 
predicated  of  the  memory,  9149.  The  corn  preserved  in  the  store- 
houses of  Pharaoh  denotes  goods  and  truths  stored  up  in  the  interiors 
of  the  natural  mind,  5298.  To  be  imprisoned,  or  given  into  custody, 
denotes  rejection,  5083,  5089,  5101,  and  hence  separation,  5456. 
Guard  and  custody  are  predicated  of  the  Lord  ;  also  of  the  prophets 
and  priests  ;  thus  of  the  Word,  sh,  7989,  8211,  at  the  end.  To  keep 
the  Lord's  covenant  or  precepts,  is  to  live  according  to  them,  thus  it  is 
to  live  in  good  and  be  conjoined  to  the  Lord,  ilL  8767,  8881.  To 
guard  or  keep,  denotes  to  hold  in  bonds  and  to  coerce,  and  is  predicated 
both  of  good  and  of  evil  affections,  according  to  opposites,  9096.  See 
Prison.  As  to  the  protection  or  guardianship  signified  by  the  cheru- 
bim, see  9391,  and  the  article.  Cherub. 

CUT,  to,  or  to  Cleave,  [secure,  findere\  To  cleave  or  rend  the 
shoulder  signifies  deprivation  of  all  power,  1085.  Hewers  of  wood  and 
drawers  of  water,  signify  those  who  perform  comparatively  vile  uses  in 
the  church,  1097.  Those  who  arrogate  merit  to  themselves  on  account 
of  works,  appear  in  the  other  life  to  cut  wood,  1110,  2784,  3720,  4943, 
and  those  who  place  merit  in  truths,  to  cut  stone,  3720.  A  certain 
class  of  the  former  appear  to  cut  or  mow  grass,  1111.  To  cut  wood 
signifies  the  merit  of  righteousness,  2784,  and  such  merit  is  in  good 
done  from  the  proprium.  See  Merit.  To  cut  stones  is  to  exclude  or 
fashion  truths  from  the  proprium,  8941.  To  cut  into  segments  or 
pieces  is  to  prepare  for  arrangement,  10,048.  To  cut  asunder  or  divide 
the  sea  signifies  the  dissipation  of  falses,  8184.  To  be  cut  off  by  famine 
is  to  perish  from  the  defect  of  truth,  5302. 

CUT  ASUNDER  THE  SEA,  to.     See  to  Cut. 

CUTICULARS  \cuticulares\.  Such  as  acquire  truth  without  de- 
light, but  only  because  they  regard  it  as  necessary  to  salvation,  are 
called  cuticulars,  because  they  correspond  to  the  cuticle  in  the  Grand 
Man,  8977,  8980.     See  Skin. 

CUTTERS  OF  GRASS.     See  to  Cut. 

CUTTERS  OF  WOOD.     See  to  Cut. 

CYMBAL.     See  Music. 

CYRUS  \choreschus\,  in  the  representative  sense,  is  the  Lord  as  to 
the  divine  human,  8989. 


D. 

DAGGER  [rnachcera].     See  Sword. 

DAILY  [quotidiel,  denotes  continually,  what  is  perpetual  and 
eternal,  2838 ;  in  like  manner  as  to-day,  yesterday,  to-morrow,  &c., 
2838,  3998,  4304,  6165,  6983.  Day  by  day,  or  daily,  denotes  in- 
tensely, 5000.  As  to  the  signification  of  the  prayer  :  Give  us  this 
day  our  daily  bread,  2493,  2838  at  the  end,  4976,  6110.  See  Day, 
Time. 

DAINTIES,  or  savoury  meat  [cupedia].     See  Taste. 


f 


DAMASCUS,  was  the  principal  city  of  Syria,  and  has  a  like  signifi- 
cation, 1715.  The  remains  of  the  worship  of  the  ancient  church 
existed  there,  1796.  Eliezer  of  Damascus,  the  steward  of  Abram's 
house,  signifies  the  external  church,  1796.     See  Syria. 

DAMNATION.  Divine  truth,  separate  from  divine  good,  damns 
every  one,  6148.  Damnation  is  the  punishment  which  accrues  to  the 
false  when  truth  is  vastated,  7102 ;  but  it  is  in  consequence  of  the  evil 
and  false  procuring  their  own  separation,  7791,  7878,  9020,  compare 
8286.  With  those  who  are  damned,  the  truths  of  faith  and  the  goods 
of  love  are  extinguished,  9008.  The  process  of  final  damnation  ex, 
7795,  The  sphere  of  damnation  flows  in  from  hell,  and  were  all  the 
hells  opened,  the  human  race  would  perish,  7879.  Those  who  succumb 
in  temptations  come  into  a  state  of  damnation,  8165.  The  Jews, 
when  they  neglected  and  thus  annihilated  their  representative  worship, 
represented  the  damnation  of  those  who  remain  in  their  sins,  9965. 
Damnation,  and  thus  immersion  in  hell,  was  also  represented  by  the 
swallowing  up  of  Korah,  Dathan,  and  Abiram,  8306.  No  one  is  con- 
demned because  of  the  omission  of  external  rites,  but  only  for  evils  of 
the  heart,  9965  ;  nor  for  false  doctrines,  unless  they  are  confirmed  by 
evils,  845.     To  be  damned  is  to  perish  by  reason  of  evil,  2395. 

DAMSEL  [pvella],  denotes  affection* in  which  is  innocence,  3067, 
3080,3110.     See  Girl. 

DAN.     See  Tribes. 

DANCE  [chorea].  The  timbrel  and  dance  denote  the  affection  of 
truth  derived  from  good,  3081.  Dancing  is  predicated  of  truth,  glad- 
ness of  good,  4779.  In  ancient  times  it  was  permitted  to  express 
spiritual  delights  by  choirs,  or  by  dancing  and  singing,  as  mentioned  in 
the  Word,  where  these  things  signify  the  joys  belonging  to  the  affection 
of  truth  grounded  in  charity,  sh.  8339.  Such  dances  and  sports  denote 
interior  festivity,  because  all  festivity  is  from  the  delight  of  the  love  in 
which  man  is,  and  in  the  Word  internals  are  expressed  by  externals, 
*A.  10,416  10,459.     See  Choir.  Music. 

DANIEL,  when  mentioned  by  name,  represents  whatsoever  is  pro- 
phetic concerning  the  coming  of  the  Lord,  and  the  state  of  the  church 
at  the  last  times,  3652.  The  prophecies  of  Daniel  concerning  the  four 
kingdoms,  and  concerning  the  kings  of  Media  and  Persia,  have  respect 
to  the  internecine  conflicts  of  evils  and  falses,  2547.  In  like  manner, 
all  the  numbers  mentioned  in  Daniel  are  significative,  1709.  By  the 
magi  of  whom  Daniel  is  called  the  prince  are  meant  such  as  were  in  the 
science  of  spiritual  things  and  thence  in  revelations,  5223. 

DARIUS.  As  to  the  quality  of  worship  signified  by  his  requiring 
to  be  worshiped  as  a  God,   1326. 

DARKNESS,  Thick  Darkness  [tenebrce,  caligo'].  The  things  of 
man's  proprium,  which  appear  as  light  before  regeneration,  are  thick 
darkness,  7,  21  ;  because  he  is  then  in  stupor  and  ignorance  of  all 
things  relating  to  spiritual  and  celestial  life,  1 7.  Darkness  denotes  fal- 
sities, «A.  1839,  7688,  6015.  Darkness  denotes  falses,  thick  darkness 
evils,  ill.  and  sh.  1 860.  In  the  original  tongue  the  word  translated  dark- 
ness. Gen.  XV.  17,  involves  the  meaning  and  signification  of  both  the 
above  terms,  1860.  The  lumen  of  the  evil  is  turned  into  darkness,  and 
darkness  is  loved  by  them,  1528.  In  the  hells  there  is  thick  darkness, 
which  is   derived  from  falses  ;  and  cold,  which  is  derived  from  evils. 


98 


D  AR 


DAY 


99 


m 


3340.     There  is  also  a  lumen  there,  but  it  is  like  what  is  derived  from 
an  ignis  fatuus  ;  and  there  is  also  warmth,  but  it  is  Hke  that  of  unclean 
baths,  3340  ;  as  to  the  lumen   more  particularly,  3224.     When  the 
hells  are  looked  into,  there  is  seen  a  thick  dark  mist ;   and  the  inhabi- 
tants have  warmth  from  the  hatreds,  revenges,  and  murders,  which  they 
breathe,  from   experience,  3340.     The  inhabitants  of  hell  dwell  in  a 
gross  atmosphere,  cloudy  and  dark,  and  also  in  cold ;  their  darkness 
and  cold  are  proportionate  to  the  hatred  and  the  falsity  in  which  they 
are  principled,  3643,  8814.     The  hells  are  said  to  be  in  darkness  be- 
cause they  are  in  falses  which  appear  as  darkness  when  seen  from  the 
light  of  heaven  ;  but  they  have  a  lumen  as  from  a  coal  fire,  4418,  4531, 
7870,  and  also  of  a  yellowish  hue  as  from  sulphur,  4416  ;   thus  they 
see  one  another,   6000,  78/0.     Those  who  believe  that  they  are  wise 
from  themselves  are  sent  into  a  state  of  darkness  where  they  become 
utterly  stupid,  from  experience,  4531.     The  lumen  flowing  in  from 
hell  is  called  darkness,  for  it  is  turned  into  darkness  when  light  from 
heaven  flows  into  it,  5128.     When  man  comes  \  to  temptations  he  is 
obsessed  by  evils  and  falses,  and,  as  it  were,  in  durkness ;  for  darkness, 
in  the  other  life,  is  nothing  but  the  obsession  of  falses,  6829.     Thick 
darkness  denotes  the  total  privation  of  truth  and  good,  thus,  impene- 
trable falseness  grounded  in  evil;  darkness,  the  privation  of  truth, 
thus  what  is  false  only,  «A.  7711.     To  feel  or  grope  in  thick  darkness, 
denotes  where  there  is  contrariety  to  truth  and  good,  sh.  7712.    Divine 
light  is  as  thick  darkness  and   smoke  to  the  evil,  ill.  and  sh.  1861, 
6832,  8197.     Clouds  and  darkness  are  condensations  of  falses  derived 
from  evils,  8197.     The  darkness  in  the  church  at  this  day   is  much 
grosser  than  in  ancient  times,  in  consequence  of  confirmations  from 
scientifics  formerly  unknown,  231—233.     The  light  of  truth  becomes 
changed  into  darkness  when  man  regards  himself  in  place  of  the  Lord, 
1321.     The  mind  or  intellectual  part  of  man  is  kept  in  a  light  which 
is  quite  different  from  the  light  of  the  world ;   but  what  darkness  this 
is  to  those  who  are  in  the  love  of  self  and  the  world,  ill.  3224.    When 
those  who  are  without  charity   draw  near  to  heaven,  their  light  is 
changed  into  darkness,  and  their  minds  overcome  with  stupor,  3412. 
The  love  of  self  and  the  love  of  lucre  induce  darkness  and  stupor  in 
the  mind,  3413.     Those  who  are  in  corporeal  ideas  only,  that  is,  in 
the  will  of  what  is  evil  and  in  the  understanding  of  what  is  false,  can 
only  regard  spiritual  and  celestial  things  from  the  darkness  and  cold- 
ness of  their  own   state,  thus,  they  extinguish  them.  3888.     Black 
signifies  evil,  in  particular  man's  proprium,  depth  of  shade  or  dark- 
ness  [tenebricosutn]  what  is  false,  3993.     Darkness   upon  the  earth 
denotes  falses  occupying  the  natural  mind,  6015.     Those  who  are  in 
truth  and  not  yet  in  good  are  in  shade  and  darkness,  and  what  they 
see  are  only  phantasms,  ill,  6400,  10,201.     When  man  is  in  the  sen- 
sual state  and  its  light,  he  is  in  darkness  as  to  spiritual  and  divine 
things,  and  his  sensual  lumen  is  turned  into  mere  darkness  when  it  falls 
into  the  light  of  heaven,  6948,  9577,  9801.     Actual  darkness  pervades 
hell  when  any  light  from  heaven  flows  in,  7870.     Truth  divine  is  as 
thick  darkness  to  the  man  of  the  spiritual  church,  and  still  more  to 
the  IsraeHtish  and  Jewish  people,  8928;   compare  8814.     Those  who 
refer  all  things  to  faith  are  in  darkness  concerning  good,  consequently 
they  are  in  darkness  concerning  the  conjunction  of  good  and  truth,  and 


concerning  truth  itself,  9186.  All  heavenly  and  divine  things  are  dark- 
ness to  those  whose  internals  are  not  open  to  the  light  of  heaven,  9256, 
9577,  10,156,  10,201,  10,227. 

DART  [jaculutn].     See  Bow,  Archer. 
DATES.     See  Branch,  Palm. 
DATHAN.     See  Korah. 

DAUGHTER  [/lid].     In  the  spiritual  man  the  intellect  or  under- 
standing is  called  male,  the  will  female,  54,  compare  8994.     Hence 
the  church  itself,  from  the  affection  of  good,  is  called  a  daughter,  &c., 
54.     And  hence  sons  denote  truths  and  daughters  goods,  489 — 91. 
In  the  opposite  sense,  daughters  signify  cupidities  or  lusts,  564,  568. 
Daughters  signify  the  affections  of  good  and  truth ;  daughter  of  Zion 
the  affection  of  good,  and  daughter  of  Jerusalem  the  aff'ection  of  truth ; 
thus  celestial  and  spiritual  churches,    2362,    10,402.     Daughters  of 
the  nations  signify  the  various  aff'ections  of  evil  and  the  false,  and  their 
religious  principle,    sk.  3024.     Daughters  of  the  Canaanites  signify 
aff^ections  which  are  discordant  with  the  truth,  3024.     Daughters  of 
Canaan  signify  the  aff*ections  of  what  is  false  and  evil,  3683—6,  3662. 
Daughters  of  Heth  the  affection  of  truth  with  those  who  are  without 
the  Word,    thus   from   a  source   not  genuine,    3620.     Daughters  of 
Babel,  those  who  are  interiorly  profane  and  e<il ;   daughters  of  the 
Chaldeans,  those  who  are  interiorly  profane  and  false ;   both  holy  in 
externals,  4335.     See  as  to  various  other  nations,  3024.     Daughters 
signify  affections  in  common,  specific  differences   being  signified  ac- 
cording to  the  age  understood,  3067.     Daughter  of  a  king,  the  love 
of  truth,    3703.     Daughter  denotes   aff'ection;    also  the  church  and 
faith   wherein  is  good,  3963,  6419.     Daughter  denotes  the  church, 
and  also  a  false  religious  principle,  sh.  6729.     The  seven  daughters  of 
a  priest  denote  the  holy  things  of  the  church,  6775,  6778.     Daughter 
signifies  the  genuine  affection  of  truth,  handmaid  the  affection  of  truth 
from  natural  delight,  8993,  8994,  9001.    See  Handmaid.    Daughters 
signify  the  goods  of  faith,  9079.    Daughter  of  Zion  the  celestial  church, 
9055  at  the  end.     The  signification  of  father,  mother,  and  children, 
sh.  3703. 

DAUGHTER-IN-LAW  [nurus'jy  denotes  the  truth  of  the  church 
adjoined  to  its  good ;  in  the  opposite  sense,  the  false  adjoined  to  its 
evil,  sh.  4843,  10490.  Thamar,  the  truth  of  the  representative  church, 
4869.  What  is  involved  and  represented  in  Judah's  whoredom  with 
her,  and  the  derivation  of  the  Jews  from  that  stock,  4818.     See  Jew. 

DAVID,  denotes  the  Lord,  1888,  2159,  2842,  4926.  To  swear 
by  David  denotes  irrevocable  confirmation,  or  eternal  truth,  2842.  A 
king,  more  especially  when  David  is  understood,  represents  divine 
truth,  4763.  The  throne  of  David  signifies  the  Lord's  heaven,  5044. 
David  signifies  the  Lord  as  to  divine  truth,  from  whom  is  faith,  in- 
telligence, and  wisdom,  9548 ;  as  to  which,  and  the  reason  of  his  being 
called  the  Lord's  anointed,  9954.  As  to  his  numbering  the  sous  of 
Israel,  10,217.  As  to  the  rebellion  of  Absalom,  4763.  As  to  his  son 
by  the  wife  of  Uriah,  2913.  See  Heth.  David  was  in  the  love  of 
himself  and  his  posterity,  and  believed  that  what  was  said  of  the  Lord 
applied  to  him  and  his  seed,  2842. 

DAY  [dies'].  The  six  days  or  times  of  creation  denote  so  many 
successive  states  of  man's   regeneration,    6.     Day  denotes  time  and 

H  2 


I 


100 


DAY 


the  state  of  that  time,  23 ;  or  times  and  states  in  general,  48G,  iU, 
and  «A.  487,  488,  493,  862,  2788,  3785,  3814,  4780,  4850,  5089, 
10,656.     A  state  of  faith  is  called  day,  a  state  of  no  faith  night,  221, 
4175.     Love   and   faith  are  also  contrasted  as  day  and  night,  709. 
The  changes  of  the  regenerate  man  as  to  the  will,  are  as  summer  and 
winter;   and  as  to  the  understanding,  as  day  and  night,  935,  936. 
All  the  days  of  the  earth  denotes  so  long  as  there  is  any  inhabitants 
in  the  earth,  and  the  inhabitants  perish  from  the  earth  when  there  is 
no  longer  any  church,  931.     Day  by  day  signifies  in  every  state,  7133, 
7157,  thus  continually,  10,122,  10,132.     See  Daily.     The  third  day, 
denotes  a  complete  period  from  beginning  to  end,  thus  it  denotes  con- 
tinuity, 2788,  sh,  4495,  5457,  7715.     The  third  day  denotes  the  ulti- 
mate, when  the  last  state  ceases  and  a  new  state  begins,  4119,  5159, 
5457,  5458.     The  three  days  denote  the  whole  period  or  state,  and 
the  third  day  the  ultimate  of  that  state,  5457.     Consequently  the 
third  day  denotes  the  end  of  a  state  of  purification  or  preparation  to 
receive,  *8791,  8811,  8812.     Many  days  denote  much  of  the  subject 
predicated,  4780,  6798,  5089.    To  this  day,  even  to-day,  to-day,  in  that 
day,  &c.,  denote  what  is  perpetual  and  eternal,  2838,   3325,   3467, 
3998,  4197,  4304,  4316,  4596,  6165,  6278,  6298,  6573,  7140,  8052, 
8503 — 5.     By  a  change  in  the  expression,  it  denotes  what  is  apparently 
perpetual,  consequently  only   temporal,   3325,  3329.     From  now,  or 
from  this  day,  denotes  henceforward  to  eternity,   6984.     Compare  to- 
day and  to-morrow,  8788.     Yesterday  signifies  from  eternity,  to-day 
eternity,  and  to-morrow  to  eternity,  3998 ;  as  to  the  latter,  see  also 
7399,    7509,    7510,   8082,    10,412;  and  the  expression,  continually, 
9939,  8418.     The  morrow  or  the  day  following,  when  predicated  of 
the  Jewish  nation,  signifies  duration  to  the  end  of  the  church,  10,497; 
when  predicated  of  the  Lord,    predetermination,    7510.     From  yes- 
terday, and  from  the  day  before  yesterday,  denotes  past  time  in  general, 
and  when  predicated  of  the  Lord,  what  is  from  eternity,  ill.  and  sh. 
6983.     Hence  it  denotes  from  a  prior  state,  7114,   7139,   7140,  9070, 
compare  4067.     When  predicated  of  the  Lord  yesterday  and  to-day 
denote  what  is  eternal,  2838,  9939.    Days  and  hours,  when  predicated 
of  the  church,  denote  states  as  to  good  and  truth ;   hours,  such  states 
in  particular,  sh,  4334.     The  twelve  hours  of  the  day  signify  all  the 
states  of  truth,  6000.     As  to  the  day  or  the  hour  of  judgment,  see 
3353—3356,   9857,   at  the  end.     Days  signify  times  and  states  in 
general,  and  years  are  added  to  signify  the  quality  or  species  of  state, 
487.     See  Year.     The  days  of  old  or  of  antiquity,  and  the  days  of 
eternity,  signify  the  beginning,  by  which  is  denoted  the  commence- 
ment of  man's  regeneration,   16.     See  Days  of  Eternity.     "When 
a  year,  a  month,  or  day  is  mentioned  in  the  singular  number,  it  de- 
notes a  whole  state  or  period,  3814.     To  come  into  days  or  grow  old, 
is  to  put  off  what  is  human  and  put  on  what  is  celestial ;  when  predi- 
cated of  the  Lord,   to  put  on  what  is  divine,  3016,  compare   1854, 
2198.     It  came  to  pass  in  that  day,  denotes  state,  3462.     As  yet  a 
great  day,   denotes  a  state  now  proceeding,  3785.     Days  multiplied, 
denotes  change  of  state,  and  is  predicated  of  truth,  4850.     The  times 
of  the  day,  as  morning,   mid-day,  evening,  and  twilight,  in   hell,  are 
so  many  variations  of  night  and  torment,  ill,  6110.     The  last  day  and 
the  judgment  is  the  death  of  the  body  with  every   individual,  507S. 


DAY 


101 


f 


In  the  whole  day,  and  in  the  whole  night,  denotes  a  state  of  percep- 
tion not  obscure  and  obscure,  7680.  Day,  and  light,  denotes  when 
there  is  truth  and  good,  7870.  The  times  of  the  day,  as  morning, 
noon,  evening,  and  night,  states  of  illustration  and  perception,  and 
of  the  latter  obscured,  8106.  Of  a  day  in  its  day,  or  every  day  its 
own  rate,  denotes  continually,  8418,  8423.  The  first  day  denotes  the 
beginning  of  a  state,  7887,  7891.  The  first  day  to  the  seventh,  a 
whole  and  holy  period,  or  a  state  completely  holy,  7890.  Six  days 
denote  the  labors  and  combats  of  temptation,  8494,  8506,  8539,  10,367. 
The  sixth  day  denotes  the  end  of  any  given  state,  8421,  8488;  also 
the  seventh,  7892.  The  seventh  day  denotes  a  holy  state,  8059,  or 
a  state  of  the  conjunction  of  good  and  truth,  8490,  10,367,  conse- 
quently, the  state  after  regeneration,  8539,  10,374.  The  tenth  day 
denotes  the  state  of  the  initiation  of  the  interiors,  783 1 .  The  day  began 
from  the  evening  in  the  representative  church,  because  man,  before  he 
comes  into  the  morning  or  light  of  truth,  is  in  a  state  of  shade  or 
darkness,  5270.  The  morrow  of  the  Paschal  Supper,  or  the  day 
Psesach,  denotes  the  state  in  which  the  Lord  is  present,  and  hence 
liberation  from  damnation,  8017.  The  days  of  our  father  Abraham, 
denotes  a  previous  state  as  to  truths,  illustrated  from  the  truths  known 
in  the  ancient  church,  and  now  obliterated  by  the  Philistines,  3419. 
The  day  of  Elias  denotes  a  state  of  the  reception  of  Divine  truth  or 
the  Lord  as  the  Word,  9198.  The  day  of  Jehovah,  of  the  fierceness 
of  his  wrath,  &c.,  and  the  great  day  of  God  Almighty,  denote  the 
last  times  when  there  is  no  longer  any  faith  or  charity,  and  hence  the 
last  judgment,  5360,  5798,  6997,  8902,  9809.  The  day  of  affliction 
denotes  the  miserable  state  of  the  evil  in  the  other  life,  34.  The  day 
of  straightness  denotes  when  truth  is  preferred  to  good,  4548.  Days 
of  mourning  denotes  perversion  of  state,  3607.  Days  few  and  evil  de- 
notes a  state  of  temptations  in  the  natural  man,  6097.  The  day  of 
slaughter  denotes  the  end  of  the  vastated  church,  8902.  Changes  of 
state  in  the  other  life  are  as  the  changes  of  the  times  of  a  day  in  the 
world,  to  the  intent  that  man  may  be  continually  perfecting,  8246. 
That  in  the  other  life  states  succeed  each  other,  like  the  seasons  of  the 
year  in  the  world,  9213.  And  that  the  states  appertaining  to  the 
angels,  are  as  the  times  of  a  day,  but  ending  in  twilight  instead  of 
night,  ill.  10,605. 

DAY-DAWN  [aurora].  When  those  who  from  external  things 
look  to  internal,  see  the  day-dawn,  they  think  of  the  beginning  of  all 
things  from  the  Lord,  and  of  their  progression  to  the  full  day  of 
wisdom,  1807,  920.  The  dawn  ascending  denotes  the  approach  of 
the  Lord's  kingdom,  when  the  upright  are  separated  from  the  evil, 
sh.  2404,  2405.  Morning  and  day-dawn,  in  the  supreme  sense,  are 
the  Lord,  in  the  internal  sense,  his  love,  and  hence  peace,  3458.  It 
was  in  the  day-dawn  or  morning  redness  that  Jacob  was  named  Israel, 
by  whom  is  signified  the  celestial  spiritual  man,  with  whom  the  internal 
and  external  are  conjoined,  4275,  4283 — 4289.  The  dawn  or  redness 
denotes  when  conjunction  begins,  the  rise  of  the  sun  conjunction  itself, 
4300.  When  man  is  in  peace,  celestial  and  spiritual  things  are  in  their 
day-dawn  and  spring,  1726,  3696,  5662.  Peace  in  heaven  has  a  like 
salutary  and  cheering  influence  as  day-dawn  and  its  light  on  earth, 
2780,  8455,  compare  91.     See  Morning. 


10;> 


DE  A 


DAY  BEFORE  YESTERDAY,  the  {niidius  tertius].     See  Day. 

DAY  FOLLOWING,  the  [postridie].     See  Day. 

DAYS  OF  ETERNITY,  the  [dies  cetemitatia],  or  days  of  old,  sig- 
nify the  beginning,  by  which  is  denoted  the  commencement  of  man's 
regeneration,  16.  Days  of  eternity  denote  the  most  ancient  church; 
generation  of  generation,  the  ancient  church,  477,  1259,  6239,  10,248; 
compare  3419,  and  see  Age,  Day,  Eternal,  Generation. 

DEAF  [surdus].  The  deaf  are  those  who  do  not  perceive  what  is 
true,  and  hence  do  not  obey ;  abstractly,  the  non-perception  of  truth, 
and  hence  non-obedience,  sh.  6989.  By  the  deaf,  in  the  Word,  are 
also  signified  the  Gentiles  who  are  unacquainted  with  the  truths  of  faith, 
because  they  are  without  the  W^ord,  and  hence  cannot  live  according  to 
them,  6989.  The  deaf  are  they  who  are  not  in  the  faith  of  truth, 
because  not  yet  in  the  knowledge  and  apperception  of  it,  briefly  sh, 
9209,  9397.  Those  who  reason  from  sensual  things,  and  thence  con- 
clude concerning  heavenly  things,  are  deaf  serpents,  196.  To  enter 
upon  an  explication  of  heavenly  things  to  the  unregenerate  who  have 
no  notion  of  them  is  like  speaking  to  the  deaf,  4027. 

DEATH,  dead  [morsy  mortuum].  He  is  a  dead  man  who  acknow- 
ledges nothing  as  good  and  true  but  what  pertains  to  the  body  and  the 
world ;  he  is  a  spiritual  man  who  acknowledges  spiritual  good  and  truth, 
but  only  from  faith ;  and  he  is  a  celestial  man  who  believes  and  per- 
ceives them  from  love,  81.  Man  is  called  dead  when  the  external  and 
internal  are  separated,  272,  and  when  he  is  not  in  faith,  290.  A  man 
is  called  dead  who  lives  the  life  of  death,  which  is  damnation  and  hell, 
304.  Death  signifies  the  cessation  of  any  particular  state  or  quality, 
494,  525,  2516,  3326,  4563,  4833.  The  death  of  the  antediluvians 
was  occasioned  by  an  inundation  of  evils  and  falses,  660 ;  compare 
5725.  In  the  other  Hfe  it  is  manifestly  perceived  what  is  alive  and 
what  is  not  alive  with  man ;  how  his  good  appears  in  each  case,  671. 
He  who  is  without  goods  and  truths  is  not  living  but  dead,  680.  The 
worship  of  those  who  are  in  the  love  of  self  is  interiorly  as  somewhat 
dead  and  cadaverous,  1326.  Corporeal  things  must  die  before  man 
can  be  bom  anew  or  regenerated,  as  the  body  itself  must  die  before  he 
can  come  into  heaven,  1408.  The  death  of  the  body  is  only  a  conti- 
nuation of  life  in  a  new  state,  which  is  therefore  signified  by  expressions 
relating  to  death  when  they  occur  in  the  Word,  1854.  As  to  the  life 
of  man  after  death  and  the  manner  of  his  resuscitation,  see  Life, 
Resurrection.  To  see  death  signifies  to  perish,  2687.  By  the 
Lord's  death  on  the  cross  all  that  was  merely  human  was  put  off,  illus- 
trated by  the  offering  up  of  Isaac,  2818,  2854.  To  die  denotes  the  last 
time  of  the  church,  when  all  faith,  that  is,  charity,  has  expired,  illus- 
trated by  the  death  of  Sarah,  2908,  2912,  and  by  the  death  of  Joseph, 
6587,  6593.  To  bury  the  dead  is  to  emerge  from  the  state  of  shade 
and  of  night,  predicated  of  the  truth  of  faith,  represented  by  death, 
2917,  2923,  2961  ;  compare  6557,  6558.  To  die,  denotes  an  end  of 
a  given  representation,  illustrated  by  the  death  of  Abraham,  3253, 
3259  ;  by  the  death  of  Ishmael,  3276  ;  by  the  death  of  Isaac,  4618, 
4621;  by  the  death  of  Jacob,  6464,  6465;  and  generally,  5975:  in 
respect  to  the  office  of  Aaron,  9928,  10,244.  To  die  is  to  rise  again, 
or  to  end  one  state  and  commence  another,  3326,  3498,  3505,  3523, 
6008,  6036,  6176  ;  ill,  6221,  6645.     To  be  slain  and  to  die,  when  it  is 


DE  A 


103 


predicated  of  good  and  truth,  denotes  not  to  be  received,  3387,  3395. 
The  proprium  of  man  is  nothing  but  evil,  and  when  it  is  not  vivified 
by  divine  good,  or  the  Lord's  proprium,  man  is  said  to  be  dead,  3813. 
In  ancient  times,  wives  who  bare  no  children  called  themselves  dead, 
and  believed  themselves  to  be  so,  and  this  from  a  spiritual  cause  grounded 
on  the  correspondence  of  sons  and  daughters,  3908,  3915,  3969.    The 
life  of  the  evil,  though  received  from  the  Lord,  is  spiritual  death,  4320, 
4417,  5070,  6685,  10,363.     Man  cannot  die  when  corporeal  things  are 
separated  by  the  death  of  the  body,  because  his  interiors  are  conjoined 
to  the  Lord,  4364,  4525;   compare  5114,  5144,  6326,  10,099,  10,591. 
Death  denotes  the  extinction  of  the  Lord's  life,  which  is  the  life  of  the 
divine  human,  in  man,  4724.     It  was  customary  with  the  ancients  to 
bewail  the  dead,  by  which  a  last  farewell  is  to  be  understood,  though 
they  knew  that  the  person  still  lived,  4565.    By  death,  in  the  Word,  is 
signified  hell  and  eternal  unhappiness,  and  what  is  evil  and  false,  as 
opposed  to  the  life  of  intelligence  and  wisdom,  5407  ;  or  the  life  of 
truth,  5465,  7136.     No  other  death  is  treated  of  in  the  internal  sense 
of  the  Word  than  spiritual  death,  which  is  damnation,  5605,  5759,  ah. 
6119,  7136,  7494,  7954,  8364,  8407,   8571,  9007,  9008.     Death  is 
occasioned  by  sin,  5712,   5726,  8364.     If  man  had  lived  the  life  of 
good,  he  would  have  been  without  disease,  and  would  have  become  an 
infant  again  in  his  old  age,  but  a  wise  one;  and  would  then  have  passed 
into  heaven,  and  put  on  a  body  such  as  the  angels  have  without  suffer- 
ing, 5726.     See  Disease.     The  destruction  (or  death)  that  wasteth 
at  noon-day,  denotes  evil  openly  lived,  by  which  truth   is  destroyed, 
6000.     When  man  is  said  to  die  he  only  passes  out  of  the  body  which 
has  served  him  as  an  instrument  of  use  in  this  world  into  a  body  adapted 
for  uses  in  the  other,  6008.     To  place  the  hand  on  the  eyes  when  a 
man  dies,  denotes  to  vivify  or  to  elevate,  and  this  by  the  closing  of  the 
external  sensual  and  the  opening  of  the  internal,  6008.     In  the  state 
of  desolation,  when  truths  are  deficient,  the  spiritual  life  labors,  and 
man  is  partly  remitted  into  his  proprium,  hence  there  is  then  presented 
an  image  of  spiritual  death,  which  is  damnation,  6119;  compare  8571. 
Inasmuch  as  death  denotes  resurrection  to  life  and  regeneration,  sickness 
denotes  the  successive  state  preceding,  ilL  6221.    The  death  of  the  men 
who  were  at  enmity  with  Moses  denotes  the  removal  of  falses  that  would 
destroy  the  Hfe  of  truth  and  good,  7021.     The  fishes  dying  when  the 
waters  were  turned  into  blood,  the  extinction  of  scientifics  by  the  falsifica- 
tion of  truth,  ill.  7318.    The  first-born  dying  or  being  slain  throughout 
Egypt,  the  damnation  of  those  who  are' in  falses  of  evil,  or  in  faith 
separate  from  charity,   7871.     They  have  life,  and  are  said  to  be  alive, 
who  will  what  is  good  and  believe  what  is  true  ;  while  they  have  not 
life,  and  are  said  to  be  dead,  who  will  what  is  evil  and  believe  what  is 
false,  sh.  7494.    To  die  denotes  the  consumption  or  withdrawal  of  good 
and  truth,  7507,7511,7699.     To  die  denotes  extirpation,  7738.     To 
die  in  the  desert  is  to  succumb  in  temptations,  and  hence  to  be  damned, 
ill.  8165.     To  die  by  the  hand  of  Jehovah  is  to  rush  into  damnation 
by  relinquishing  the  Lord,  8407.     Anguish,  and  as  it  were  death,  is 
occasioned  by  any  attempt  of  those  below  heaven  to  enter  into  it,  or  of 
those  in  an  inferior  heaven  to  enter  into  a  superior,  or  of  those  in  the 
highest  heaven  to  ascend  to  the  divine,  8797;  the  reason,  8922.     Dam- 
nation is  called  spiritual  death,  and  yet  the  damned  live,  because  they 


lot 


DEC 


DEC 


105 


have  extinguished  the  truths  of  faith  and  the  goods  of  love,  which  are 
the  verimost  life  of  the  Lord  with  them,  ill.  9008.  By  the  dead  saints 
arising,  after  the  resurrection  of  the  Lord,  and  going  into  the  holy 
city,  is  signified  the  salvation  of  the  spiritual  church  ;  and  that  they 
were  seen  in  vision,  9229.  Knowledges  of  heavenly  things  become 
dead  when  they  are  only  stored  in  the  memory,  and  used  for  worldly 
ends,  9272.  When  man  ceases  to  respire  externally  by  the  death  of 
the  body,  he  enters  upon  a  respiration  which  is  exactly  accordant  with 
the  affection  of  truth  in  which  he  was  principled,  thus  according  to  his 
life  of  faith,  9281.  When  death  is  predicated  of  Aaron  and  his  sons, 
it  denotes  the  end  of  what  is  representative,  and  thus  of  conjunction 
with  heaven,  9928,  10,244.  See  above.  The  punishment  of  death  for 
breaking  the  sabbath  denotes  spiritual  death  in  consequence  of  non- 
conjunction  with  heaven  and  the  Lord,  10,363,  10,731. 

DEBILITY  [dehilitas\t  signifies  the  diminution  of  potency,  86 IG. 
See  Disease. 

DEBORAH,  the  nurse  of  Rebeccah,  denotes  hereditary  evil,  ill, 
4563.  See  Rebeccah.  The  prophetic  chant  of  Deborah  and  Barak 
treats  of  the  perversion  of  the  church  and  its  restitution,  8753. 

DEBT  [debild].  Those  who  are  wise  not  only  observe  the  laws  of 
the  decalogue  externally,  but  also  in  internals,  because  the  doing  of 
such  evils  is  contrary  to  the  internal  debt,  or  charity,  between  man  and 
man,  4190.     The  conjugial  debt  signifies  conjunction,  9003. 

DECALOGUE  [decalogus].  See  Law.  The  ten  precepts  or  words 
of  the  decalogue  signify  remains,  and  the  table  on  which  they  were 
written  the  internal  man,  b7^.  All  the  precepts  of  the  decalogue  have 
relation  to  the  life  of  charity  and  faith  thence  derived,  ill,  1798,  1038. 
The  precepts  of  life  were  adapted  to  use  in  both  senses,  those  which 
were  for  use  in  the  literal  sense,  were  for  the  Jewish  people  of  that 
time,  2609,  compare  10,637.  The  moral  precepts  of  the  decalogue 
needed  not  to  be  miraculously  revealed,  as  they  were  known  to  all 
nations,  but  they  were  so  promulgated  from  Sinai  on  account  of  their 
internal  sense,  2609,  3690,  8862,  8902  at  the  end.  The  precepts  of 
the  decalogue  are  called  a  covenant,  because  there  can  be  no  conjunc- 
tion between  God  and  man  unless  they  are  observed  not  only  in  their 
external  form,  but  in  their  internal,  4197  at  the  end,  8899.  The  laws 
of  life  which  are  in  the  decalogue  and  other  parts  of  the  Old  Testa- 
ment are  not  abrogated,  but  confirmed  in  both  senses,  9211.  The 
ten  commandments  are  the  divine  truths  implanted  in  the  good  of  those 
who  are  of  the  Lord's  spiritual  church,  8859.  The  signification  of 
each  commandment,  tV/.  and  *A.  8860 — 8910.  See  Adultery,  Sab- 
bath, &c.  The  two  tables  signify  the  law  in  the  whole  complex,  9416, 
10,375.  Why  there  were  two  tables,  and  how  they  were  divided  and 
written,  9416.     See  also  10,375,  10,376  and  the  numbers  cited  there. 

DECEIT  [dolus].  Those  who  deceive  by  artful  deceit,  with  a  view 
to  destroy  souls,  seem  to  live  among  serpents  in  a  more  direful  hell 
than  homicides,  830;  compare  4533,  9013.  There  are  differences  of 
deceit,  some  being  premeditated,  and  some  not  premeditated.  The 
worst  of  deceivers  are  expelled  from  all  society,  and  sit  in  solitary 
misery,  like  images  of  death,  830.  Those  who  have  simulated  external 
decorum  and  religion  for  the  purpose  of  obtaining  influence  over  others, 
and  drawing  them  into  their  lusts  and  pleasures,  become  jugglers  and 


t 


I' 


soothsayers;   their  quality  described,  831.     The  most  deceitful  are  in 
an  internal  tun;  they  infuse  deceits  with  so  much  subtilty  that  they  are 
able  to  pervert  the  very  thoughts,  and  even  to  substitute  others  for 
them;   hence  they  are  not  admitted  to  men,   947.     Concerning  others 
ot  the  deceitful  m  an  obscure  chamber  who  have  fraudulently  deceived 
others  with  a  view  of  possessing  their  goods,  949.    Generally,  deceitful 
pretenders  undergo  the  various  punishments  of  discerption  ;  the  author's 
expenence,  957—960.    Deceivers  and  hypocrites  at  first  insinuate  them- 
selves into  societies;  but  they  are  rejected  and  fined,  1273.    See  Fine. 
feuch  are  meant  by  those  who  enter  in,  not  having  on  a  wedding  ear- 
ment,  2132.     The  deceitful  present  the  fallacy  of  being  situated  above 
the  head  while  they  are  in  hell  beneath  the  feet,  1380.    Infernal  spirits 
are  only  allowed  to  speak  what  is  false  from  their  own  evil,  to  speak 
otherwise  being  deceit,  which  is  not  permitted,  1695.    The  Lord  conti- 
nually provides  against  the  danger  of  good  and  evil  becoming  com- 
mingled, on  account  of  the  eternal  damnation  which  it  entails  upon  man  • 
but  there  are  deceivers  and  hypocrites  within  the  church  who  are  iri 
greater  danger  than  others  in  this  respect,  2427.     Pretence  and  deceit 
were  regarded  as  enormities  by  the  most  ancient  people ;  and  the  de- 
ceitful were  cast  out,  as  devils,  from  society,  3573  at  the  end      He 
whose  will  and  thought  are  not  exhibited  in  his  face  as  in  their  proper 
image  is  deceitful  or  a  hypocrite,  3934.    Simulation  which  has  the  good 
ot  the  neighbour,  or  the  country,  or  the  church  for  its  end  is  prudence  • 
but  simulation  that  has  evil  for  its  end  is  deceit,  3993.     Such  deceit 
the  evil  call  prudence,  6655.     Simulation  and  deceit  are  rendered  prac- 
ticable by  the  fibres  of  the  cerebrum  governing  the  fibres  of  the  cere- 
bellum, 4327.     Fraud  is  evil  opinion  and  intention,  and  the  fraudulent 
think  and  intend  differently  from  him  with  whom  they  speak    4459 
4469.     As  to  the  fraud  of  Jacob,  3660  ;  and  the  fraudulent  contract  of 
his  sons  with  Sheckhem,  4459.     The  state  of  a  crafty  and  deceitful 
spirit  who  was  known  to  the  author  in  his  lifetime  described,  5058 
Concermng  the  assumption  of  subjects  by  such  spirits,  5989,  6197. 
1  he  deceitful    when  viewed  by  the  angels,  appear  as  serpents,  and  the 
most  deceitful  as  vipers,  4533,  9013;  compare  830.    To  act  insidiously 
or  lie  m  wait  is  to  do  evil  from  the  will  and  from  forethought,   9009 
Deceit  or  guile  is  wickedness  grounded  in  the  will,  in  previous  thought' 
or  premeditation,  which  is  the  worst  of  all  evil,  9013.     Those  who 
have  acted  from  guile  in  regard  to  worldly  things  in  this  life,  also  allure 
others  in  regard  to  spiritual  and  celestial  things  in  the  other  life-  such 
are  called  genii,  and  their  abode  in  hell  is  behind  the  back,  where  they 
have  the  power  of  rendering  themselves  invisible,  9013.     They  destroy 
the  al  of  spiritual  and  interior  life,  and  therefore  are  not  admitted  to 
men  hke  spirits,  9013.    Because  they  appear  like  serpents  when  inspected 
by  the  angels,  and  what  proceeds  from  them  is  venom,  poison  denotes 
deceit  in  the  Word,  and  poisonous  serpents  the  deceitful,  sh,  9013 
Ueceit  IS  hypocrisy  in  the  spiritual  sense,  being  so  called  when  piety 
or  charity,  or  innocence  is  simulated,  sh,  9013.     It  is  what  is  meant 
by  the  sin  against  the  Holy  Spirit,  because  hypocrisy  or  deceit  in  divine 
things  infects  the  interiors  of  man,  and  destroys  his  spiritual  life.  9013 
See  Hypocrites,  Simulation.  ^  r  >  - 

DECISION.     The  decision,  consummation,  and  fulness  of  things 


106 


DEF 


denotes  the  end  of  the  church,   1857,  2905.     See  Desolation,  Vas- 
TATiON,  Consummation. 

DECLARE,  OR  Tell,  to  [indicare],  signifies  to  think  and  t  « 1 « , 
2862,  5508,  8142.  Consequently  to  perceive,  3608,  and  to  know, 
3803;  or  to  apperceive  and  communicate,  4856,  5264,  5922.  Hence 
it  also  signifies  to  conjoin,  5596.  To  tell  or  indicate  is  to  apper- 
ceive,  because  thoughts  are  communicated  in  the  other  life  without 
speech,  5601.  It  signifies  communication,  conjunction,  and  influx, 
5966,  6063,  7058.  To  tell  what  shall  happen,  communication  and 
prediction,  6337.  Tell  me,  I  pray  thee,  exploration,  3111,  and  deli- 
beration, 3158.     See  to  Say. 

DECLINE,  OR  TURN  ASIDE,  to  [declinare],  is  to  fall  into  what 
is  false  and  evil,  4815.  To  decline,  in  hke  manner  as  to  descend,  is 
predicated  of  elongation  from  good  to  evil,  and  from  the  true  to  the 
false,  4816;  thus,  of  application  to  what  is  false,  4867.  To  decline, 
in  a  good  sense,  is  to  submit,  3068,  compare  2330,  2339.  To  decline 
or  pervert  the  judgment  of  the  stranger,  &c.,  is  to  lead  by  instruction 
to  what  is  false  and  evil,  4844.  To  decline  or  follow  after  a  multitude 
to  do  evil  denotes  confirmation  and  consociation  with  those  who  pervert 
truths  and  goods,  9252.     To  decline  is  to  pervert,  thus,  to  destroy, 

9260. 

DECORUM.  Honesty  is  the  complex  of  all  the  moral  virtues ; 
decorum  the  form,  2915.  Where  these  are,  the  Lord  is  present  with 
man,  for  upon  them  he  founds  conscience,  consequently  intelligence 
and  wisdom,  2915.  Honesty  consists  in  willing  well  to  others  from 
the  heart,  decorum  in  the  speech  and  manner,  by  which  that  honest 
will  is  testified  or  represented,  4574.  The  case  of  honesty  and  de- 
corum an  illustration  of  the  sense  in  which  truths  are  to  be  regarded 
as  the  forms  of  good,  4574. 

DEDAN.     See  Sheba,  Keturah. 

DEEP,  Depth  \profundum,  pro/unditas].  Deeps  denote  the  hells 
as  to  evils,  because  they  are  the  opposite  of  heights,  which  denote 
heaven,  sh.  8279,  8298,  8099.  Abysses  denote  the  hells  as  to  falses 
because  they  are  understood  to  contain  waters,  8278,  8279.  See 
Abyss.  Deeps  are  exteriors,  and  heights  are  interiors,  9656,  iU. 
10,181.  The  want  of  love  towards  the  neighbour  is  an  infernal  deep 
which  separates  man  from  the  Lord,  and  into  which  those  who  are  so 
separated  fall  if  they  approach  towards  him,  904.     See  Hell. 

DEER.  The  animal  understood  to  be  the  stag,  or  male  deer, 
[cervus,  Ps.  xlii,  I;  Is.  xxxv,  6,]  signifies  the  natural  affection  of 
truth,  64 1 3.  The  hind  [cerva,  the  female  of  the  deer]  is  an  animal 
which  rejoices  beyond  others  in  its  freedom  ;  it  signifies  natural  affec- 
tion;  specifically,  the  affection  of  natural  good,  6413.  Napthali  com- 
pared to  a  hind  let  loose,  signifies  the  affections  of  the  natural  man 
remitted  into  freedom  after  temptations,  3928,  6411 — 6415.  The 
fallow-deer  [dama^y  and  the  roe,  or  roebuck  [caprea],  only  occur,  2165, 
where  1  Kings  iv,  23,  is  cited.  Animals  of  this  species  would  seem  to 
come  under  the  signification  of  the  flock,  8937.     See  Flocks,  Herd. 

DEFENCE  [de/ensio'].  Ultimate  truth  is  a  defence  to  spiritual 
truth ;  it  is  also  the  means  by  which  the  natural  man  conjoins  himself 
to  the  spiritual,  and  when  the  latter  relinquishes  it  he  has  no  means 


DEG 


107 


of  defendmg  himself  against  the  former,  5008,  5022—5028.  Hence 
It  IS.  as  man  becomes  more  spiritual  that  he  is  assailed  by  evil  spirits 
who  are  ^H  merely  natural  and  thus  comes  into  temptations,  ill.  5036, 
compare  8960.  Those  who  are  in  the  truths  of  faith  only  are  noJ 
admitted  into  temptations,  because  the  Lord  could  not  defend  them 
agamst  evils  and  falses,  8975.  Evils  necessarily  lead  men  into  falses, 
because  what  a  man  loves  he  cherishes  and  defends,  and  evils  can  only 
be  defended  by  falses,  7437.  How  temptations  are  instrumental  in 
confirming  good  and  truth  by  the  defence  which  they  provoke,  ill.  6663. 
oee  Confirmation. 

DEFORMITY  [de/ormitas-].    The  effigy  of  the  man  is  contained 
in  every  idea  of  his  thought,  and  can  be  rendered  visible ;  the  deformity 
umS     f?^8'^f/"^  **•««"!'  "oiW  strike  the  beholder  with  horror, 
Li  I'     ?  J  T^  '!,^'""  '••*'  ""*"«'  »•"*  «'""«'  man  are  opposed  is 
^^^""19.      T^  "'■  ^  u  '  «P'"'.  however  fair  he  may  appear  out- 
wardly. 3425.     The  inhabitants  of  hell  are  horribly  defomed,  and 
when  seen  m  the  light  of  heaven  appear  as  monsters,  5199,  5377. 
Certain  deformed  spirits  described,  5717.     Spirits  and  angels  are  beau- 
tiful in  proportion  to  the  communication  of  their  thoughts  and  affec- 
tions with  societies ;  if  the  communication  is  diffused  in  societies  not 
according  to  celestial  order,  they  are  in  that  degree  unhandsome ;  if 
thej  commumcate  with  infernal  societies  they  are  deformed  and  dia- 
bolical,  6605.     See  Beauty. 

•  .^^^''.P^'j'"'  ^■^^''  [ffradus].  The  intellectual  part  of  man  con- 
sists of  three  degrees,  which  are  respectively  called,  the  scientific,  the 
rational,  and  the  intellectual,  657,  658,  compare  5934.  The  differ- 
ence between  the  degrees  of  heavenly  joy  is  such,  that  the  inmost  of 
one  degree  hardly  approaches  the  outmost  of  another,  543.  There  is 
a  like  difference  of  degree  in  goods  and  truths,  those  in  the  higher 
degree  being  represented  in  the  lower  as  in  their  images,  3691.  With- 
out a  distinct  Idea  of  degrees,  it  is  impossible  to  understand  the  nature 

^L.^>T^"'^,^m^''-?f"u''^'?"''""^  '•'"  ^°^y'  "O'  tow  heaven  is 
const  tuted,  3691.  The  three  degrees  with  man  are  in  correspondence 
with  the  three  heavens,  and  receive  influx  from  them,  ill.  3691.  How 
much  those  things,  which  are  in  a  superior  degree,  exceed,  in  perfec- 
tion and  abundance,  those  which  are  in  an  inferior,  3405.  The  lowest 
degree  is  that  which  is  called  the  external  or  natural  man.  the  concu- 
piscences and  phantasies  of  which  are  similar  to  those  of  animals  • 
the  middle  degree  IS  the  internal  or  rational  man  by  which  they  are 
kept  m  subjection  and  ruled;  the  third  or  highest  degree  is  most  un- 
known to  man,  but  it  is  the  medium  by  which  the  Lord  flows  into  the 
rational  mind,  3747.  The  heavens  with  which  these  degrees  corre! 
spond,  are  successively  opened  in  man,  according  as  he  is  principled 
in  the  good  of  life,  9594.  The  degrees  by  which  the  chnrch'^advances 
deri^J^'-fM'.-'!",''  °^  ^''^^'  2-  Its  exercise;  3.  Charity  thence 
fn  f  .  '  -I-  ^-u'*'""'  'r**'  ^''^^-  A"  ^l"*  "«  i°  g^ods  and  truths  are 
in  traternity    because  all  good  and  truth  originates  from  the  Lord  as  a 

ZTZ^"^"Ju'''^^  '^"'  "«  differences  of  degree,  and  these  are  signit 
and  „.  ,l!  f  !'^  y"]"""  *"■""  "'  relationship,  4121.  There  are  goods 
helin"  °^»*"P'«  "^egfe^  1"  the  internal  man,  according  to  the  three 
heavens ;  and  goods  and  truths  of  a  triple  degree  in  the  external  man, 
which  correspond  to  them,  ill.  4154.     Degrees  are  as  ladders  from 


108 


DEG 


things  interior  to  things  exterior,  and  are  so  distinct  that  the  interior 
are  capable  of  existing  and  subsisting  without  the  exterior,  but  not 
contrariwise,  5114,  5144,  6326,  10,099.  On  this  account  man  cannot 
die  when  corporeal  things  are  separated  by  the  death  of  the  body,  4364, 
4525.  There  are  three  degrees  in  man  answering  to  the  three  heavens, 
besides  the  body  with  its  sensual  faculties,  5114.  The  life  which  flows 
in  from  the  Lord  is  derived  from  one  degree  to  another,  and  becomes 
more  and  more  common  or  composite,  5114,  compare  3240.  The  in- 
teriors of  man  are  distinguished  into  degrees,  and  every  degree  is  so 
terminated  as  to  be  separate  from  the  inferior  or  subjacent  degree ;  if  this 
were  not  the  case  evil  in  the  ultimate  degree  would  flow  in  with  defile- 
ment, 5144,  5145.  Things  interior  and  their  quality  in  respect  to 
things  exterior  cannot  be  known  unless  degrees  are  known,  5146.  All 
thiugs  are  formed  from  one  another  successively,  so  that  they  are  not 
united  by  a  continuum,  but  contained  within  one  another;  he  who 
conceives  of  formations,  as  of  things  continuously  purer  and  grosser, 
cannot  comprehend  the  internal  and  external  of  man,  5146,  6326,  6465, 
8603.  See  Internal,  External,  Form,  Connection.  Man 
casts  himself  into  hell  or  evil  by  degrees,  first  from  consent,  then  from 
purpose,  and  lastly,  from  the  delight  of  his  life,  6203,  6204.  Each 
degree  in  man  is  distinguished  by  its  particular  light,  the  lumen  of  the 
sensual  degree  is  that  by  which  hell  flows-in,  as  heaven  with  its  wisdom 
and  intelligence  by  the  clear  light  of  the  interior,  6310 — 6313.  The 
degrees  of  regeneration  proceed  from  truth  to  the  good  of  life,  and 
thence  to  good,  6396,  compare  4145,  5605.  It  is  impossible  to  liberate 
man  from  evils  and  falses  at  once,  because  they  are  so  inherent  that 
they  can  only  be  removed  by  various  mutations  of  state,  thus  by  de- 
grees, 7186,  9336.  The  vastation  or  removal  of  truth  is  in  like  manner 
effected  by  degrees,  7265,  7710,  7795,  7465.  There  are  six  degrees 
of  divine  truth,  two  of  which  are  above  angelic  intelligence,  8443,  8603, 
compare  9435.  The  degree,  both  as  to  quantity  and  quality  of  good 
and  truth  with  man,  can  be  seen  in  the  light  of  heaven  but  not  in  the 
light  of  the  world,  8533  ;  and  no  one  can  ascend  higher  than  the  degree 
in  which  he  is,  8945.  How  the  case  is  with  degrees  in  successive  order, 
illustrated  from  fruits  and  from  animal  life,  8603.  To  ascend  by  de- 
grees or  steps  denotes  to  be  elevated  to  things  interior,  ilL  and  sh, 
8945.  In  order  to  man's  regeneration  divine  truth  must  be  received 
in  good  from  the  Lord,  and  this  can  only  be  done  by  degrees,  in  the 
same  order  that  heaven  and  earth  were  created,  and  in  which  they  are 
sustained,  9336,  9435.  All  altitudes  in  heaven  are  relative  to  the  Lord 
as  a  sun  which  is  its  centre,  hence  altitude  or  heights  signify  degrees 
of  good  and  truth,  9489 ;  hence  also  what  is  high  signifies  what  is  in- 
ternal, and  good  is  more  perfect  in  proportion  as  its  degree  is  more 
interior,  9489  at  the  end.  Altitude  signifies  degree  as  to  good,  and  it 
signifies  degree  as  to  truth  also  when  predicated  of  the  ultimate  heaven, 
9773,  compare  10,179,  10,181.  All  distances  from  the  Lord,  as  the 
highest  or  inmost  are  so  many  degrees  of  good  and  truth  from  him, 
9773.  The  Lord's  spiritual  kingdom  consists  of  three  degrees,  the 
inmost  communicating  with  the  celestial,  the  outmost  with  the  natural, 
and  the  middle  participating  equally  of  both,  9825.  There  are  three 
heavens  and  three  degrees  in  each ;  there  are  also  the  same  number  in 
man,  9825.    The  influx  and  reception  of  the  divine  is  in  several  degrees, 


DEL 


109 


and  innumerable  arcana  are  involved  in  each,  9940.    The  three  degrees 
which  succeed  each  other  in  heaven  are  called  celestial,  spiritual,   and 
natural,  and  they  are  connected  and  make  one  by  influx,    10,099,  com- 
pare 8603.    The  learned  of  this  day  have  no  knowledge  of  degrees,  except 
as  to  continuity,  but  the  ancients  were  acquainted  with  them  ;  hence 
their  knowledge  of  the  separate  existence  of  the  spirit,   and  of  man's 
capacity  for  being  withdrawn  from  sensual  things  and  elevated  into  the 
light  of  the  spirit,  10,099.     The  interior  degrees  are  opened  by  divine 
truths  as  vessels  recipient  of  the  good  of  love  from  the  Lord,  and  in 
proportion  as  they  are  opened  man  approaches  nearer  to  the  divine, 
10,099.     And  how  impossible  it  is  for  anything  to  exist  unless  good 
and  truth  consociate  to  produce  it,  5194.     Degrees  from  interior  to  ex- 
terior, or  from  inmost  to  the  outmost  or  the  extremes,  are  called  degrees 
of  altitude  or  of  depth,  and  are  discrete  from  one  another ;  it  is  accord- 
ing to  these  degrees  that  the  Lord  is  called  the  Most  High,  by  which 
is  meant  the  inmost  and  centre  of  all,  10,181.     Degrees  of  greater  or 
less  purity,  which  proceed  by  continuity,  as  from  light  to  shade,  are 
called  degrees  of  longitude  and  latitude,    10,181.     Degrees  of  altitude 
are  consociated  according  to  correspondence,  the  things  of  the  interior 
degrees  becoming  more  and  more  perfect,    10,181.     [That  the  spiritual 
degree,  which  is  interior,   does  not  communicate  with   the  natural  or 
exterior   by  continuity,   but  by  correspondences,  see  Angelic  Wisdom 
concerning  Divine  Love  and  Divine  Wisdom,  238 ;   and  on  the  subject 
of  degrees  generally,  the  third  part  of  that  work.l 
DEISTS.     See  Deity. 

DEITY  [^Deitas\  There  is  no  real  acknowledgment  of  the  Deity 
except  under  the  human  form,  4733.  Those  who  profess  to  acknow- 
ledge the  supreme  ens,  of  which  they  can  form  no  conception,  acknow- 
ledge no  God,  but  nature  in  his  place,  4733 ;  because  man  is  such 
that  he  can  have  no  idea  of  the  abstract,  for  unless  somewhat  natural 
is  adjoined,  his  thought  perishes  as  in  an  abyss,  and  is  dissipated, 
5110.  Hence  the  divine  human  is  the  All  in*  All  in  heaven,  7211; 
and  the  means  by  which  man  can  be  conjoined  to  the  invisible  God  in 
thought  and  aff'ection,  9972.  The  idea  of  God  under  the  human  form 
is  from  heavenly  influx,  and  hence  is  according  to  the  order  and  fluxion 
of  heaven,  which  in  its  complex  is  one  man,  10,159.  The  divine 
human  seen  in  the  sun  of  heaven,  7173;  and  the  advent  of  God,  as 
a  man  in  this  world,  acknowledged  with  joy  by  the  inhabitants  of  other 
earths,  9359.     See  God,  Lord. 

DELIGHT  [jucunda,  juncunditas'].  The  phantasies  that  have  been 
indulged  in  the  life  of  the  body  are  turned  into  filthy  delights  in  the 
other  life,  820,  954,  1742.  Interior  afl'ections  and  their  delights  be- 
come manifest  in  the  world  of  spirits ;  the  more  interior  with  their 
pleasantness  in  the  heaven  of  angelic  spirits ;  the  yet  more  interior  with 
their  felicity  in  the  heaven  of  angels,  994.  Pleasures,  in  the  Word, 
are  signified  by  reptiles  or  creeping  things,  and  distinction  is  made 
between  those  whereof  the  delights  are  living  or  heavenly,  and  those 
whereof  the  delights  are  dead  or  infernal,  sh.  994.  See  Creeping- 
Thing.  Pleasure  derives  all  its  quality  from  delight,  without  which 
It  IS  inanimate  and  dead,  995.  The  delight  of  pleasure,  thus  of 
everything  corporeal  and  sensual,  is  derived  from  interior  aff'ections, 
995.     See  Pleasure.     Only  that  delight  in  which  is  good  from  the 


no 


DEL 


Lord  can  be  called  living,  995.  Interior  affections,  if  they  are  living, 
draw  their  deHght  from  good  and  truth ;  good  and  truth  draw  their  de- 
light from  charity  and  faith ;  and  these  again  from  the  Lord,  thus  from 
life  itself,  995.  The  various  delights  of  the  body  and  of  sensual  things 
are  therefore  denied  to  no  man  providing  his  intentions  are  good,  995. 
Delight  grows  vile  the  more  it  approaches  to  things  external,  and  inde- 
finitely sweeter  and  pleasanter  as  it  approaches  to  things  internal,  996, 
compare  5620.  Hence  the  delights  of  the  body  are  held  in  contempt 
when  man  comes  into  the  spirit,  and  these  again  when  he  comes  into 
heaven,  and  so  on  to  the  highest  of  the  heavens,  996.  The  living  de- 
light of  pleasure  is  derived  from  charity,  and  is  proportioned  to  use,  ilL 
997,  compare  1096.  There  is  a  two-fold  happiness  in  the  internal  man 
to  which  correspond  two  delights  in  the  external,  the  one  being  the 
delight  of  good,  the  other  of  truth,  14/0,  compare  3589,  4301,  8056. 
Evil  spirits  can  find  no  delight  except  in  a  life  of  cruelty  and  hatred 
flowing  from  the  loves  of  self  and  of  the  world,  1742,  ill.  3701,  5057, 
7370,  7371.  They  delight  especially  in  the  destruction  of  man,  6192. 
They  seek  the  evil  of  others  for  no  end  but  the  delight  they  find  in  it, 
8293,  7032,  7392.  Savoury  meats  or  delicacies  are  expressed  in  the 
Hebrew  tongue  by  a  word  which  denotes  the  delight  and  pleasantness 
of  taste ;  in  the  internal  sense,  it  denotes  the  delight  of  good  and  the 
pleasantness  of  truth,  3502,  3536.  Nothing  can  remain  with  man 
which  is  not  insinuated  by  some  delight ;  hence  the  natural  man  can 
only  become  regenerate  by  the  insinuation  of  rational  truths  with  de- 
lights, 3502,  compare  7967.  Such  truths,  together  with  all  other 
scientifics,  are  situated  in  the  memory  according  to  the  delight  found 
in  them,  accordingly  when  the  delight  is  excited  the  truth  or  object 
returns,  and  when  the  truth  or  object  is  remembered  the  delight  re- 
turns, 3512,  4302.  Love  is  the  life  itself  of  man,  and  such  as  his  love 
is  such  is  his  delight,  because  it  can  only  proceed  from  his  love,  3539, 
3701,  3938.  The  delights  of  good  are  called  things  desirable,  the  plea- 
santness of  truth  things  delectable,  because  the  affection  of  good  desires, 
and  the  affection  of  truth  finds  delight  in  it,  3589.  The  same  dis- 
tinction is  observed  between  joy  and  gladness,  8056,  compare  4301. 
Delight  is  an  actual  variation  of  form  modified  and  animated  by  the 
influx  of  life  from  the  Lord,  3726,  compare  5147.  The  combats  be- 
tween the  delights  of  the  natural  man  and  the  delights  of  the  spiritual 
man  constitute  temptation,  ill.  3928  ;  for  the  external  man  is  entirely 
occupied  with  the  delights  of  evil,  6631  ;  and  the  delights  and  blessed- 
ness of  the  internal  man  can  only  flow-in  as  these  are  removed,  6408. 
The  delight  of  affection  in  the  external  sense,  the  felicity  of  eternal 
life  in  the  internal  sense,  and  eternity  itself  in  the  supreme  sense  are 
signified  by  blessedness,  ill.  3938.  They  who  are  in  the  delight  of 
the  affections  of  what  is  evil  and  false,  do  not  know  what  the  delight 
of  the  affections  of  good  and  truth  is ;  and  they  suppose  they  should 
perish  if  they  were  deprived  of  their  delight,  shown  from  experience, 
3938,  4063.  Delights  of  the  affections  of  truth  and  good  effect  con- 
junction, because  the  life  of  man  consists  in  delights,  3939.  Such 
delights  flow-in  by  the  medium  of  angels  from  the  Lord,  4027.  An 
illustration  of  the  reality  of  truth  and  good  and  their  effect  upon  man. 
The  pleasantness  and  delight  of  seeing  is  of  the  soul  and  its  affection, 
not  of  the  eye,  and  what  is  not  seen  from  any  delight  of  affection  is  not 


DEL 


111 


inserted  into  the  memory,  4301 .     Those  who  are  in  faith  separate  from 
charity  take  no  other  truths  from  the  Word  but  such  as  agree  with  the 
delights  of  their  life,  fully  ill.  4769.     The  whole  delight  and  happiness 
ot  heaven  consists  m  willing  well  and  doing  well  to  others,  4776    thus 
nothing  affords  them  more  joy  than  removing  evils  from  man,  and 
leading  him  to  heaven,  5992.     In  the  other  life  there  are  societies  of 
such  as  have  given  themselves  up  to  the  delight  of  conversation,  with- 
out regard  to  the  good  or  evil  of  those  with  whom  they  associated- 
how  they  deprive  others  of  all  joy,  and  appropriate  it  to  themselves,' 
4804.     How  the  posterity  of  Jacob  delighted  in  cruelty,  5057.     The 
intellectual  part  of  man  may  be  compared  to  forms  which  are  continu- 
ally  varied,  and  the  voluntary  part  to  the  harmony  resulting  from  such 
variation ;    consequently,   truths  may   be  compared  to  variations  and 
goods  to  delight  thence  derived,   5147.     The  good  of  charity  yields 
nutrition  to  the  spirit  of  man  as  food  nourishes  his  body;  illustrated 
by  the  opening  of  the  meatuses  or  ducts  of  the  body  according  to  de- 
light   &c.,  ol4/.     All  sweetness  in  the  natural  world  corresponds  to 
delight  and  pleasantness  in  the  spiritual,  ill.  and  sh.  5620.    See  Honey. 
±.xternal  delight  contains  somewhat  of  the  love  of  the  worid  in  it   5620 
compare  996.     And  see  below,  9213.     The  Word  in  the  externd  form 
s  sigmfied  by  delight,  because  every  one  can  bend  it  to  favour  his  own 
love,   o620.     In  Its  interior  sense  it  is  the  delight  of  spiritual  and 
angehc  minds,  o648.     Man  is  led  to  good  by  the  delights  of  his  life 
and  by  the  mediation  of  evil  spirits;  his  delights  themselves  being  bent 
towards  the  liberty  in  which  he  is  ultimately  placed,   5993.     When 
man  casts  himself  into  evil  from  the  delight  of  his  affection,  then  the 
hell  correspondmg  to  such  evil  is  opened  to  him,   because  its  influx  is 
into  its  own  delight,  6203.     So  much  of  the  delight  of  doing  evil  as 
remains  after  death  can  only  be  removed  by  punishments,  and  further 
bv  demersions  into  hell,  7032.     The  interior  goods  of  love  and  affection 
when  they  flow  into  the  natural  part  of  man  are  sensibly  perceived  there 

^nnH«  ?^ '/^'  T^  ""^^  ^'^.  ^^"^™«»Jy  called  delights  are  exterior 
goods,  ^d:>Q  The  evd  come  into  tedium  instead  of  delight  when  thev 
are  in  mere  falses,  because  they  are  unable  to  do  evil ;  hence  they  de- 
light m  the  appearances  and  falsifications  of  truth  by  which  the  upright 
may  be  deceived,  7392.     Unless  some  delight  of  the  affections  adhere 

7L7"  Vu  """^^^  1  ^^^"""^  ^"  ''^^^  *^  ^^ci*«  ^ai^h  a»d  charity  in  man. 
7 Jt)7.  Ihe  natural  man  cannot  conceive  why  the  loss  of  truth  should 
be  a»  affliction  but  with  the  spiritual  man  truth  is  the  very  dehght  of 
his  life,  Ul.  83o2.  Those  who  are  only  in  natural  delight  do  no^t  care 
whether  they  know  genuine  truth  or  not,  more  especially  when  they 

rnr^'^oQ'.  wT'^'^u  ""^^^T  "^"'"^^^  '^'^  '"^^"^  ^^  self-aggrandize- 
ment,  8993      When  the  good  of  charity  is  insinuated  the  flight  of 

pleasures  which  constitutes  the  natural  Hfe  is  removed;  hence  arises 
temptation,  after  which  spiritual  good  and  delight  are  communicated 
by  the  Lord  8413  compare  6414,  and  see  Consolation.  After  re- 
generation the  good  of  charity  is  the  all  of  life,  and  the  dehght  of  plea- 
sure is  the  ultimate  plane  in  which  spiritual  good  with  its  fdicity  and 
blessedness  is  terminated,  8413.  Those  who  can  only  be  led  by  natural 
n!rl.  i  ""^l  '^^^''™^!^  b"t  "ot  regenerated ;  only  those  can  be  rege- 
\\2lfn  "i;  ^^^^^eceptive  of  the  truths  of  faith,  8987.  External  de- 
hglits  cohere  with  the  worid,   and  are  excited  and  vivified  by  its  heat 


112 


DEP 


9213,  9341.  See  below,  9996.  Internal  delights  are  in  like  manner 
coherent  with  heaven,  and  are  excited  and  vivified  by  its  heat  which  is 
love  from  the  Lord,  9213.  The  delights  of  external  love  are  as  a  shade 
in  which  the  truths  of  faith  cannot  be  discerned,  9213.  The  sensual 
scientific  is  the  ultimate  of  the  intellectual  part  of  man,  and  sensual 
delight  the  ultimate  of  the  voluntary  part,  9996,  3293.  The  delight 
of  love  truly  conjugial  is  both  internal  and  external,  the  delight  of  love 
not  truly  conjugial  is  only  external,  10,1/0.  Natural  and  sensual  de- 
light is  signified  by  the  calf  as  an  idol,  and  it  consists  in  the  delight 
of  pleasure,  of  cupidity,  and  of  the  loves  of  self  and  the  world,  ill. 
and«A.  10,407.  Those  who  give  themselves  up  to  the  loves  of  self 
and  the  world,  at  length  find  their  delight  in  hatred  and  revenge, 
and  after  death  rush  into  all  manner  of  wickedness,  10,742 — 10,746. 

DELIVER,  tOy  \lib€rare.\  signifies  to  prevail,  6784 ;  and  to  ex- 
empt or  liberate  from  falses,  6854.     Deliverance  is  predicated  of  the 
bound,  who  are  such  as  are  principled  in  good,  and  yet  bound  as  it 
were  by  falses,  6854.     Such  were  those  who  were  detained  in  the  lower 
earth  until  the  Lord's  advent,  7849,  concerning  whom  see  8668,  and 
the  passages  cited  there.     Their  deliverance  at  the  Lord's  resurrection 
is  signified  by  his  descent  to  hell,   and  was  also  represented  by  the 
deceased  who  rose  from  the  tombs  and  appeared  to  many  in  Jerusalem, 
8018.     No  power  but  the  holy  proceeding  of  the  Lord  could  deliver 
the  spiritual  church  from  falses,  6864  ;  which  proceeding  is  the  divine 
truth  manifesting  the  divine  human,  6945.     The  process  by  which  this 
deliverance  is  effected,  ex.  8099,--that  it  involves  three  states  repre- 
sented by  the  three  festivals  observed  in  the  Jewish  Church,  9286, 
9294,  9295.     No  other  than  a  gradual  process  is  possible  since  no  one 
can  be  introduced  into  heaven  by  an  instantaneous  act  of  mercy,  7186. 
It  is  the  same  thing  as  deliverance  from  sins,  or  the  removal  of  evil, 
which  can  only  take  place  as  man  seriously  repents,  9077.     It  is  an 
actual  deliverance  from  the  yoke  and  dominion  of  wicked   spirits,  905, 
10,219,  especially   10,657.     No  one  can  be  delivered  from  evil  who 
believes   that   his   actions   are   self-derived,    10,219.     All   deliverance 
from  evil  is  owing  to  the  subjugation  of  the  hells  by  the  Lord,  and  the 
glorification  of  his  human,    10,655;    see  also   9937;  and  as  to  the 
temptations  experienced  by  those  who  are  delivered,  4299.    See  Temp- 
tation, Regeneration,  to  Escape. 
DELUGE  [diluvium].     See  Flood. 
DEMON.     See  Devil,  Spirit. 
DENIAL  \negati6].     See  Aversion,  Doubt. 
DEPART,  to  [eyredi].     See  to  Go  Forth. 
DEPART,  OR  Journey,  to  [proficisci'].     See  to  Journey. 
DEPART,  or  go  away,  to  [ahire  seu  exire],  signifies  separation, 
not  necessarily  actual,  but  in  appearance,  5827,  compare  5696.    To  go, 
or  to  go  away  is  to  live ;  also  to  live  removed  and  in  secret ;  and  to 
relinquish,  5962.     To  cause  to  go  away  is  to  dissipate,  8201.     Moses 
sent  away  to  the  people  by  Jehovah,  denotes  the  Lord's  conjunction 
with  them  by  truth  from  the  divine  as  a  medium,   8787.     The  Lord's 
going  away  to  the  Father  denotes  the  union  of  the  human  essence  to 
the  divine,  sh.  3736.     See  to  Go. 

DEPENDENCE  [dependentia].     All  things  that  are  in  the  world 
and  in  nature  depend  from  heaven,  and  this  more  immediately  from 


DE  S 


113 


If 


1 ' 


the  Lord,  who  thus  governs  all,  2026.  Every  posterior  formation 
exists  separate  from  the  prior,  but  not  without  dependence,  6465. 
See  Degree.  Dependence  is  the  subordinate  disposition  of  things 
from  interiors  to  exteriors,  as  from  angels  and  angelic  societies  to  men, 
8728.     See  Disposition. 

DEPOSIT,  to  [deponereX  signifies  to  conceal  or  store  up  for  use, 
5299.  r  > 

DEPOPULATE,  to  [depopulari],  signifies  to  disturb  order,  or  cause 
a  want  of  order,  6405,  6406,  10,227.     See  Tribes  (Gad), 
DEPREDATION.     See  Thief. 

DERIVATIONS   [derivationes].     The   truths   of  faith   variously 
accepted  are  called  the  derivations  of  faith  or  of  the  church,   3267. 
Truths  of  the  second  class,  produced  by  the  influx  of  the  rational,  are 
derivations,  3579,  compare  7966.     The  derivations  of  divine  good  in 
the  Lord's  divine  natural  are  signified  by  names  only  because  they  ex- 
ceed all  finite  intelligence,  4642.     Unless  there  were  a  continuum  of 
derivations  in  man,  from  the  intellectual  principle  which  is  in  the  light 
of  heaven,  to  the  sensual  principle  which  is  in  the  light  of  the  worid, 
the  latter  could  have  no  human  quality,  5114.     These  derivations  are 
as  steps  or  degrees,  as  of  a  ladder,  between  the  intellectual  and  sensual, 
i7/.  5114.     Derivations  in  the  inferior  degrees  are  only  compositions, 
or  more  properly,  conformations  of  the  singulars  and  particulars  of  the 
superior  degrees,  with  such  things  added,  first  of  a  purer  nature,  and 
afterwards  of  a  grosser,  as  may  serve  for  containing- vessels,  5114, 
compare  5122.     The  productions  and  derivations  of  goods  and  truths 
with  the  spiritual  are  eudless,  7966.     In  the  chain  of  derivations  and 
successions  interior  things  do  not  cohere  with  exterior  by  continuity, 
but  are  distinct,  ill.  8603,  compare  5114.     See  Degree.     Such  is  the 
continuum  of  evil  which  man  derives  from  his  parents  and  remotest 
ancestors,  that  his  own  proper  life  is  nothing  but  evil,  8550. 

DESCEND,   to  [descenderejy   is  predicated   of  Jehovah,    in   like 
manner  as  he  is  called  the  Most  High,  from  the  appearance ;  and  when 
judgment  is  effected,   1311,  6854.     The  influx  of  divine  love  into  the 
affection  of  good,  and  thence  into  the  affection  of  truth,  disposing  all 
things  m  the  natural  man  into  order  is  signified  by  descent,  3084. 
To  ascend  is  predicated  of  going  to  Jerusalem,  because  to  interiors, 
to  descend  of  going  from  Jerusalem,  3084.     To  descend  mourning 
to  the  sepulchre,  when  predicated  of  the  church  or  of  divine  truth,  is 
to  perish,  4785.     To  descend  involves  declension  to  evil;  to  ascend, 
elevation  to  good,  ill.  4815,  4816.     To  descend  is  to  pass  from  inte- 
riors to  exteriors,  that  is,  towards  natural  and  terrestrial  things,  4969, 
5406,  5546.     To  descend,  understood  in  the  same  sense  as  to  go,  de- 
"n*k^  ^^^^'  ^^^^'  also  animus  or  intention,  5655,  5660.     Jacob  with 
all  his  household  descending  into  Egypt,  denotes  natural  truth  about 
to  be  initiated  into  the  scientifics  of  the  church,  6004—6006,  6023. 
When  descending  is  predicated  of  the  Lord  it  denotes  to  inferior  states, 
for  example,  to  those  who  are  of  the  spiritual  church,  6854.     It  de- 
notes his  presence  by  influx,  thus  his  advent,  8792.     To  descend  from 
the  mount,  predicated  of  Moses,  denotes  application  and  preparation, 
8805.     It  denotes  the  influx  of  the  Lord  into  the  externals  of  the 
Word,  of  the  church,  and  of  worship,  10,689.     To  ascend  into  heaven 
denotes  conjunction  with  the  Lord,  to  descend  from  heaven  the  con- 


:: 


114 


DE  S 


trary,  8760.  To  descend  from  heaven,  when  predicated  of  divine 
truth,  signifies  its  influx  into  man,  10,396.  To  descend,  in  the  spi- 
ritual sense,  is  not  to  descend  bodily  but  mentally ;  hence,  Moses  de- 
scending from  Sinai  when  the  people  were  practising  idolatry,  denotes 
the  intuition  and  examination  of  their  externals  by  divine  truth,  10,419. 
Jehovah's  descending  in  a  cloud  denotes  the  divine  in  the  externals  of 
the  Word,  10,614.  To  descend  into  the  deep  like  a  stone  is  to  go  to- 
wards hell,  by  reason  of  the  false  of  evil,  which  gravitates  thither  as 
what  is  heavy  tends  towards  the  earth,  8279.  To  descend  is  to  become 
subject,  5809.  By  the  truths  of  infancy  and  boyhood  the  angels  of 
God  ascend  to  heaven  as  by  a  ladder,  and  by  those  of  adult  age  they 
descend  from  heaven  to  earth,  3701,  3882,  4009.  All  goods  and 
truths  descend  from  the  Lord  and  ascend  to  him ;  and  if  the  life  of 
man  were  according  to  order,  the  divine  itself  would  descend  through 
man  to  the  ultimates  of  nature ;  and  from  the  ultimates  of  nature  as- 
cend to  him  again.  Thus  it  would  represent  the  divine  communication 
and  conjunction,  which  is  signified  by  the  angels  ascending  and^ de- 
scending on  Jacob's  ladder,  on  the  top  of  which  stood  Jehovah,  3702, 
3721,  3726.  Descent  from  heaven  into  the  world,  and  ascent  from 
the  world  into  heaven,  is  effected  by  the  brain  and  its  interiors,  4042. 
See  to  Ascend,  to  Arise,  Elevation. 

DESERT  [solitudo~\.     See  Wilderness. 

DESIRE  [desideriurn].  The  goods  of  love  and  charity  are  the 
food  and  recreation  of  angels,  such  being  their  desires,  5147,  compare 
8562.  Desires,  loves,  affections,  &c.,  are  spiritual  heats  deriving  their 
origin  from  the  sun  of  heaven,  5215.  The  respiration  or  breathing 
of  evil  love  is  called  concupiscence,  that  of  good  love  desire,  8910. 
Desire  is  the  affection  of  conjunction,  as  in  the  case  of  good  and  truth, 
ill.  9206.  Desire  is  the  very  activity  of  the  life,  for  it  is  from  the 
affection  of  good,  9269.  Those  who  are  principled  in  truths  always 
desire  to  do  good,  such  desire  being  in  all  truth  by  reason  of  its  con- 
junction with  good,  9207.  The  desire  of  truth  to  conjunction  with 
good  is  signified  by  the  salt  of  the  sacrifices,  &c.,  ill,  and  sh.  9207, 
10,300.  See  Salt.  Such  desire  is  the  conjunctive  principle  itself, 
10,300,  ill.  5365,  8772.  When  man  has  received  good  he  comes  into 
the  desire  of  truth,  and  this  desire  is  kindled  in  proportion  to  the 
defect  of  truth,  ill.  8562,  10,290.  Those  who  are  principled  in  good, 
and  hence  desire  to  know  truths  from  the  Word,  are  affected  with  de- 
light by  the  influx  of  angelic  wisdom  into  the  sense  of  the  letter,  5202. 
Those  who  are  in  good  are  in  the  delight  of  perfecting  their  good  by 
truths,  consequently  they  desire  truths ;  and  the  contrary  with  those 
who  are  in  evil,  ill.  5623.  It  is  manifest  from  the  desire  of  knowing 
in  man  that  scientifics  and  truths  are  sustenance  to  his  soul;  the  case 
is  still  more  manifest  with  good  spirits  and  angels,  6078.  The  man 
who  desires  heaven  thinks  no  otherwise  of  death  and  of  the  sickness 
which  precedes  it  than  as  resurrection  into  life,  6222.  The  delights 
of  good  are  called  things  desirable,  the  pleasantnesses  of  truth  things 
delectable,  for  it  is  the  affection  of  good  that  desires,  and  the  affection 
of  truth  that  then  enjoys  delight,  3589.  Spirits  meet  and  are  con- 
joined in  the  other  life  according  to  the  state  of  desire  one  for  another, 
9104. 

DESOLATION,  is  predicated  of  the  spiritual  things  of  faith ;  vas- 


1 


DE  S 


115 


tation  of  the  celestial  things  of  faith,  411.  Vastation  and  desolation 
are  also  called  consummation  and  excision,  411.  Desolations  and 
temptations  are  inundations  of  falses,  and  are  signified  by  inundations 
of  waters,  sh.  790.  Desolation  as  to  truth  and  good  is  signified  by 
being  cast  under  a  shrub,  in  the  fissures  of  the  rocks,  the  rivers  of  deso- 
lation, &c.,  2682.  A  state  of  desolation  as  to  truth  is  signified  by 
Hagar's  despair  on  account  of  her  child,  2689.  Those  who  are  re- 
formed are  reduced  to  this  state  of  desolation,  in  order  that  the  pro- 
prium  may  be  subdued,  2694.     The  desolation  of  truth  is  called  afflic- 

^^^^j"^?^^*  "^^^  ^^^^^  ^^^^  ^^^  ^^  apparently  deprived  of  truths  is 
called  desolation,  but  with  those  who  are  susceptible  of  reformation 
such  truths  are  only  indrawn,  5270.  It  is  signified  by  a  state  of  famine, 
closing  m  despair  concerning  spiritual  life,  5270—5279,  5280,  6144, 
7147.  See  Despair.  The  nature  of  such  desolation  farther  shown] 
and  that  it  is  absolute  with  those  who  do  not  become  regenerate,  5376. 
In  the  Word,  desolation  is  used  when  truths  are  deficient,  and  vasta- 
tion when  goods  are  deficient,  5360.  Good  spirits  and  angels  actually 
appetite  goods  and  truths,  and  come  into  desolation  when  they  are  not 
received,  6078,  6 1 1 0.  A  defect  of  the  knowledge  of  good  and  truth  is 
signified  by  famine,  and  hence  desolation,  or  indigence  of  spiritual 
things,  5576  and  citations  there.  To  desolate  denotes  to  deprive  by 
lusts,  and  thereby  to  consume,  9141.  See  Devastation,  Vastation. 
Famine.  ' 

DESPAIR,  or  desperation   [desperatio].     Temptations  are  ac- 
companied  with  despair  concerning  the  end,   1787.     They  who  are 
regenerating  are  reduced  to  despair  in  order  that  the  persuasive  light 
m  which  falses  and  truths  are  equally  illuminated  may  be  extinguished, 
and  in  order  that  the  proprium  may  be  overcome,  2682,  2694.     The 
despair  attendant  on  those  who  are  about  to  be  regenerated  is  concern- 
ing spiritual  life ;  the  delight  of  the  love  of  self  and  the  world  being 
removed,  and  the  delight  of  the  love  of  good  and  truth  insinuated,  5279; 
Uence,  it  is  the  last  state  of  vastation  and  desolation,  5280,  5369,8164. 
By  despairs,  desolations,  and  temptations,  it  at  length  comes  to  be 
acknowledged,  that  the  all  of  truth  and  of  good  is  from  the  Lord,  6144. 
The  fallacies  and  falses  which  infest  arise  from  the  hells  and  are  com- 
bated by  truths  insinuated  from  heaven,  7090,  7990.     They  who  are 
in  infestations,  and  in  temptations,  are  brought  to  despair  by  the  with- 
drawing of  truths,  7147.     The  subjects  of  this  desolation  and  despair 
suppose  themselves  to  be  damned,    or  delivered  to  infernals,  7155. 
Unless  infestation  and  temptation  were  continued  even  to  a  state  of 
despair    the  ultimate  of  use  would  be  wanting,  hence  the  temptation 
ot  the  Lord,  which  is  the  exemplar  of  the  temptations  of  the  faithful, 
w^as  to  this  extremity,  7166.     When  temptations  proceed  to  the  length 
ot  despair  man  is  in  the  declivity  to  hell,  and  bitter  things  are  spoken, 
which  are  not  attended  to  by  angels  because  temptation  i^s  to  the  last 
limit  of  the  power  of  resisting,  8165.     Temptations  are  continual  des- 
pairs concerning   salvation,  comparatively  light  at  first,  but  growing 
heavier  and  heavier  by  degrees,  until  the  divine  presence  and  aid  are 
scarcely  believed  in,  8567.     They  are  succeeded  by  comfort,  and,  as 

Q  Jf  ^'  o  ®^J^^*^  ^^^^  *^®  ^^^*  ^^^^*  4572,  5246,  6829,  8367,  8370, 
o5o7.     See  Consolation. 

DESTROY,  to  [perdere],  when  predicated  of  the  Lord,  denotes, 

I  2 


H 


116 


DE  V 


I 


to  perish  by  evil,  that  is,  to  be  danincti,  2395,  2397  ;  and  that  it  is 
impossible  it  can  be  otherwise,  2402.  See  Damnation.  The  des- 
troyer signifies  hell,  7879,  or  the  false  and  evil  which  flow  in  from  hell, 
7929.  To  destroy  is  to  deprive  any  one  of  the  truths  and  goods  of 
faith  and  of  love,  which,  in  the  Word,  is  called  desolation  and  vastation, 
10,510.     See  Desolation,  Devastation,  Vastation. 

DESTROYER  [perditor].     See  to  Destroy. 

DETAIN,  to  [detinere].  Spirits  who  infest  man  detain  him  in 
the  delight  of  his  love  as  one  bound ;  hence  to  detain  denotes  to  con- 
tinue to  infest,  7501.  If  man  were  not  momentarily  detained  from 
evils  and  falses  by  the  Lord,  he  would  rush  headlong  into  hell,  789, 
929,  5854.  Such  evils  cannot  be  separated,  but  only  reduced  to  qui- 
escence, thus  the  angels  themselves  are  only  detained  or  withheld  from 
them,  1581,  more  especially  5398.  The  angels  plainly  perceive  the 
detention  itself,  and  also  influx  itself  from  the  Lord,  2016.  Those  who 
are  principled  in  faith  and  love  to  the  Lord,  derived  from  himself,  are 
capable  of  being  detained  from  hell  and  from  eternal  damnation,  but 
no  others,  10,153.  How  the  spiritual  church  was  detained  in  the  in- 
ferior earth  and  infested  by  evil  spirits,  until  the  Lord's  advent,  7090, 
7932^.     See  Earth. 

DETENTION.     See  to  Detain. 

DETERMINATION.  There  are  two  determinations  of  the  intel- 
lectual and  voluntary  parts  of  man,  the  one  outwards  towards  the  world, 
the  other  inwards  towards  heaven,  ill.  9730,  7607.  It  is  essential  that 
truths  be  determined  to  a  certain  form,  or  finished  and  closed  exteriorly, 
4875:  compare  Degree,  5144,  5145,  and  see  Basket  [caww^rt/wi]. 
The  indeterminate  of  the  internal  sense  of  Scripture  is  determined  to 
persons  and  particular  modes  of  expression  in  the  letter,  3776,  compare 
8705.  To  reflect  on  these  outward  determinations  of  the  Word  instead 
of  the  universal  sense  couched  under  them,  limits  the  idea  and  turns 
the  mind  from  the  perception  of  the  thing,  6653.  To  think  of  God 
without  an  idea  of  the  divine  human  is  to  think  indeterminately,  in 
which  case  the  thoughts  fall  into  the  idea  of  nature  as  God,  8705, 
compare  9972.  All  who  think  of  God  from  themselves  or  from  the 
flesh  think  of  him  indeterminately ;  but  those  who  think  of  God  from 
the  spirit  think  of  him  determinately,  that  is,  they  present  to  them- 
selves an  idea  of  the  divine  under  the  human  form,  8705.  Certain 
spirits  described,  whose  weak  and  indeterminate  proprium  renders  them 
almost  useless,   1937. 

DEVASTATION.  A  total  devastation  is  the  privation  of  all  good 
and  truth,  thus,  a  state  of  mere  falses  and  evils,  7770,  7947.  The 
total  devastation  of  truth  is  signified  by  the  first-bom  of  Egypt  perishing, 
7039,  7699.  The  last  state  of  devastation,  when  the  evil  cast  them- 
selves into  hell,  is  signified  by  the  overthrow  of  all  Pharaoh*s  host  in 
the  Red  Sea,  8210.  That  it  is  the  evil  who  expel  good  and  truth,  and 
thus  devastate  themselves,  7643,  9330 ;  and  this  by  virtue  of  influx 
and  communication  with  hell,  7879.     See  Desolation,  Vastation. 

DEVIL  [diabolus].  See  Hell,  Spirit.  Inasmuch  as  all  hell  has 
one  proprium  and  animus,  it  constitutes  one  devil,  694.  Those  who 
form  this  devil  were  once  men  in  the  world,  being  such  as  lived  in 
hatred,  revenge,  adultery,  &c.,  968.  The  author  has  frequently  dis- 
coursed with  the  worst  of  this  infernal  crew  without  fear,  968.     As  to 


Die 


117 


t-, 


in?„,t  f '■.  • '1'  •  "'1""'°  "''^  ''"'"'S«*  '"  *e  evils  of  his  pro- 
prum  sadenl  ,n  human  shape.  5/86.  The  idolatrous  nations  wUh 
whom  the  Israchtes  were  forbidden  to  have  any  intercourse.  perveTted 
divine  representatives  by  applying  them  in  the  worship  of  a  cS 
dev.1  whom  they  evoked  from  hell.  4444.  As  to  open  asso^Ltion 
with  such  3990.  compare  1749.  8273.  When  the  We  of  sTand 
the  world  have  ruled  the  life,  the  departed  spirit  puts  on  a  d  aboKc 
appearance.  5165;  and  this  in  conformity  with  the  form  of  hell,  wS 

66^5  HT„T"'f  '^.  W°«i'i°"  to  the  hnman  form  of  heavj 
oooo.  How  lufernal  spirits  were  overcome  and  subjected  to  heaven  bv 
the  Lord  when  he  glorified  his  humanity,  8273.  The  alluring  dXhts 
of  evd  are  the  means  by  which  the  diabolic  crew  invaded  man  and 
those  who  find  delight  in  alluring  others  belong  to  that  crew  9348 
Infernal  spirits  imagine  themselves  to  be  the  gods  of  the  un[veT;e  and 
that  they  contribute  to  the  power  and  dominion  of  the  "  wh^se 
whole  power  is  by  good,  1 749 ;  and  though  the  presence  of  a  lit  le  chUd 
.s  sufiicient  to  cast  them  down  into  their  infernal  abodes,   1271      Such 

D^VOT  OM^  't ''' V'".^"'''""'  ' 7^»-    See  Sodom.  * 

utVOUON.    Many  who  had  preached  faith  with  much  eloaupni>P 
and  affected  devotion  in  this  life,  hate  the  Lord  and  persecute  the  fS 
ful  in  the  other,  724.     External  devotion  and  piety  have  no  .Lminuni-" 
cation  with  heaven  when  evils  are  cherished  in  the  h^rtTd  hfe 

'  npwTPr  ^^^-     ^«  P'^'^^'  Worship.  *' 

LltW  [rot].     The  dew  of  heaven  denotes  truth,  and  esneciallv 

S     Su^hfT.  •  ^''^/.^o'^.P-'^  and  innocence,  4  and  Tsl't 

DIADEM.    See  Crown. 

SfrS^r  ["i"""^}    See  Precious  Stones. 
l.k  ^'V  lAciamen].     When  evil  spirits  begin  to  rule  the  anffelo 

!f™7'/\"T''^'''  """^  '■'''^*«'  «■"•  thence  arisesl.  combat  H  is  ?h  s 
sSce  tf  Vr""''  apprehended  by  perception,  dictlte  and  cot 
science.  22/.  When  perception  ceased  with  the  decline  of  the  most 
ancient  church,  there  succeeded  a  kind  of  dictate,  which  may  be  cSfel 
conscience,  being  intermediate  between  perceptiok  and  w"a7is  known 
as  eonscience  at  this  day.  607.  608.  Conscience,  or  the  dictate  that 
a  thing  IS  true,  is  derived  with  the  spiritual  from  Uat  they  have  hearf 
and  learned  not  from  perception  as  with  the  celestial,  895  The  In 
tenial  dictate  or  residuum  of  perception  remaining  to  the  posterity  of 
the  celestial  church,  is  signified  by  the  voice  of  Jehovah  °1  ^21 8-220 

ofch  fl'''  '^'"l  "^'^^  '"r^  of'jehovah,  224.     The'intriorl^^S 
of  truth  flows-m  from  the  Lord  by  the  medium  of  angels,  1308,  I9T9 

impare'898'4652'5f27"'p^^^^^^^^^^^ 

to  the  ^n«^.l'J       '  1    }  •     P«f«ept>°n.  dictate,  and  conscience  answer 

f L  .L  P«  ^'*r®,"  'h*  t""  P"'s  »f  the  animals  that  were  divided  in 
Lord  ILd  «n'  h'  "hove  perception,  dictate,  and  conscience,  being  of  the 
mi  "S,*^  ""  helow,  of  man;  hence  parallelism  and  correspondence 
medL^f'  prophets  wrote  from  dictation  or  actual  speecrby  thl 
rity  arTleS  T'  H*  l?!'/**^/'  '°?P"'  ^'^l.  Those  who  havTcha! 
whoonlvLJ  the  dictate  of  good,  4715,  £«.  4788.  External  men 
Who  only  obey  what  is  true  because  it  is  commanded  are  easily  miXS 
b>  fallacies  because  they  have  no  inward  dictate,  4788.  Tlfose  whj 


Hi 


118 


DI  S 


have  genuine  perception  think  that  it  is  within  them,  and  that  it  flows 
from  the  nexus  of  things,  but  it  is  a  dictate  from  the  Lord  through 
heaven  flowing  into  the  interiors  of  thought,  5121.  If  a  man  recede 
from  good  and  then  comes  into  any  anxiety,  it  is  not  from  any  innate 
dictate,  but  from  the  dictate  of  the  faith  in  which  he  has  been  educated 
from  infancy,  5472.  With  those  who  are  in  truths  derived  from  good, 
or  in  illustration  from  the  Word,  a  resplendence  flows-in  from  heaven 
similar  to  that  by  which  the  responses  from  heaven  were  discovered  in 
the  breast-plate.  It  is  this  which,  as  it  were,  responds  and  dictates 
when  they  inquire  into  truth  from  the  affection  of  the  heart,  9905. 
DIE,  to  [won].     See  Death. 

DIET  \yictus\y  or  meat  and  drink,  denotes  the  knowledges  of  good 
and  truth,   1480,  9003.     See  Food,  to  Eat,  to  Drink. 

DIG,  to  [fodere],  denotes  to  inquire,  or  investigate ;  digging  for 
water,  the  investigation  of  truth,  3424,  7343.  It  signifies  to  devise 
or  fashion  from  the  proprium,  9084,  9085.  To  dig  through  a  well 
signifies  doctrine  from  the  literal  sense  of  the  Word,  3445.  To  dig 
through  as  a  thief,  the  perpetration  of  what  is  evil  in  what  is  hidden, 
sh,  9125. 

DIG  THROUGH,  to  [per/odere'].     See  to  Dig. 
DIKLAH,  one  of  the  sons  of  Joktan,  signifies  a  ritual  of  the  He- 
brew church,   1245—1247.     See  Joktan. 

DILATE,  to,  [ditatarey']  or  enlarge,  in  the  internal  sense  is  to 
illustrate,  because  illustration  is  an  amplification  or  enlargement  of 
the  bounds  of  wisdom  and  intelligence,  1101.  To  dilate  or  enlarge  thy 
border  signifies  the  multiplication  and  extension  of  truth  from  good, 
10,675,  compare  80C3.  Breadth  is  predicated  of  truth,  hence  to 
dilate  is  to  receive  increase  of  truth,  3434.  See  Expanse,  Extension. 
DIMENSION.  There  is  a  three-fold  dimension  in  all  terrestial 
things,  and  when  such  dimensions  are  predicated  of  celestial  and  spi- 
ritual things,  their  more  or  less  perfection,  and  also  their  quantity  and 
quality  is  to  be  understood,  650.  All  things  connected  with  worship 
in  the  ancient  church,  as  the  dimensions  of  the  altar,  its  stones,  &c., 
were  representative,  4489.  See  Breadth,  Height,  High,  Length, 
Measure,  Number. 

DINAH,  denotes  the  affection  of  general  truths,  or  the  church  in 
which  is  the  good  of  faith,  which  is  the  spiritual  church,  3963,  3964. 
She  denotes  the  affection  of  all  things  of  faith,  or  the  affection  of  truth, 
thus  the  church,  4427.  Being  withheld  from  Sheckem  by  her  brothers 
and  remaining  among  them  as  one  polluted,  she  denotes,  also,  the 
church  corrupted,  or  the  affection  of  all  falses,  4504,  4522.  See  Ha- 
MOR,  Tribes. 

DINNER  [praridium].  See  Feasts  [convivia], 
DISCERPTION .  Divers  punishments  of  discerption  and  laceration 
described,  and  the  character  of  those  who  undergo  them,  829,  956, 
957,  959,  1983.  They  who  inflict  the  punishment  of  discerption  act 
in  the  form  of  a  cone,  958.  Discerption  as  to  the  thoughts,  962.  All 
discerption  in  the  spiritual  world  consists  in  the  separation  of  good  from 
evils  and  falses,  5828.  Hence  to  be  rent  or  torn  signifies  to  perish  by 
reason  of  such,  4777,  5828,  9171.  Flesh  torn  in  the  field  denotes  the 
good  of  faith  falsified,  9230.  As  to  rending  the  garments,  see  Dust. 
DISCIPLES,  the  [discipuli],  of  the  Lord  represent  all  things  of 


DIS 


119 


the  church,  thus  all  things  of  faith  and  charity,  2089    2129    2no 
3354,  3858,  6397,  7418,  8902,   10,683.     In  the  representative  sense 
they  signify  all  who  are  principled  in  the  truths  of  faith  and  the  good 
of  charity,  6756,  9942.     As  to  the  numbers  twelve  and  seventy,  and 
the  analogy  of  both  with  the  tribes  and  elders  of  Israel,  9404,  3913 
See  Apostles,  Peter,  Numbers. 

DISCORD   [discorditas].     The  natural  man  considered  in  itself  is 
so  discordant  with  the  spiritual  that  they  are  the  very  opposites  of  each 
other,  ill.  3913.     As  to  the  discordant  doctrines  and  ends  signified  by 
the  confusion  of  Babel,  1322.     See  Dispute. 
DISCOURSE  [sermo'].     See  Speech, 
DISCOURSE  [loquela\     See  Speech. 
DISCRETE.     See  Degree. 

DISEASE  [morbm'].     Misfortune,  sickness,  disease,  &c.,  are  suf- 
fered at  this  day  m  place  of  temptations,  the  latter  being  experienced 
by  those  only  who  have  a  conscience  of  what  is  good  and  true,  762, 
5353.     Description  of  the  spirits  who  correspond  to  the  vicious  things 
that  enter  into  the  purer  blood  or  animal  spirit,  from  which  the  most 
grievous  and  fatal  diseases  break  forth,  4227.     He  is  called  sick  who  is 
m  evil,  and  he  bound  who  is  in  the  false,  4958.     Seriatim  passac^es 
concerning  the  correspondence  of  diseases  with  the  spiritual  world,  571 1 
—5727.     Diseases  correspond  to  the  spiritual  world  in  a  wide  sense  • 
not  to  the  grand  man,  but  to  those  who  are  in  hell,  5712.     They  cor- 
^7  f!?"f  i^  *^®  ^"^^^  ^"^  passions  of  the  soul,  thus  they  are  from  sin, 
571-,  5/26,  8364.     All  infernals  induce  diseases,  but  with  a  difference, 
because  they  are  all  in  the  lusts  and  concupiscences  of  evil,  5713.     They 
are  not  permitted  to  flow  into  the  solid  and  organical  parts  of  the  body 
but  only  into  lusts  and  falses  ;  when  man  falls  into  disease,  however, 
they  have  influx  into  the  unclean  things  pertaining  to  disease,  5713. 
Ihis  circumstance  does  not  hinder  man  from  being  healed  naturally 
because  the  providence  of  the  Lord  concurs  with  such  remedies,  5713 
Adulterers  inflict  pains  in  the  periosteums,  and  the  nerves  of  those 
parts,  and  this  wheresoever  they  emerge  ;  also  oppression  of  the  sto- 
mach   trom  experience,  5714.     A  sphere  of  the  most  dreadful  evils 
described  which  produced  disease  instantaneously,  like  a  burning  fever, 
5/lo.     When  man  falls  into  such  disease,  which  he  contracts  from  his 
lite,  the  unclean  sphere  to  which  it  corresponds  adjoins  itself  and  acts 
as  an  aggravating  cause,  5715.     A  cold  fever  is  induced  by  certain 
spirits  from   unclean   colds,  also  swooning,    &c.,    5716.     Concerning 
those  who  have  reference  to  the  vitiated  excrements  of  the  brain,  that 
they  rush  into  the  skull,  and  by  continuity  even  into  the  spinal  mar- 
row, and  induce  insanities  and  death,  but  that  their  hells  at  this  day 
are  closed,  from  experience,  5717.    Concerning  those  who  in  their  prin- 
ciples and  life  have  been  desirous  of  rule,  that  they  excite  enmities  and 
hatreds,  and  have  reference  to  the  gross  phlegm  of  the  brain,  by  which 
they  induce  torpor ;  how  many  diseases  are  thus  originated,  5718.    They 
who  despise  the  Word  and  the  life  of  charity  have  reference  to  the  viti- 
ated principles  of  the  blood  which  run  through  the  veins  and  arteries, 
and  contaminate  the  whole  mass  ;  infernal  spirits  of  this  description  are 
contined  to  their  own  separate  hell,  and  only  communicate  with  such  as 
are  ot  a  similar  quality,  and  thus  cast  themselves  into  their  haHtus  or 
sphere,  .^719.    Hypocrites  induce  excruciating  pains  in  the  teeth,  in  the 


I 


120 


DI  S 


DIS 


121 


bones  of  the  temples,  the  cheeks,  &c.,  5/20.  The  most  contumacious 
of  all  are  they  who,  in  the  life  of  the  body,  have  appeared  more  just 
and  serious  than  others,  and  have  lived  only  a  life  of  self-love,  in  hatred 
against  those  who  have  not  worshiped  them  ;  these,  when  they  apply 
themselves  to  man  induce  the  most  insufferable  tedium,  and  such  in- 
firmity of  mind  and  body,  that  those  who  suffer  under  it  are  hardly 
able  to  rise  from  their  beds,  5721.  A  similar  weariness  of  life,  and 
torpor  of  the  joints  and  members  is  induced  by  the  presence  and  influx 
of  certain  most  filthy  spirits  into  the  soHd  parts  of  the  body,  5722. 
Other  spirits,  who  had  given  themselves  up  to  voluptuousness,  occasion 
heaviness  or  pains  in  the  belly  ;  also  torpor  in  the  members  and  joints 
of  the  sick,  5723.  They  who  indulge  in  scruples  of  conscience  on  all 
occasions,  and  in  matters  of  indifference,  induce  anxieties  and  act  upon 
the  abdominal  parts  and  the  region  of  the  diaphragm,  5724.  How  it 
is  with  man  when  he  is  inundated  by  evils  and  falses,  that  he  is  indig- 
nant, and  under  the  influence  of  vehement  desire,  5725,  compare  660. 
Evil  is  the  first  cause  of  disease,  and  it  acts  in  the  body  by  closing  the 
most  minute  vessels  which  enter  into  the  texture  of  the  larger ;  hence 
the  first  or  inmost  obstruction,  and  vitiation  of  the  blood,  5726.  If 
man  had  lived  the  life  of  good,  he  would  have  been  without  disease, 
and  would  have  become  an  infant  again  in  his  old  age,  but  a  wise  in- 
fant ;  and  would  then  have  passed  into  heaven,  and  have  put  on  a  body 
such  as  the  angels  have,  without  suffering,  5726.  Physicians,  medi- 
cines, &c.,  signify  preservations  from  evils ;  for  spiritual  diseases  are 
nothing  but  evils  and  falses,  6502.  Inasmuch  as  to  die  signifies  to 
enter  upon  life,  and  man  enters  upon  eternal  life  by  regeneration,  to  be 
sick,  which  precedes  death,  denotes  the  successive  state  preceding  re- 
generation, *//.  6221.  Diseases  denote  evils  which  affect  the  spiritual 
life  of  man,  and  tend  to  spiritual  death,  which  is  damnation,  8364, 
903 1 .  When  man  sickens  as  to  his  spiritual  life,  evil  is  derived  into 
his  natural  life  and  there  becomes  disease,  8364.  A  burning  fever 
denotes  the  cupidity  of  evil ;  a  plague,  the  vastation  of  good  and  truth; 
a  leprosy,  the  profanation  of  truth,  8364  ;  a  dropsy,  the  perversion  of 
truth  and  good,  9086.  The  Lord's  miracles  were  heahngs  of  diseases 
because  hereby  was  signified  the  iniquities  and  evils  of  spiritual  life, 
hence  they  involved  and  signified  states  of  the  church,  8364  at  the  end. 
Hence  also  they  were  performed  on  the  Sabbath  day,  9086.  Disease 
denotes  falsified  truth,  and  adulterated  good,  because  good  and  truth 
are  what  constitute  the  spiritual  life,  9324. 

DISPERSION.  To  be  dispersed  denotes  to  be  dissipated,  and  is 
predicated  of  internal  worship,  1328.  Dispersion,  which  denotes  ex- 
termination, is  predicated  of  the  internal  man  and  of  good,  division  of 
the  external  man  and  of  truth,  6361,  9093.  To  be  dispersed  upon  the 
faces  of  the  whole  earth  is  not  to  be  received  and  acknowledged,  1308, 
1309,  1324—1328,  compare  1066,  1158,  1206,  1258.     See  Division. 

DISPUTE  [lis,  rixa].  To  dispute,  or  litigate,  denotes  to  deny, 
3425,  3427,  3428.  Not  to  contend,  denotes  to  be  in  tranquillity, 
5963.  The  well  not  contended  about  denotes  the  literal  sense  of  the 
Word  not  denied,  3432.  Altercation  or  dispute  denotes  combat,  6764. 
To  dispute  denotes  contention  concerning  truths  amongst  those  who  be- 
long to  the  church,  also  the  defence  of  truths  against  falses,  in  order 
to  their  liberation,   9024,   9260.     Contention  or  strife  is  predicated  of 


J 


truths  and  falses,  9041,  9252,  9253.  Two  subjects  of  strife  have  in- 
fested the  church  from  the  very  beginning ;  the  first,  whether  faith  or 
charity  is  the  first-born,  the  second,  whether  faith  separate  from  charity 
is  saving,  9224.  The  contention  of  the  learned  at  the  present  day 
seldom  goes  beyond  the  question  whether  a  thing  be  or  be  not,  3428. 
How  such  contention  arises  from  the  prevalence  of  fallacies  of  the  senses, 
ill,  6948.     See  Fallacies,  Falses. 

DISH.     See  Bason  [crater], 

DISJUNCTION.  Nothing  but  charity,  or  love  and  mercy,  is  con- 
junctive; when  this  is  wanting  the  bond  between  the  Lord  and  man  is 
broken,  379,  ill,  2034.  When  man  is  disjoined  from  the  Lord  by  the 
want  of  charity  he  is  left  to  his  own  proprium ;  all  that  he  then  thinks 
is  false,  and  all  that  he  then  wills  is  evil,  389.  The  love  of  self  and  its 
cupidities  disjoin  the  external  and  internal  man  ;  in  like  manner,  the 
love  of  the  world  and  its  cupidities,  but  not  to  the  same  degree,  ill, 
1594.  The  disjunction  of  the  human  race  from  the  divine  was  the 
cause  of  the  Lord's  assuming  the  humanity,  ill,  2034.  Disjunction  from 
the  Lord  is  signified  by  evils  and  sins,  because  evils  and  sins  considered 
in  themselves  are  nothing  but  disjunction  from  good,  ill.  4997.  .  Spi- 
ritual conjunction,  which  is  charity  or  mutual  love,  is  effected  by  the 
mind  of  one  presenting  itself  in  the  mind  of  another,  with  all  manner  of 
good  will  towards  him;  spiritual  disjunction,  by  its  associating  with 
another  the  thought  and  will  of  doing  him  evil,  8734.  See  Conjunc- 
tion. 

DISPOSITION,  dispose,  to,  [disponere].  Before  things  can  be 
disposed  into  order,  they  must  of  necessity  be  reduced  to  a  common 
mass  or  chaos,  in  order  that  the  evils  which  cohere  may  be  dissociated 
and  broken,  842.  Truths  are  disposed  into  order  when  spiritual  good 
begins  to  act  in  the  natural  mind,  4543.  The  order  in  which  they  are 
disposed  when  man  becomes  truly  rational  or  regenerate,  is  answerable 
to  the  order  of  heaven,  and  is  from  influx ;  hence,  the  faculty  of  con- 
cluding, judging,  and  reflecting,  is  so  wonderful  as  to  exceed  all  human 
science  and  wisdom,  2556,  compare  5339.  It  is  a  holy  arrangement 
or  disposition,  first,  of  common  scientifics  in  order  that  particulars  may 
be  insinuated  into  them  by  the  Lord ;  after  which,  doctrinals  or  con- 
clusions from  those  scientifics  are  removed,  3057,  i7/.  3161.  In  the 
process  of  this  order  of  disposition  a  most  exquisite  exploration  is 
effected,  by  means  of  which  good  elects  to  itself  truth,  and  rehn- 
quishes  all  that  is  false  to  some  evil,  3110.  See  Initiation,  Con- 
junction. All  disposition  of  good  and  truth  in  the  natural  man  is 
effected  by  the  Lord  through  the  medium  of  the  spiritual,  and  by  truth 
there,  in  which  consists  the  potency  of  good,  4015,  compare  9337, 
9846.  It  takes  place  when  man  acknowledges  the  love  of  the  Lord 
and  the  neighbour,  and  all  things  confirming  them,  which  are  the  things 
of  faith,  4104,  9931.  Sensual  things  are  disposed  into  order,  so  as 
to  receive  the  light  of  heaven,  when  they  are  brought  under  subordina- 
tion to  the  rational  mind,  ill,  5128.  It  is  the  life  of  charity  by  which 
the  images  and  ideas  of  things  in  the  natural  mind  are  illustrated  and 
disposed  into  the  order  and  fairness  of  heaven,  5133,  compare  9931. 
They  are  disposed  under  common  principles,  and  in  perpetual  series 
according  to  the  arrangement  of  societies  in  heaven,  and  thus  adapted  to 
the  influx  of  hfe,  5339,  5343,  7403,  9337,  9846,  10,303.    See  Series. 


122 


DI  V 


II 


Man  must  dispose  himself  to  receive  the  influx  of  heavenly  charity  from 
the  Lord,  by  removing  evils,  and,  as  far  as  he  can,  falses,  5354.  Scien- 
tifics  and  the  truths  of  the  church  are  disposed  into  order  by  truth  from 
the  divine,  and  scientifics  are  so  disposed  first,  ilL  5510.  When  so 
disposed  they  cohere  together  in  series  according  to  various  aflinities 
and  propinquities,  not  unlike  families  and  their  offspring,  and  so  as  to 
be  excited  at  the  same  time  and  act  harmoniously  with  good,  6G90, 
compare  9079.  All  things  in  heaven  and  earth  were  first  disposed  into 
order  by  heaven,  and  afterwards  by  the  Lord's  divine  human,  7931. 
When  man  has  undergone  temptations  his  interiors  are  disposed  into 
order,  so  that  by  influx  immediately  from  the  Lord,  and  mediately  from 
heaven,  he  may  resist  falses  and  evils,  8131.  The  disposition  of  the 
goods  appropriated  by  man  is  effected  by  the  Lord  at  the  end  of  every 
state,  denoted  by  the  sixth  day ;  such  disposition  also  is  followed  by 
conjunction,  which  is  signified  by  the  seventh  day,  8422.  The  dis- 
position of  things  from  eternity  and  to  eternity  is  effected  by  truth 
divine  immediately  proceeding  from  the  Lord,  and  also  by  the  media- 
tion of  heaven ;  such  divine  disposition  or  providence  extending  to  the 
most  minute  particulars  of  all  things,  8717.  The  subordinate  or  me- 
diate disposition  of  things  consists  in  their  dependence  one  from  ano- 
ther, 8728.  See  Dependence,  Degree.  The  disposition  of  truths 
and  also  of  falses  is  according  to  ends  and  uses ;  thus  every  one  when 
he  comes  into  the  spiritual  world  is  reduced  to  the  state  of  his  good 
or  his  evil,  thus  to  the  use  of  his  life,  or  the  end  that  he  had  loved 
above  all  things,  9297,  compare  4104.  The  Lord  flows  into  man  by 
good,  and  by  that  disposes  truths  into  order,  and  so  far  as  this  dispo- 
sition takes  place  evils  and  falses  are  removed,  9337,  compare  4015. 
Hence  it  is  that  truths  constitute  the  form  of  good,  9846.  See  Form. 
As  to  the  disposition  of  natural  good  and  truth  to  the  influx  of  inno- 
cence, see  4021  and  sequel. 

DISSIMULATION  [simulatio'].     See  Simulation. 

DISSOLUTE,  Unbound,  Loose,  Naked  [dissolutus],  denotes 
aversion  from  what  is  internal,  10,479,  10,480.  See  Nakedness, 
Aversion. 

DISTANCE  [distantia].  Places  and  distances  in  the  other  life  are 
nothing  but  varieties  of  state,  and  are  determined  according  to  the 
human  frame,  1274,  4403.  Distance  has  no  effect  in  rendering  spirits 
and  angels  invisible,  1274.  The  mutation  of  place  and  distance  is 
only  in  appearance  according  to  state,  1275,  compare  1380.  Hundreds 
or  thousands  of  miles  would  be  no  hindrance  to  the  mutual  presence 
and  discourse  of  persons  so  situated  in  the  world,  providing  their  in- 
ternal sight  were  opened,  1277.  But  see  the  seriatim  passages,  1273 — 
1277,  1376 — 1382.  Places,  distances,  and  places  in  nature,  are  states 
and  mutations  of  state  in  heaven,  3356,  3387.  The  societies  of  heaven 
appear  at  a  distance  from  one  another  according  to  the  difference  of 
affection  as  to  truth  and  good,  6602.  That  distances  in  the  other  life 
are  appearances  from  the  diversity  of  states  of  life,  2625,  2837,  3356, 
3387,  3404,  4321,  4882,   5605,    7381,    9104.     See   Place,  Situa- 

TION. 

DISTURB,  to  [turbare].     See  Crowd. 

DIVINE,  to  [divinare],  signifies  to  know  what  is  hidden,  5748 ; 
when  predicated  of  the  Lord,  to  know  things  hidden  and  future,  5781. 


DOC 


123 


i^ii^: 


Thmgs  which  do  not  flow  according  to  the  common  order  of  nature 
can  only  be  predicted  from  the  Divine  Prsevidence,  notwithstanding 
the  prophet  may  be  a  worshiper  of  other  gods.  The  predictions  of 
divniers,  augurs,  soothsayers,  and  Pythonesses,  derived  from  natural 
magic,  are  always  opposed  to  the  Lord,  and  to  the  good  of  love  and 
raith,  3698.  See  Magic.  Divination,  when  predicated  of  the  pro- 
pliets,  denotes  revelation  which  respects  life ;  seeing,  revelation  which 
respects  doctrine,  9248. 

DIVINE,  Divine  Human.     See  Lord. 

DIVINE  NAMES.     See  Name. 

DIVISION.  To  divide  or  halve  denotes  paralleUsm  and  corre- 
spondence, and  as  this  cannot  exist  between  the  doctrines  of  faith  and 
the  Lord,  the  birds  were  not  divided  in  the  sacrifices,  1832.  To  divide 
unto  [dividere  super  ad\  or  share  out,  denotes  disposition  or  arranee- 
ment,  4342,  4343,  4344.  To  divide  the  spoil  denotes  service,  8292. 
1  hose  who  are  in  the  knowledges  of  good  and  truth  and  yet  in  a  life  of 
''T  ^^!?/^^  TT*°  ^^  divided  when  these  are  removed  from  them,  ill,  and 
«A.  4424.  Hence  division  denotes  the  separation  and  removal  of  truth 
and  good,  thus  extermination  and  dissipation,  6360,  ilL  and  sh.  9093. 
feee  Dispersion.  To  be  divided  or  broken  denotes  dissipation  when 
predicated  of  the  whole,  and  hurt  or  loss  when  predicated  of  a  part, 
J 103.    Man  is  not  permitted  to  have  a  divided  mind,  that  is,  to  under- 

oniQ  """nl?  ^A-  T^\  ^'■"^^  ^"^  *^  ^^"  ^^^  *^  ^°  ^^il>  7180,  especially 
JOM.  lo  divide  silver  signifies  to  dissipate  truth,  9093.  To  cast  lots 
upon  and  divide  the  Lord's  raiment,  is  to  distract  and  dissipate  divine 
"i  '.o-r  rJ^^^^^  ^^*°S  divided  denotes  the  removal  of  falses  and 
evils,  42o5.  The  Jews  and  the  Israelites  being  divided  into  two  king- 
doms after  the  time  of  Solomon,  has  respect  to  the  two  kingdoms  of 
heaven,  the  celestial  and  the  spiritual,  4292,  8770,  9320,  9404.  The 
earth  divided  denotes  the  beginning  of  a  new  church,  1243.  As  to  the 
division  of  the  brain  and  the  human  mind,  644.     See  Separation. 

DKJ    to\Jacere\  m  the  natural  sense,  is  to  will  in  the  internal 
sense,  bj^o.     To  do  well  is  to  obtain  the  life  of  good,  4258.     To  do 
when  predicated  of  God,  denotes  effect  and  state,  2618.     And  hence 

nnn^^^Tx^^^i.^^  ^"  ^^'^^'  ^'^  ^^^  ^^s"l*'  5264.     See  to  Make. 
DOCTRINE,  Doctrinal.    See  Learned.— 

•  1 '  {{'^^''7  "f  I>octrine.  The  truths  which  had  been  perceived 
in  the  Most  Ancient  Church  were  reduced  into  doctrine  by  Enoch,  and 
thus  preserved  for  the  use  of  posterity,  521.  The  doctrinals  of  faith 
which  had  been  revealed  to  the  Most  Ancient  Church  were  first  collected 
Jm^u *°/  "^^'^  afterwards  reduced  into  doctrine  by  Enoch,  609, 
J20  The  doctrinals  thus  collected  consisted  in  significatives,  and  thus, 
f  ooff  *  '"  ^^^'^^gs  enigmatical,  whence  originated  all  ritual  worship, 
&c.,  JJO.  They  were  derived  from  the  revelations  and  perceptions  of 
•!w?  Ancient  Church,  and  constituted  the  word  that  was  in  use 
with  the  Ancient  Church ;  and  because  Noah  was  instructed  in  them 
ne  is  called  a  husbandman,  or  man  of  the  ground,  1068,  1071.  The 
nse  of  all  doctrines,  true  and  false,  from  this  stock,  is  also  signified  by 
^l!;I    '^  '°"!'    i^^l'  ^°^   ''^^"^l '    ^"^   ^«"°"s   remoter  doctrinals, 

Tn  rnnrrf  f  ^ ''''^!l  ^^  ^^^^^^  l^^^'   1^52.     See  Noah! 

In  course  of  time  the  first  Ancient  Church  was  adulterated,  and  its 
representatives  and  significatives  turned  into  idolatry  and  magic;  hence 


:*» 


124 


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DOC 


a  second  Ancient  Church  was  instituted  by  Eber,  the  doctrinals  of  the 
antediluvian  age  constituting  its  internal  worship,  and  sacrifices,  &c., 
its  external,  1241.  See  Eber.  The  doctrinals  and  rituals  of  the 
first  Ancient  Church  were  various  in  the  several  kingdoms  over  which 
it  extended,  but  still  the  church  was  one,  because  charity  was  the 
essential  in  all,  1799,  2385,  2417.  Their  knowledges  and  scicntifics 
consisted  in  knowing  what  the  rituals  of  the  church  signified,  and  how 
charity  was  to  be  exercised,  4844.  Hence  they  were  enabled  to  know 
what  is  signified  by  the  neighbour,  and  what  by  the  poor,  the  father- 
less, &c.,  2417,  3419,  4844,  7259.  It  has  been  a  subject  of  con- 
troversy from  the  most  ancient  times  whether  charity  or  faith  is  the 
primary,  but  the  doctrinal  of  charity  involves  the  all  of  faith,  2417, 
2435.  The  Ancient  Church,  and  ail  other  churches,  know  no  other 
doctrine  at  their  commencement  than  the  doctrine  of  charity,  but  this 
has  always  perished  in  course  of  time,  and  been  superseded  by  the 
doctrine  of  faith,  2417,  4720,  1834.  In  the  Ancient  Church,  those 
who  thus  studied  doctrine  rather  than  life,  and  at  length  rejected  the 
life  by  making  faith  the  essential  of  the  church,  were  called  Philis- 
tines, 3412.  Having  rejected  the  doctrine  of  charity,  they  at  length 
obhterated  interior  truths  by  the  loves  of  self  and  the  world,  3413. 
In  like  manner  the  Babylonians  and  Philistines  of  the  present  day, 

3419,  3420,  1844.  Their  doctrinals  were  formed  from  external  truths, 
3857.  How  much  the  doctrine  of  charity,  and  the  innumerable  truths 
flowing  from  it  originally  prevailed  over  the  doctrine  of  faith,  4844, 
4955.  And  how  scieutifics  were  thence  all  subservient  to  the  love  of 
God  and  the  neighbour,  or  the  doctrine  of  charity,  4964,  4966,  com- 
pare, 2417,  4844.     See  Church. 

2.  How  far  essential  to  the  Church.  It  is  one  thing  to  know  from 
perception,  and  another  to  learn  from  doctrine,  521.  Those  who 
are  in  perception  know  what  is  good  and  true  by  internal  influx; 
those  who  are  in  doctrine,  by  the  external  way  of  the  senses,  52 1! 
Neither  the  scientific  and  rational  things  of  faith,  nor  yet  doctrine, 
constitute  the  church,  but  only  the  love  and  charity  to  which  they 
lead,  809,  ill.  916,  1798,  1799,  1834,  1844.  Hence  the  church  would 
be  one  if  all  had  charity,  notwithstanding  their  difference  as  to  worship 
and  doctrinals,  809,  1285,  1316,  1798,  1799,  1834,  1835,  1844,  3419, 

3420.  And  hence  doctrinals  are  of  no  account  whatever  if  the  life  be 
not  formed  according  to  them,  1515.  The  doctrine  of  faith  is  nothing 
but  the  doctrine  of  charity,  for  it  only  exists  in  order  that  its  teaching 
may  be  performed,  916,  2571.  That  is  called  the  doctrine  of  faith 
which  treats  concerning  truth,  and  thence  good ;  and  that  is  called  the 
doctrine  of  charity  which  treats  concerning  good,  and  thence  of  truth, 
7053,  compare  5542.  Those  who  are  in  doctrinals  and  not  in  charity 
dispute  about  all  things,  and  condemn  all  who  do  not  believe  as  they 
do,  1798.  Yet  doctrinals  do  not  constitute  the  external  of  the  church 
much  less  its  internal,  1799.  If  all  had  charity,  even  schism  would 
not  be  called  schism,  nor  heresy,  heresy,  but  would  be  left  to  the  con- 
science of  every  one  as  differences  of  doctrine,  providing  only  that  the 
Lord,  and  eternal  life,  and  the  Word,  were  not  denied,  and  that  the 
life  was  according  to  divine  order,  1834.  To  look  to  doctrinals  is  to 
turn  from  good  to  truth,  in  which  case  the  latter,  as  well  as  the  former 
becomes  vastated,  ill.  and  sh.  2454.     Even  the  life  after  death  is  not 


125 


really  believed  by  those  who  instruct  others  in  doctrine  and  nrA  nnf  • 
charity,  2454  at  the  end,  compare  2416.     They  wh^sew^^^  '° 

trine  of  faith  from  the  doctrineV  charity  fall  Kll  manner  of  here" 
sies  and  falses,  2435.  How  doctrinals  aJe  filled  with  foLes  and  ^ul 
pro  aned  by  those  who  live  in  evil,  ilL  2383,  ZifJSZ:  Such  are 
at  length  unable  to  see  any  truth  that  leads  to  good     their  rafional 

aoctrmals,  2385.     See  Disposition,  and  compare  2417.  2454 

3.  Us  connection  with  Human  Understanding.     Instruction  in  thp 

Gerlr'LVor'^^''^  '"^^^^'^  '''  ^^Snified  by  Abraham's  jourey^^^^ 
Gerah    2496,  and  sequel.     See  Abimelech,  Education.     The  doc 

a  teiesuai  ongin,  J510,  2o33.     There  can  be  no  doctrine  of  faith  fmm 
the  rational  because  it  is  in  the  appearances  of  truthf  and  contZ 
under  U  fallacies  ongnmting  in  things  sensual  confirmed  by  scient  fics 
fJl\J^"-  '^"°  f  """"e  'Joctrinal  of  faith  which  is  not^from  d  vin^ 

veniy  marriage,  2j1G.     The  rational  princ  pie,  therefore,  is  not  to  Hp 
consulted  in  regard  to  the  doctrine  of  faith    25 1 9      Such  doc  rine 

fatS;  SrlSt.-T"'  '^  ^'^^.'■°""  --"-o'^ated  to  himan 
07fio   o.V.  ^331,  2533,  25a3;   and  is  discovered  in  the  internal  sense 
2762.  9424,  (see  below,  6.)    The  doctrine  of  spiritual  truthTreal  and 
hvmg  in  proportion  as  it  is  freed  from  what  isSensual,  scientific   and 
rational,  for  in  that  proportion  the  divine  can  flow-in.  2538      lUs  one 

&  «°nS°r"  l^'ll'>  '■''''°"''''  ""^""fi"'  ""d  ««"«"«!.  as  a  means  of 

oy  tuem,  ^538.    Order  consists  in  the  due  subordination  of  these  thino-c 

IV  the'tbt^hl''"''/^'"'"'''  "•'"SS  from  the  Lord,  254  l%spec LSy  60I7' 
It  the  thoughts  of  man  were  not  terminated  in  natural  and  Ziri.nli 
things,  they   would   perish  in  vacuity    hence  celestial  Za  f*^'"! 
doctrines  could  never  L  received  unle/s^hej  w  re  exj^ded  nXal":' 

silr/"  'r?.-"^'-  •^^^•-    7^'  "^'"'t""^  °f  faith,  therefore!  wWAcS: 
sidcred  in  Itself  IS  divine,  is  clothed  with  appearances  from  thines  human 

or  rational  and  scientific,  2719,  2720,  especially  3368      Sp"";"' 

b;Xti?nto5?  Sfa,[n1  T'  r  ^'— ^-^  from  scienafi« 
af  to  div  ne  tri,?^  1      .     allowable  for  those  who  are  in  the  affirmative 
as  to  divme  truth  to  enter  into  things  rational  and  scientific    but  nit 
for   hose  who  are  in  the  negative,  2568,  2588.     All  ^cepSn  of  doc 
2^86      nnT,  ^°°y  "'  *  ?'"'"■■•  ""''  ''^  ^^^  '«  fr"-"  truth  as  a  mother 

?1,L  A™u  •  /  be''*''*'^'  ^°  ""at  conclusions  can  be  drawn  from 
W^'^!  "'','•  f  *'  "^^  '"""'»°°  ^it^ii&c^  of  the  natural  mM  hTv^ 
been  disposed  into  order;  before  this  they  are  only  sc"enti™s    3057 

o  -charity  SrwH-    """'rlf  a^eknowJdges,  t&tS 
knowledges    3240    3^6?     f  • '  f"/  t»'\doctrinals  of  faith  spiritual 
sensual   trnfh.,  /  i"',  .^T""^''  ^'■"ths  are  taken  or  formed  fron. 
sensual   truths,   and   doctrinal   truths   from  scientifics    3309     %l{n 
Hereby,  when  man  is  regenerating,  is  next  derived  Ihe  good  of  life!!!; 


126 


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ii 


which  he  is  instructed  by  the  doctrinals  of  love  and  charity,  3310. 
How  this  good  differs  from  natural  hereditary  good,  though  there  is 
some  affinity  between  them  in  externals,  4988.  Doctrinals  are  the 
spiritual  or  interior  truths  pertaining  to  the  natural  man,  and  arc 
eliminated  from  scientific  and  sensual  truths  after  he  attains  adult  age, 
3310:  compare,  generally,  5432,  6047.  The  truth  of  doctrine  is 
acquired  by  the  external  way,  the  good  of  life  by  an  internal  way ; 
hence,  it  appears  as  though  the  truth  of  doctrine  or  faith  were  prior 
to  good  or  charity,  3324,  3030,  3098.  The  true  doctrine,  however, 
by  which  the  priority  of  charity  is  determined,  is  as  follows : — 

4.  The  comprehension  of  all  Doctrine  in  Charity.  Man  considered 
in  himself  can  neither  do  anything  that  is  good,  nor  think  anything 
that  is  true,  874 — 876  ;  but  good  and  truth  from  the  Lord  so  far  flow-in 
as  what  is  evil  and  false  are  removed,  2388,  2411,  3142,  3147.  The 
church  comes  into  existence  when  truths  of  doctrine  are  implanted  in 
the  good  of  life,  3310.  Good  has  the  faculty  of  acknowledging  its  own 
truth,  3101,  3102,  3179.  Truth  is  from  good,  and  is  the  form  of  good, 
2434,  3049,  consequently  it  tends  to  good,  2063.  It  contains  in  itself 
the  image  of  good  ;  and  in  good  is  its  own  primitive  effigy,  3180.  Hence, 
the  faith  of  the  church  can  never  exist  except  in  its  life,  that  is,  in 
love  and  charity,  379,  389,  654,  724,  1608,  2343,  2349.  And  to 
look  from  doctrinals  of  faith,  and  not  from  love  and  charity  as  the 
cardinal  principle,  is  to  turn  back  like  Lot's  wife,  who  became  a  pillar 
of  salt,  and  thus  represented  a  state  of  vastation,  2454.  Good  flovvs-in 
by  an  internal  way  unknown  to  man,  but  truths  are  procured  externally 
by  a  known  way,  3030,  3098,  3324.  Truths  are  the  recipient  vessels 
of  good,  1496,  1832,  1900,  2063,  2261,  2269,  3068,  3318.  Hence, 
truth  is  vivified  according  to  the  good  of  every  one,  thus  according  to 
his  state  of  innocence  and  charity,  1776,  3111.  The  truths  of  faith 
can  be  received  by  those  only  who  are  in  good,  or  in  charity ;  the  ac- 
knowledgment of  the  Lord  by  others  is  either  wholly  external  or  hypo- 
critical, 2261,  2343,  2349,  2354.  Consequently  where  there  is  no 
longer  any  charity  there  is  no  longer  any  faith,  654,  1162,  1176,  2429. 
All  the  precepts  of  the  Decalogue,  and  all  things  pertaining  to  faith 
are  involved  in  love  and  charity,  1121,  1798.  The  Lord  himself  is 
present  according  to  the  state  of  love  and  charity,  904.  The  love  of 
the  Lord  and  the  neighbour  is  heaven  itself,  1802,  1824,  2057,  2130, 
2131.  The  knowledge  of  doctrinals  effects  nothing  without  charity, 
for  doctrinals  regard  charity  as  an  end,  2049,  2116.  There  is  no 
salvation  by  faith,  but  only  by  the  life  of  faith,  which  is  charity,  2228, 
226 1 .  If  a  cogitative  faith  had  any  saving  efficacy  all  would  be  intro- 
duced into  heaven,  but  this  is  not  possible  because  the  life  obstructs, 
2363.  A  saving  faith  or  actual  confidence  of  salvation  can  only  be 
possessed  by  those  who  are  in  the  good  of  life,  2982.  Truth  is  not 
really  truth  before  it  enters  into  the  heavenly  marriage,  or  is  accepted 
by  good,  2173,  2429,  2503,  2507.  The  affection  of  good  is  of  the 
life,  and  the  affection  of  truth  for  the  sake  of  life,  2455.  By  the  in- 
flux of  good  truths  are  evoked  from  the  natural  man,  and  elevated  into 
the  rational,  3085,  3086.  Thus  the  rational  part  of  man  is  formed 
as  he  enters  upon  the  regenerate  life,  3161;  and  it  is  by  good  that  he 
is  regenerated,  989,  2146,  2183,  2189,  2697.  The  same  truths  are 
truths  in  a  greater  and  less  degree,  and  are  even  falses,  according  to 


127 


the  state  of  those  who  acknowledge  them  as  to  good,  2439  Hence 
It  IS  not  doctrine,  or  faith  separate  from  charity,  that  constitutes  the 
church,  but  the  doctrme  of  charity  and  faith  in  one,  809  916  1798 
1799,  1834,  1844.  See  above,  2.  Hence  also,  the  good  of  love  to  the 
Lord  and  of  charity  towards  the  neighbour  is  superior  and  prior  to  the 
truth  of  faith,  and  not  contrariwise,  363,  364.  Thus,  there  is  only 
one  doctnne  throughout  the  Word  which  is  the  doctrine  of  charity. 
344o.     See  Love,  Charity,  Faith.  ^ 

5.  Doctrinals  compared  with  Essential  Doctrine,  All  the  appear- 
ances of  divme  truth  or  doctrine  as  accommodated  to  the  rational 
mmd,  thus  as  received  by  angels  and  men,  are  called  doctrinals,  3365. 

i^al  ^^^u^'  I^^"  ^^^  ''^^^?"^^  P^'^  ^^  illustrated  by  divine  truth, 
3368.  Ihus  they  are  not  knowledges,  but  are  in  knowledges,  and 
pertain  to  the  internal  man,  3391,  compare  4697,  near  the  end. 
Doctrine  thus  proceeding,  so  that  the  divine  is  at  length  perceived 
m  It    is  signified  by  Abimelech,  3393,  3447,  and  the  citations  there. 

1  .u^'^'^,''*^'^^-.  ^?^  ^'^^^^  ^^  ^^^  ^^"''ch  collected  into  one  body 
and  thus  acknowledged  are  called  doctrinals,  4479,  8042.     The  com 
mon  heads  into  which  doctrine  is  parted,  and   to  which  all   truths 
refer,  are   doctrinals,   6146      Such  truths  or   doctrinals   are  various 
m  the  spiritual  church    and  being  adjoined  to  good  render  it  com- 
paratively  impure,  6427.     The  spiritual,  indeed,\re  aware  that  good 
and   truth   proceed  from   the   Lord,    but   when    these   exist   in   the 
rational  mind,    they   regard   them   as   their  own,    and   thus   do   not 
separate    them   from   their  proprium,    3394.      On   this   account   the 
spin  ual   who   are  regenerating   are  willing  that  the   things  of  faith 
should  be  simply  believed,  without  any  intuition   from   the  rational 
principle,    for   they  do   not  perceive   how   what  is   divine   can   have 
anythmg  in   common   therewith,    3394.      The    doctrine   of  spiritual 
good  is  not  so  deep  and  ample  as  the  doctrine  of  celestial  good,  7258. 
JesVHlf  ^"  ^°^^"^^f.^?>  /l^^t  the  humanity  of  the  Lord  is  divine, 
fh.JnrA'    A'  A^^  ^f  e^t/al  ^octrmes  are  two,   1.  That  the  human  of 
the  Lord  IS  divine     2    That  love  to  the  Lord  and  charity  to  the  neigh- 
bour constiute  the  church,    4723.     The   special   things  of  doctrfne 
are  demonstrative  and  explanatory  additions  which  are  doctrinals  of 

tJl  '"'^'  T':     ?'''T'^'  ^^P^^^  ^'^^  '^^^  understanding 
for  as  they  are  understood  so  they  are  believed,  5354.     They  are  only 

l^^^T""  ""i  *'"^'°^  ""^  'P^"*"^^  S«°^'  wherefore  he  who' is  in  that 
good  has  no  longer  any  need  of  them,  5997.  Doctrine  contains  divine 
truth  proceeding  from  the  Lord,  and  in  divine  truth  is  contained  love; 
7002'  *i^t  ''r"  ^^^.^''  ''  predicated  of  doctrine  and  not  of  person 
H-i  .u^  "^^^  ''^''^'''®  *''"t^  mediately  think  only  from  doctrine 
which  they  accept  upon  authority  ;  those  who  think  from  truth  floS 

not  in  tL  ^^'^  confirm  them,  ill.  7055,  8780.     The  spiritual  are 

ZZ^n-  P''^tP''°\'^^  ^r^^  "^"  ^^'  ^^^^^ti^J'  but  they  elimhiate  truth 
by  reasoning;  hence  truths  with  them  become  science  and  are  called 
doctrinals  of  faith    7877.     Such  doctrine  is  faith  in  the  understanding 

spSalTood  •  ^'f  ^"  '^'  "."^'  ^^  S^°^'  ^y  P«--g  ^-'-  -et ;  hencf 
evl  enJ/fr^^'^'^'l^'  ''•"'^'  ^^^2.  Those^ho  rega;d  only 
lus  r^Hnn  U.  ^'  ^''''I  ^^'  acquisition  of  truths  do  not  come  into  il- 
lustration, but  only  confirm  the  doctrinals  of  their  church,  8780,  9382 


128 


DOC 


DOC 


129 


Doctrinals  or  knowledges  of  good  and  truth  are  the  only  means  by 
which  the  natural  man  can  accept  life  from  the  rational  or  become  re- 
generate, and  these  can  only  be  communicated  by  delight,  3502.  His 
initiation  into  the  intelligence  of  wisdom  begins  with  scientifics  which 
are  the  truths  of  the  natural  man,  after  which  come  doctrinals  which 
are  the  truths  of  the  spiritual  man  in  the  natural ;  how  the  substantial 
forms  of  the  mind  are  modified  and  animated  by  the  reception  of  these 
and  of  the  influx  of  life  from  the  Lord,  3726. 

6.  Connection  of  Doctrine  with  the  Word,  The  Word  is  so  uni- 
versal that  it  contains  doctrine  accommodated  both  to  external  men  and 
to  internal  men,  2531,  9025,  10,028.  The  doctrine  of  faith  is  con- 
tained in  the  literal  sense  of  the  Word,  from  which,  however,  falses 
may  be  derived  as  well  as  truths,  3436.  The  doctrine  of  faith  is  the 
Word  understood  in  its  interior  sense,  2762.  The  interior  or  genuine 
sense  of  the  Word  is  the  divine  law  represented  by  Moses,  the  exterior 
sense  is  doctrine  represented  by  Aaron,  7089,  compare  7053,  9424. 
All  doctrine  is  from  the  Word,  and  it  all  teaches  the  worship  and  love 
of  the  Lord  who  is  the  Word  itself  and  doctrine  itself,  2859,  2531, 
2762.  The  doctrinals  from  which  the  Word  is  to  be  understood  are 
those  of  love  to  the  Lord  and  charity  towards  the  neighbour,  ill,  and  sh, 
3419,  3420.  The  church  must  of  necessity  be  everywhere  different, 
because  it  derives  its  doctrinals  from  the  literal  sense  of  the  Word ;  it  is 
nevertheless  one  church  if  unanimous  in  willing  well  and  doing  well,  ill, 
345 1 .  In  all  doctrinals  derived  from  the  literal  sense  of  the  Word  there 
are  interior  truths,  3464.  Divine  doctrine  is  divine  truth,  and  divine 
truth  is  the  whole  Word  of  the  Lord,  3712.  Hence  it  contains  divine 
doctrine,  in  a  threefold  sense,  the  supreme,  the  internal,  and  the  literal, 
37 12.  The  literal  sense  and  its  doctrine  can  only  be  spiritually  discerned 
from  the  doctrine  of  charity,  3419.  The  doctrinals,  the  rituals,  and 
the  knowledges  of  the  church  are  only  scientifics,  until  they  are  seen  to 
be  true  by  comparison  with  the  Word,  and  are  thus  appropriated,  5402, 
5432.  Accordingly,  there  are  two  ways  of  procuring  the  truths  of  the 
church,  namely  by  doctrinals,  and  by  the  Word  ;  if  they  are  procured 
only  by  doctrinals,  man  believes  those  who  have  collected  confirmations, 
but  if  by  the  Word,  he  procures  to  himself  truths  from  the  divine,  5402. 
They  who  are  in  the  affection  of  truth  for  the  sake  of  truth,  and  for  the 
sake  of  life,  do  not  remain  in  doctrinals,  but  search  the  Word,  and  see 
whether  they  be  truths,  5432,  more  especially  6047.  Those  who  are 
only  in  the  afl^ection  of  truth  from  natural  delight  remain  in  the  doc- 
trinals of  their  churches,  8993.  Doctrinals  of  scientifics  are  those 
which  are  derived  from  the  literal  sense  of  the  Word,  which  are  espe- 
cially serviceable  as  a  means  of  inauguration  into  the  interior  truths  of 
the  church,  5945.  Doctrinals  are  from  the  Word,  knowledges  are 
from  doctrinals  on  the  one  hand  and  scientifics  on  the  other,  but  sci- 
entifics are  from  sensible  experience,  6386.  See  Science,  Know- 
ledges. The  true  doctrine  of  the  church  arises  from  the  scientific 
truths  derived  from  the  literal  sense  of  the  Word,  by  its  explication ; 
hence  true  doctrine  is  the  internal  sense,  as  perceived  by  the  angels, 
9025,  compare  9409,  9430.  Truth  from  the  letter  of  the  Word  being 
dissimilar  and  sometimes  contradictory  in  appearance  occasionally 
weakens  the  doctrines  of  the  church  which  are  spiritual  truths,  9025. 
The  doctrine  of  the  church  often  recedes  from  the  sense  of  the  letter, 


i 

X 


902 J.     Those  who  live  an  angelic  life,  accept  the  Word  according:  to 
the  internal  sense,  for  it  is  what  the  internal  sense  contains  that  is 
taught  by  the  genuine  doctrine  of  the  church,  that  is  to  say,  the  Lord 
as  the  object  of  faith  and  love,  and  the  love  of  all  good  that  is  from  him 
.T    w  '^^^l**"^y  towards  the  neighbour,  9086,  9430.     They  who  read 
the  Word  from  heavenly  love  are  illustrated,  and  thence  make  to  them- 
selves doctrme ;  but  they  who  read  it  from  infernal  love,  are  not  illus- 
trated, but  are  thereby  more  blinded,  ill,  9382.     Those  who  are  illumi- 
nated understand  the  Word  according  to  its  interiors ;  hence  they  make 
doctrme  for  themselves  from  the  Word,  to  which  doctrine  thev  applv 
the  sense  of  the  letter,  9382.     They  who  are  in  the  external  sense  of 
the  Word,  and  not  m  the  internal,  make  to  themselves  no  doctrine 
from  the  Word,  9409.     All  doctrine  from  the  Word  ought  to  lead  to 
the  understandmg  of  the  Word  in  its  internal  sense,  for  the  internal 
sense  is  nothmg  but  the  doctrine  of  love  and  charity,  ill,  9409.     With 
those  who  are  in  the  sense  of  the  letter  without  doctrine,  truth  is  not 
in  any  power,  ill,  94 10.     There  is  no  communication  with  angels  if  the 
Word  is  understood  according  to  the  letter  without  doctrine,  which  is 
the  internal  of  the  Word,  9410.     Those  who  are  not  wise  in  heavenly 
things  imagine  the  Word  in  the  literal  sense  to  be  doctrine  itself,  but 
w '"Vn^.o^"^  heavenly  in  doctrine  unless  it  be  eliminated  from  the 
7rZ\    ^*  aT'^T  ^^^^     Doctrine,  therefore,  ought  to  be  derived 
from  the  Word  by  those  who  are  in  illustration  from  the  Lord,  namely. 

7XT  n^^T^^.*'"*^  ^""^  ^'""^^'^  s^*^^'  9424,   10,105,   10,323! 
1.^1.    II  L^of^  i^'^^"?^  the  Word  is  sustained  as  to  its  literal  or  external 
sense,  J^^.  9424.    Doctrines  derived  from  the  external  sense  of  the  Word, 
without  the  internal,  are  signified  by  idols,  sh,  9424,   10,406.     The 
external  sense  of  the  Word,  without  genuine  doctrine  from  the  Word, 
is  obscure  like  a  cloud,  9430  ;  and  those  who  are  in  it  are  merely  sen' 
sual  men,   10,582.     When  man  is  in  genuine  doctrine  as  to  faith  and 
Tot^IaI  fe  JS  in  the  internal  sense  of  the  Word,  for  it  is  then  in- 
scribed both  m  his  understanding  and  will,  9430.     The  external  sense 
ot  the  Word,  however,  is  not  to  be  hurt  or  weakened,  for  it  is  the 
nexus  m  ultimates  between  the  Lord  and  man,  9430.     The  external 
^J^^^^TP  ^°^^°c*''\»e  to  external  men,  and  the  internal  sense,  when 
collected  from  the  various  parts  of  the  Word  which  are  explained  by 
those  who  are  m  illustration,  to  internal  men,   10,028,  compare  2531, 

of  ft  W ""'  ?'  u'^"!  ^^'  ^^^^  ^^  ^^^^  ^  *^™P'  ^"^  tb«  internal  sense 
theMJnf.K^^^^  IMOl  10,584,  and  citations.  The  sense  of 
the  letter  of  the  Word,  without  doctrine,  leads  into  errors,  ill,  10,431. 
ihey  who  are  m  things  external,  without  an  internal  principle,  and  the 
merely  sensual,  read  the  Word  without  doctrine,  and  believe  only  the 
sense  of  the  letter,  and  that  hence  come  falses,  for  they  have  a  material 

frnmT'w  "§  *'"^^/  ^.^'^^2-  ^^^'^  "^"^^  i°  ^"  ^««es  be  doctrine 
irom  the  Word,  to  the  mtent  that  it  may  be  understood,  10,582.  To 
believe  and  adore  the  Word  in  its  external  sense  only,  without  the 

1a  lirL'r''wu'^°'*'i"'V^'  ^^  '""  *^^  *^^^^  P^^^s  of  Jehovah,  ill,  and 
sn   1U,584.     Where  the  church  is,  there  must  be  doctrine  from  the 

«n7  f  *°f,  ^«deed  the  doctrine  of  life,  which  is  the  doctrine  of  charity 

Word  ^^S^^^^*"'  ^nd  not  of  faith  alone,  10,763,   10,765.     See 

Things  purely  divine  could  never  be  receiv>ed  by  man  unless  they 


r 


130 


DOM 


DOC) 


were  expounded  sensually,  hence  human  members  and  affections  are 
predicated  of  Jehovah,  2553.     The  Lord's  intuition  into  this  state, 
and  the  still  grosser  state  into  which  men  had  fallen  at  his  advent,  was 
the  reason  why  he  first  thought  whether  the  rational  principle  was  to  be 
consulted  in  regard  to  the  doctrine  of  faith,  2553.     See  above,     lo 
this  succeeded  his  perception  and  thought  concerning  the  doctrine  ot 
love  and  charity,  which  is  divine  doctrine  itself,  257 1 .     Hence  to  divme 
doctrine,  or  to  the  presence  of  what  is  divine  in  doctrine  was  adjoined 
rational  human  things,  of  which  also  progression  is  predicated,  28oS, 
compare  3161.     To  be  in  doctrine  when  predicated  of  the  Lord  is  to  be 
doctrine,  for  he  is  the  Word  itself  and  doctrine  itself,  2859.    Hence  all 
doctrine  treats  of  his  divine  humanity  and  the  worship  and  love  due  to 
him,  2859,  5321.     It  is  the  supreme  of  all  doctrines  that  the  human 
of  the  Lord  is  divine,  and  how  this  is  to  be  understood,  ill,  4687.     All 
doctrine  treats  of  the  good  of  love  and  the  truth  of  faith,  thus  all  doc- 
trine treats  of  the  Lord  by  the  medium  of  whose  divine  humanity  all 
that  is  good  and  true   proceeds  to  man,  5321.     See   Lord,  Good, 

Truth 

DODANIM.     See  Elishah. 

DOGS  [canes],  denote  the  lowest  or  vilest  of  all  in  the  church,  who 
blather  and  babble  of  things  belonging  thereto,  yet  know  little  ;  in  the 
opposite  sense,  those  who  are  entirely  out  of  the  faith  of  the  church, 
and  those  who  speak  contemptuously  of  the  things  of  faith,  sh.  7/84. 
By  a  dog's  not  moving  the  tongue  against  the  sons  of  Israel  is  signified 
that  there  should  not  be  the  least  of  damnation  or  lamentation  with  the 
spiritual  church,  7/84.     Dogs  denote  those  who  render  the  good  of 
faith  unclean  by  falsifications,  because  they  eat  unclean  things,  and  bark, 
and  bite  men,  ilL  md  sh.  9231,     By  the  dogs  that  licked  the  sores  of 
Lazarus,  are  signified  those  who  are  in  good  although  not  m  genuine 
faith,  9231.     A  certain  spirit  described  whose  face  resembled  the  jaws 
of  a  rabid  dog,  5566.     A  dog  like  Cerberus  seen  by  the  author,  and 
that  it  denotes  a  guard  to  prevent  any  one  passing  from  the  delight  of 
eonjugial  love  to  the  delight  of  adultery,  which  is  infernal,  2743,  5051. 
DOMINION    [dominiutn].      Evil  spirits,    even  though   they   are 
bound,  think  themselves  able  to  contribute  to  the  power  and  dominion 
of  the  Lord  ;  but  dominion  from  the  evil  and  the  false  is  the  very 
opposite  of  dominion  from   good  and  truth,  ill.  and  sh.  1749.     All 
dominion  is  of  love  and  mercy,  and  is  exercised  without  the  will  to 
dominate  ;  hence,  evil  spirits  and  infernals  are  given  into  the  power 
of  the  angels,  the  Lord  governing  all,   1755.     See  also  50,905,  7332, 
10,152.     But  subordination  and  government  in  hell,  differs  from  sub- 
ordination in  heaven,  7773,   8232.     Dominion  from  the  love  of  the 
neighbour  exists  with  those  who  dwell  together  in  patriarchal  houses  or 
nations;  but  dominion  from  the  love  of  self  with  those  who  Uve  in 
kingdoms,  or  under  other  forms  of  universal  rule,   10,814.     The  spi- 
ritual or  internal  man  acquires  dominion  over  the  natural  or  external 
man  by  temptations,  8967;  and  when  this  occurs  a  new  state  begins, 
5159.     Good  always  has  dominion  when  man  is  regenerating,  but  the 
appearance  is  otherwise  because  it   adjoins  truth,    4977.      See   also 
3582,   3587,   4250—4256,   and  compare  52.      The  internal  man  is 
enabled  to  rule  the  affections  of  evil  in  the  natural  man,  9069.     The 
manner  in  which  good  exercises  the  dominion  over  evil,  illustrated  by 


131 


the  spirits  of  another  earth,  10,808.  To  reign  is  predicated  of  the 
understanding,  to  have  dominion  of  the  will ;  hence  the  difference 
between  kingdom  and  dominion,  4691,  4973,  especially  the  analogies 
in  the  latter,  domus,  dominus,  ^c.     See  Government. 

^00^  [ostium Janud].     Windows  signify  the  intellectual  faculty, 

?^^i  %'i'.*^"^^*"f^  ^"^  '■^^^'^''^^  *^^"8«  0^  ^'•"thj  doors,  hearkening, 
051—655.  A  door  is  as  the  ear,  of  which  hearing  is  predicated,  and 
a  window  as  the  internal  sensories,  656.  The  door  of  a  tent  denotes 
•  the  entrance  to  what  is  holy,  2145,  2152,  219.5,  2196.  A  door  signi- 
hes  that  which  introduces  or  intromits  man  either  to  truth,  or  to  good 
or  to  the  Lord ;  hence  it  signifies  truth  itself,  good  itself,  and  the  Lord 
himself ;  because  truth  introduces  to  good,  and  good  introduces  to  the 

A  \  ^4  ^^J^-     ^^^  ®^*^  ^^^  admitted  to  the  knowledge  of  eood 
and  of  the  Lord,  but  not  to  actual  acknowledgement  and  faith  ;   hence 
l.ot  closed  the  interior  door  [ostium]  leading  into  the  house,  in  which 
were  the  angels,  against  the  men  of  Sodom,  2357,  2376,  2380.     Their 
laboring  to  find  the  outer  door  or  gate  [janua]  signifies  their  inability 
to  see  any  truth  that  leads  to  good,   2385.     A  door  signifies  some  doc- 
9  w '  ^!;^"7^tu^^  by  which  truth  and  thus  good  may  be  approached, 
i'C  .J.    *''"^¥  ^^  ^b®  ^'^^'•^^  s^^se  of  the  Word  are  as  doors  by 
which  the  internal  sense  may  be  entered  upon,  or  by  which  those  who 
are  m  evd  may  enter  upon  falses;  hence  the  door  of  the  fountains  by 
which  Tamar  sat,  4861.     To  enter  into  a  chamber  and  close  the  door, 
was  a  form  of  speech  derived  from  the  ancient  church,  signifying  to  do 
somewhat  that  did  not  appear,  sh.  5694.     The  brethren  of  Joseph 
communing  with  his  steward  at  the  door  signifies  consultation  concern- 
mg  introduction;  in  the  original  the  particle  at  or  m  is  omitted  on 
account  of  the  intenial  sense,  5653.     A  house  signifies  the  man  him- 
se  f,  the  door  and  the  things  pertaining  thereto  things  which  serve  for 
introducing;  hence  doorposts  denote  the  truths  of  the  natural  principle, 
lintel  Its  goods,  7847,  compare  8989.     To  go  out  from  the  door  of  a 
house  IS  to  pass  from  good  to  truth,   ill.  7923.     When  the  truths  of 
aith  are  known  they  are,  as  it  were,  in  the  door;  when  acknowledged, 
they  are  m  the  court  or  hall ;  when  believed,  they  are  in  the  chamber 
«779      ^i  ^T  \^'  ^"^c^essi^e  stages  from  exteriors  towards  interiors, 
»77J.     Ihe  Lord  is  called  the  door,  because  the  divine  itself  can  have 
no  communication   with  men,  nor  even  with  angels,  except  by  the 
dmne  human,  8864.     A  door  signifies  communication  as  well  as  intro- 

iTi!''''-;!.  I'f  'K'^Jn^  ""f^"'  by  which  one  apartment  communi- 
cates with  another,  sh.  8989.  Angels  and  spirits  dwell  in  real  habitations 
where  everything  is  significative;  communications  of  truth  with  good 
appear  to  the  sight  as  doors,  conjunctions  by  posts,  and  other  spiritual 
things  by  apartments,  courts,  windows,  &c.,  8989.  They  are  real 
correspondences,  and  are  opened  and  closed  in  heaven  according  to  com- 
munications,  8989.  A  door  signifies  approach  and  communicftiou  ;  to 
enter  by  the  door  is  to  proceed  by  the  truth  of  faith  to  the  good  of 
chanty  and  love,  thus  to  the  Lord,  8989.     By  the  ears  of  the  servant 

.S  *r  1^!''''"^^.'"'^^  ^"^  *^^  ^^  *b^  ^^^^'^  «^  door-post,  was  repre- 
sented the  being  addicted  to  perpetual  obedience,  8990.  The  place  be- 
fore the  tent  of  the  congregation,  or  the  door  of  the  tent,  represented 

;?  fnZ?  Jn^l^'"^^*°^S^^^'  ^''^b^  heavenly  marriage,  i//.  and 
*A.  10,001,  10,022,  10,025,  comp.  9686.     It  also  signifies  the  entrance 

k2 


132 


DOW 


r 


to  heaven,  10,108.  and  the  externals  of  the  Word,  of  the  church,  and 

''"S^^'^^n^^^^^^lx^^,  or  doctrinals  of  good 
andS  fron,  the  Word."^  4720  ;  where  the  siege  of  EUsha  m  Dothan 
"s  briefly  expkined.     In  the  opposite  sense,  when  the  church  begummg 
from  fafth  is  treated  of,  Dothan  signifies  falsities,  or  the  special  things 
5?feUe  pr^ndpks.  4720,  4721.    is  to  the  difference  between  special 
or  particular  things  and  generals.     See  Common. 
DOUBLE  [duplum].     See  Numbers  (/iw). 
DOUBLE-DYED,  Scarlet  [dibaphum]     See  CoLorRS. 
DOUBT  Wubium].     In  all  temptation  there  is  a  doubting  con- 
cerning the  presence  and  mercy  of  the  Lord    2334.     Such  doubt    s 
Sred  by  evil  spirits  and  it  remains  with  those  who  succumb  in 
tPmotations    2338      Those  who  are  in  the  affection  of  truth  are  in  a 
rtfol'Stl  to  the  affection  of  good    -bich  i-b--^^^^  -~ 
with  them,  2425.     To  tarry  or  stop  signifies  a  state  of  "louH  J«^o  go 
or  iourney  signifies  a  state  of  life  without  doubt,  5613.     Those  whose 
doubU  concerning  the  truths  of  the  Word  only  forerun  their  denial,  are 
S  asTncline  to'a  life  of  evil ;  those  whose  ^ouhis.res^coeMh^ 
affirmation  are  such  as  incline  to  a  life  of  goodness,  2o68,  2388.    Doubts 
„e insinuated  by  the  spirits  adjoined  to  man  "hen  his  thougl.tsj.ave 
been  held  in  truths  in  order  to  their  conjunction  with  good,  but  so    ar 
L  the  affection  of  truth  prevails  with  him  he  is  led  to  the  affirmative 
4090.     The  first  state  preceding  the  appropriation  of  good  «  the  state 
of  doubting,  the  seconS  consists  in  the  dispersion  of  these  doubt   by 
reasons  thf  third  in  affirmation,  and  the  last  or  ultimate,  in  act,  409/. 
Where  worWly  things  dominate  over  heavenly  things,  truths  are  con- 
sumed away  and  brought  into  doubt;  but  where  heavenly  things  pre- 
dominate,   worldly  things  are  illustrated  and  set  in  clearness,   and 
dols  removed,  4099,  compare  42.50.     The  state  of  doubting  is  sig- 
„med  by  unseasonable  sleep,    as  slackness  or  tardiness  in  spiritual 
Things  by  natural  sleep,  4638.     The  doubting  of  the  prudent  or  wise 
invofves  the  affirmative  of  truth,  the  doubting  of  the  foolish  involves 
the  ne<^tive,  4638.     See  Affirmative,  Nkgative.       ^      .     ,    .     , 
•    DOUGH  [massd],  of  which  bread  is  made,  ?>§"'««» .f"'^/'";''' 
from  good,  and  in  a  more  advanced  state,  producing  good,  7960,  /979. 

^^ ■Dm^%olumbti].  Doves  denote  the  goods  and  truths  of  faith, 
with  a  person  about  to  be  regenerated,  870.  They  signify,  generally. 
The  intellectual  things  of  faith,  870.  The  soul  of  the  turtle-dove,  the 
lifp  of  faith  870.  The  dove  unable  to  find  rest  for  the  sole  of  her  toot, 
dLteluiat  nothing  of  the  good  and  truth  of  faith  could  yet  root  itself. 
ft75  Its  beinc  sent  out  again  and  returning  no  more  to  tne  arK,  ae- 
'ote's  a  Ite  of  receiving  the  goods  and  truths  of  faith,  and  the  sta  e 
of  liberty  resulting,  890-892.  Turtles  and  young  pigeons  signify 
things  spiritual,  1361,  1826,  1827.  A  dove  from  the  land  of  Asshur 
sic^nifies  rational  good,  1186.  A  dove  signifies  faith;  its  wings,  the 
truths  of  faith,  8764.  The  son  of  a  dove  and  a  turtle,  in  like  manner 
as  a  lamb,  signify  innocence,  10,132,  or  the  good  of  mnocence,  10,210. 

^^  DOWNWARDS  [deorgum].    Those  who  are  in  falscs  look  down- 
wards and  outwards,  that  is,  into  the  world  and  to  the  earth,  6952. 


DRI 


133 


Man,  of  himself,  can  only  look  downwards,  and  when  he  looks  down- 
wards, the  sensual  principle  prevails,  6954,  9128.  He  can  either  look 
downwards  or  upwards  as  to  his  interiors,  but  he  looks  upwards  not 
from  himself,  but  from  the  Lord,  10,330.     As  to  objects  in  the  memory 

''^"^nnwiv*^^'^'  "^^  ''^''^'"^  downwards,  8885.     See  to  Descend. 

DOWRY,  a  [dos'j,  as  the  sign  or  ticket  of  consent  to  become  one, 
denotes  the  confirmation  of  initiation,  4456,  9184—9186.  It  denotes 
truth  initiated  into,  and  consenting  to  full  conjunction  with  good,  9186. 
bee  Marriage. 

DRAGON  [draco].  Concerning  the  habitation  of  dragons,  near 
t^ehennah ;  who,  and  of  what  quality  they  are  that  dwell  there,  950. 
Ihe  tail  of  the  dragon  denotes  reasonings  from  falses,  the  dragon  bein^ 
the  same  as  the  serpent  that  seduced  Eve,  6952.  Serpents  signify  rea^ 
sonings  from  which  are  falses;  but  dragons,  reasonings  from  the  loves 
ot  selt  and  the  world,  which  not  only  pervert  truths  but  goods,  7293. 
1  he  water  cast  out  of  the  mouth  of  the  dragon,  who  sought  to  devour 
the  male  child,  denotes  falses  originating  in  evil,  and  reasonings  thence 
derived,  seeking  the  destruction  of  divine  truth,  7293,  10,249.  See 
also  10,400,  and  the  article  Serpent. 
*k   ^^^,^'  to  [kaurire].     To  draw  waters  denotes  to  be  instructed  in 

^oL  Qno%  olhn^'.S''^  ^*'"''  *^  ^^  illustrated,  3057,  3058,  3071, 
3094,  3097,  3102,  6776,  The  well  from  which  they  are  drawn  de- 
notes  the  Word,  6774,  6785.  Drawers  of  waters  (as  the  Gibeonites) 
denote  those  who  are  in  the  continual  desire  of  acquiring  truths,  with  no 
^^^J^^.i^'^'^'^'  ^^^^-     See  Water,  jfo  Drink,  Well. 

DREAD  [pavor,  terror, /or mido].     See  Terror,    Fear,    Con- 
sternation. J  ,       y^^^ 

DREAM  [somnium].     See  Sleep. 
4    I^'^}^^'  ^"^  l^ibere].     To  eat  denotes  the  appropriation  of  good, 
to  drink  the  appropriation  of  truth,  3168,  the  nature  of  which  is  ex- 

?S'     wu  •     ^u^   '?.^^''-     ^^^^  ^"  *^^  opposite  sense,    10,415, 
/M^^-^^^^''^thf. subject  treated  of  is  concerning  the  goods  and 
truths  o^^Jajth   drinking  signifies  to  be  instructed  in  them  and  to  receive 
them,  3069,  8352.     To  give  to  drink  is  to  illustrate,  3071.     See  to 
IJRAW.     losup,  or  to  drink,  signifies  also  communication  and  con- 
C«o'°K    ^^'^g  P^'edicated  of  spiritual  things,  as  eating  of  celestial, 
3089,  hence  it  is  predicated  of  truth,  3168,  3570.     To  cause  to  drink 
denotes  "early  the  same  as  drinking,  but  involves  somewhat  of  an  active 
principle,  3092.     To  give  a  flock  to  drink,  denotes  to  instruct  in  the 
Word  or  doctrine,  3772,  6778.     To  come  to  drink,  denotes  the  affec 
tion  of  truth,  4012,  4018.     All  kinds  of  drink,  as  wine,  milk,  water, 
&c.,  relate  to  truth  which  is  of  the  intellectual  part  of  man,  5077.     To 
drink  fpotarej  denotes  the  application  of  truth  to  its  good,  5709,  with 
which  compare  7344,  8349,  8352.     As  meats  and  drinks  recreate  the 
o?io      i^^'  '^  Soods  and  truths  corresponding  to  them,  spiritual  life, 
^   .Z'     rV.^^  ^"^  *o  drink,  denotes  information  concerning  good  and 
truth,  sh.  9412.     To  drink,  spiritually,  is  to  be  instructed  in  truths, 
and  in  the  opposite  sense  in  falses,  9960.     To  be  drunken  is  to  become 
insane  m  consequence  of  the  latter,  9960,  with  which  compare,   1071. 
bee  Drunkenness.     To  drink  the  Lord's  blood  is  to  appropriate  the 

nrnxT^  P[S?ff.^"^^  ^'^"^  ^^s  divine  human,  4735.     See  Supper. 

DRINK-OFFERING  [libamen].     The  drink-ofifering  in  the  Jewish 


134 


DRY 


church  signified  faith  in  the  Lord,  1071.  The  drink-offering  poured 
upon  the  statues  signified  the  divine  good  of  faith;  od,  the  divme  good 
of  love  3728.  The  stones  which  were  accustomed  to  be  set  up  m  tne 
earliest'ae:es  for  signs  and  testimonies  were  at  length  treated  as  holy  by 
those  who  lived  immediately  before  the  flood,  who  poured  dnnk-offerings 
and  oil  upon  them  in  order  to  sanctify  them,  4580.  The  drmk-offering. 
which  consisted  of  wine,  denotes  the  good  of  truth,  the  good  of  taith 
or  spiritual  good,  which  is  charity ;  the  meat-ofl-ering,  which  consisted  ot 
fine  flour  and  oil,  celestial  good ;  in  like  manner,  the  bread  and  wine 
in  the  holy  supper,  sh.  4581,  10,079,  ilL  10,137.  A  dnnk-ofl'enng  ui 
the  opposite  sense  denotes  the  worship  of  what  is  false,  sh.  4oHl,  lU,  i^/ . 
By  setting  up  a  statue  of  stone,  offering  a  drink-offering  upon  it,  and 
pouring  oil  upon  it,  was  represented  the  progress  of  the  Lord  s  glonhca- 
tion,  and  of  the  regeneration  of  man  from  truth  to  celestial  good,  4.'>8J. 
The  fat  of  the  sacrifices  signifies  the  good  of  love  m  all  worship  ;  the 
wine  of  the  drink-ofl^ering  the  truth  and  the  good  of  faith,  594  J,  0^77, 
10  137.  The  drink-ofl^ering  was  offered  along  with  the  meat-oltering 
because  good  without  truth  is  not  good,  and  truth  without  good  is  not 
truth,   10,137.     See  Sacrifice,  Meat-Offering,  Oil. 

DRIVE  OUT,  to  lexpellere].     See  to  Expel.  ,  ,,  v  i 

DROMEDx\RY  [dromas].  The  dromedaries  of  Midian  and  Ephah 
signify  doctrinals,  3242.     See  Camel,  Midian.         ^     ^    , 

DROVES  [caterva].  By  the  droves  (or  troops)  of  a  flock  are  sig- 
nified the  things  of  the  church,  thus  doctrinals,  3707.  A  flock  signifies 
those  who  are  in  good,  abstractly  the  doctrinals  by  which  they  are  in- 
troduced into  good,  3767.  Droves  denote  the  science  of  doctrinals, 
3768,  3770.  Droves  of  a  flock  denote  goods  and  truths,  402d.  Droves 
denote  scientifics,  also  knowledges,  and  thus  doctrinals,  4266.  Jacob  s 
sending  the  droves  forward  in  the  hands  of  his  servants  denotes  that 
they  were  as  yet  in  the  natural  or  external  man,  thus  in  the  memory 
only,  and  not  in  the  spiritual,  4266.     See  Flock. 

DRUM  [tympanum].     See  Music.  . 

DRUNKENNESS,  Drunkard  [ehrietas,  ehriua].  To  drink  wine 
in  the  opposite  sense,  is  to  investigate  the  truths  of  faith  by  reasonings, 

1071 .  A  drunkard  is  one  who  believes  nothing  but  what  he  can  under- 
stand from  things  sensual,  scientific,  or  philosophical,  and  thence  slides 
into  errors,   1072.     It  denotes  those  who  are  insane  in  spiritual  things, 

1072,  in  consequence  of  imbibing  falses,  9960.  Babylon  making  the 
earth  drunken,  signifies  leading  those  who  are  of  the  church  into  errors 
and  insanities,  5120  ;  and  that  by  false  reasonings  and  depraved  inter- 
pretations of  the  Word,  or  falses  of  evil,  8904,  compare  3614.     bee 

to  Drink,  Wine.  ^      rr.i        .        i 

DRY  [arida-] .  DRYNESS  or  DROUGHT  [siccitas] .  The  external 
man  is  called  the  dry  (land),  27;  the  want  of  water  denotmg  the  ab- 
sence of  anything  spiritual,  806,  6976.  Dryness  or  drought,  from 
failure  of  dew  or  rain,  denotes  a  failure  of  truth  derived  from  any  good, 
3580.  The  waters  being  withheld,  while  the  children  of  Israel  passed 
the  Red  Sea  on  dry  land  denotes  protection  from  the  influx  of  falses, 
8185,  8234.  The  waters  returning  upon  the  Egyptians,  that  the  falses 
of  evil  revert  to  those  who  intend  evil  to  the  good,  8334.  To  dry  the 
rivers  is  to  dissipate  falses,  and  to  dry  up  the  abyss  to  dissipate  evils, 
8185.     Generally  when  waters  denote  falses,  dry  and  drying  denote 


D  WE 


135 


non-falses;  but  when  waters  denote  truths,  dry  and  drying  denote 
non-truths,  ah,  8185.  In  like  manner,  when  the  subjects  predicated 
are  trees  or  herbs,  or  the  harvest,  &c.,  dry  and  drying  denote  what  is 
contrary  to  those  things;  and  that  dry  earth  is  predicated  of  good, 
8185  at  the  end.  A  drought  upon  the  waters  denotes  truths  destitute 
of  life,  8869,  or  the  deprivation  and  consumption  of  the  truths  of  faith. 
10,227. 

DUDAIM.     See  Mandrakes. 

DUKES  [duces].     The  duke  or  chief  of  an  army  denotes  the  pri- 
mary or  chief  thing  of  doctrine,  3448.     See  Edom. 
DUMAH.     See  Ishmael. 

DUMB  [mutus].     To  be  dumb  is  to  be  incapable  of  enunciation  or 
utterance  understood  spiritually ;  hence  the  dumb  in  the  Word  denote 
those,  who,  by  reason  of  ignorance,  cannot  confess  the  Lord,  and  preach 
faith  in  him,  sh,  6988.     As  to  mute  grief,   1688. 
DUNG  [fimus,  stircus'].     See  Excrement. 

DUST  [j)ulvis'\.     To  eat  dust  is  to  be  incapable  of  living  from  any 
other  than  worldly  and  corporeal  things,  249.     Thus,  it  has  reference 
to  the  love  of  self  and  the  world,  3413.     Dust  signifies  what  is  damned 
and  infernal,  249,  275,  278,  7418,  7522.     The  humanity  which  the 
Lord  derived  from  the  mother,  and  which  he  put  ofi;  compared  with 
the  divine  human,  was  as  dust  and  ashes,  2265.     To  be  clothed  with 
sackcloth  and  covered  with  dust  or  ashes  was  a  token  of  humiliation  on 
account  of  evil,  2327,  4779,  7418.     To  rend  the  garments  signifies 
grief  on  account  of  lost  truth,  to  put  dust  on  the  head  on  account  of 
lost  good,  4763.     Man  formed  of  the  dust  of  the  ground  denotes  the 
external  man,  94.     To  smite  the  dust  of  the  ground  is  to  stir  up  those 
things  which  are  damned  in  the  natural  man,   7418.     Dust  signifies 
what  is  damned  because  the  place  where  evil  spirits  are,  and  under 
which  are  the  hells,  appears  as  uncultivated  and  arid  earth,  7418.     See 
to  Grind,  at  the  end.     In  a  good  sense,  the  dust  of  the  earth  has  re- 
lation to  the  immensity  of  celestial  things,  the  sand  or  dust  of  the  sea 
to  spiritual  things,  and  the  stars  of  the  heavens  to  both  in  a  superior 
degree,   1610,  3707.     The  dust  of  the  feet  signifies  what  is  unclean 
from  evils  and  falses,   1748,  or  the  natural  and  corporeal  things  which 
are  with  man,  2162.     Why  the  disciples  were  commanded  to  shake  the 
dust  from  off"  their  feet,  7418,  249.     Why  the  golden  calf  was  ground 
to  dust  or  powder,  7418,  but  especially,  9391.     See  Ashes. 

DWELL,  to  [habitare],  signifies  to  live,  or  life,  1293,  2502,  6080, 
or  to  be  and  to  live,  consequently  it  denotes  state,  3384,  3417.  It  is 
predicated  of  the  life  of  good  with  truth,  2451,  2708,  2712,  3613, 
6773,  6774.  And  of  the  Lord's  presence  and  influx  in  the  good  of 
love,  1 0, 1 53,  9480.  What  is  signified  by  dwelling  in  Beersheba,  2859 ; 
in  Gerar,  3384  ;  in  the  desert,  2708  ;  in  the  land  of  the  south,  3195 ; 
in  tents,  as  at  the  feast  of  tabernacles,  414,  3312;  in  the  land,  4480, 
9345;  in  a  mount,  2460;  with  another,  4451,  6792,  9345;  by  one- 
self, secure  and  alone,  10,160.  Why  the  ancients  dwelt  in  distinct 
houses,  families,  and  nations,  and  how  it  signified  the  church,  or  the 
Lord's  kingdom  formed  by  innumerable  societies,  471,  10,160.  See 
to  Inhabit,  to  Tarry,  Habitation. 


136 


EAR 


EAR 


137 


E. 

EAGLE  \afmila\  By  the  carcase  (Matt.  xxiv.  23-28)  is  signified 
the  church  without  the  hfe  of  charity  and  faith,  by  the  eagles  gathered 
thereto,  reasonings  confirming  falses  and  evils,  3900.  An  eagle  denotes 
the  rational  man  as  to  truth ;  and,  in  the  opposite  sense,  the  ra- 
tional as  to  what  is  false  or  reasoning,  sh,  3901.  That  it  denotes  the 
rational  man,  5113.  To  bear  on  the  wings  of  eagles,  denotes  to 
elevate  by  the  truths  of  faith  to  celestial  light,  8764.  A  great  eagle 
with  great  wings  signifies  the  interior  truths  of  the  spiritual  church, 
10  189.  The  spiritual  church  is  called  an  eagle  from  perception, 
9688.  Certain  spirits  belonging  to  one  of  the  earths  in  the  universe, 
and  who  were  seen  on  high,  Ukened  to  eagles,  not  as  to  rapme,  but  as 

to  keenness  of  sight,  9970.  ^    ^,  ^.  •  n 

EAR,  the  r«Mm].  denotes  obedience,  ah.  2542,  2965,  especialy 
3869,  4403,  and  seriatim,  4652—4660.     In  the  supreme  sense,  it  de- 
notes  providence  ;  in  the  internal  sense,  the  will  of  faith  ;  in  the  in- 
terior sense,  obedience,  ill.  and  ah.  3869.     That  which  is  heard  is  ad- 
dressed  to  the  understanding  as  well  as  that  which  is  seen,  but  the  former 
affects   the  voluntary   part   also,    and  persuades  to  obedience,    3869. 
The  left  ear  corresponds  to  obedience  alone  without  affection  ;  ill.y  by 
changes  of  influx  into  the  face,  &c.,  4326.     The  right  ear,  on  the 
other  hand,  derives  its  signification  from  good,  which  supposes  love  or 
affection,   10,061.     The  ear  is  formed  correspondently  to  the  modifica- 
tions of  the  air  and  sound ;  the  eye,  correspondently  to  the  modifications 
of  aether  and  light,  4523,  6057.     Thought  is  the  speech  of  the  s^rit 
of  man,  and  the  apperception  of  speech  is  its  hearing,  46o2.     The 
spirits  who  correspond  to  hearing,  or  constitute  the  province  of  the  ears, 
are  such  as  are  in  simple  obedience,  4653.     They  are  various,  however, 
according  to  the  parts  and  functions  of  the  ear  interior  and  exterior, 
4653.     The  quality  of  those  who  correspond  to  the  external  ear  in  par- 
ticular, 4654.     Certain  spirits  were  observed  by  the  author  near  the 
ear,  and  within  it,  4655.     They  who  do  not  attend  to  the  sense  of  a 
thing,  though  they  hear  the  words,  correspond  to  the  cartilaginous  and 
bony  part  of  the  external  ear,  4656.     There  are  spirits  given  to  whis- 
pering, especially  into  the  left  ear,  the  sinister  manner  in  which  they 
speak  of  others,  &c.,  4657.     Of  those  who  had  immersed  their  thoughts 
in  the  scholastic  philosophy  and  the  influx  of  their  speech  towards  the 
left  ear  ;  the  contrast  between  them  and  Aristotle,  who  spoke  into  the 
right  ear,  4658.     By  means  of  the  ear,  the  thought  of  one  is  transferred 
to  the  understanding  of  another,  from  the  understanding  it  passes  into 
the  will,  and  from  the  will  into  act ;  hence  hearing  signifies  both  apper- 
ception and  obedience,  5017,  compare  7216,  especially  8361.     When 
hearkening  is  predicated  of  those  in  lower  stations  it  denotes  obedience, 
when  predicated  of  the  more  eminent,  for  example,  of  kings,  it  denotes 
consent,  6513.     To  see  with  the  eyes  is  to  understand  and  have  faith, 
to  hear  with  the  ears  is  to  be  in  obedience,  2701.     To  speak  in  the 
ear  denotes  application  to  the  faculty  of  obedience,  or  the  will,  2965, 
2975,  8621,  compare  3869.     To  bore  the  ear  with  an  awl,  in  the  case 
of  the  Hebrew  servant,  denotes  the  addiction  of  those  who  do  not  undcr- 


K 


stand  truth,  and  are  relatively  not  free,  to  obedience,  3869,  8990.  To 
hear  signifies  to  be  instructed  and  to  receive,  sh.  9311  ;  thus,  hearken- 
ing, perception  and  obedience,  sh.  9397,  10,061,  where  the  ceremony 
of  putting  blood  on  the  ears  of  Aaron  and  his  sons  is  explained. 

Ear-rings,  like  ornaments  for  the  nose,  signify  good,  but  good  in 
act,  and  in  the  opposite  sense  evil  in  act,  3103,  3263  at  the  end.  The 
nose  ornament,  which  was  applied  on  the  root  of  the  nose  at  the  fiare- 
head,  is  expressed  in  the  original  Hebrew  by  the  same  word  as  ear-rings  ; 
the  latter  were  the  insignia  representative  of  obedience,  the  former  of 
good,  4551.  Ear-rings  signify  the  perception  of  truth,  and  also  obe- 
dience ;  a  nose  ornament  the  perception  of  good,  9930,  compare  10,540. 
Ear-rings  of  gold  were  insignia  representative  of  obedience  and  of  the 
apperception  of  the  delights  which  are  of  external  love,  ill.  and  sh. 
10,402.     To  put  on  ear-rings  denotes  to  obey,   10,402. 

EAR  OF  CORN  [arista].     Ears  of  corn,  or  spikes,  denote  exterior 
natural  truths,  or  scientifics,  sh.  5212,  5266.     See  Corn. 
EAR-RINGS  [inaures].     See  Ear,  Ornament,  Ring. 
EARTH,  or  Planet  [^e//M«,  planetal.     See  Universe. 
EARTH,  or  Land  [terra'].     The  earth  empty  and  void,  or  ground 
in  which  nothing  is  yet  implanted,  denotes  man  before  regeneration,  17. 
The  external  man  is  signified  by  dry  land  or  earth,  27,  913,   1016.     It 
signifies  a  receptacle,  28.     It  is  prepared  to  receive  celestial  seed  by  re- 
generation, 29.     It  is  the  external  man  which  is  signified  by  earth,  the 
internal  by  heaven,  82,   1732.     The  external  man  is  signified  by  earth 
while  man  is  spiritual,  and  by  ground  or  field  when  he  becomes  celestial, 
90.     When  man  is  regenerated,  he  is  no  longer  called  earth,  but  ground, 
because  celestial  seed  is  then  implanted  in  him,  268.     Hence,  in  the 
early  chapters  of  Genesis  ground  signifies  the  church,  earth  or  land 
where  there  is  no  church,  566.     The  land  or  faces  of  the  ground  denotes 
wherever  there  is  instruction  in  the  truths  of  faith,  5ij7,  620.     Conse- 
quently where  the  church  is,  567,  662,   1066,  2571.     Thus  earth  or 
land  denotes  the  church  itself,  566,  662.   1066,   1262,   1413,   16e7, 
1733,  1850,  2117,  2571,  2928,  3355,  4447,  4535,  5577,  8011,  8732, 
9643,   10,570.     As  it  denotes  the  church  in  general,  it  also  denotes  the 
church  in  particular,  thus  the  regenerate  man,   10,373.     In  the  Hteral 
sense  the  earth  denotes  wherever  man  is ;  in  the  internal  sense,  where 
there  is  love,  and  as  love  is  predicable  of  the  will  it  denotes  the  volun- 
tary part  of  man,  585.     Earth  is  predicated  of  love,  ground  of  faith, 
because  the  earth  is  the  continent  of  the  ground,  and  ground  of  the 
field,  in  like  manner  as  love  is  the  continent  of  faith,  and  faith  of  the 
knowledges  which  are  implanted  in  it,  620,  636,   1066,   1068.     Earth 
is  distinguished  from  ground  as  the  man  of  the  church  and  the  church 
itself,  662,  compare  10,570.     The  external  man,  and  the  body  itself, 
are  as  earth  or  ground,  the  pleasures  of  the  body  as  reptiles  and  creep- 
ing things,  909.     By  the  whole  earth,  the  ancients  did  not  mean  all 
lands,  but  only  where  the  church  existed ;  in  the  opposite  sense,  how- 
ever, it  signifies  where  there  is  no  longer  any  church,  but  an  unregen- 
erate  people,   1066.     Hence  the  land  or  earth  denotes  the  nation  dwell- 
ing in  that  particular  tract  and  its  quality,   1251,   1262,   1411,  8011. 
In  a  general  sense,  it  denotes  the  external  man  who  is  not  of  the  church, 
his  will  and  proprium,  &c.,  1044,  1066,  1411.    By  a  new  heaven  and  a 
new  earth  is  meant,  in  general,  the  Lord's  kingdom,  1 733,  1850,  2571 ; 


138 


EAR 


EBE 


139 


or  a  new  church  internal  and  external,  ah.  3355,  4447,  4535,  5577, 
10,373,  briefly  2117,  2118.  See  Judgment.  In  a  special  sense,  by 
earth  or  land  is  meant  Canaan,  and  thus,  again,  the  Lord's  kingdom, 
because  the  church  existed  there  in  ancient  times,  1413,  1437,  1585, 
1607,  2571,  4535, 5577,  801 1,  5136,  9325,  and  citations.  See  Church, 
Canaan.  Earth  or  land  has  various  significations  according  to  the 
series  of  things  treated  of,  2571,  and  citations.  Under  all  these  various 
significations,  it  retains  the  signification  of  the  church,  which  is  its  pro- 
per and  universal  sense,  3368,  8732.  Inasmuch  as  it  signifies  the  man 
of  the  church,  the  church  itself,  and  the  Lord's  kingdom,  it  signifies 
the  essential  of  these,  namely,  the  doctrine  of  love  and  charity,  ill. 
2571.  Also,  rational  truths  illustrated  by  the  Lord's  presence  ;  thus, 
in  the  supreme  sense,  the  Divine  itself,  because  where  the  church  is 
the  Lord  himself  is,  3368,  3379,  3404,  8732. 

The  people  of  the  land  denote  those  who  are  of  the  spiritual  church, 
2928.  Land  married  denotes  those  with  whom  the  understanding  and 
will,  or  charity  and  faith  are  conjoined,  55.  Land  of  the  south  denotes 
the  good  and  truth  of  faith,  1458,  2500.  Land  of  the  east,  the  good 
of  faith  or  charity,  3249 ;  otherwise  called  the  truths  of  love,  3762. 
The  land  of  the  shadow  of  death,  the  state  of  those  who  are  in  ignorance 
of  good  and  truth,  3384.  The  land  of  Ham  is  the  corrupt  church  of 
Egypt,  1063.  The  land  of  Egypt  is  the  natural  man,  5278,  5279, 
5280,  5288,  5301,  5510,  6111,  6976,  10,156;  also  the  vastated  church, 
6589  ;  the  state  of  infestation  by  infernal  spirits,  7221,  7240,  7274, 
7278,  7826,  8401,  8407,  8866  ;  and  damnation  or  hell,  8018,  10,156. 
The  whole  land  of  Egypt  is  the  natural  mind  both  interior  and  exterior, 
5276,  5316,  5329  ;  the  best  of  the  land  of  Egypt  is  the  inmost  of  the 
natural  mind,  6084.  New  or  holy  land  is  the  Lord's  kingdom,  4255, 
and  citations.  A  land  good  and  broad  denotes  where  the  good  of  charity 
and  truth  of  faith  are,  thus  heaven,  6856.  A  land  inhabited  likewise, 
because  of  \\h  from  good,  8538  ;  and  a  land  flowing  with  milk  and 
honey,  5620,  6857,  8056.  The  midst  of  the  land,  signifies  truth 
from  good,  or  where  it  is,  consequently  the  church,  7444.  The  deep 
places  of  the  earth  signify  the  truths  of  the  church,  which  are  called 
strengths  of  the  mountains  from  power  grounded  in  good,  4402. 

In  the  world  of  spirits,  the  lower  earth  is  the  region  under  the  feet, 
where  well-disposed  spirits  are,  before  they  are  elevated  into  heaven, 
ah.  4728,  6928,  7090.  Beneath  it  are  places  of  vastation  which 
are  called  pits,  and  in  a  lower  region,  extending  round  about,  are 
the  hells,  4728.  Those  who  are  in  the  lower  earth  are  in  the  region 
of  the  belly  and  intestines,  5392.  Their  quality,  and  the  relative 
situation  of  the  places  they  inhabit  more  particularly  described,  4940 — 
4951,  7090.  A  very  great  number  of  Christians  are  sent  into  the 
lower  earth,  because  they  are  natural,  4944.  Those  of  the  spiritual 
church  who  were  saved  by  the  Lord's  advent  into  the  world  had 
been  detained,  and  infested  by  infernal  spirits  in  the  lower  earth, 
7090.  The  vastation  of  what  is  false  and  contrary  to  the  life  of  heaven 
takes  place  there  at  this  day,  7090.  The  lower  earth  is  signified  by 
Goshen  in  Egypt,  where  the  children  of  Israel  were ;  the  Egyptian 
quarters  denoting  the  hells  round  about,  which  infest,  7240.  The  land 
where  they  are  who  are  in  falses  derived  from  evils,  and  whence  they 
are  cast  down  into   heU,  appears   uncultivated  and  arid  ;  hence   the 


signification  of  dust  as  denoting  damnation,  7418.  The  earth  swal- 
lowing them  up,  denotes  danmation,  thus  immersion  into  the  hells,  ah, 
8306. 

EARTHQUAKE,  an  [terrce  motua],  denotes  a  change  of  the  state 
of  the  church,  ah,  3355,  compare  3353,  3354.     See  Earth. 

EASE  [oHum].  The  author's  experience  ccmcerning  certain  spirits 
who  had  given  themselves  up  to  ease  and  sluggishness  in  the  life  of  the 
body;  and  that  they  induce  heaviness  in  the  stomach,  5723.  How 
sensual  they  are  who  live  in  wicked  slothfulness,  6310.  The  joy  and 
blessedness  of  heaven  does  not  consist  in  ease  but  in  active  exercises  of 
use,  454,  6410.  The  Israehtes  being  at  ease  or  remiss,  in  reference 
to  the  tasks  imposed  upon  them  by  the  Egyptians,  denotes  the  insuffi- 
ciency of  infestation  by  falses,  to  withdraw  them  entirely  from  divine 
things,  7118.  '^ 

EAST  [oriena].     See  Quarters. 

EAST- WIND  [eurua].     See  Wind,  Quarters  (Eaat), 

EAT,  to  [edere].  To  eat,  in  the  internal  sense,  is  to  live,  270, 
272—274.  Also,  to  be  communicated,  appropriated,  and  conjoined, 
ah,  2187,  3149,  3168,  3734,  5643.  Such  is  its  meaning  in  the  Holy 
Supper,  2187,  2343.  The  sanctified  things  of  the  sacrifices,  being 
eaten,  represented  the  communication,  conjunction,  and  appropriation 
of  celestial  goods,  2187,  2343.  To  eat  denotes  the  appropriation  of 
good,  and  to  drink  the  appropriation  of  truth,  3168,  the  nature  and 
manner  of  which  are  explained,  3513.  By  eating  and  drinking  in  the 
Holy  Supper,  is  signified  appropriation,  and  what  is  meant  by  eating 
worthily,  3513  at  the  end.  Feasts  and  repasts  amongst  the  ancients, 
signified  appropriation  and  conjunction  by  love  and  charity,  3596.  See 
Feasts,  Bread,  Food.  Eating  also  denotes  the  appropriation  of  evil, 
4745.  The  ancients,  after  they  had  decreed  anything  which  required 
the  confirmation  of  others,  ate  together,  by  which  the  approval  and 
appropriation  of  what  they  had  done  was  signified,  4745.  To  eat  in  the 
original  tongue  is  also  to  consume,  which  is  its  signification  when  pre- 
dicated  of  false  principles  originating  in  evil,  5149,  5157.  To  eat  to- 
gether denotes  fruition  or  enjoyment,  7849.  To  eat  the  passover,  de- 
notes to  be  consociated,  8001.  See  Passover.  To  eat  and  to  drink, 
denotes  information  concerning  good  and  truth,  ah,  9412,  and  in  the 
opposite  sense,  the  appropriation  of  evil  and  the  false,  4334.  To  eat 
denotes  conjunction  and  appropriation  as  to  good,  3570,  10,686.  To 
eat  bread,  confirmation  in  good,  6791.  To  eat  the  herb  of  the  field, 
to  live  like  a  beast,  272—274.  To  eat  of  the  tree  of  knowledge  of 
good  and  evil,  is  to  enquire  into  the  mysteries  of  faith  by  sensuals  and 
scientifics,  126,  128,  202.  To  eat  of  every  tree  of  the  garden,  to  know 
what  IS  good  and  true  from  perception,  125.  To  eat  and  drink  in  the 
Lord's  kingdom,  to  appropriate  the  goods  of  love  and  the  truths  of  faith, 
which  are  celestial  food,  3832.     See  to  Drink. 

EBER,  the  son  of  Salah,  the  son  of  Arphaxad,  the  son  of  Shem 
[See  Shem],  was  the  first  institutor  of  the  representative  church  which 
began  in  Syria,  and  was  afterwards  spread  through  many  lands  but  es- 
pecially Canaan,  1 238.  This  church  is  called  the  second  ancient  church, 
the  first  being  signified  by  Noah  and  his  three  sons,  1238.  The  two 
sons  of  Eber,  Peleg  and  Joktan,  signify  the  internal  and  the  external 
worship  of  this  new  church,   1137,   1240,  1242;  and  in  what  the  in- 


EDU 


140 


EDE 


141 


ternaland  the  external  respectively  f  ?,«^^*^^\  ?241;  -i^''  Tncipa^^^ 
mitted  to  institute  this  church,  though  its  worship  *^«f  f  ^^  P^^^  ^ 
Tn  externals,  because  the  former  church  had  degejierated  ^^^J^^^^l^ 
and    in  many  places,  had  been  turned  to  magic,  1241.     Ihe  g^^J^^^ 
first  iven  shoiJs  the'  posterity  of  Joktan  ;  that  in  the  lowing  chapter 
of  Peleg    1242.     Joktan  signifies  the  external  worship  of  this  churcn  , 
Ls   sols     Almodad,    Shele'ph,    Hazarmaveth    Jerah    Hadoram    Uzal 
Diklah,  Obal,  Abimael,  Sheba,  Ophir,  Havilah,  .*^«d  Jobab)   so  many 
various  rituai;,  in  use  among  the  nations  so  designated    1137    im, 
1247      Their  dwelUng  from  Mesha  to  Sephar    a  mount  of  the  t^st 
signifies  the  extension  of  their  worship  fron.  the  truths  of  faith  to   he 
good  of  charity,  1249.     Observe  that  the  Sheba  and  Havik^^^^^^^ 
mentioned  in  the  Word,  belong  to  the  stock  of  Ham  and  not  to  tnis 

^'""'Xhe  be'c^inning  of  the  Hebrew  church  is  described  from  Shem    be- 

cause   ShemSfies  internal  worship  as  before,  though  not  of  the 

ame  qualTy ,  1  IsO     Its  quality  appearUom  the  successive  derivatio^is 

isbeinff  scientific,  and  from  the  number  of  years,  &c.,   1331.     Ihe 

iLl^  ^^^^^     church  described  by  the  ^irth  ^f  A^^^^^^^^^ 
denotes  science,  constitutes  the  second  period  f  .^J^^^^^/^^^^^^/^^^^^^ 
1334,   1335.     Its  own  second  period  is  denoted  by  Salah  the  son  oi 
ArDhaxad    by  whom  is  signified  that  which  proceeds  of  science    1339. 
te  being  T^^^  Eber,  the  son  of  Salah 

[342  aS^^^^  and  Salah,  and^Eber  are  the  names  onaUon^^^ 
1334  1340  1342  ;  and  all  who  adopted  the  worship  mstiUited  by 
Ebe  :  to' whatever  'nation  they  belonged,  took  the  name  of  Hebrews 
1343  4517.  See  Hebrews.  The  entrance  of  this  church  upon  its 
fourth  period  is  denoted  by  the  birth  of  Peleg,  by  which  is  meant  ex- 
rnSwChlp  and  also  a  n'ation  so  called  1345.  Its  entran^ JP^^^  is 
fifth  and  sixth  periods  by  Reu  the  son  of  Peleg,  and  Serug  the  son  01 
Reu  which  are^also  the  names  of  nations,  with  whom  worship  was  be- 
cominrmore  and  more  external,  1347-1350  Its  seventh  P?nod  by 
NThor'the  son  of  Serug,  which  is  likewise  the  name  of  a  -t- ^^^^ 
whom  such  worship  was  verging  to  idolatry,   13j2.     Its  eighin  periou 

by  T^rah   the  name  of  a  nation  by  which  idohltro-^r''^^P;?/^T^^^^^ 
1^53.     See  Nahor.     Its  ninth  and  last  pe"od  by  the  sons  of  Terah 
Abram,  Nahor,  and  Haran,  by  whom  are  signified  the  three  ^nnrersal 
kindTof  idolat  y  into  which  the  church  had  now  passed,  namely    the 
love  of  self,  the  love  of  the  world,  and  the  love  of  pleasure,  13oa-1358. 

See  Abram,  Nahor,  Haran.  ,  ^^f«„-nr  crnods    such 

EBONY  [ebenum].     Ivory  and  ebony  signify  exterior  goods,  such 

as  relate  to  worship  or  rituals,'  1 172      Those  who  have  l^ved  in  inte^ 

necine  hatred,  and  in  falses  thence  derived,  have  skulls,  as  it  were,  like 

^^"^  ECCLESIASTIC.     The  necessity  and  limits  of  ecclesiastical  order 
<lpfined    10  793—10.799.     See  Government.  , .  ,    « 

EDEN  intelhgence  of  the  celestial  man  which  flows 

in  by Krort^^^^^^^^^    99.  '  Eden  signifies  love    100  ;  or  all  things 
Tertlining  to  the  celestial  man,   122      The  river  which  w^^^^^^ 
Eden  signifies  intelhgence  flowing  from  love,    107.   108.     ^^^on,  the 
intelligence   of  faith  thus  originated,    110.     See  Havilah      Gihon 
the  intelligence  of  aU  things  relating  to  good  and  truth,   110.     bee 


Ethiopia.  Iliddekel,  the  clearness  of  reason,  118.  See  Ashur. 
Euphrates,  science,  118,  or  the  sensual  and  scientific  principle  which 
is  the  boundary  of  celestial  and  spiritual  intelligence,  as  this  river  was 
a  boundary  of  the  Israelitish  dominion,  1 20.  See  Egypt  (the  Nile),  Eu- 
PH  rates.  When  the  rational  principle,  which  is  the  intelligence  of  the 
external  man,  is  from  a  celestial  origin,  it  is  called  the  garden  of  Je- 
hovah; when  spiritual,  the  garden  of  God;  ill,  and  sh.  1588.  The 
garden  of  Eden,  which  signifies  celestial  wisdom  and  intelligence,  was 
in  the  land  of  Canaan,  for  that  was  where  the  most  ancient  church 
flourished,  4447.  The  regenerate  man,  as  to  truth  and  good,  is  called 
the  garden  of  Eden  and  the  garden  of  Jehovah,  5376.     See  Garden. 

EDER.     See  Tribes,  Tower. 

EDOM.  Esau  or  Edom  who  dwelt  in  Mount  Seir  signifies  and 
represents  the  Lord  as  to  his  human  essence,  1675.  The  Horites, 
who  were  expelled  from  Mount  Seir  by  the  Edomites,  represented  those 
who  are  in  persuasions  of  the  false,  1675.  Mount  Seir  and  Paran  de- 
note the  celestial  things  of  love  pertaining  to  the  Lord's  human  essence; 
hence,  what  is  meant  by  Jehovah's  going  from  Mount  Seir,  and  marching 
from  the  field  of  Edom,  1675,  3322.  Esau  in  particular  signifies 
natural  good,  and  Edom  the  same  with  doctrinals  adjoined ;  and  in  the 
opposite  sense,  ill,  and  sh.  3322.  The  field  of  Edom  denotes  the 
divine  truth  of  the  Lord's  divine  natural,  or  the  truth  of  good ;  truths 
being  known  and  perceived  from  good  after  regeneration,  424 1 .  Edom 
denotes  the  Lord's  divine  human  as  to  what  is  natural  and  corporeal, 
4642.  Esau,  as  the  father  of  Edom,  signifies  the  divine  good  which 
proceeds  by  derivation  into  the  humanity,  4646.  The  dukes  of  Edom 
signify  leading  principles  in  series  with  the  good  of  love,  ill.  and  sh. 
8314.     See  Esau,  Seir. 

EDUCATION  AND  INSTRUCTION  being  diverse,  are  the  occa- 
sion of  various  methods  of  reformation  and  regeneration,  because  the 
Lord  never  breaks  but  only  bends  the  principles  with  which  man  has 
been  imbued  from  infancy,  to  this  end,  1255.  Even  falses  with  which 
men  arc  imbued  by  education  are  not  condemnatory  so  long  as  they  live 
in  charity  and  do  not  know  that  they  are  falses,  1295.  How  infants  are 
educated  for  heaven  in  the  other  life,  2296—2309.  See  Infants. 
How  very  bad  the  education  of  infants  in  the  world  is,  from  experience 
respecting  boys  fighting,  and  their  parents  encouraging  them,  2309. 
In  what  manner  infants  and  boys  are  initiated,  by  the  pleasure  of  learn- 
ing, &c.,  into  the  good  of  love,  and  the  truth  of  faith,  3502,  3512, 
3,518,  3519.  The  order  of  progression  by  education  is  apparently  from 
scientific  to  celestial  truths,  but  in  reahty  "it  is  the  celestial  which  flows 
in  through  the  successive  degrees,  and  adapts  rational  and  scientific 
truths  to  itself,  1495,  compare  128.  See  Initiation.  Thus  states 
more  and  more  interior  are  formed  by  instruction,  without  which  it  is 
impossible  to  be  elevated  into  heaven,  1802.  From  the  age  of  infancy 
to  boyhood  man  is  merely  sensual,  the  mind  being  formed  by  influx 
into  the  memory  and  imagination ;  how  he  progresses  thereupon  by 
instruction  and  regeneration,  5126,  5135,  9723.  Man's  spiritual  life 
is  sustained  by  instruction,  or  by  the  acquisition  of  truths,  ill.  and  sh. 
6078.  The  first  subject  of  instruction,  in  order  to  the  existence  of 
the  spiritual  church,  is  the  fact  that  there  is  a  God,  and  that  he  is  to 
be  worshipped  ;  the  first  truth  necessary  to  be  known  concerning  him. 


142 


EF  F 


EG  Y 


143 


is,  that  he  created  the  universe,  and  that  from  him  it  continually 
subsists,  6879.  The  second  necessary  subject  of  instruction  is  the 
procedure  of  divine  truth  from  the  Lord's  divine  human,  and  that 
divine  truth  proceeding  from  him  must  be  received,  6882,  compare 
3175.  Particular  instruction  in  doctrine  is  given  by  influx,  when  truth 
immediately  proceeding  from  the  Lord's  divine  human  is  conjoined 
with  truth  that  proceeds  mediately,  for  hence  is  perception,  7058.  In- 
struction from  the  divine,  and  concerning  the  divine  law,  is  signified 
by  Jehovah's  speaking  to  Moses,  7186.  As  to  instruction  in  the  truths 
of  faith,  9123,  9209  and  sequel;  and  by  means  of  illustration  in  par- 
ticular, 2701,  9382,  10,355.  In  the  case  of  the  Lord  himself,  1457, 
1460,  1461,  1464,  1469,  1475,  1476  2496,  2497,  2500,  2504,  2511, 
2515,  2523,  3030.  After  coming  out  of  a  state  of  vastation  and  deso- 
lation, 2701,  2704.  At  the  Lord's  coming  those  are  instructed  who 
are  in  ignorance  of  truth,  not  so  those  who  are  in  falses,  2383 ;  yet 
the  evil  desire  to  learn  for  the  sake  of  self-aggrandizement,  8349.  All 
instruction  concerning  the  truths  and  goods  of  faith  and  of  love,  which 
constitute  the  church  and  enter  into  worship,  is  given  by  means  of 
the  external  sense  of  the  Word,  and  by  the  agency  of  those  only  who 
are  in  illustration  from  the  Lord,  thus,  by  the  influx  of  light  from 
heaven,  through  the  internal  sense,  10,548.  The  age  of  instruction 
and  science  is  from  the  fifth  to  the  twentieth  year,  10,225.     See  Age. 

EFFECT  [efectus].     See  End,  Cause. 

EFFERVESC  ENCE  [efervescentia] .  The  evil  continually  breathed 
by  hell,  is  seen  as  an  eifervescence  and  ebullition,  which  is  kept  down 
by  the  opposing  sphere  of  heaven,  8209,  9492. 

EFFIGY  [ejiffies].  An  effigy,  similitude,  or  likeness,  denotes  the 
celestial  man,  an  image  the  spiritual  man,  51,  compare  53.  The 
former  is  called  a  son  of  God,  the  latter  a  son  of  light,  51.  When 
man  is  regenerated  he  is  an  effigy  or  an  image  of  heaven,  but  before 
regeneration  he  is  an  image  of  hell,  911.  An  effigy  or  likeness  of  the 
Lord  consists  in  love  to  him ;  an  image  of  the  Lord,  in  charity  to- 
wards the  neighbour,  1013.  When  one  loves  another  as  himself,  then 
he  sees  the  other  in  himself,  and  himself  in  the  other ;  thus  love  makes 
a  similitude,  1013.  All  heaven  is  such  a  simiUtude  or  likeness  of  the 
Lord,  1013,  3739;  and  man  was  created  and  formed  to  be  an  effigy 
of  the  three  heavens,  3739.  The  soul  or  spirit  is  the  real  effigy  of 
man,  the  body  is  its  representative  image,  4835.  When  seen  in  the 
light  of  heaven,  man  is  an  effigy  of  his  ruling  love,  and  every,  the 
least  part  of  his  will,  is  a  similar  effigy,  6571,  803.  The  face  in  par- 
ticular is  an  effigy  of  the  mind,  and  exhibits  the  affections  of  the  soul 
and  the  ideas  of  the  thought  to  the  very  life,  8249.  He  who  has  order 
in  himself  is  in  heaven,  and  also  is  heaven  in  a  certain  effigy ;  but  he 
who  has  it  not,  is  in  hell,  and  is  hell  in  a  certain  effigy,  10,659.  The 
commandment  not  to  make  any  likeness  of  anything  that  is  in  heaven 
or  on  earth,  or  in  the  waters  under  the  earth,  ej?.  8870 — 8872;  and 
the  disobedience  of  the  Israelites  in  the  matter  of  the  golden  calf,  9391. 
See  Image,  Similitude,  Likeness,  Engraving. 

EFFLUVIUM.  There  is  an  effluvium  or  halitus  around  every 
vegetable  and  animal,  and  around  every  man  ;  in  the  case  of  the  latter, 
after  the  death  of  his  body,  it  is  the  extension  or  sphere  of  his  love, 
10,130,  6571.     See  Sphere. 


EGG  [ovuml  A  man  who  is  born  again,  or  regenerate  nassP^ 
through  a  succession  of  ages,  similar  to  those  of  natuXro^tra^^^^ 
development,  and  every  age  that  he  runs  through  is  J  JZl  pro 
ducing  the  succeeding  age,  4378,  4379.  The  cfse  further  iSaC 
4383.  How  the  soul  of  man  which  is  from  the  father,  begins  to  3 
SetEMBir"^"™'  "'  ^^^"^"'^  ^"  *^^  ^^°^^  ''  '^^^^^^^^^  IBI5! 

EGYPT  [Mkraim,  seu  ^gyptus] 

1.  The  Mosaic  Genealogy.    The  sons  of  Ham,  Cash,  Mizraim  Phnt 
and  Canaan  were  so  many  nations,  by  which  are   ignified  vario™know 

iha^^    mT''  mt  "*"'^'%  '^'  f  ^P""S  of  flith  separated  from 
S?  k^.'u      J    •  ■'^'^'""n'"  Egypt  denotes  the  various  scientifics  hv 

TonfirmpH^'^r"'''  •'"  •",P'°''=  '^'  ''""''  "^  '"''"'>,  and  by  wh  ch  the^ 
confirmed  false  principles,   1163,  1165.     It  signifies  scientXs  iTl 

good  sense    as  well  as  a  bad,  1164,   1186,  1462?    MUirSenee 

cLt'-      "^'^  '""'•   ^"•'™'  A""""'"'.   I-^habim,  Naphtuhim    a^d 
Caphtonm    are  so  many  nations  by  which  are  signified  so  many  ^cfen 
tific  or  external  ritua  s  of  worshio    1103— II  o^      w;!"  T^  n      ; 
sons    Pathrusim  and  Casluhim,'"a're  also  the  tmefof  Itnf  f^J 
signify  similar  doctrinals.  1196.     PhiUstim,  the  nat  on  derhed  f^m 
these,  sigmfies  the  science  of  the  knowledges  of  faith  anT  chaSy 
th!      ,f*«  Phh-istines.     To  him  who  seiks  to  become  wise  from 
the  world    things  sensual  and  scientific  are  as  a  eard^    th^wTf 
self  and  the  world  is  his  Eden ;  himself  is  the  eastf  and  all  Ws  Som 

2.  The  Historical  People  and  Land  of  Eavnt      Tn  «  »e^A 

Ssonhv  %  4066  ^^^S  P"-^^!°t  ^ay,  such  as  those  of  the  scholastic 
puuosopny,  %u.  4966.     The  scientifics  sign  fied  bv  Eevnt  are  all  in  *!,« 

nouse  01  Jigypt  the  good  of  the  natural  mind,  4973,  4980 ;  thus^  the 


141 


EG  Y 


good  of  the  life,  4982.     Egypt  signifies  the  natural  man,  5013,  be- 
cause the  scientific  principle*  is  the  truth  of  the  natural  man,  5079. 
When  regenerated,  it  signifies  the  interior  natural,  5080,  5095,  5H)0. 
The  scientifics  signified  by  Egypt  are  all  those  to  which  the  goods  of 
faith  and  charity  can  be  in-applied,  thus,  all  natural  truths  which  cor- 
respond to  spiritual  truths,  5213.     The  wisdom  of  Egypt  denotes  the 
science  of  natural  things,  its  magic,  the  science  of  spiritual  things ; 
hence  the  wise  men  of  Egypt  denote  exterior  scientifics,  the  magicians, 
interior  scientifics,  and  Egypt,  science  in  general,  5223.     By  Pharoah 
and  the  land  of  Egypt  is  to  be  understood  the  natural  man ;  by  the 
events  which  occurred  there,  matters  pertaining  to  regeneration,  and 
in  the  supreme  sense,  to  the  glorification  of  the  Lord's  humanity, 
5275.     All  the  land  of  Egypt  signifies  the  natural  mind,  both  interior 
and  exterior,  as  the  continent  of  interior  and  exterior  scientifics ;  thus 
the   whole  external  man   as   distinguished  from  the   internal,    5276, 
5278—5280,    5288,    5301,    5338,    5341,    5359,    5363,    5364,    5366, 
5373,  6015,6145,  6147,  6252,  6643.     In  its  proper  and  good  sense, 
Egypt  denotes  the  scientifics  of  the  church,  5373,  5700,  5958,  6015, 
particularly  5580,  6004,  9391,  and  the  passages  cited  above,  4749, 
4964,    4966.     Pharoah  signifies  the  scientific  principle  the  same  as 
Egypt,  but  in  general  or  common  ;  consequently  the  natural  man  as  a 
whole,  6015,  6145,  6147,  6651.     In   the  opposite  sense,   the  scien- 
tific principle  separated,  and  opposed  to  the  truths  of  the  church;  thus, 
what  is  false,  6651,  6679,  6683.     The  Egyptians,  or  people  of  Pha- 
roah, denote  contrary  scientifics,  namely,  such  as  are  alienated  from 
the  truth,  5700,  7701,  6692,  6761,  6871.     Pharoah  and  his  people 
denote  those  who  are  in  falses,  and  who  infest  others  with  their  falses, 
as  those  who  are  in  faith  alone,  and  in  evil  infest  the  spiritual  church, 
or  the  well  disposed  in  the  other  life,  7097,  7107,  7110,  7126,  7142, 
7280,  7317,  7498,  7502,  7506,  8049,  8132,  8165,  8364,  8528.     AH 
such  infesting  spirits  had  belonged  to  the  church  when  they  lived  in 
the  world,   7502,  7926.     Those  who  infest  by  the  absolute  false  are 
denoted  by  Pharoah  when  called  king  of  Egypt,  because  king  in  the 
genuine  sense  is  truth,  6651,  7220,  7228.     The  land  of  Egypt  as  the 
abode  of  the  Israelites  signifies  the  lower  earth,  where  they  are  who 
are  infested ;  as  the  abode  of  the  Egyptians,  it  denotes  the  hells  which 
are  near  the  lower  earth,  7240,  7090,  7445.     See  Earth.     The  land 
has  the  same  signification  as  the  nation  itself,  and  the  latter  that  which 
is  predicated  of  it,  thus  the  Egyptians  and  Egypt  denote  infestation, 
7278,  8165,  8528.     The  Egyptians  signify  those  who  falsify  truths, 
7320.     The  house  of  Pharoah,  and  the  house  of  his  servants,  and  of 
all  his  people,  denotes  all  things  interior  and  exterior  in  the  natural 
mind,  7353,   7355,    7648.     Before   vastation,    the  Egyptians   signify 
those  who  are  in  falses;  afterwards,  those  who  are  in  evil,  7786 ;  at 
length,  those  who  are  in  mere  falses  from  evil,  thus,  who  are  in  damna- 
tion, 8132,  8135,  8138,  8146,  8148,  8161,    8217.     Egypt  and  the 
Egyptians  signify  those  who  are  in  the  science  of  spiritual  things,  and 
who  separate  life  from  doctrine  because  such  was  really  the  case  with 
them ;  they  who  are  of  this  quality  undergo  vastation,  and  are  then 
damned,  7926.     Egypt,  the  house  of  servants  (or  house  of  bondage), 
denotes  the  spiritual  captivity  occasioned  by  the  infestation  of  falses, 
8049.     The  army  of  Egypt  denotes  the  falses  themselves;  horses  and 


EG  Y 


145 


horsemen,  the  intellectual  perversities  and  reasonings  pertaining  thereto ; 
the  chariots,  their  doctrinals ;  the  captains,  their  common  principles 
holding  all  in  series  and  connection,  8138,  814G,  8148,  8150.  In  a 
summary,  Egypt  denotes  science  in  both  senses,  good  and  evil ;  in  the 
former  case  the  natural  man  himself  both  as  to  good  and  truth ;  in  the 
latter,  ending  in  the  representation  of  hell,  9340,  particularly  9391, 
10,437,  and  citations. 

3.  The  Ancient  Church  and  Idolatry  of  Egypt.     The  church  de- 
noted by  Noah  and  his  three  sons  was  not  confined  to  a  few,   but  ex- 
tended through  many  kingdoms,   e.  y.y  Assyria,   Mesopotamia,   Syria, 
Ethiopia,   Arabia,    Lybia,   Egypt,    Philistea,    and   the    whole  land   of 
Canaan  on  both  sides  of  Jordan,    1238,  2385.     It  differed  in  rituals 
and  doctrinals,   yet  it  was  one  church,   because  all  had  charity,   2385. 
See  Church,  Doctrine.     The  doctrinals  of  this  church  treated  of 
love  to  God  and  charity  towards  the  neighbour ;   its  scientifics  of  the 
correspondence  between  the  natural  world  and  the  spiritual,  and  of  the 
representatives  of  spiritual  and  celestial  things  in  those  of  the  world, 
49(i4.     The  Egyptians  in  particular  cultivated  this  science,  and  were 
teachers   of  correspondences,   representatives,    and   significatives,    the 
ancient  word  that  was  extant  amongst  them  being  thus  expounded, 
49(54.     See  Word.     In  this  primitive  age  they  worshipped  Jehovah, 
but  they  afterwards  rejected  him  and  served  idols,  especially  the  calf, 
and  turned  their  representatives  into  magic,  5702,  7097,  9391.     Their 
scientifics  were  instrumental  to  charity,  the  goods  of  charity  and  faith 
beuig  contained  in  them  as  ends,  5213,  G004 ;   thus,  they  consisted  of 
such  natural  truths  as  correspond  to  spiritual  truths,  4749.     On  this 
account,  the  scientifics  signified  by  Egypt  are  called  the  scientifics  of  the 
church,  4749,  4964,  49GG,  5373,  5580,  5700,  5958,  G004,  G015,  G750, 
9391.     In  the  opposite  sense,  such  as  are  contrary  to  the  truths  of  the 
church,  GG51,  GG52,  GG84,  G692,  7097.     They  were  of  two  kinds,  the 
interior,  which  formed  the  science  of  spiritual  things,  and  the  exterior, 
which   formed   the   science  of  natural  things,   5223.     The  Egyptian 
mystics,  the  teachers  of  the  former,  were  called  magi ;   the  teachers  of 
the  latter,  wise  men ;  and  Egypt  itself,  the  son  of  the  wise,  or  the  son 
of  ancient  kings,  5223,  729G.     By  means  of  their  representatives  and 
significatives,  those  who  lived  in  the  good  of  charity  had  communica- 
tion with  heaven,  which  communication  was  open  with  many,  GG92. 
When   they   departed  from  charity,  the  perversion  of  these  interior 
scientifics  gave  origin  to  their  magic  applied  to  selfish  purposes,  4680, 
5223,  6692.     At  this  time,  they  were  in  mere  fallacies  and  falses,  or  the 
abuse  and  reflection  of  divine  order  in  opposites,  which  enabled  them 
to  perform  miracles  similar  in  external  form  to  those  of  Moses,  7287, 
7297,  7388,  particularly  7337.     The  abuse  of  order  and  of  the  science 
of  correspondences  consists  in  its  application  to  evil  ends ;   thus  in  ob- 
taining command  over  others,  and  injuring  or  destroying  them  instead 
of  doing  them  good,  7296.     In  consequence  of  its  abuse  in  this  way, 
their  science  was  withdrawn  from  the  Egyptians ;  this,  and  the  vileness 
of  the  evils  to  which  they  were  given  up,  signified  by  the  miracle  of 
the  lice  and  their  inability  to  imitate  it,  7419,  7426,  7427.     They  are 
now  in  the  deepest  region  of  the  hell  of  magicians,  6692.     See  Magic. 
That  the  Hieroglyphics  of  Egypt,  which  represent  spiritual  ideas 
by  means  of  natural  objects,  are  a  proof  they  were  acquainted  with  the 


1 1 


146 


EG  Y 


actual  correspondence  of  such  things,  6692,  7097,  9391.  10,407. 
10  437.  See  Hieroglyphics.  That  the  ancient  church  of  Lgypt 
>.as  the  representative  church,  7097,  9391,  10,437.,  That  it  declined 
after  the  age  of  Joseph,  66-)  1,  66,i2.  That  its  dechne  was  owing  to 
the  ahenation  of  science  and  faith  from  genuine  religion ;  thus,  to  sell- 
intelligence,  7039,  7926,  8364,  4735.  That  they  who  thus  come  into 
faith  separate  from  charity,  cast  themselves  into  evds  and  falses,  and 
that  this  was  represented  by  the  history  of  Cam,  of  Ham,  ot  Canaan, 
of  Reuben,  and  the  Egyptians,  332.5.  That  the  gods  of  Egypt  denote 
falses,  3325.  And  that  the  final  end  of  the  Egyptian  church  is  de- 
noted by  the  overthrow  of  Pharoah  and  his  host  in  the  Red  bea,  05«y. 

See  below,  (7).  ,        a^         x    i    • 

4.  Abram  and  the  Egyptians.     For  the  part  that  Abram  took  in 
the   representation   of   divine  things,    namely,  of  the  Lord  and  the 
church:     See  Abraham  (supi)lement).     His  going  to  Egypt  signifies 
instruction  in  science,  1462.     Predicated  of  the  Lord,  his  instruction 
in  knowledges  from  the  Word  by  way  of  the  external  man,   14^9-7 
1464.     Sarai  with  him  denotes  truth  with  the  celestial  state  in  which 
he  was,  thus  a  priori  truth,  1465,   1469.     Abram' s  fear  on  her  ac- 
count  when  they  approached  Egypt,  signifies  the  cupidity  of  acquiring 
truth  alone  perceived  in  the  scientific  mind,  1471—1474.    Her  passing 
for  the  sister  of  Abram,  signifies  the  influx  of  celestial  truth  appeanng 
as  intellectual  truth,  to  the  end  that  the  celestial  state  may  not  be 
violated,  1475,  1476,  1477.     Her  being  in  Pharoah  s  house  denotes 
its  influx  into  sciences,  and  how  it  captivates  the  nnnd,  1483.    Abram  s 
being  prospered  by  Pharoah  on  account  of  Sarai,  denotes  the  multi- 
plication and  accession  of  scientifics,  14841—1486.     Pharoah  and  his 
house  being  plagued  on  her  account  denotes  the  destruction  of  such 
scientifics  as  are  incapable  of  conjunction  with  the  internal  man,  1487— 
1489.     Their  leaving  Egypt,  the  idea  of  truth  alone,  or  mere  scien- 
tifics, altogether  relinquished ;  love  and  charity  forming  the  celestial 
state  in  the  scientifics  which  were  accordant,  and  the  others  laUing 
away  as  dead  scales,   1498—1502.     Summary  of  the  process,  149.0. 

Sarai  having  no  children  signifies  that  as  yet  the  rational  man  was 
not  formed,  1893.  Her  having  an  Egyptian  handmaid,  the  affection 
of  sciences  in  the  external  man,  1 895.  The  Egyptian  given  to  Abram, 
the  conjunction  of  the  internal  and  external,  1909.  Her  conception, 
the  life  of  the  rational  man  commencing  in  the  latter,  1910.  Her  con- 
tempt of  Sarai,  the  low  estimation  in  which  the  perception  of  truth  is 
held  by  the  rational  when  first  born  of  scientifics,  1911,1916.  Her  hu- 
miliation  and  flight,  the  intestine  conflict  by  which  intellectual  truth 
and  the  rational  principle  are  divided,  1923.  The  angel  admonishing 
her,  the  dictate  with  man  that  he  ought  to  compel  himself  to  speak, 
and  to  do  according  to  internal  truth,  1937.  The  promise  that  she 
should  bear  a  child,  and  that  his  seed  should  be  multiplied,  the  fruc- 
tification of  the  rational  man  as  a  consequence,  1938—1941,  1944. 
The  birth  of  Ishmael  her  son,  the  rational  man  at  length  formed  by 
the  influx  of  the  internal  man  into  the  affection  of  sciences,  1960.     See 

Ishmael,  Reason.  , .      .    t^       .  l 

5.  Joseph  in  Egypt,  Joseph  was  made  as  a  king  in  Egypt,  because 
the  divine  truth  proceeding  from  the  Lord's  divine  human  in  heaven 
and  the  church  was  represented  by  him,  4669  ;  specifically,  the  celestial 


EGY 


147 


spiritual  man,  or  the  good  of  truth  present  with  the  rational  mind, 
4963  and  citations.     The  Ishmaelites  and  the  Midianites,  by  whom  he 
was  drawn  out  of  the  pit  and  conveyed  to  Egypt,  denote  those  who  are 
in  simple  good  and  in  the  trutli  of 'that  good,  4747.     Their  being  on 
the  way  to  Egypt  denotes  instruction  in  scientifics,  4749.    Their  bring- 
ing Joseph  there,  consultation  from  scientifics  concerning  divine  truth, 
4760,  4787,  4788.     His  being  sold  by  the  Midianites,  the  alienation 
of  divine  truth  in  consequence  of  the  fallacies  which  deceive  the  external 
man,  ilL  4788.     His  being  with  Potiphar,  the  chamberlain  of  Pharoah 
and  captain  of  the  guard,  divine  truth  in  the  interiors  of  the  natural 
mind,  or  in  scientifics,  which  are  the  primary  agents  of  interpretation  and 
doctrine,   4789,   4790,  4962,  4965,  4966,  4967.     His  being  in  the 
confidence  of  Potiphar,  having  the  care  of  his  household  goods,  &c., 
the  initiation  of  the  celestial  spiritual  man,  or  the  truth  of  that  degree 
mto  natural  good,  4973,  and  following  passages.     The  importunity  of 
Potiphar's  wife,  the  natural  man  by  means  of  its  truth  only  seeking 
the  conjunction  of  spiritual  good,  4986,  4989.     Joseph's  garment  left 
with  her,  truth  in  ultimates,  which  is  all  that  the  natural  man  can  thus 
procure  and  acknowledge,  5008,  5019,  5028.     Joseph's  accusal  and 
imprisonment,  the  false  appearing  as  the  true;   and  the  bondage  of 
temptation,  which  is  suffered  in  the  natural  man  by  spiritual  eood, 
5011    5024,  5028,  5029,  5032,  5035,  5039.     His  finding  favour  with 
the  chief  of  the  prison,  the  mercy  of  the  Lord  and  his  grace  imparted 
to  those  who  are  undergoing  spiritual  temptations,  5042,  5043.     His 
having  all  the  prisoners  under  his  hand,  truth  ruling  over  all  falses  in 
this  state,   5044,  5045 ;   the  keeper  looking  to  nothing,  its  absolute 
power,  5049. 

Pharoah,  after  these  events,  casting  the  chief  of  the  butlers  and  the 
chief  of  the  bakers  into  prison,  signifies  the  commencement  of  a  new 
state  with  the  natural  man ;  his  aversion  to  the  sensual  things  of  the 
body  both  intellectual  and  voluntary,  5073,  5074,  5077,  5078,  5081. 
Joseph's  ministering  to  them  in  prison  signifies  instruction  as  to  these 
things,  5088.  His  interpreting  their  dreams,  the  influx  of  perception 
into  the  natural  man,  5121,  5142,  5150,  5168.  In  respect  to  the 
butler,  that  the  sensual  things  of  the  intellectual  part  would  resume 
their  function,  be  reduced  to  order,  and  minister  to  interiors,  5125, 
0126,  5127.  In  respect  to  the  baker,  that  the  sensual  things  of  the 
voluntary  part  should  be  rejected  and  damned,  5156,  5157.  His  pray- 
ing the  butler  to  remember  him,  that  all  this  was  in  order  to  the  re- 
ception of  charity  and  faith,  5129—5132:  on  account  of  its  present 
alienation  by  evil,  5135.  The  butler  not  remembering  him,  that  such 
conjunction  could  not  yet  take  place,  5169,  5170. 

The  advancement  of  Joseph  in  the  kingdom  of  Pharoah  signifies 
the  exaltation  of  the  celestial  spiritual  man  over  the  natural ;  thus,  over 
?oir®  ^^io'i^*^^^  *^®^^»  denoted  by  Egypt,  5191,  5312,  5316,  5324, 
5325—5330,  5333,  5338.  Pharoah's  acknowledgment  of  the  wisdom 
ot  Joseph,  the  perception  of  the  natural  man  that  all  truth  and  good 
fr.  n  ^^J""^^'  ^306»  5307,  5310.  His  riding  in  Pharoah's  chariot, 
that  all  the  doctnnes  of  good  and  truth  depend  thereon,  5321.  Their 
crying,  *Abrech;  'bow  the  knee'  before  him,  the  acknowledgment  of 
feith  and  adoration,  5323.  His  having  the  daughter  of  the  priest  of 
un  lor  a  wife,  the  conjunction  of  truth  with  good  and  good  with  truth, 

l2 


m\ 


148 


E  G  Y 


5332.     Tlie  years  of  abundance  which  followed,  the  multiplication  of 
truths,  5339.     The  corn  gathered  and  stored  up,  such  truths  adjoined 
to  good  concealed  in  the  interiors  of  man,  5342.     The  birth  of  Ephraim 
andManasseh,  the  natural  man  renewed  by  the  conception  of  a  "^w 
understanding  and  will  from  the  influx  of  the  celestial  spiritual,  5348, 
5351,  5354.     Their  being  born  in  Egypt  the  land  of  his  affliction,  that 
such  is  the  result  of  temptations  endured  in  the  natural,  5356.     The 
famine  which  followed,  and  their  coming  from  all  parts  to  buy  corn  ot 
Joseph,  the  desolation  of  the  natural  man,  and  the  conjunction  of  the 
celestial   spiritual   with   scientifics  therein,   5360,  5365,  5369,  53/6. 
Joseph's  opening  the  store-houses  and  selling  to  them,  denotes  the  pro- 
duction and  communication  of  remains  to  that  end,  5370.     See  He- 
mains.  , 

A  second  conjunction  which  takes  place  in  the  natural  man,  namely, 
of  the  celestial  spiritual  man  with  the  truths  of  faith  therem,  is  de- 
noted by  the  father  and  the  brethren  of  Joseph  coming  to  Egypt,  5396. 
Jacob's  sending  his  sons  to  buy  corn  there,  denotes  the  external  truth 
of  the  church  seeking  to  sustain  itself  by  scientifics,  5401,  5402,  540o, 
5406,  5410,  5414.     Thus,  seeking  to  procure  spiritual  life,  5407.    His 
not  sending  Benjamin  with  them  signifies  without  a  medium  between 
the  internal  and  the  external,    5411—5413.     Joseph's  not  acknow- 
ledoing  them,  that  there  could  be  no  manifestation  and  conjunction  ot 
the  internal  in  this  case,  5411,  5422.     His  brethren  in  Egypt  not 
knowing  him,  that  divine  truth  cannot  be  perceived  in  natural  hght, 
not  yet  illustrated  by  celestial  light,  5428.     Joseph's  treating  them  as 
spies,  and  demanding  their  brother,  the  perception  that  the  truths  of 
the  church  are  confessed  for  selfish  ends,  5447—5451,  5513.     Their 
remorse  concerning  Joseph,  that  they  were  guilty  of  having  alienated 
the  internal  by  the  non-reception  of  good,  5469,  5470.    Reuben  having 
remonstrated  with  them,  that  they  had  had  perception  from  faith  in 
the  understanding,  5472—5476.     Simeon  being  taken  from  them  and 
bound  before  their  eyes,  that  it  is  made  clear  to  their  apperception 
they  were  without  faith  in  the  will,  5482—5484.     Corn  put  m  their 
sacks,  the  infusion  of  good  into  their  scientifics,  5487.     Their  money 
returned  with  it  denotes  from  no  ability  of  their  own,   5488,   5496, 
5499,  5530,  5532.     Their  going  back  and  returning  with  Benjamin, 
the  acquisition  of  the  means  of  conjunction,  which  is  intenor  truth 
depending  on  the  intuition  of  the  internal  in  the  external,  5574,  5600, 
5631,  compare  5411,  5413.     Their  returning  again  for  their  father 
Israel,  the  means  of  conjunction  by  good  acquired,  5867.     After  this, 
the  whole  family  of  Israel  in  Egypt  denotes  the  order  in  which  spmtual 
good,  with  all  the  goods  and  truths  of  the  church,  occupy  the  natural 
man,  conjoined  with  the  celestial  internal  denoted  by  Joseph,  5994, 
6168—6174,  6643.  ^         . 

6.  The  Israelites  in  Egypt.  The  death  of  Joseph  denotes  the  end 
of  the  internal  church  thus  instituted,  6593,  6645.  His  being  em- 
balmed and  put  in  a  coffin  in  Egypt,  that  it  was  still  within  the  ex- 
ternal, preserved  from  the  contagion  of  evil,  and  darkened  by  scientifics, 
6596.  The  king  who  knew  not  Joseph  denotes  the  false  principle 
dominating  in  scientifics  when  separated  from  internals,  6651,  66;)2. 
Their  affliction  of  the  Israelites,  scientifics  and  falses  opposed  to  the 
church  and  insurgent  against  it,  6639,   6659,   6660.     The  Israelites 


t 


EG  Y 


149 


compelled  to  build  treasure-cities  in  Egypt,   doctrines  from  falsified 
truths  in  the  natural  man,  6661.     Their  continued  multiplication,  the 
increase  and  firm  establishment  of  truths  by  temptation  and  infestation, 
6663.     The  command  of  Pharoah  that  the  midwives  should  destroy 
the  male  children  only,  the  assault  of  the  evil  upon  truths,  and  good 
protected  from  them,  (iii77.     The  command  that  all  the  people  should 
throw  the  sons  into  the  river,  the  immersion  of  all  truths  as  they  ap- 
peared m  falses,  ^^9S.    The  birth  of  Moses,  the  divine  truth  appearing 
as  the  law,  6717—6720.     His  being  concealed  among  the  flags,  that  it 
was  first  among  the  falses  of  the  natural  man,  6726.     His  preservation 
by  the  daughter  of  Pharoah,  its  reception  and  consent  on  the  part  of 
that  false  religion,  6729,  6/30,   6740,  6741,  6743.     His  being  grown 
and  going  out  to  his  brethren,  conjunction  with  the  truths  of  the  church, 
P^?\    ^^^  ^^^m^  their  burdens,  perception  that  they  were  infested 
by  falses,   67o7.     His  slaying  the  Egyptian,   the  destruction  of  the 
alienated  scientific  principle,   6761.     His  flight  from  before  Pharoah, 
the  separation  of  the  truth  of  the  divine  law  from  falses,  6772.     His 
dwelling  in  Midian,  its  reception  with  those  who  are  in  simple  good, 
^^73,  6827.    His  return  to  rescue  the  Israelitish  people  from  Pharoah, 
the  liberation  of  the  spiritual  church  by  divine  truth,  6825,  6864,  6865, 
80 1 8.    All  the  first-born  of  Egypt  perishing  in  the  night  of  the  Exodus, 
the  damjiation  of  all  those  who  were  in  faith  separate  from  charity, 
7946 — 7952.     The  Israelites  borrowing  of  them  vessels  of  silver,  and 
vessels  of  gold,  and  raiment,  the  scientifics  of  truth  and  good  lost  by 
the  evil  within  the  church  and  accruing  to  the  good,   7969,  7970,  and 
citations.     The  430  years  of  the  sojourn  of  the  children  of  Israel  in 
Egypt  are  reckoned  from  Abram's  sojourning  there,  not  from  the  settle- 
ment of  Jacob,  1502,  1847.     It  denotes  the  whole  duration  and  state 
of  temptation,  1847. 

7.  The  Red  Sea  [mare  suph\  The  waters  of  the  Red  Sea  have 
a  similar  signification  to  the  waters  of  the  deluge ;  the  Egyptians  who 
were  drowned  representing  the  evil;  and  the  Israelites  who  passed  over 
m  safety,  the  regenerate,  842.  The  destruction  of  the  Egyptians  in 
the  I^d  Sea  represented  the  end  of  the  vastated  church,  6589.  The 
Red  Sea  denotes  the  hell  of  those  who  are  in  faith  separate  from  cha- 
nty, and  in  evils  of  life,  thus  damnation,  8099,  8200,  8265.  This 
hell  IS  widely  extended  beneath  the  hell  of  adulterers,  and  separated 
from  It  by  waters  as  of  a  sea ;  the  relative  situation  of  the  PhiUstines, 
of  the  desert,  &c.,  described,  8099,  8137.  They  who  are  liberated 
from  infestations  are  brought  through  the  midst  of  this  hell,  surrounded 
by  a  column  of  angels  with  whom  the  Lord  is  present,  as  represented 
in  the  passage  of  the  Israelites,  8099.  The  passage  of  the  Israelites 
and  destruction  of  Pharoah  and  his  host  fully  explained  and  illustrated, 
8191—8241.  The  Red  Sea,  as  the  boundary  of  the  land  of  Egypt, 
denotes  sensual  and  scientific  truths,  9340.  From  the  Red  Sea  to  the 
sea  of  the  Philistines,  denotes  from  scientific  truths  to  the  interior 
truths  of  faith,  9340.  The  casting  of  the  locusts  into  the  Red  Sea 
denotes  the  rejection  of  falses  to  hell,  7704. 

8.  The  Nile,  The  river  of  Egypt  signifies  the  extension  and  ter- 
mination of  the  spiritual  things  of  faith,  1866.  The  Euphrates,  the 
Jordan,  the  Nile,  and  the  sea,  were  the  last  boundaries  of  the  land  of 
Lanaan,  and  represent  the  ultimatcs  of  the  Lord's  kingdom ;  the  Nile, 


150 


ELE 


ilij 
liii 

1:1 


t 


sensual  things  subject  to  the  intellectual  part,  thus,  scienti6cs,  5196. 
In  the  opposite  sense,  it  denotes  the  contrary  of  intelligence,  thus, 
what  is  false,  6693,  namely,  false  scientifics,  6975.  The  shore  of  the 
Nile  denotes  the  last  mental  plane  or  terminus,  5196,  5197,  5205, 
6726,  6731,  7308.  The  seed  of  Sihor,  the  harvest  of  the  Nile,  sig- 
nifies good  without  the  church,  derived  from  scientific  truths,  9295. 
In  the  opposite  sense,  Egypt  and  the  waters  of  Sihor,  denote  scien- 
tifics which  pervert,  5113,  120;  or  falses  induced  by  scientifics  per- 
versely applied,  9341.  [The  Hebrew  Tar,  the  general  designation  of 
a  large  river,  is  translated  the  Nile  in  the  passage,  9295,  by  the  author; 
but  the  English  Bible  does  not  specify  what  river  is  meant.  The  word 
is  usually  understood  according  to  the  context.] 

Pharoah's  dream  of  the  fat  and  lean  kine  ascending  from  the  river, 
denotes  the  perception  of  truths  and  falses,  which  rise  together  in  the 
natural  mind,  5195—5202,  5205,  5259.  Pharoah's  appeal  to  Joseph 
for  the  interpretation,  denotes  the  thought  of  the  celestial-spiritual, 
from  the  natural  mind  as  its  plane  of  reflection,  5259.  Moses  con- 
cealed in  the  flags  by  the  brink  of  the  river,  denotes  those  who  are 
initiated  into  truth  at  first  among  falses,  6726.  The  daughter  of 
Pharoah  washing  in  the  river,  denotes  worship  from  falses,  6730.  Her 
maidens  attending  her,  denotes  the  ministration  of  that  false  religion, 
6731.  Moses  going  to  the  river's  brink  to  meet  Pharoah,  denotes 
influx  discovering  the  fallacies  and  falses  of  those  that  infest,  7307, 
7308.  The  waters  of  the  river,  the  streams,  and  the  ponds  of  Egypt, 
all  turned  to  blood,  denotes  total  falsification  of  truths  and  doctrinals, 
and  scientifics  subservient  to  truth,  7317,  7323—7325,  7332.  The 
fish  of  the  river  dying,  denotes  the  extinction  of  truth  by  its  falsifica- 
tion, ill.  7318,  7333.  The  water  of  the  river  stinking,  and  the  Egyp- 
tians unable  to  drink  of  it,  denotes  aversion  to  truth  and  unwillingness 
to  be  instructed,  7319,  7320,  7334,  7344.  The  waters  bringing  forth 
frogs,  denotes  reasonings  from  mere  falses  springing  up,  the  whole 
mind  and  all  its  delights  being  occupied  by  them  ill,  and  ah.  7351 — 
7357.  Pharoah's  going  to  the  water,  denotes  the  procedure  of  the 
thought  of  those  who  are  in  evil  to  falses,  7437,  7307. 

EIGHT,  Eighteen,  Eighty,  &c.     See  Numbers. 

EJECT,  to  [ejicere].     See  to  Expel. 

EL,  Eloah,  Eloim,  El-Elohe,  &c.     See  Name. 

ELAM,  one  of  the  sons  of  Shem,  denotes  faith  grounded  in  cha- 
rity, 1228.  See  Shem,  and  observe  that  Chedorlaomer  was  king  of 
Elam,   1667,  1685. 

EL-BETHEL.     See  Bethel. 

ELDAAH.     See  Midian. 

ELDER  [senior].     See  Old. 

ELDER,  the  [major  natu],  denotes  good,  the  younger  truth  ;  or 
the  affection  of  good  and  the  affection  of  truth,  3296,  3494.  When 
predicated  of  truth,  the  elder  denotes  what  is  external,  because  it  is 
first  learnt ;  the  younger,  what  is  internal,  because  it  is  learnt  after- 
wards, 3819.     As  to  the  signification  of  old  age,  &c.,  see  Old. 

ELEAZAR  and  ITHAMAR.     See  Nadab. 

ELECT,  Election.     See  Chosen. 

ELEVATED,  to  be  [elevari].     See  Elevation. 

ELEVATION,  is  the  effect  of  charity,  361—363.     The  natural 


ELE 


151 


mind  is  said  to  be  elevated  when  spiritual  things  are  appropriated, 
3171,  7607.     Man  is  said  to  be  elevated  when  he  is  perfected  as  to 
spiritual  and  celestial  things,  that  is,  as  to  the  truth  of  faith,  and  the 
good  of  love  and  charity,  3334.     In  like  manner,  the  Lord  as  to  the 
natural  man  when  he  made  it  divine,  3761.    Elevation  denotes  a  nearer 
accession  to  the  divine  ;  in  the  case  of  man  to  what  is  celestial,  4103. 
'  Truths  and  their  affections  are  elevated  with  man  when  he  prefers  the 
things  of  eternal  life  and  the  Lord's  kingdom  to  those  of  the  body  and 
the  world,  4104,  ill.  4353.     Elevation  signifies  emergence  from  a  state 
of  obscurity  into  clearness,  or  from  ignorance  into  a  state  of  intelligence, 
4881.    To  be  elevated  towards  interiors  is  to  think  interiorly,  by  draw- 
ing nearer  to  the  influx  of  truth  and  good  from  the  Lord  ;  in  this  case, 
scientifics  serve  for  the  ultimate  plane  of  intuition,  6007;  compare 
5089,  7442;  from  experience,  6210,  6309,  6315,  6954.   The  only  means 
of  ascending  from  exteriors  to  interiors,  and  thus  thinking  as  a  spirit 
or  an  angel,  is  by  regeneration,  6454,  6954,  7645.     When  man  is  ele- 
vated interiorly  the  sensual  part  is  also  elevated,  but  its  lumen  is  ren- 
dered obscure  by  the  brightness  of  the  light  of  heaven,  6954,   7442  ; 
compare  9406.     No  one  can  look  above  himself  and  the  world  except 
by  elevation  from  him  who  is  above,  7607,  7816,  10,156, 10,229.    The 
Lord  elevates  all  who  are  in  faith  and  love  to  him,  9127,  9405.     He  is 
said  to  be  elevated  above  the  sensual  or  led  away  from  it,  and  thus  to 
think  interiorly,  who  explores  and  considers  his  sensual  desires  and 
thoughts ;  this  has  place  only  with  those  who  are  in  the  good  of  charity 
and  faith,  9730,  6309,  6312.    Elevation  is  effected  by  withdrawal  from 
sensual  and  scientific  things,  into  a  state  of  interior  thought  and  affec- 
tion, thus  interiorly  into  heaven,  6183,  6844.     Unless  man  be  thus 
removed  from  sensual  things,  the  divine  cannot  flow  in,  6845;  ill.  7645. 
Such  elevation  towards  interiors  is  a  departure  from  the  infestation  of 
falses  towards  the  truths  and  goods  of  faith,  6897,  7442,  7443.     It  is 
not  the  sensual  part,  but  the  thought  of  the  mind  proximate  thereto 
which  is  elevated,  7442,  and  citations  at  the  end.     It  can  only  take 
place  according  to  the  degree  of  good  in  which  man  is,  8945 ;  compare 
3101.    In  proportion  as  man  is  thus  elevated  he  becomes  truly  rational, 
that  is,  truly  a  man,  3175.     Such  elevation  is  to  be  understood  by  the 
initiation  and  introduction  of  truth  into  good,  3175.     It  is  an  actual 
elevation  of  such  truths  out  of  the  natural  mind  as  concord  with  good 
in  the  rational,  3098,  3101,  3102,  3182,  3190;  or  from  the  truths  of 
the  exterior  natural  to  the  good  of  the  interior,  5817.     The  internal 
elevates  the  natural  to  itself  by  continual  generations,  so  that  man  is 
perfected  by  degrees,  and  continually  elevated  towards  interiors  by  rege- 
neration, 6239.     The  process  consists  in  the  insinuation  of  spiritual 
life  by  the  Lord  through  the  internal  man,  6183,  6262,  9227;  hence 
influx  and  illustration,  10,330;  see  Influx.    The  interiors  are  actually 
elevated  by  the  Lord  when  man  is  in  the  good  of  faith  and  charity; 
thus  man  is  enabled  to  look  upwards  who  otherwise  would  only  look 
downwards  to  self  and  the  world,  6952—6954,  10,330;  compare  7814 
— 7821.     By  such  perpetual  elevation  and  conversion  towards  himself, 
the  Lord  protects  both  the  angels  of  heaven  and  the  men  of  the  church, 
9517.     Good  with  man  is  elevated  by  means  of  the  truths  of  faith, 
9514.     To  be  led  from  the  natural  man  and  its  scientifics,  and  elevated 
into  the  intelligence  and  wisdom  of  the  spiritual,  is  to  be  led  from  hell, 


152 


ELI 


EMB 


153 


Hi 


I 


!■'    I 


and  elevated  in  thought  and  in  will  to  heaven,  10,156,  10,229.  Varia- 
tions  of  state  are  effected  by  elevations  towards  interiors  and  demersion 
into  exteriors,  how  signified  by  evening  and  morning,  10,134.  Still 
there  is  a  continual  tendency  and  elevation  upwards  towards  heaven  by 
those  who  suffer  themselves  to  be  regenerated,  6611;  compare  6315. 

In  general,  to  be  elevated  signifies  to  ascend  from  inferior  to  superior 
states,  3084;  thus  into  the  light  of  heaven,  3171,3190,  4104,  9407, 
10,156.  It  is  denoted  by  arising,  4092,  4103,  4881;  by  the  ascent  of 
steps,  8945;  by  flying  with  wings  as  a  cherub,  9514;  by  lifting  the 
feet,  3761;  by  lifting  the  hand,  1745;  by  the  lifting  up  of  the  coun- 
tenance, 363,  4796,  5585;  and  by  speaking,  as  the  effect  of  influx, 
6262.  Elevation  into  heaven  is  also  signified  by  the  promise  of  the 
land  of  Canaan  to  the  Israelites,  7196,  7200,  721 1,  8325.  They  were 
not  themselves  elevated  into  heaven,  because  the  heavenly  sphere  was 
not  received  by  them;  but  there  was  communication  with  the  heaven 
without  them  by  means  of  their  holy  externals,  4311,  8588.  Such  as 
remained  in  the  lower  earth  were  elevated  to  heaven  by  the  Lord's 
advent,  7207.  Elevation  from  sensual  things  into  a  milder  and  more 
interior  light  was  experimentally  known  to  the  ancients,  6313.  When 
elevated  into  interior  light  man  thinks  justly  and  equitably,  and  in  light 
still  more  interior,  from  spiritual  good  and  truth,  6315.  lie  who  is  in 
the  good  of  life  is  elevated  from  one  lumen  to  another,  and  into  interior 
lumen  the  instant  he  begins  to  think  any  evil,  for  angels  are  near  him, 
6315.  The  light  into  which  man  is  thus  elevated  is  the  universal 
sphere  of  divine  truth  proceeding  from  the  Lord,  which  not  only  appears 
as  Hght  to  the  eye,  but  illuminates  the  whole  mind,  ill.  9407. 

ELIAS  OR  Elijah.  Moses  and  Elias  denote  all  the  books  of  the 
Old  Testament ;  the  former,  all  the  historical  portion,  the  latter,  the 
prophetical,  2606,  and  Preface  to  Gen.  xviii.  The  chariot  of  fire  and 
horses  of  fire  which  carried  Elias  to  heaven  signify  the  doctrine  of  love 
and  charity,  and  the  doctrine  of  faith,  the  latter  being  the  same  as  the 
understanding  of  the  Word  according  to  the  internal  sense,  2762.  In 
a  general  sense,  Elias  and  Elisha  represent  the  Lord  as  to  the  Word, 
2762,  3301,  3540,  4763,  6752,  9954.  Elisha's  rending  his  clothes 
when  Elias  ascended  to  heaven  signifies  grief  on  account  of  divine  truth 
disappearing,  4763.  The  mantle  of  Elias  falling  upon  him  signifies 
that  he  continued  the  representation,  4763.  Elias  with  the  widow  of 
Sarepta  signifies  the  Word  communicated  to  those  who  are  in  the  desire 
of  truth  and  in  charity,  4844.  Elisha' s  being  called  baldhead  signifies 
the  Word  ignominiously  reputed  to  be  deficient  of  an  external  sense, 
that  is,  of  a  sense  adequate  to  the  understanding  of  man,  5247.  Elisha 
with  the  sons  of  the  prophets  represents  the  Word  and  doctrines  there- 
from ;  death  in  the  pottage,  the  good  of  the  Jewish  rituals  falsified  ; 
its  cure  by  Elisha,  the  means  of  restoration  by  truth  from  the  Word, 
8408.  Elisha  and  the  men  of  Jericho,  his  healing  the  waters,  &c., 
also  signify  the  emendation  of  the  church  and  of  life,  the  particulars 
ex,  9325.  Elisha  in  Dothan  signifies  the  Lord  as  the  Word  within  the 
doctrinals  of  good  and  of  truth  derived  therefrom,  the  instruction  of 
those  who  are  subject  to  falses,  &c.,  the  particulars  also  ex.^  4720. 
The  representation  of  the  Lord  as  the  Word,  or  divine  truth  in  the 
earth,  by  Elias  and  by  John  the  Baptist,  was  nearly  the  same,  their 
clothing,  &c.,  compared,  5620,  7643,  9372,  9828.     See  John.     How 


the  spirits  of  the  planet  Jupiter  are  carried  away  into  heaven  by  bright 
horses  as  of  fire,  like  Elias,  8029,  2762. 

ELIEZER  of  Damascus,  the  steward  of  Abram's  house,  signifies 
the  external  church,  1796.  Eliezer,  the  son  of  Moses  and  Zipporah, 
signifies  the  good  of  truth  with  those  who  are  within  the  church,  8651. 

ELIJAH.     See  Elias. 

ELIM,  denotes  a  state  of  illustration  and  affection;  thus  consola- 
tion after  temptations,  8367,  8397.  It  derives  this  signification  from 
the  fountains  and  palms  that  were  there,  8399. 

ELISHA,  THE  Prophet  [^Elisceus],     See  Elias. 

ELISHAH  [Elischah].  The  sons  of  Javan,  Elishah,  Tarshish, 
Kittim,  and  Dodanim,  signify  so  many  species  of  ritual  or  externsd 
worship,  1 156 — 1158  ;  according  to  the  genius,  opinion  and  probity  of 
those  with  whom  they  severally  prevailed,  1157,  1159.  Why  called 
islands,  1158.  The  isles  of  Kittim  or  Chittim  denotes  the  Gentiles 
who  are  in  simple  good,  and  thence  in  natural  truth,  3268.  See  Tar- 
shish, Javan. 

ELM  [ulmus].  The  tree  so  called  in  the  authorized  version  (Hosea 
iv.  13)  is  translated  by  the  author  as  signifying  the  male  oak,  robor, 
2466.     See  Oak. 

ELOQUENCE.  The  sphere  of  those  who  study  eloquence  as  an 
end,  thereby  drawing  universal  admiration  to  themselves,  is  perceived 
as  an  odour  of  burnt  bread,  1514.  The  art  of  verbal  criticism  is  such 
that  the  ideas  of  those  who  have  studiously  applied  it  to  the  Word, 
without  much  solicitude  about  the  sense,  appear  like  closed  lines,  or  a 
texture  of  lines,  602 1.  The  affectation  of  eloquence  and  of  erudition 
brings  things  into  a  shade,  substituting  mere  words  for  them,  &c.,  6924. 
See  Learned.     Eloquent  words  signify  the  joy  of  the  mind,  6414. 

ELPARAN.     See  Paran. 

EMBALM,  to  [condire\y  bodies  after  death,  signifies  a  means  of 
preservation  from  the  contagion  of  evil,  6503,  6504,  6505.  The  em- 
balming of  Israel  denotes  the  effect  of  preserving  spiritual  good ;  the 
forty  days  of  the  process,  a  state  of  preparation  or  temptations  by 
which  falses  and  evils  are  removed,  6504 — 6506.  When  predicated  of 
the  church,  embalming  denotes  its  preservation  internally,  thus  with 
the  angels,  nothing  but  the  external  remaining  with  man,  6595;  com- 
pare 10,252. 

EMBITTER,  to  [exacerbarejy  or  sorely  vex  another,  denotes  resist- 
ance by  falses,  6420.  When  predicated  of  the  Lord,  it  denotes  aver- 
sion from  him  by  reason  of  the  falses  of  evil,  9308. 

EMBLEMS  [emblemata].  The  ceremonies  observed  at  coronations, 
&c.,  are  at  this  day  only  received  as  emblematic,  but  they  correspond 
to  sacred  things,  4581,  4967.  In  the  emblems  of  the  oriental  books, 
hieroglyphics,  &c.,  many  things  which  are  correspondences  are  still 
extant,  but  the  knowledge  of  them  has  perished,  9011.  See  Compa- 
rison, Correspondence. 

EMBRACE,  to  [amplexi].     See  to  Kiss. 

EMBRYO.  The  whole  interior  man  or  spirit  is  derived  from  the 
father;  the  whole  exterior  man,  or  body,  from  the  mother,  1815.  The 
soul  is  implanted  by  the  father,  and  begins  to  clothe  itself  with  corpus- 
cular forms  in  the  ovulum,  which  it  subsequently  perfects  in  the  womb, 
of  the  mother,  1815,  ill,  by  the  conception  of  good  in  the  rational 


154 


END 


END 


155 


part,  3570.  All  that  the  parents  contract  from  actual  use  and  habit, 
thus  all  that  they  are  imbued  with  from  actual  life,  so  that  it  becomes 
familiar  and  natural  to  them,  is  derived  as  hereditary  stock  into  their 
offspring,  ilL  3469.  See  Evil.  The  embryo,  or  the  child  so  long  as 
it  remains  in  the  womb,  is  in  the  kingdom  of  the  heart,  and  has  no 
corporeal  sensation  or  voluntary  action,  3887,  4931.  In  the  embryo, 
the  action  of  the  liver  precedes  that  of  the  heart,  for  it  receives  the 
blood  from  the  womb  of  the  mother  and  is  the  medium  by  which  it 
finds  access  to  the  heart,  5183.  The  office  of  the  renal  capsules  ex- 
plained, 5391.  With  what  unerring  accuracy  the  lineaments  of  the 
embryo  are  projected,  every  successive  formation  for  the  sake  of  that 
which  is  to  follow,  and  with  a  view  to  the  reception  of  heaven  by  the 
adult  man,  6491.  The  nutritious  liquor  received  by  the  embryo  by 
means  of  the  placenta  and  the  umbilical  cord  from  the  womb  of  the 
mother,  corresponds  to  the  good  of  innocence,  10,031.  Certain  spirits 
described  who  correspond  to  the  thymus  gland,  5172.  See  Womb, 
Generation,  Nativity. 

EMERALD  [smaragdus].     See  Precious  Stones. 

EMIM.     See  Nephilim. 

EMPTY  \inane].     See  Void. 

EMERODS  [hcemorroidea],  and  other  kinds  of  ulcers  signify  so 
many  varieties  of  falses  from  evil,  7524.  The  emerods  with  which  the 
Philistines  were  smitten  signify  the  unclean  loves  of  the  natural  man  ; 
the  golden  emerods  the  same  loves  purified  and  made  good ;  Treatise 
on  Divine  Providence^  326. 

EMPIRE.     See  Government. 

EMISSARY  SPIRITS  [mhjecta\     See  Subjects. 

EMULATION  [cemulatio].     See  Envy. 

ENAKIM.     See  Nephilim. 

ENCAMP,  to  [castr  anient  art].     See  Camp. 

ENCHANTMENTS  [incantationes].     See  Magic. 

END,  to  \^absolvere\  or  leave  off  speaking,  signifies  the  close  of 
that  state  of  perception,  2097,  2287.  To  bring  any  action  to  an  end 
involves  the  signification  both  of  what  precedes  and  what  follows,  hence 
it  signifies  what  is  successive,  3093.  The  camels  leaving  off  to  drink 
signifies  the  end  of  illustration  in  common  scientifics,  thus  acknowledg- 
ment, 3102.  To  end  admonishing  denotes  the  effect  of  what  is  insinu- 
ated, 6462.  To  end  a  task,  the  doing  what  is  enjoined,  7138.  Jehovah's 
ceasing  to  speak  with  Moses,  and  giving  him  tne  covenant  of  the  deca- 
logue, signifies  conjunction  by  means  of  the  Word  after  the  institution 
of  the  church,  10,375;  compare  10,700  and  context. 

END  or  Termination  Q/?ww].  See  Extremity.  As  to  the  end 
or  consummation  of  the  church,  &c.,  see  Church  (5),  Consumma- 
tion, Vastation,  Evening. 

END  [Jinis],  1.  As  characteristic  of  man.  The  end  regarded  by 
man,  or  his  life's  love,  rules  all  that  he  thinks,  and  all  that  he  does ; 
hence  to  do  signifies  thought  and  intention,  thus  the  end  itself,  1317, 
6937.  To  regard  a  thing  as  an  end  is  to  love  it  above  all  others ;  and 
the  thing  so  loved  reigns  universally,  and  constitutes  the  interior  or 
spiritual  life  of  man,  5949;  ill.  6571,  6936,  6937,  8995.  Hence  all 
things  of  the  will  and  the  thought,  and  the  quality  of  every  action, 
depends  on  the  end  as  the  first  and  ruling  principle,  6571,  6934 — 6938. 


By  the  Lord  and  the  angels  nothing  is  regarded  in  man  but  ends  and 
uses,  1317,  1645.    The  end  cannot  be  changed  or  hindered  from  coming 
into  effect  except  by  change  of  state,  1318;  compare  5660.     The  qua- 
lity of  the  whole  man,  the  very  love  of  his  life,  and  the  true  nature  of 
his  charity  and  his  works,  can  only  be  known  from  the  end  which  pre- 
vails with  him,  1317,  1568,  1571,  3776,  3796,  3816,  4054,  6934— 
6938.     It  is  the  end  that  constitutes  the  spiritual  life  of  man,  thus  the 
man  himself,  and  which  distinguishes  one  from  another  as  to  internal 
form,  3425,  3796,  6571,  8995,  10,284.     The  life  of  the  internal  man 
flows  into  all  the  affections  of  the  natural  man,  and  is  varied  therein, 
or  exists  in  different  forms  according  to  the  ends  which  constitute  such 
affections,  1909.    If  the  end  or  intention  is  good,  the  life  itself  is  good, 
though  it  may  appear  otherwise  externally;  in  like  manner  if  it  is  evil, 
4839.     Hence  no  one  is  punished  for  an  evil  act  if  it  be  performed 
from  a  truly  good  end,  1936,  2364,  4839.     It  is  the  end  that  makes 
man  happy  or  unhappy  in  the  other  life,  because  it  is  the  inmost  of  all 
causes  and  effects,  3562.    All  things  that  are  beneath  the  end,  or  inter- 
mediate between  the  end  and  the  effect,  are  formed  by  it,  3562.     In 
such  formation  good  ends  organize  according  to  the  form  of  heaven, 
evil  ends  according  to  the  form  of  hell ;  thus  ends  determine  all  things 
and  bring  them  into  order,  4104.     Good  ends  evince  that  man  is  in 
heaven,  evil  ends,  that  he  is  in  hell;  hence,  by  attending  to  the  ends 
of  his  life  every  one  may  know  whether  he  is  regenerating,  3570,  3796. 
With  the  unregenerate  there  is  no  other  end  but  self  and  the  world ; 
all  spiritual  things  being  made  su1)servient  thereto  by  the  natural  man, 
5025,  10,284.     The  whole  difference  between  the  unregenerate  and  the 
regenerate,  or  the  old  man  and  the  new,  is  a  difference  of  ends,  which 
are  natural  in  the  one  case  and  spiritual  in  the  other,  and  by  which  the 
Lord  arranges  all  things,  4063,  4104;   compare  3165.     The  end  of 
regeneration  is  that  the  natural  and  the  spiritual,  or  the  external  and 
the  internal,  may  be  united,  4353.     Man  can  have  no  freedom  except 
in  the  ends  or  loves  which  he  cherishes,  for  these  constitute  his  whole 
will  and  life,  5786,  5660.     Beasts  also  are  ruled  by  their  own  ends, 
which  are  natural ;  men,  therefore,  who  have  only  natural  ends  have 
little  of  life,  nor  do  they  know  what  life  is,  3646,  3647.    The  difference 
between  natural  or  external  ends  and  internal,  and  in  what  manner 
they  ascend,  illustrated  by  the  various  affections  from  which  corporeal, 
spiritual,  and  celestial  food  may  be  taken,  4459.     Things  essentid 
ought  to  be  regarded  as  ends,  not  things  instrumental,  for  when  this 
is  the  case  the  former  are  obliterated,  ill.  5948.     Even  the  loves  of 
self  and  the  world  are  good,  if  they  be  regarded  as  means  of  serving 
the  Lord  and  the  neighbour,  and  not  as  ends,  7819,  7820,  8995.     In 
like  manner,  the  end  of  all  science,  intelligence,  and  wisdom  consists 
in  the  life,  and  they  are  either  good  or  evil  according  as  the  life  or  real 
end  in  their  possession  is  good  or  evil,  10,331. 

2.  As  respects  the  Word.  Those  who  have  faith  in  the  Word,  and 
receive  its  divine  instruction  in  simplicity,  are  in  the  end  itself  for 
which  all  doctrine  and  knowledge  concerning  the  Scriptures  are  given ; 
hence  they  have  no  need  of  such  knowledges,  2094,  2718.  The  instruc- 
tion afforded  by  the  Word  is  proportionate  to  the  end  and  affection  of 
growing  wise,  3436.  To  those  whose  ruling  end  is  the  love  of  reputa- 
tion and  self-aggrandizement  by  such  knowledges  the  Word  is  a  sealed 


I 


f 


156 


END 


ENG 


157 


li 


book,  3769;  because  worldly  and  corporeal  ends  bring  notbing  but 
darkness  over  the  mind,  8993.  The  end  for  which  the  Word  is  given 
is  that  men  in  the  Word  and  angels  in  heaven  may  be  conjomed  by 
means  of  its  internal  and  external  senses,  10,687.  Ends  and  uses,  or 
affections  derived  from  the  world  rather  than  ideas,  are  represented 
even  in  the  speech  of  the  angels,  1645,  2157.  See  Speech.  As  to 
the  end  of  all  truth  and  good  in  respect  to  their  reciprocal  conjunction, 
3679.     See  Conjunction.  . 

3.  As  operative.    The  end  of  the  regenerate,  or  his  particular  good, 
commences  in  the  rational  part  like  the  human  soul  in  the  ovulum  of 
the  mother,  and  forms  to  itself  a  body  in  the  natural,  as  in  its  womb, 
3570.     It  is  the  influx  of  the  Hfe  or  end  of  the  will  that  forms  the 
intellectual  part  or  understanding  of  man,  and  makes  the  life  of  thought, 
3619.     Hence,  in  the  idea  of  spirits,  thought  is  predicated  of  natural 
good,  when  good  is  the  eud  regarded ;  while  it  is  viewed  by  man  as 
being  in  natural  good,  3679.     A  single  end  or  principle  may  act  vari- 
ously in  ultimates  according  to  the  form  there ;  thus,  many  may  be 
associated  together  in  one  thought  or  end,  though  they  speak  variously, 
5189;  compare  4051.     All  things  in  ultimates  are  disposed  in  order  by 
the  end,  and  they  are  so  disposed  before  intermediates,  3565.     If  man 
only  acknowledge  the  Lord  as  his  first  and  last  end,  the  descent  of  the 
divine  to  the  ultimates  of  nature,  and  ascent  from  the  ultimates  of 
nature  to  the  divine,  would  be  effected  through  him,  3702.     He  is  so 
constituted  as  to  be  capable  of  being  in  the  sphere  of  divine  ends  and 
uses,  3645,  3646.     The  human  brain,  like  heaven,  to  which  it  corre- 
sponds in  its  form,  is  in  that  sphere,  4041,  4054.     The  ends  of  all 
things  that  exist  in  nature  are  in  the  interior  heaven,  5711.     The  ends 
of  all  things  in  their  first  origin  coalesce  in  the  divine  good  of  the  divine 
love,  thus  in  the  Lord  himself,  who  is  the  First  and  the  Last,   6044. 
Nothing  was  ever  created  except  to  some  end,  and  the  end  is  all  in  all 
in  created  things,  6044,  9337.     The  whole  universe,  with  its  myriads 
of  stars  and  earths,  is  only  a  means  to  one  end,  and  that  end  is  a 
heaven  of  human  beings,  thus  the  Lord's  kingdom,  6698,  9441.     To 
this  end,  the  whole  aim  of  the  divine  love  and  mercy  is  the  fehcity  of 
the  good,  and  the  restraint  and  emendation  of  the  unrighteous,  8700. 
By  its  operation  as  one  end,  all  things  are  kept  in  subordination  and 
consociation,  thus  in  connection  and  form,  9828. 

End,  cause,  and  effect  are  related  to  one  another  as  the  threefold 
state  of  man,  the  internal  man,  the  middle  or  rational  part,  and  the 
external,  and  as  the  three  heavens,  &c.,  978,  9825,  10,076.  It  is  the 
first  end  which  produces  the  cause  or  middle  end,  and,  by  means  of 
the  cause,  the  effect  or  ultimate  end,  4104.  The  cause  is  the  end 
formed,  the  effect  is  the  cause  formed,  4666;  or  the  cause  appearing  in 
external  form,  10,076.  The  end  is  all  in  the  cause  and  the  effect,  and 
were  it  not  continually  in  them  the  effect  would  be  dissipated,  3562, 
5711.  When  end,  cause,  and  effect  are  in  perfect  correspondence,  the 
end  itself  acts  the  part  of  both,  being  all  in  all  in  them,  otherwise  it 
is  changed  and  varied  in  the  cause,  and  still  more  in  the  effect,  5131. 
Their  coexistence  and  duration  within  one  another  illustrated  by  love 
to  the  Lord,  charity  towards  the  neighbour,  and  good  works,  5608. 
The  effect  is  the  complement  in  which  the  interior  or  prior  efficients 
naturally  close  together  and  rest,  9824.     These  three,  end,  cause,  and 


i 


effect,  are  everywhere  necessary  in  order  that  any  perfect  thing  may 
exist,  9825.  The  operation  of  the  end  is  like  that  of  the  human  soul, 
which  is  the  will  or  life's  love ;  the  proximate  cause  by  which  it  pro- 
duces the  effect  resembles  the  human  understanding ;  the  effect  itself 
is  like  the  representation  of  what  is  willed  and  thought  in  the  human 
body,  10,076.  Ends  also  are  represented  by  the  principles  from  which 
the  fibres  proceed,  such  as  they  are  in  the  brain  ;  the  thoughts  thence 
derived  by  the  fibres,  and  the  acts  by  nerves,  5189  at  the  end. 

ENEMY,  Foe,  or  Adversary  [hosHsy  inimicus].  Enemies  de- 
note all  the  abuses,  natural  and  rational,  by  which  worship  is  perverted, 
2162.  Good  can  never  be  insinuated  into  falses,  nor  evil  into  truths, 
for  instead  of  correspondence,  which  is  the  cause  of  conjunction,  there 
is  nothing  but  enmity  between  them,  2269.  Enemies  are  evils  and 
falses,  or  those  who  are  evil,  as  genii  and  infernal  spirits,  2851,  6365, 
6657,  8282,  9954.  The  promise  given  to  Abraham,  that  his  seed 
should  inherit  the  gate  of  his  enemies,  denotes  that  charity  and  faith 
shall  be  in  the  place  of  what  was  evil  and  false,  ill.  and  sh.  2851.  See 
Gate.  What  enmity  and  hatred  towards  the  whole  human  race  is 
cherished  by  vast  numbers  who  come  into  the  other  life  from  the  Chris- 
tian world,  by  such  also  as  were  in  ancient  times  of  the  most  celestial 
genius,  4327.  They  who  are  out  of  the  church  are  called  foes,  haters, 
enemies,  from  spiritual  disagreement,  but  only  in  the  sense  of  the  letter, 
for  they  are  not  treated  as  enemies  by  the  angels,  but  instructed,  9255, 
9256.  The  hatred  the  Jews  bore  towards  them  was  owing  to  their  own 
hereditary  nature,  9259.  Foes  or  adversaries  denote  the  falses  of  evil, 
9314,  9330.  To  act  as  an  adversary  or  a  foe,  when  predicated  of  the 
Lord,  is  to  avert  the  falses  derived  from  evil,  9313.  Enemies  and 
insurgents  denote  evils,  and  falses  derived  from  evils,  for  these  are  the 
spiritual  foes  which  rise  up  against  man,  sh.  10,481.  As  to  the  appa- 
rent wrath  and  hostility  of  the  Lord  towards  the  evil,  8282,  8875.  As 
to  the  law  of  retahation  and  the  Christian  duty  of  loving  our  enemies, 
8223,  9174.  As  to  the  hostility  against  truth  and  good  signified  by 
the  words  of  Zipporah,  7047.  As  to  certain  spirits  who  delight  in 
exciting  hostilities  and  divisions  amongst  others,  in  order  to  rule  them, 
5718;  and  of  others  who  are  the  enemies  of  evil  spirits,  5189.  See 
War,  Temptation. 

ENGRAVING,  Graven  Thing,  to  Engrave  {sculptural  sculp- 
tile,  sculpere].  A  thing  graven  denotes  somewhat  false  conceived  and 
excluded  from  the  proprium,  585.  The  fairness  of  the  truth  of  faith 
only  is  like  the  beauty  of  a  painted  or  sculptured  face,  but  the  fairness 
of  the  affection  of  truth  derived  from  good  is  like  a  living  face  animated 
by  celestial  love,  5199;  compare  9424  at  the  end.  A  graven  image 
denotes  what  is  not  from  the  Lord,  but  from  man's  intellectual  pro- 
prium; a  molten  image  what  is  from  his  will  proprium,  the  love  and 
worship  of  which  are  forbidden  by  the  second  commandment,  ill.  and 
sh.  8869,  10,406.  Those  who  fashion  doctrines  from  their  own  intelli- 
gence, which  they  are  desirous  should  be  received  as  divine  truths,  are 
denoted  by  the  makers  of  graven  images,  8869,  9424,  9852;  compare 
8932,  2466.  Molten  and  sculptured  images,  graven  things,  &c.,  denote 
such  things  as  are  excluded  and  fashioned  from  man's  own  intelligence, 
which  are  in  themselves  dead,  though  they  are  adored  as  living,  8941, 
9424.    Writing  and  engraving  upon  tablets  or  stones  denotes  the  being 


158 


ENT 


impressed  upon  the  life  and  memory,  and  thus  rendered  permament, 
ill.  by  the  commandments  written  upon  two  tables  of  stone,  9416. 
And  by  the  names  engraved  on  the  two  onyx  stones,  9841,  9842,  9846, 
9931.  The  covering  of  the  graven  images  of  silver,  and  the  clothing 
of  the  molten  images  of  gold,  denote  the  scientifics  of  what  is  false 
and  evil,  which  are  acknowledged  and  worshipped  for  truths  and  goods, 
9424.  An  image  of  molten  silver  denotes  good  falsified,  3574;  see  in 
particular  8932.  The  engraving  of  a  seal  denotes  the  celestial  order 
of  truths  as  the  type-form,  according  to  which  all  the  affections  which 
are  of  love  and  all  the  thoughts  which  are  of  faith  necessarily  flow, 
9846,  9877.  Thus  it  denotes  the  celestial  sphere,  9931.  The  forma- 
tion of  falses,  so  that  they  cohere  together  and  appear  like  truths,  is 
signified  by  what  is  graven ;  their  conjunction  so  as  to  favour  external 
loves,  and  make  evil  appear  like  good,  by  what  is  molten,  10,406.  See 
above,  8869.  The  carving  of  stones  denotes  the  representation  of  all 
things  of  faith  or  truth ;  the  carving  of  wood,  the  representation  of 
good,  10,333,  10,334;  compare  9846.     See  Idolatry. 

ENLARGE,  to.     See  to  Dilate. 

EN-MISHPAT  [En  Mischpatk].     See  Kadesh. 

ENOCH  [Chanoch\  the  alleged  son  of  Cain,  signifies  a  heresy 
derived  from  that  principal  schism,  331,  399,  400.  The  name  itself 
denoting  instruction — understood  as  begun  by  that  heresy,  401.  The 
city  called  by  his  name  denotes  that  heretical  principle  and  doctrine, 
402.  The  sons  of  Enoch, — Irad,  Mebujael,  and  Methusael,  signify 
other  derived  heresies,  404  ;  and  the  son  of  Methusael,  vastation,  406. 

See  Lamech. 

Enoch,  the  alleged  son  of  Jared,  was  a  church  whose  doctrines  were 
framed  from  the  things  revealed  and  perceived  in  the  most  ancient 
church,  464.  It  was  the  seventh  distinct  church  in  that  line,  463, 
513.  It  took  its  rise  with  those  who  formed  doctrines,  whence  good 
and  truth  might  be  known,  from  the  perceptions  of  the  most  ancient 
church,  and  accordingly  the  name  itself  signifies  to  instruct,  519.  This 
church  was  numerically  small,  and  its  doctrine  was  preserved  for  the 
use  of  posterity,  520— -522,  5136.  It  was  adopted  in  the  Noatic  church 
736.  It  was  collected  and  framed  when  communication  with  angels  be- 
gan to  cease,  2896.     The  quality  of  the  human  mind  at  that  time,  522. 

ENDS  [EnoscK].  Adam  and  Enos  in  the  original  both  signify  man ; 
Adam,  the  man  of  the  celestial  church,  Enos,  the  man  of  the  spiritual 
church,  7120.  See  Lamech.  As  to  Enos  in  the  line  of  Adam,  who 
denotes  a  church  similar  to  the  most  ancient,  see  Seth. 

ENSNARED,  to  he  [illaqueart].     See  Snare. 

ENTANGLED.     See  Entwisting. 

ENTHUSIASM  [enthusiasmus] .  The  visions  of  enthusiastic  spirits 
are  beheved  by  themselves  to  be  genuine,  on  account  of  the  false  per- 
suasions and  principles  they  had  contracted  while  they  were  living  in 
the  world,   1968,  compare  6865. 

ENTIRE  [integer] .  To  be  just  is  predicated  of  the  good  of  charity, 
to  be  whole  or  perfect  of  the  truth  of  charity,  610,  ill.  and  sh.  612, 
331 1 .  Wholeness  or  integrity  is  also  predicated  of  the  good  done  from 
truth,  ill.  and  sh.  1994.  To  be  entire  denotes  without  blemish,  un- 
spotted, immaculate,  7837.     See  Integrity. 

ENTRANCE,  Enter-in,  to  [introitus,  intrare'].    To  enter-in  sig- 


EN  V 


159 


nifies  compiunication,  because  one  enters  to  another  spiritually  when 
he  communicates  his  thought,  6901.  Nothing  can  be  retained  in  the 
memory,  much  less  enter  into  the  thought,  except  by  some  idea,  how- 
soever formed,  2249,  2831,  5510.  To  come  or  enter-in  to  any  one 
denotes  conjunction,  4868.  Also  presence  or  appearance,  7498,  7631. 
To  enter  into  a  chamber  or  a  house  denotes  to  think  or  intend  interiorly, 
thus,  to  have  mental  communication,  5694,  5776.  Those  who  enter 
the  house  of  another  in  the  other  life  actually  communicate  their  thoughts 
with  all  there  ;  those  who  are  together,  therefore,  in  one  house  are  of 
one  mind  or  opinion ;  still  more  those  who  are  together  in  one  apartment, 
9213,  compare  9927.  To  enter-in  and  go  out  denotes  the  whole  state 
of  the  life,  thus,  from  beginning  to  end,  according  to  the  subject  treated 
of,  ill.  and  sh.  9927,  10,240.  See  ^  Come,  ^oGo,  ^o  Journey.  En- 
trance into  the  holy  place,  or  entering-in  before  Jehovah  to  speak  with 
him,  denotes  worship,  9903,  9907,  9963  ;  or  the  whole  state  of  good 
and  truth  involved  in  worship,  9927,  10,242;  or  influx  from  the  Lord 
through  the  internal  man  into  the  external,  10,702.  The  entrance  of 
the  Lord  into  man  by  the  way  of  the  internal,  and  what  is  transacted 
there,  transcends  all  human  perception,  1940,  compare  1999.  The 
entrance  or  intromission  of  spirits  into  heaven  consists  in  their  reception 
by  angelic  societies,  their  state  of  life  being  conformable,  &c.,  2130 — 
2132,  6571,  8988.  Those  enter  heaven  and  are  conjoined  to  the  Lord 
in  whom  the  heavenly  marriage  of  good  and  truth  has  taken  place, 
10,360,  10,367.  Man  enters  into  the  heavenly  marriage  by  the  con- 
junction of  good  and  truth  in  the  rational,  which  is  the  commencement 
of  what  is  truly  human,  3161.  To  enter  from  truths  or  the  doctrines 
of  faith  into  rational  ideas  and  arguments  is  according  to  order,  but  not 
the  contrary,  2588.  The  truths  of  the  internal  man,  which  are  spiri- 
tual or  intellectual  ideas,  can  only  come  to  manifest  perception  by  en- 
tering the  natural  memory,  10,237.  See  above  2249,  and  the  article 
Scientifics.  Whatever  once  enters  into  man,  more  especially  if  it  be 
received  from  affection  remains  with  him  for  ever,  7398. 

ENTWISTING,  Perplexed  [implexum  perplexuni].  How  im- 
mensely the  truth  of  good  is  multiplied  when  man  passes  into  the  other 
life  ;  compared  with  the  growth  of  a  seed  which  has  been  relieved  of  the 
dense  and  perplexed  obstructions  that  had  prevented  it  from  springing 
up,  1941.  What  is  perplexed  or  twisted  together,  as  the  vegetation  of 
a  forest,  denotes  the  scientifics  which  are  mingled  in  the  exterior 
memory,  sh.  2831,  4156,  9011.  Entwisted  work  denotes  the  scien- 
tifics of  the  natural  memory ;  the  same  of  gold,  divine  truth  therein, 
3703,  or  truths  in  which  are  good,  5954.  To  be  entangled  in  the  land 
denotes  confusion  as  to  the  things  of  the  church,  8133.  Baldness  in- 
stead of  entwisted  work  (*  well-set  hair')  denotes  the  deprivation  of 
exterior  truth,  10,199. 

ENUNTIATIONS,  the  Book  of.     See  Word. 

ENVY  [invidid].  With  how  much  envy  evil  spirits  are  afl^ected 
and  tormented,  when  they  see  the  blessedness  of  the  angels,  and  what 
degrees  and  varieties  of  envy  exist,  1974.  To  envy  denotes  not  to 
take  or  comprehend,  3410.  In  the  original  Hebrew,  to  envy  signifies 
likewise  to  emulate  and  to  chide,  and  because  all  these  are  the  eflfect 
of  hatred  it  denotes  aversion,  4702.  Envy  is  among  the  causes  of 
disease,  5712. 


160 


EQU 


E  S  A 


161 


EPHAH,  one  of  the  sons  of  Midian.     See  Midian. 

EPHAH,  the  Hebrew  measure.     See  Measure. 

EPHER.     See  Midian. 

EPHOD  [ephodum].  The  ephod  signifies  the  truth  of  faith  covering 
the  good  of  love,  9477.  The  ephod  signifies  the  covering  of  external 
celestial  things,  breast-plate  the  covering  of  internal  celestial  things, 
9477.  The  ephod  signifies  divine  truth  in  the  spiritual  kingdom,  in 
the  external  form,  into  which  interior  things  close,  9824,  989 1 .  The 
ephod  being  the  outmost  of  the  three  garments,  is  more  holy  than  the 
others,  and  denotes  priestly  raiment  in  general,  9824.  The  girdle  of 
the  ephod  signifies  the  external  bond  of  the  spiritual  kingdom,  9837. 
The  ephod,  like  the  breast-plate  signifies  heaven  in  ultimates ;  but  the 
ephod  signifies  the  spiritual  heaven,  and  the  breast-plate  all  the  heavens 
in  one  complex,  9873.  The  ephod  with  the  robe  or  cloak  denotes  the 
spiritual  kingdom,  and  the  waistcoat,  because  separated  from  them  b^ 
the  girdle,  denotes  what  is  spiritual  and  celestial,  the  same  as  is  signi- 
fied by  the  vail  in  the  tent,  and  by  the  human  neck,  ill,  10,005. 

EPHRAIM.     See  Tribes. 

EPHRATH,  OR  Ephrata,  the  ancient  name  of  Bethlehem,  sig- 
nifies the  same  thing  in  a  prior  state,  namely,  the  middle  term  between 
the  internal  of  the  natural  man  and  the  external  of  the  rational,  ill, 
4.585.  This  middle  state  is  called  the  spiritual  of  the  celestial,  because 
the  spiritual  man  is  from  the  natural,  and  the  celestial  man  from  the 
rational,  4585.  Ephrath  from  the  most  ancient  times  signified  the 
spiritual  of  the  celestial,  or  the  medium  between  the  internal  and  ex- 
ternal man ;  hence,  Benjamin  was  born  there,  David  was  born  and 
anointed  king  of  Israel  there,  and  the  Lord  was  born  there,  4594.  In 
the  prior  state  signified  by  Ephrata,  man  is  affected  with  truth  for  the 
sake  of  doctrine  or  of  becoming  intelligent ;  in  the  new  state  signified 
by  Bethlehem,  he  is  affected  with  truth  for  the  sake  of  wisdom  or  life, 
6245 — 6247.  We  have  heard  of  him  in  Ephratah,  predicated  of  the 
Lord,  signifies  his  revelation  in  the  spiritual  celestial  sense  of  the  Word, 
9406.  It  is  predicated  of  him  because  he  was  born  there,  9485, 
9594. 

EPHRON,  and  the  sons  of  Hetli,  denote  those  who  are  capable  of 
receiving  the  goods  and  truths  of  faith,  2901,  2933,  2940,  2969, 
6.544 — 6551.  Ephron  is  called  the  Hittite,  in  order  to  represent  the 
spiritual  church,  as  the  head  and  prince,  2941.  The  discourse  of 
Abraham  with  Ephron  signifies  influx  and  the  state  of  reception,  2949 — 
2957.  The  field  of  Ephron  signifies  the  church,  or  the  good  of  faith 
which  forms  it,  2968—2971,  6454.     See  Heth. 

EQUILIBRIUM.  Such  is  the  formation,  disposition,  and  con- 
junction of  all  things,  celestial,  spiritual,  and  natural,  that  each  is  in 
its  own  freedom,  and  yet  the  equilibrium  of  the  whole  is  continually 
preserved,  689.  It  is  by  the  action  of  this  equilibrium  in  the  other 
life  that  evils  run  into  their  own  punishment,  696,  967,  1857.  The 
Christian  world  is  in  such  disorder  and  wickedness  that  the  equilibrium 
begins  to  incline  on  the  side  of  evil,  it  is  about  to  be  restored  therefore 
by  the  rejection  of  those  who  are  within  the  church,  and  the  reception 
of  those  who  are  without,  2122.  How  societies  are  then  dissolved, 
2129.  A  common  equilibrium  is  preserved  between  the  aura  of  heaven 
and  the  atmosphere  of  hell,  3643.    Man  is  kept  in  equilibrium  between 


what  is  evil  and  good,  and  between  what  is  true  and  false,  hence  his 
liberty,  5982,  6477.  To  this  end,  the  societies  of  heaven  and  hell  are 
preserved  in  a  most  distinct  order,  6864.  It  is  effected  by  the  medium 
of  influx,  6308,  8209.     See  Liberty. 

ER.     See  Tribes  (Judah), 

ERECH.     See  Nimrod. 

ERECT  [erectus.']  To  go  erect,  and  look  upwards  or  forwards, 
is  predicated  of  the  celestial  man,  248.  All  who  are  in  heaven  and  in 
hell  appear  erect  on  their  feet,  but  such  is  not  their  real  position,  3641. 
To  stand  erect  and  rigid  is  a  quality  of  truth,  to  bend  and  soften  of 
good,  7068.  He  who  regards  charity  and  faith  as  of  first  importance 
is  an  erect  or  upright  man,  and  appears  so  in  the  other  life,  his  head 
being  in  heaven,  9181.  The  inhabitants  of  Jupiter  do  not  go  erect, 
&c.,  8371—8374. 

ERNESTI.  Communication  by  an  intermediate  spirit  given  with 
him,  and  concerning  the  ideas  he  entertained  of  spiritual  things,  3749. 

ERR,  to  \errare].     See  Error. 

ERROR.  Evil  signifies  disjunction  and  aversion ;  error,  if  there 
be  sin  in  it,  the  same  thing  in  a  less  degree,  thus  what  is  adverse,  5625. 
Those  who  are  in  faith  are  prone  to  discover  the  errors  of  others,  those 
who  are  in  charity  either  do  not  see  them  or  try  to  excuse  them,  1079 — 
1088.  What  errors  they  at  first  fall  into  who  are  reformed,  and  the 
uses  to  which  their  errors  are  subsequently  rendered  conducive,  2679, 
2946.  To  err  or  stray  in  the  desert  of  Beersheba,  signifies  a  wan- 
dering in  the  doctrinals  of  faith,  2679.  To  stray  in  the  field,  a  wan- 
dering or  a  falling  away  from  the  common  truths  of  the  church,  ill, 
47 \7,     See  to  Wander. 

ESAU: — 1.  Person  and  signification,  Esau,  or  Edom,  in  the 
genuine  sense,  represents  the  Lord  as  to  his  human  essence,  1675;  spe- 
cifically, as  to  the  divine  good  of  the  divine  natural,  3302.  The  con- 
ception  and  birth  of  the  divine  natural  as  to  good  is  represented  by 
Esau ;  as  to  truth  by  Jacob,  3232.  Their  being  the  sons  of  Isaac  and 
Rebecca  denotes  their  origin  from  the  divine  rational,  by  means  of  divine 
truth  as  a  mother,  3288,  3297,  3306.  Their  being  called  two  nations 
and  two  peoples,  that  such  good  and  truth  are  both  interior  and  exte- 
rior, 3293,  3294.  Their  being  twins,  that  such  good  and  truth  are 
conceived  and  born  together,  3299.  The  greater  serving  the  less,  that 
the  truth  for  a  season  would  be  preferred  over  good,  3296.  Esau  born 
first,  that  good  in  its  essence  is  primary,  3300.  His  being  red  and 
hairy  in  person,  the  good  of  life  and  its  production  to  externals,  thus 
to  its  investiture,  which  is  the  truth  of  good,  3300,  3301,  3526, 
3527.  Jacob,  his  brother,  appearing  next,  denotes  the  truth  and  its 
fraternal  connection  with  good,  3303.  His  hand  taking  hold  of  the 
heel  of  Esau,  that  their  being  separated  in  consequence  of  hereditary 
evil  does  not  hinder  the  power  of  truth  adhering  to  good  in  externals, 
3304.  See  Evil  (2).  Esau  in  particular  denotes  natural  good,  to 
which  doctrinals  of  truth  are  not  yet  adjoined ;  also  the  good  of  life 
from  rational  influx;  Edom,  natural  good,  to  which  are  adjoined  doc- 
trinals of  truth,  sh,  3322,  4642.  In  the  opposite  sense,  Esau  denotes 
the  evd  of  self-love  before  falses  are  adjoined;  Edom,  the  same  with 
falses  adjoined  thereto ;  and  both  names  in  common,  such  as  despise 


M 


162 


E  S  A 


E  S  A 


1G3 


tii 


and  reject  truths,  from  the  evil  of  self-love,  sh.  3322,  5135,  8311  — 
8314.  Man  is  in  the  state  signified  by  Esau,  in  the  genuine  sense, 
when  he  no  longer  mistakes  truths  for  good,  and  substitutes  knowledge 
for  life,  but  when  he  does  good  from  the  affection  of  good,  that  is,  when 
he  is  regenerate,  3G03. 

Esau  being  the  greater  son  denotes  that  the  affection  of  natural  good 
or  the  good  of  life  which  he  represents  is  greater  than  the  doctrine  of 
truth,  3494.  Such  good  is  not  spiritual  until  it  is  made  so  by  regen- 
eration, but  is  the  same  as  the  good  of  infancy,  3504.  It  is  not  natural 
good,  but  the  affection  of  rational  good  in  the  natural,  3508 ;  more 
particularly,  ill.  3509.  It  is  good  producing  truth,  called  the  truth  of 
good ;  as  its  inverse,  which  Jacob  denotes,  is  good  derived  from  truth, 
3669,  3677.  In  general  terms,  the  good  denoted  by  Esau  is  celestial  good 
in  the  natural  man,  4239.  In  respect  to  the  Lord,  thus  in  the  supreme 
sense,  it  is  the  good,  or  the  very  proprium,  which  the  Lord  had  from 
the  Father ;  the  difference  between  natural  good,  and  good  in  the  natural, 
ex.  3518,  4641.  Esau  first  represented  the  natural  good  of  the  Lord's 
infancy,  which  was  divine  from  the  father,  but  human  from  the  mother ; 
after^vards  the  divine  good  of  the  divine  natural ;  analogically  as  Jacob 
represented  the  divine  truth,  3599,  4234,  4641,  and  citations.  It  is  to 
be  noted  that  Jacob  and  Esau  are  considered  as  brethren  in  this  repre- 
sentation but  that  they  are  only  one  potency  receptive  of  the  actual  good 
and  truth  which  are  treated  of  afterwards,  3599.  Also,  that  Jacob's 
putting  on  the  person  of  Esau  was  for  the  sake  of  the  primogeniture  and 
blessing  of  Isaac,  and  in  order  that  the  representation  of  the  Lord  de- 
rived from  Abraham  and  Isaac  might  fall  into  one  person,  3659.  See 
Jacob. 

2.  As  to  the  enmity  between  him  and  Jacob.  The  boys  growing, 
signifies  the  first  state  of  the  progress  of  good  and  truth  to  conjunction, 
3308.  Esau  a  cunning  hunter,  signifies  the  good  of  life  supported  by 
sensuals  and  scientifics,  3309.  Isaac's  love  for  him,  the  preference 
(jf  the  rational  man  as  to  good,  3313,  3314.  His  coming  from  the 
field,  weary  or  faint,  to  Jacob,  the  study  of  the  good  of  life  and  desire 
for  doctrinals,  3317 — 3319.  His  eating  the  pottage,  which  appeared 
red,  and  from  which  Esau  was  himself  called  Edom,  such  doctrinals, 
apparently  good,  appropriated,  3320.  The  contempt  of  his  birthright 
on  this  occasion,  the  apparent  priority  and  supereminence  of  truth, 
while  the  good  of  life  is  being  attained  by  the  regenerate,  3325,  3336. 
Esau's  subsequently  taking  for  a  woman  Judith,  the  daughter  of  Beeri, 
and  Bashemath,  the  daughter  of  Elon,  both  Hittites,  the  adjunction  of 
truths  not  genuine  to  natural  good,  3470.  Isaac's  growing  old  and 
unable  to  see,  the  rational  man  without  perception  in  the  natural  and 
desirous  to  illustrate  it,  3493.  His  sending  Esau  for  venison,  the  truth 
of  good  to  be  procured  by  the  immediate  influx  of  the  will  of  the  rational 
man  into  natural  good,  3502,  3508,  3509.  Jacob's  forestalling  Esau 
by  the  advice  of  Rebecca,  that  the  way  is  provided  by  the  mediation  of 
natural  truth  ;  thus  that  influx  into  the  good  of  the  natnral  man  must 
take  place  through  the  understanding,  3509,  particularly  3563.  The 
clothing  of  Esau  put  on  him,  the  understanding  acting  and  not  the  will, 
ill.  3539.  His  calling  himself  Esau,  that  the  truth  puts  itself  forward 
as  the  good,  3550.     The  voice  appearing  to  Isaac  as  the  voice  of  Jacob, 


and  the  hand  as  the  hand  of  Esau,  that  it  is  perceived  to  be  in  inverse 
order,  good  being  exterior  when  it  should  be  interior,  ill.  3563.  His 
blessing  him,  that  there  is  conjunction  thereby  notwithstanding,  3565. 
The  coming  of  Esau  afterwards,  the  genuine  truth  of  good  and  its 
advent,  3588.  His  being  to  live  by  his  sword,  and  finally  throwing  off 
the  yoke  of  his  brother,  that  conjunction  could  only  take  place  by  temp- 
tations, and  that  then  truth  would  owe  its  conjunction  to  good,  and  not 
good  to  truth,  3601 — 3603.  Esau's  hatred  of  Jacob  and  his  purpose 
to  slay  him  on  the  death  of  Isaac,  the  aversion  of  good  from  truth  in 
this  inverse  order,  thus  the  withdrawal  of  the  life  that  truth  owes  to 
good,  3605 — 3607.  His  taking  Mahalath,  the  daughter  of  Ishmael, 
for  a  woman,  conjunction  with  truth  from  a  divine  origin  ;  her  being 
called  the  sister  of  Nabaioth,  the  affection  of  interior  celestial  truth, 
3678,  3687,  3688,  4643.  See  Mahalath,  Bashemath,  (Supple- 
ment).  It  is  to  be  noted  that  Esau  was  thought  of  and  intended  when 
Isaac  blessed  Jacob,  whose  substitution  represented  the  apparent  pri- 
ority and  supereminence  of  truth  until  reformation  and  regeneration 
have  been  effected,  3576. 

3.  Their  reconciliation.  The  inversion  of  the  state  preceding  regen- 
eration, thus  the  true  order  instituted,  is  signified  by  the  reunion  of 
Jacob  and  Esau  when  the  former  returned  from  Haran,  4232.  Jacob's 
messengers  sent  to  Esau  in  the  land  of  Seir,  the  country  of  Edom,  de- 
notes the  first  communication  with  celestial  good  and  truth  thence, 
4239 — 4241.  Their  announcement  that  Esau  was  coming,  denotes  the 
continual  influx  of  good,  ill.  4247.  Four  hundred  men  with  him,  and 
the  fear  of  Jacob  thereupon,  the  temptations  that  good  brings  along 
with  it  in  assuming  the  first  place,  4248,  4249,  4341.  The  present 
forwarded  by  Jacob  to  Esau,  its  arrangement  in  droves,  &c.,  the  acquire- 
ments of  the  natural  man  prepared  for  initiation  into  good,  4265,  4266, 
4269.  The  disposition  of  his  wives  and  children,  the  arrangement  of 
interior  truths  under  their  affections,  4342 — 4345.  His  passing  over 
before  and  bowing  himself  seven  times  as  he  drew  near  Esau,  the  high- 
est degree  of  submission  and  humiliation,  4346,  4347.  Esau's  running 
to  meet  him,  the  influx  of  divine  good  towards  truth  when  thus  insinu- 
ated externally,  4350.  His  embracing  him,  and  falling  upon  his  neck, 
and  kissing  him,  conjunction  more  and  more  interior,  thus  by  stronger 
and  stronger  love,  4351 — 4353.  His  lifting  up  his  eyes  and  beholding 
the  women  and  children,  the  affections  of  truth  and  the  truths  there- 
with perceived,  4356,  4357.  The  handmaidens  and  their  -  children 
approaching  to  Esau,  and  bowing  themselves,  the  submission  of  scien- 
tific sensuals  and  the  truths  thereof,  4360.  Leah  and  her  children 
approaching  and  bowing  themselves,  the  humble  introduction  of  the  ex- 
terior affection  of  faith  and  the  truths  thereof  436 1 .  Joseph  and  Rachel 
approaching  and  bowing  themselves,  the  humble  introduction  of  the 
interior  affection  of  faith  and  therewith  the  celestial  spiritual  man,  4362. 
Esau's  gently  refusing  the  gifts  of  Jacob,  their  tacit  acceptance  as  the 
return  of  affection,  thus  in  token  of  reciprocity  on  the  part  of  man, 
4363,  ill.  4368,  4373.  His  desiring  to  set  forth  again  with  Jacob,  pro- 
gression to  ulteriors,  4375,  4376.  His  desiring  to  leave  some  of  his 
men  with  him,  that  truths  should  flow-in  from  good  now  conjoined, 
4385.     Jacob's  refusal  of  them,  that  illustration  is  from  within  and 

M  2 


» 

• 


164, 


ESS 


nearer  presence  is  not  requisite,  4386.  Esau's  going  on  his  vi&y  to 
Mount  Seir  that  day,  the  state  of  divine  good  to  which  the  goods  of 
truth  are  now  adjoined,  4387. 

By  the  generations  of  Esau  are  signified  the  derivations  of  divine 
good  in  the  Lord's  divine  human,  the  whole  chapter  very  briefly  noted, 
4639 — 4651.  These  divine  states  are  expressed  by  mere  names  because 
they  are  such  as  cannot  fall  within  the  understanding  of  any  man,  and 
hardly  of  any  angel,  4641,  4644.  When  the  chapter  is  read,  however, 
they  are  represented  by  a  celestial  light  and  influx  afl"ecting  the  angels 
with  divine  good,  4642.  They  are  obscure  to  human  comprehension, 
because  no  one  is  born  into  any  good,  but  only  the  Lord  ;  hence  they 
signify  such  derivations  as  existed  in  the  Lord's  humanity  when  it  was 
made  divine  by  glorification,  4644.     See  Edom,  Seir. 

ESCAPE,  to  [evadere],  denotes  liberation  from  damnation  by  re- 
mains, sh.  5899.  The  remnant,  or  those  that  escape,  are  such  as  have 
remains,  5899;  compare  1700,  1701.     See  to  Deliver. 

ESCHOL  [EsckAol'}.     See  Aner. 

ESEK,  in  the  original  tongue,  signifies  contention  or  strife,  from  a 
root  denoting  oppression  and  injury  ;  the  wellEsek  signifies  the  internal 
sense  of  the  Word  denied,  from  the  appearance  of  opposites,  ill.  3427. 

ESPOUSALS.     See  Marriage. 

ESSE.  All  esse  or  being  and  life  is  of  the  Lord,  726.  It  consists 
in  love,  which  is  the  only  absolute  life,  1735,  2253,  5042,  9954,  10,125. 
The  human  essence  of  the  Lord  was  also  made  esse  and  life  itself,  1 738, 
3938,  5041,  10,053.  As  to  esse,  the  Lord  is  called  Jehovah,  726, 
1738,  2253,  3938;  and  as  to  existence,  God,  10,158.  As  to  verimost 
esse  he  was  divine  good  itself  or  Jehovah,  and  as  to  verimost  derived 
esse  divine  truth  itself  which  was  of  Jehovah,  3141.  Concerning  which 
good  and  truth,  see  3703;  and  as  to  their  unition,  or  the  Lord's  glorifi- 
cation, 10,053.  The  divine  esse  is  the  divine  itself;  the  divine  existere 
was  the  divine  human  before  its  assumption,  6880;  but  the  human 
being  made  esse  itself,  the  divine  truth  which  proceeds  from  it  is  the 
divine  existere,  6880,  where  the  signification  of  the  divine  name  I  AM 
is  ex.  See  also  6882,  6887,  7444,  10,579.  The  Lord  is  the  esse  itself 
of  all  love  and  wisdom  with  the  angels,  and  is  present  wherever  good  is, 
as  its  esse,  2572.  The  difference  between  esse  and  existere  is  as  the 
difference  between  man's  soul  and  his  sensitive  or  corporeal  life,  and 
as  the  difference  between  cause  and  effect,  2621.  The  divine  is  infinite 
as  to  esse  and  eternal  as  to  existere,  3404.  The  celestial  church  adored 
the  infinite  esse  in  the  infinite  existing,  from  the  perception  and  sensi- 
bility which  they  enjoyed,  as  a  divine  man,  4687.  State  as  to  esse 
corresponds  to  space,  and  state  as  regards  existere  to  time,  3938. 
Existere  is  predicable  of  the  Lord  in  the  world,  and  of  his  divine  pro- 
ceeding, but  it  is  not  in  him,  he  having  put  on  the  divine  esse,  3938. 
Love  is  the  esse  of  man's  life,  and  is  as  the  soul,  which  creates  the 
body  to  its  image,  4727.  The  good  of  life  is  the  very  esse  of  man, 
and  the  truth  of  faith  is  the  very  existere  thence  ;  the  former  is  of  the 
will,  the  latter  of  the  understanding,  4985,  9995.  The  esse  of  man's 
life  is  to  will,  and  thence  to  acknowledge,  believe,  and  do,  9282,  9386, 
9995.  The  esse  of  a  thing  is  the  good  of  love,  because  it  conjoins ; 
non-esse  is  predicated  of  disjunction,  ill.  5002.     That  which  is  the 


r 

I 


f 


ESS 


165 


esse  of  the  life  forms  all  that  is  derived  from  it,  according  to  its  own 
similitude,  10,125.  The  esse  itself  of  man,  and  thence  the  inmost  of 
his  life,  is  from  the  father,  the  clothings  or  exteriors  of  which  are  from 
the  mother,  5041.  The  eternal  really  is,  because  the  divine  or  esse  is 
in  it,  8939.     See  Eternal,  to  Be. 

ESSENCE  [essentia].  The  essence  of  the  Lord's  life,  answering 
to  what  is  called  the  soul  in  man,  was  the  divine  itself,  or  divine  essence 
called  the  Father,  4235.  The  human  essence  was  only  an  additament 
to  the  divine  essence,  1461;  but  it  was  made  divine  by  conjunction, 
1475,  1502,  1539.  The  divine  essence  immediately  proceeding  from 
the  Lord  is  far  above  the  inmost  heaven,  7270,  8760.  Love  in  its 
essence  is  the  harmony  resulting  from  the  mutations  and  variations  of 
state,  in  the  forms  of  which  the  human  mind  consists ;  which  harmony 
is  produced  by  the  influx  of  divine  love  disposing  such  forms  into  the 
order  of  heaven,  5807.  The  essence  of  love  and  charity  is  the  con- 
junction of  two  so  that  they  become  one,  1013.  The  essence  of  cha- 
rity towards  the  neighbour  is  the  affection  of  good  and  truth,  4956  : 
for  the  neighbour  is  good  itself,  and  consequently  those  who  are  in 
good,  5132.  The  essence  of  truth  is  good,  and  truth  is  not  truth, 
however  it  appears  like  it,  without  its  essence,  2429.  Truths  are  no- 
thing but  good,  as  an  essence,  formed  into  its  various  images  in  the 
understanding,  4574,  9818.  In  like  manner,  nothing  in  the  whole 
universe  is  a  thing  unless  it  exists  from  divine  good  by  divine  truth, 
5075;  compare  6948.  See  Form.  The  internal  church,  in  its  es- 
sence, is  charity,   1228. 

ESSENTIAL  [essentiale'].     With  the  regenerate,  charity  or  love  is 
the  very  essential  or  life  itself  of  the  will,   1001.     The  essential  of  all 
worship  is  the  adoration  of  the  Lord  from  the  heart,  which  cannot  exist 
without  charity,  when  this  is  in  external  worship  it  is  said  to  correspond 
to  internal,   1 150,  II 75.     The  most  essential  of  all  doctrines  is  that  of 
the  divine,  the  human,  and  the  holy  proceeding,  as  constituting  one 
God ;  what  dissensions  exist  in  the  church  on  this  subject,  3241,  9303. 
The  very  essential  itself  of  the  Lord's  kingdom  and  the  church,  is  good, 
4576.     The  essentials  of  external  divine  goods  and  truths,  are  provi- 
dence, charity,  love,  conjugial  love,  &c.,  4606.     There  are  two  essen- 
tials which  constitute  the  church,  and  two  principal  doctrines  depending 
thereon  ;  the  first,  that  the  human  of  the  Lord  is  divine  ;  the  second, 
that  love  to  the  Lord  and  charity  towards  the  neighbour  constitute  the 
church,  4723,  4766.     The  error  that  truth  or  faith  is  the  first  essential 
of  the  church  has  arisen  from  the  appearance  of  its  being  first  learnt, 
the  good  of  the  regenerate  life  being  hidden  in  the  interior  man,  4925. 
The  essential  of  the  church  is  the  good  of  truth,  insomuch  that  it  is 
the  same  thing  whether  a  man  is  said  to  be  in  the  good  of  truth  or  in 
the  church,  5536.     The  divine  truth,  proceeding  from  the  divine  good, 
is  jhe  verimost  reality  and  verimost  essential  in  the  whole  universe, 
5272,  8200.     It  is  the  one  only  substance  by  which  all  things  exist, 
both  essentially  and  formally;  for  the  forms  of  things  are  the  created 
recipients  of  divine  truths,  8861.     The  essential  can  only  act  in  the 
effect  according  to  the  quality  of  the  instrumental  by  which  it  acts  ; 
such  instrumentals  are  signified  in  the  Word  by  all  kinds  of  vessels, 
5948.     See  End.     Essential  and  instrumental  are  only  relative  terms  ; 


n 


It 


166 


ETE 


that  which  acts  hy  an  instrument  or  organ  in  one  case  may  itself  be 
nothing  more  than  an  instrument  or  organ  in  another ;  thus  the  only 
self-essential  is  the  Lord  himself,  5948.     Unless  things  essential  are 
regarded  as  the  end,  and  things  instrumental  as  subservient  thereto, 
the  former  perish  ;  hence  the  Lord,  as  the  verimost  essential,  ought  to 
be  regarded  in  all  things,  and  he  is  regarded  when  uses  are  kept  m 
view,  5949.     If  things  essential  are  regarded  as  the  end,  there  will  be 
things  instrumental  in  abundance,   5949.     Truth  is  the  essential  of 
the  spiritual  church  because  it  is  the  essential  of  spiritual  good,  8042. 
The  essentials  of  the  spiritual  church  are  charity  and  faith,  hence  the 
good  of  truth  or  spiritual  good  is  represented  by  Israel,  and  spiritual 
truths  received  in  the  natural  man  by  his  sons,  6657,   7162.      The 
essential  of  all  things  relating  to  heaven  and  eternal  life  is  the  good  of 
love  to  the  Lord,  9474.    The  first  and  verimost  essential  of  the  church, 
without  which  there  can  be  no  progress  in  the  life  of  heaven,  is  the 
acknowledgment  of  the  Lord  as  the  Saviour  of  the  world,    10,083, 
10,089.     See  Education.     The  essentials  of  the  church,  as  repre- 
sented by  the  keeping  of  the  Sabbath,  are  to  preserve  the  mind  in  holy 
thought  concerning  the  union  of  the  divine  and  hunian  in  the  Lord, 
concerning  his  conjunction  as  to  the  divine  human  with  heaven,  con- 
cerning the  conjunction  of  heaven  with  the  church,  and  the  conjunction 
of  good  and  truth  in  the  man  of  the  church,  10,356.     Love  and  faith 
are  the  essentials  of  the  church,  because  they  conjoin  both  men  and 
angels  to  the  Lord,  the  good  of  love  conjoining  their  wills  and  the  truth 
of  faith  their  understandings,  10,361.     The  essential  and  the  formal 
illustrated  by  the  case  of  honesty  and  decorum,  4574  :  and  by  charity 
and  faith  as  constituent  of  natural  truths,  5200. 

ETERNAL  [ceternum].     To  be  and  to  live  can  only  be  predicated 
of  what  is  eternal,  consequently  of  the  Lord,  because  all  esse  and  life  in 
eternity  are  of  him,  726,  1096,  2572,  10,409.     Men  think  of  eternity 
from  time,  the  angels  from   state,   1382,  3404,  3938,  8325.     In  the 
Lord,  all  is  infinite  and  eternal  ;   infinite  in  respect  to  esse,  eternal 
in  respect  to  existere,  3404,  3701.     Man  can  never  comprehend  what 
is   from  eternity,  consequently  nothing  of  eternity  ;   but   the  angels 
can  comprehend  it  because  to  them  the  eternal  is  the  infinite  as  to 
existere,  being  thought  of  from  state  and  not  from  time,  3404,  com- 
pare 8325.     There  are  two  states,  namely,  a  state  as  to  esse  and  a 
state  as  to  existere  ;  the  state  as  to  esse  corresponds  to  space,  the  state 
as  to  existere  to  time,  2625,  3938.     The  esse  of  man  is  the  recipient 
of  eternity,  the  existere  is  his  life  and  felicity,  3938.     The  infinite, 
consequently  the  esse,  is  predicable  of  the  Lord,  and  is  in  him  ;  the 
eternal,  consequently  the  existere,  is  not  in  him,  but  from  him,  3938. 
Man,  in  his  inmost,"  is  such  as  to  be  receptive  of  the  divine,  and  to  be 
capable  of  appropriating  it  by  acknowledgment  and  affection;   hence 
he  can  never  die  ;  for  he  is  in  eternity  and  infinity,  not  only  by  influx 
thence  but  by  reception,  5114.     The  infinite  and  the  eternal  are  in  all 
things  done  by  the  Lord ;  the  eternal,  because  he  regards  no  terminus 
from  which  or  to  which,  the  infinite  because  in  every  minute  particular 
he  has  regard  to  the  universal,  and  in  the  universal  to  every  minutest 
particular,  5264.     The  eternal  is  the  infinite  as  to  time,  hence  there  is 
no  proportion  between  myriads  of  years  and  eternity,  8939.     The  eter- 


EUP 


167 


nal  iSf  because  it  derives  esse  from  the  divine ;  the  temporal  respectively 
considered,  is  not,  8939.  The  eternal  is  signified  by  generations,  be- 
cause the  generations  of  charity  and  faith  are  understood  ;  but  eternity 
is  predicated  of  divine  good,  generations  of  divine  truth,  thus  of  the 
divine  celestial  and  divine  spiritual,  6888,  9789.  The  statutes  of  the 
Israelitish  nation  were  not  eternal  truths,  but  they  enter  into  the  holy 
things  of  the  Word  because  they  contain  eternal  truths,  which  truths 
are  their  internal  sense,  10,637.  The  arrangement  and  providence  of 
the  Lord  in  respect  to  man's  regeneration  is  eternal,  everything  done 
by  him  having  in  view  somewhat  that  is  to  succeed  to  it,  and  so  on  to 
eternity,  10,048.  Those  who  are  elevated  into  heaven  continue  to  be 
perfected  to  eternity,  754 1 .  Those  who  are  cast  into  hell  sustain  more 
and  more  grievous  evils,  until  they  no  longer  dare  to  do  evil  to  any 
one;  they  then  remain  in  hell  to  eternity,  7541.  Days  of  eternity  de- 
note the  most  ancient  or  celestial  church,  generations  the  ancient  church, 
477,  6239.  The  mountains  of  eternity  denote  the  good  of  love  of  the 
most  ancient  church ;  the  hills  of  ages  the  good  of  mutual  love ;  the 
one  being  internal  the  other  external,  6435. 

ETERNITY.     See  Eternal. 

ETHAM.  The  children  of  Israel  journeying  from  Succoth  to 
Etham  denotes  the  second  state  of  the  spiritual  after  their  liberation, 
8103.     See  Journey. 

ETHIOPL\.  See  Ham.  Cush  or  Ethiopia,  and  Sheba,  in  like 
manner  as  the  gold  and  precious  stones  and  aromatics  with  which  the 
country  abounded,  signify  good  and  truth  and  the  grateful  things  de- 
rived from  them,  such  as  are  knowledges  of  love  and  faith,  117.  Speci- 
fically, the  land  of  Cush  denotes  the  mind  or  faculty ;  and  Gihon,  the 
river  which  encompassed  it,  all  knowledge,  116.  In  the  opposite  sense, 
Cush  and  its  river  signify  the  false  and  evil  principles  derived  from 
ratiocination,  130.  Ethiopia  denotes  those  who  possess  celestial  things, 
which  are  love,  charity,  and  works  of  charity,  349.  The  sons  of  Cush 
denote  knowledges  of  spiritual  things  ;  the  sons  of  Raamah  knowledges 
of  celestial  things,  1132,  1168.  Cush  is  said  to  have  begot  Nimrod, 
because  it  is  only  those  who  possess  interior  knowledges  that  can  per- 
vert internal  worship  and  make  it  external,  1173.  See  Nimrod. 
Cush  or  Ethiopia  was  a  nation ;  it  signifies  the  more  universal  and 
interior  knowledges  of  the  Word,  1163,  1164,  1166,  or  of  spiritual  and 
celestial  things  1169,  1173,  1174,  1176,  thus  in  the  opposite  sense, 
the  knowledge  of  good  and  truth  whereby  evils  and  falses  are  confirmed, 
1164,  6723,  9340.  Ethiopia,  as  signifying  knowledges,  cited,  2588. 
Why  it  is  said  the  Ethiopian  or  negro  cannot  change  his  skin,  3540. 
What  is  signified  by  the  tents  of  Cushan  in  affliction,  3242.  See 
Seba,  Sheba. 

EUCHARIST.  The  particulars  of  the  eucharistic  sacrifice  denote  the 
celestial  things  of  faith  and  love,  3880,  8936.  Being  a  free-will  offering, 
it  denotes  worship  from  the  heart,  or  love,  10,097.     See  Sacrifice. 

EUNUCH  [eunuchus].  By  eunuchs  (Matt.  xix.  12),  are  signified 
those  who  are  in  the  heavenly  marriage,  according  to  the  three  degrees, 
394.  Eunuch  (Isaiah  Ivi.  3 — 5)  denotes  the  natural  man  as  to  good,  or 
the  gentiles  who  are  without  the  church  and  yet  in  good,  sh,  5081. 

EUPHRATES  [Phrath,  seu  Euphrates].     This  river,  as  the  boun- 


168 


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EVE 


169 


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R 


dary  of  the  dominion  of  Israel,  denotes  the  sensual  and  scientific  prin- 
ciple which  is  the  boundary  of  celestial  and  spiritual  intelligence,  120, 
1585;  and  in  the  opposite  sense,  130,  9341.  The  river  of  Egypt 
denotes  the  extension  and  termination  of  the  spiritual  things  of  faith  ; 
Euphrates,  of  things  celestial,  1866,  9828.  As  a  boundary  of  the  land 
of  Canaan,  the  river  Euphrates  signifies  not  only  the  ultimate,  where 
the  representation  of  Canaan  ceases,  but  also  the  primate  where  it 
begins,  and  on  this  account  it  denotes  conjunction  with  good  ;  in  the 
supreme  sense,  with  the  divine,  4116,  4117,  5196,  9341.  Its  signifi- 
cation varies,  according  as  it  is  regarded  from  the  midst  of  Canaan  or 
from  Assyria  ;  in  the  latter  case  it  denotes  the  good  and  truth  of  the 
rational  principle,  ah,  9341.  In  the  opposite  sense,  such  good  and  truth 
adulterated  and  falsified  by  fallacious  reasonings  and  scientifics  which 
favour  the  loves  of  self  and  the  world,  sh.  9341.     See  Ashur,  Eden. 

EUROPE,  at  this  day,  is  signified  by  the  faces  of  the  ground,  it 
being  the  tract  of  the  church,  where  those  are  who  are  instructed  in  the 
doctrines  of  faith,  567.  How  contrary  it  is  to  the  mercy  of  the  Lord 
to  suppose  that  only  those  can  be  saved  who  are  born  in  Europe,  the 
inhabitants  of  which  only  constitute  a  small  portion  of  the  human  race, 
1032.  How  strange  it  appears  that  the  internal  sense  of  the  word 
should  be  unknown  to  the  learned,  especially  to  those  of  Europe  who 
are  in  possession  of  the  Word,  901 1.  How  the  science  of  correspon- 
dences, upon  which  the  knowledge  of  the  internal  sense  depends,  has 
been  obliterated,  10,252.  The  full  consummation  of  the  Jewish  church 
or  the  residuum  of  the  worship  of  that  nation  takes  place  with  the  con- 
summation of  the  Christian  church  in  Europe  at  this  day,  10,497.  See 
Church  (4),  Christians.  The  state  of  Europe  represented  by  ap- 
pearances in  the  other  life,  2125. 

EVANGELIZATION.     See  Gospel. 

EVE  [ChavaK],  Adam  signifies  the  celestial  man.  Eve  the  church, 
287.  She  is  called  the  mother  of  all  living  from  faith  in  the  Lord,  which 
is  Hfe  itself,  287 — 290,  and  from  love,  for  the  same  reason,  476.  By  the 
marriage  of  Adam  and  Eve  is  described  the  first  time  when  the  church 
was  in  the  flower  of  her  age  representing  the  celestial  marriage,  29 1 . 
See  Church.     And  as  to  the  decline  of  the  Adamic  age,  see  Seth. 

EVENING  [yespera].  Evening  denotes  the  whole  state  of  shade 
or  of  falsity,  and  the  absence  of  faith,  which  precedes  regeneration ; 
morning,  the  state  that  succeeds  which  is  one  of  light,  or  of  truth  and 
the  knowledges  of  faith,  22,  9787.  The  evening,  like  the  morning 
twilight,  denotes  the  state  in  which  the  goods  and  truths  of  faith  begin 
a  little  to  appear,  883.  The  evening  denotes  the  state  of  the  church 
when  there  is  no  longer  any  charity,  and  when,  as  a  consequence, 
faith  begins  to  decline  ;  the  night  which  follows,  denotes  the  total  ab- 
sence of  all  things  constituting  the  church,  2323.  See  Night.  The 
evening  also  denotes  the  commencement  of  charity  with  a  new  church, 
but  in  this  case  the  twilight  before  morning  is  understood ;  thus  by  the 
evening  is  meant  both  the  evening  and  the  morning  twilight  according 
to  the  subject  predicated,  2323.  See  Twilight.  Evening,  in  general, 
signifies  the  visitation  both  of  the  faithful  and  the  unfaithful,  which 
precedes  judgment,  2323,  7844.  The  evening  denotes  the  state  of 
obscurity  which  precedes  the  end  of  a  falling  church  signified  by  night. 


* 


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I 


and  the  rise  of  a  new  church  signified  by  morning,  3056.  It  denotes 
the  obscure  state  of  the  natural  man  previous  to  the  conjunction  of  truth 
with  good  in  the  rational ;  thus,  such  things  as  are  beneath  the  intuition 
of  the  latter  or  good  in  divine  light,  3197.  It  denotes  the  obscurity 
of  the  state  of  initiation  which  precedes  conjunction,  when  truths  are 
indrawn  and  man  is  apparently  deprived  of  them,  ill.  3833,  3838,  5270. 
This  state  of  obscurity  or  evening  always  precedes  the  morning  of  re- 
generation ;  on  this  account,  the  day  was  reckoned  from  the  evening  in 
the  representative  church,  5270.  The  evening  with  angels  is  when  the 
things  of  intelligence  and  wisdom  fail  them ;  thus,  the  evening  is  a  state 
of  spiritual  hunger,  ill,  5576—5579,  6110.  There  are  changes  of 
illustration  in  heaven  corresponding  to  morning,  noon,  and  evening  in 
the  world ;  the  evening  occurs  when  the  angels  are  immitted  into  their 
proprium,  5672,  5964.  The  spring  or  morning  of  the  spirit,  is  when 
man  is  held  in  the  sphere  of  life,  which  he  receives  from  the  Lord  by 
regeneration ;  its  autumn  or  evening  is  when  he  enters  the  sphere  of 
his  own  life,  5725.  The  angels  are  perfected  by  continual  changes  of 
state  from  morning,  noon,  evening,  and  twilight,  to  morning  again, 
5962,  8426.  The  evening  occurs  to  them  when  they  do  not  perceive 
the  Lord  present,  but  it  is  shortly  succeeded  by  twilight  and  morning, 
5962,  5964.  The  light  from  the  Lord  as  a  sun  continually  flows  into 
the  will  and  understanding,  but  the  evils  and  falses  of  the  proprium 
surround  it  with  the  shades  of  evening,  ill,  6110,  8812.  There  are 
similar  changes  in  hell  which  are  variations  of  shade  and  darkness,  end- 
ing in  night;  but  there  is  no  night  in  heaven,  6110,  6000,  8426.  The 
light  which  should  appear  about  the  time  of  evening,  (Zech.  xiv.  7 — 9,) 
denotes  the  advent  of  the  Lord  at  the  end  of  the  representative  church, 
6000.  In  the  other  life,  states  of  temptation,  infestation,  and  desola- 
tion are  evening  and  night ;  states  of  consolation  and  festivity,  morning 
and  day-dawn,  ill.  7193.  Between  the  evenings,  denotes  the  end  of  a 
former  state,  and  the  beginning  of  another ;  as  well  for  those  who  are 
saved,  as  for  those  who  are  damned,  7844,  7901.  Evening  denotes  the 
end  of  a  former  church,  or  its  vastation,  and  the  beginning  of  a  new 
church,  sh.  7844.  Evening  and  morning  denote  the  coming  of  the 
Lord,  sh.  7844.  Evening  denotes  the  end  of  a  former  state  ;  morning, 
the  commencement  of  a  new  one,  ill,  and  sh,  8426,  8427,  8431,  9787, 
8452.  Flesh  in  the  evening  denotes  the  good  of  the  natural  man,  or 
the  proprium,  vivified ;  bread  in  the  morning,  spiritual  good  from  the 
Lord,  8431,  8432,  8447,  8448,  8452,  8455.  In  the  time  of  evening, 
in  heaven,  the  spiritual  principle  is  in  obscurity^  and  the  natural  in 
clearness,  and  contrariwise  when  it  is  morning,  8431.  In  a  state  of 
evening  in  the  other  life,  angels  and  good  spirits  are  remitted  into  the 
state  of  natural  delight  pertaining  to  them  when  they  were  in  the 
world,  but  such  as  contains  in  it  spiritual  good,  ill,  8452.  Evening, 
and  the  other  states  of  time  in  the  world,  exist  according  to  corres- 
pondence with  the  states  of  life  in  heaven,  as  effects  from  their  causes, 
8812.  The  ordering  of  the  lamps  from  evening  to  morning,  so  that  they 
might  never  go  out,  represented  the  influx  of  good  and  truth  from  the 
Lord  continual  in  all  states,  9786,  9787.  Evening  denotes  a  state  of 
light,  and  of  love  in  the  external  man,  and  morning  in  the  internal ; 
illustrated  by  the  state  of  the  angels,  and  by  reasons,  and  shown,  10,134, 


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10,135.  When  morDiug  and  evening  are  mentioned  the  whole  day  is 
understood,  morning  including  mid-day,  and  evening  twilight,  10,135. 
Between  the  evenings  does  not  mean  between  the  evening  of  one  day 
and  the  evening  of  another,  but  the  time  between  evening  and  morning, 
thus  including  night  (in  the  case  of  the  evil)  and  twilight  (in  the  case 
of  the  good),  *A.  10,135.  The  spiritual  man  whilst  he  is  becoming  celes- 
tial, is  the  sixth  day  and  evening  of  the  Sabbath,  hence  the  holiness  of 
the  Sabbath  was  reckoned  from  the  evening  in  the  Jewish  church,  86. 
For  the  like  reason  the  day  before  the  paschal  feast  was  called  evening, 
10,134.     As  to  the  Holy  Supper,  see  Feasts,  Supper,  Initiation. 

EVIL,  Sin  [malum,  peccatum']  : — 1.  What  evil  is.  Everything 
existing  and  everything  done  in  the  universe,  which  is  according  to 
order,  has  relation  to  good  and  truth  ;  everything  which  is  not  accord- 
ing to  order,  to  evil  and  the  false,  3166,  4390,  4409,  4839,  5232,  7256, 
10,122.  Evil  is  all  that  proceeds  from  an  evil  intention  or  end,  4839. 
See  End.  To  sin  is  to  act  contrary  to  order,  so  that  there  is  no  con- 
cordance between  the  sensual  externals  and  interiors,  4839,  5076.  In- 
asmuch as  those  who  are  in  inverse  order,  are  disjoined  from  those  who 
are  in  order,  evil  and  sin  consist  in  aversion  and  disjunction  from  the 
Lord,  which  are  accordingly  signified  by  evil  and  sin  in  the  Word,  4997, 
5229,  5474,  5746,  5841,  9346.  Separation  from  the  Lord  implies 
separation  from  truth  and  good,  which  is  also  denoted  by  sin,  7589. 
In  like  manner,  the  returning  of  evil  for  good,  which  is  denoted  by  aver- 
sion, 5746.  The  inversion  of  state  in  the  case  of  the  evil,  occasions  all 
good  and  truth  flowing  in  from  the  Lord  to  be  perverted,  3607,  6991, 
ill,  7643,  7679,  7710.  Hence  evil  is  hell  and  damnation,  and  when 
it  is  known  what  evil  is,  it  may  be  known  what  hell  is,  6206,  7155, 
7181,  8918.  The  disjoining  causes,  or  origin  of  all  evil,  are  the  loves 
of  self  and  the  world,  and  the  quality  of  all  evil  may  be  known  from  the 
quality  of  those  loves,  693,  694,  760,  1321,  1594,  1690,  1691,  2039, 
2041,  2045,  2057,  2219,  2364,  2444,  2632,  3413,  4750,  4776,  6667, 
7178,  7255,  7364,  7376,  7488,  7490-7494,  8318,  8487,  8678,  8918, 
9335,  9348,  10,038,  10,742.  The  mercy  of  the  Lord  is  never  removed 
from  man,  but  evils  are  as  dense  clouds  which  conceal  the  Lord  from 
his  view,  5696.  To  do  evil  when  predicated  of  those  who  are  in  truths 
and  goods,  signifies  the  infestation  and  temptation  to  which  they  are 
subject,  predicated  of  the  Lord  it  denotes  his  permission  of  such  infes- 
tations, 7165,  7168.  In  the  Word,  evils  are  mentioned  by  the  several 
names  of  sins,  iniquities,  and  prevarications ;  sins  denote  such  as  are 
done  against  the  good  of  charity  and  love ;  iniquities  such  as  are  done 
against  the  goods  of  faith ;  prevarications  (or  trespasses)  such  as  are 
done  against  the  truths  of  faith,  9156,  6563.  Tbe  sin  against  the  Holy 
Spirit  is  the  hypocrisy  of  those  who  profane  the  divine  truth  proceeding 
from  the  Lord;  which  is  done  by  thinking  evil  of  holy  things  and 
speaking  well  of  them,  and  by  willing  evil  and  doing  well,  9013. 

To  do  evil  is  to  violate  the  good  of  charity,  and  the  divine  human  and 
holy  proceeding  of  the  Lord,  2359,  2373.  God  not  permitting  evil  to 
be  done,  denotes  that  evil  was  not  able  to  impede  the  influx  of  good, 
4078.  The  phrase  to  do  evil  and  to  sin  against  God  is  used,  because 
all  evil  disjoins  man  from  the  Lord  and  from  heaven,  4997.  To  do 
evil  is  to  disjoin,  5596.     To  do  evil  when  predicated  of  the  Lord,  in 


reference  to  those  who  are  in  truths  and  goods,  denotes  the  permitting 
them  to  be  too  much  infested,  7165,  7168,  compare  7392. 

2.  The  hereditary  state  as  to  evil.  It  is  a  universal  truth  that  men 
are  born  into  evils  of  all  kinds,  insomuch  that  their  proprium  is  nothing 
but  dense  evil,  210,  215,  694,  731,  874,  987,  1023,  1049,  2307,  2308, 
3518,  3701,  3812,  4317,  8480,  8550,  10,283,  10,284,  10,286,  10,731. 
Hereditary  evil  is  not  derived  from  Adam,  but  actual  evils  which  have 
become  habitual  with  the  parents  are  transmitted  to  the  children,  and 
so  on  to  posterity  with  continual  augmentation  and  increase,  313,  494, 
2910,  3469,  3701,  4317,  8550.  To  this  hereditary  accumulation  of 
evil  is  added  the  actual  evils  committed  by  each  individual,  8551.  The 
springs  of  all  evil  and  falsity,  which  are  born  with  the  proprium  of  man, 
are  the  loves  of  self  and  the  world,  210,  694,  4317,  and  passages  cited 
above  (1).  The  native  proprium  is  all  that  is  evil  and  false,  but  it  is  sus- 
ceptible of  being  tempered  by  goods  and  truths  from  the  Lord,  in  which 
case  it  becomes  the  ground  of  a  new  and  beautiful  creation,  731,  164. 
In  consequence  of  this  hereditary  nature  man  is  viler  than  any  beast, 
and  as  he  grows  up  to  maturity  would  rush  into  all  manner  of  wicked- 
ness unless  he  were  under  restraining  influences,  987.  It  brings  him 
into  communication  with  hell  by  the  medium  of  evil  spirits,  and  thus  is 
itself  the  hell  of  each  individual,  987,  1049,  8480.  In  consequence  of 
the  augmentation  of  evil  through  successive  generations,  it  is  more 
intense  or  malignant  now  than  in  ancient  times,  2122,  2910.  See 
Judgment.  Infants  derive  their  different  inclinations  and  tempers 
from  hereditary  evil,  2300,  compare  4317.  Their  native  proprium  is 
nothing  but  evil,  illustrated  by  the  case  of  those  who  die  in  infancy  and 
are  educated  in  heaven,  2307,  2308,  4563.  From  the  father  is  derived 
interior  evil,  which  is  less  susceptible  of  eradication  ;  from  the  mother 
exterior  evil,  4317,  compare  3518.  Hereditary  evil  is  not  the  evil  that 
may  be  committed,  but  it  is  the  thought  and  will  of  evil  which  adjoins 
itself  not  only  to  evils  in  act  but  also  to  good,  431 7.  It  consists  in  the 
depraved  forms  of  the  will  and  understanding,  as  receptive  of  good  and 
truth,  which  are  so  distorted  by  the  continual  habit  of  doing  evil,  that 
they  pervert  all  that  flows  in  from  the  Lord,  4317.  The  ofl'spring  con- 
ceived by  parents  who  are  living  in  the  good  (so  to  call  it)  of  the  love 
of  evil,  are  born  with  a  flexibility  and  proneness  to  evils  of  every  kind, 
so  that  they  are  easily  seduced  into  their  worst  and  vilest  forms;  in  like 
manner,  the  children  conceived  of  parents  who  are  living  in  the  good  of 
the  love  of  falsity,  are  in  the  proclivity  to  falses  of  all  kinds,  for  they 
derive  from  that  good  the  craft  of  insinuation,  hypocrisy,  &c.,  3469. 
All  that  is  evil  and  false  flows  in  from  hell,  and  man  makes  it  his  own 
by  appropriation,  3812.  Evil  spirits  however  are  only  permitted  to 
operate  into  the  actual  evils,  by  which  man  procures  to  himself  a  sphere 
of  cupidities  and  falses,  not  into  hereditary  evils,  1667,  compare  4563. 
Thus  they  are  not  permitted  to  excite  anything  of  evil  and  the  false 
with  infants  and  the  simple  in  heart,  1667.  No  one  sufl^ers  punishment 
on  account  of  hereditary  evils,  but  only  for  those  acquired  by  himself, 
966,  1667,  2307,  2308,  9069.  On  account  of  the  inherent  evil  of  his 
nature  it  is  necessary  for  man  to  be  regenerated  and  accept  new  life 
from  the  Lord,  3701.  Natural  good  is  connate  with  man  but  not  truth, 
on  account  of  hereditary  evil,  3304,  compare  4644.    Connate  good  is  of 


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four  kinds,  namely,  that  of  the  love  of  good,  that  of  the  love  of  truth, 
that  of  the  love  of  evil,  and  that  of  the  love  of  the  false  ;  such  good 
being  derived  from  the  parents  according  to  the  habits  of  their  life, 
3469.  Such  hereditary  or  connate  good  is  not  spiritual,  but  like  the 
juice  of  unripe  fruits,  until  it  is  tempered  by  the  influx  of  charity  and 
faith  from  the  Lord,  34/0,  3471,  3508,  3518,  7761.  Its  quality 
further  illustrated  in  comparison  with  divine  good,  8480.  It  is  the 
means  by  which  truth  can  be  insinuated,  and  thus  the  regeneration  of 
the  natural  man  effected,  3508,  3518.  To  this  end,  on  account  of  the 
contrariety  between  the  hereditary  state  of  man  and  divine  order,  he 
is  born  in  mere  ignorance,  1050,  1902,  3175.  See  Proprium,  Re- 
generation. 

The  intellectual  proprium  is  distinct  from  the  voluntary  proprium, 
10,283.  The  good  of  the  voluntary  part  perished  with  the  antedilu- 
vians ;  now,  the  good  of  the  intellectual  part  begins  to  perish,  2124. 
The  state  of  man  is  such  that  goods  and  truths  are  turned  in  an  instant 
into  evils  and  falses,  2123.  It  is  so  perverse  that  nothing  but  the  vilest 
evils  are  seen  when  the  interiors  become  manifest,  and  many  who  appear 
like  angels  in  the  world  are  mere  devils,  7046. 

3.  Its  procedure  and  connection  with  falses.  Not  only  all  that  is 
evil,  but  all  that  is  false  springs  from  the  proprium  of  man,  1047.  The 
proximate  causes  are  several,  as,  the  fallacies  of  the  senses,  the  pre- 
dominance of  some  cupidity  in  such  fallacies,  and  an  evil  will  which 
will  acknowledge  nothing  for  truth  unless  it  favour  its  cupidities,  1 188, 
compare  1212,  4729.  The  false  may  be  derived  from  evil,  or  it 
may  be  productive  of  evil;  in  like  manner,  evil  may  be  derived  from 
some  predominant  false  principle,  or  it  may  produce  the  false,  1679, 
10,109  and  citations,  10,624.  The  false  of  evil  is  all  that  man  thinks 
while  he  is  in  evil  by  way  of  excusing  it;  the  false  producing  evil  is 
when  evil  is  done  from  some  religious  conviction  that  it  is  not  evil, 
2243.  There  are  evils  and  falses  which  can  be  conjoined  and  applied 
in  a  wonderful  manner  to  goods  and  truths,  and  there  are  such  as  can- 
not, ill,  3993.  When  evil  is  willed,  it  is  confirmed  by  false  thinking, 
in  which  case,  falses  appear  like  truths  and  truths  like  falses,  4729. 
Such  falsity  is  called  the  false  of  evil,  and  the  very  worst  of  falses 
spring  from  it,  4729.  Evil  derived  from  the  false  of  evil,  consists  of 
the  evils  that  are  lived  in  consequence  of  false  doctrines  ;  such  doctrines 
again  being  the  offspring  of  the  evil  of  self-love,  4818.  Evil  of  this 
kind  completely  closes  the  way  to  the  internal  man,  ill,  4818.  The 
kinds  and  species  of  evil  are  innumerable,  and  they  are  distinguished 
according  to  the  various  societies  of  infernal  spirits,  4818,  4822,  7574. 
^All  evil  carries  the  false  along  with  it,  hence  they  are  in  falses  who  are 
in  evils  of  life  whether  they  know  it  or  not,  7437,  7577.  Falses  mani- 
fest themselves  with  such  as  soon  as  they  begin  to  think  about  the 
truths  of  the  church,  and  especially  about  salvation,  8094.  The  falses 
of  evil  appear  like  impure  waters,  or  seas  and  clouds  over  the  hells, 
8137,  8138,  8146,  8220.  Those  who  are  in  the  falses  of  evil  are 
brought  into  anguish  by  the  mere  presence  of  the  Lord,  thus  they  are 
damned  and  cast  into  hell,  8137,  8138,  8188,  8227,  ill,  and  sh.  8265, 
compare  7926.  The  false  of  evil,  having  evil  in  it,  is  heavy  and  tends 
to  hell,  8279,  8298.     It  also  appears  hard,  the  harder  the  more  it  is 


E  VI 


173 


confirmed,  6359.  Those  who  are  in  evils  of  life  falsify  truths,  as  those 
who  are  in  the  good  of  life  verify  falses,  or  convert  them  to  truths, 
8149,  compare  8051,  831 1.  The  evil  are  permitted  to  falsify  the  truths 
they  acquire  in  order  that  they  may  not  remain  in  communication 
thereby  with  the  simple  and  the  good,  7332.  Every  kind  of  evil  is 
adjoined  to  some  particular  kind  of  false  principle,  because  the  will 
springs  into  light,  and  effigies  and  forms  itself  by  the  understanding, 
83 1 1 .  The  falses  in  which  evils  are  latent  cannot  be  bent  to  the  good 
of  the  church,  9258  ;  and  hence,  are  not  to  be  mingled  with  its  truths, 
9298,  10,302.  Falses  of  evil  infest  the  truth  and  combat  with  it,  9304. 
Evils  derived  from  falses  are  condemnatory,  but  not  to  the  same  degree 
as  evils  originating  in  the  loves  of  self  and  the  world,  7272  ;  and  not 
with  those  who  are  principled  in  good,  8318.  Evil  which  enters  into 
the  thought  is  not  hurtful,  but  only  when  it  is  kept  in  thought  and 
consented  to,  for  it  then  passes  into  the  will,  and  when  opportunity 
offers  into  act ;  thus  consent  to  evil  opens  the  hell  corresponding 
thereto,  6203,  6204.  Evil  from  the  will  and  not  at  the  same  time  from 
the  understanding  is  not  condemnatory ;  but  guilt  consists  in  doing  evil 
which  is  seen  and  understood  to  be  evil,  9069.  Evils  are  not  rooted  and 
appropriated  to  man  which  proceed  only  from  one  part  of  his  mind, 
whether  it  be  the  voluntary  or  the  intellectual  part,  but  only  those 
which  are  foreknown  and  intended  by  him,  9009.  Evils  and  falses  in 
man  assume  a  certain  order  and  connection  so  that  they  cannot  be  sud- 
denly removed  from  him,  ill.  and  sh.  9334,  9335.  Every  particular 
evil  and  falsity  has  a  rooted  connection  with  all  other  evils  and  falses, 
and  they  are  so  innumerable,  and  their  connection  so  intricate,  that  the 
angels  cannot  comprehend  them,  but  only  the  Lord,  9336.  The  only 
power  of  resisting  them  is  from  the  Lord,  hence,  those  who  are  in  ex- 
ternals only,  and  thus  separate  from  the  Lord,  are  under  their  dominion, 
ill.  and  sh,  10,481.  So  far  as  evil  and  the  falses  of  evil  are  removed, 
so  far  the  truths  of  good  are  multiplied,  ill.  10,675.     See  Falses. 

4.  Its  appropriation  and  punishment.  The  law  of  equilibrium,  by 
which  the  formation,  disposition,  and  conjunction  of  all  things  is  pre- 
served, secures  to  evil  its  own  consummation,  thus,  its  punishment,  as 
to  good  its  reward,  689,  696,  967,  1857,  6559,  8214,  8223,  8226, 
9048.  Such  punishment  does  not  accrue  to  hereditary  evil,  but  only  to 
the  actual  evils  of  which  a  man  is  guilty  by  his  own  fault,  966,  1667, 
2307,  2308,  9069.  To  this  end  the  more  malignant  hells  are  kept 
separate,  so  that  they  cannot  operate  into  hereditary  evil,  1667,  8806. 
Evil  of  its  own  nature  gravitates  to  hell,  and  the  mere  presence  of  the 
Lord  is  an  agony  to  those  who  are  in  evil,  8279,  8298,  8265.  The 
Lord  never  casts  any  into  hell,  but  endeavours  to  lead  all  from  hell,  and 
turn  all  punishment  and  torment  to  good,  and  to  some  use,  696,  com- 
pare 8631.  There  are  always  angels  at  hand  to  moderate  the  punish- 
ment of  the  evil,  but  it  cannot  be  withdrawn  on  account  of  the  law  of 
equiUbrium,  and  the  provision  thereby  for  the  safety  of  the  good,  967. 
Every  evil  has  its  bounds  which  it  cannot  transgress  without  running 
into  the  punishment  of  evil,  hence,  its  consummation,  1857.  Man  casts 
himself  into  hell  when  he  does  evil,  first  entertaining  it  in  thought, 
then  from  consent,  next  from  purpose,  and  lastly,  from  the  delight  of 
affection,  6203.     By  indulging  in  evil  it  inheres  in  the  thought  and  is 


174 


E  \  I 


E  VI 


175 


appropriated  by  passing  into  the  will  and  act,  6203,  6204.  Evil  is  ap- 
propriated to  man  because  he  believes  he  thinks  and  acts  of  himself; 
if  he  reflected  that  it  came  from  evil  spirits,  the  angels  would  avert  and 
reject  it,  because  their  influx  is  into  what  man  knows  and  believes, 
4151,  6206,  6324,  6325.  It  is  the  evil  which  man  conflrms  in  thought 
even  to  faith  and  persuasion  that  renders  him  culpable,  4 172.  Evil  spi- 
rits are  punished  in  proportion  to  the  evils  with  which  they  were  actually 
imbued  in  the  world ;  good  spirits  when  they  speak  or  do  any  evil  are 
pardoned  and  excused  because  their  end  is  not  evil,  and  they  know  that 
the  excitement  to  evil  is  from  hell,  6559.  In  the  letter  of  the  Word, 
evil  and  the  punishment  of  evil  are  attributed  to  the  Lord,  yet  nothing 
but  good  proceeds  from  him,  2447,  6071,  6991,  6997,  7533,  7632, 
7643,  7681,  7710,  7877,  7926,  8223,  8227,  8228,  8632,  9306.  In 
like  manner,  wrath  or  anger,  which  appertains  solely  to  man,  5798, 
6071,  6997,  8284,  8483,  9306,  10,431.  The  evil  devastate  themselves 
when  heaven  flows  in,  which  the  Lord  is  continually  arranging  in  order, 
by  rushing  into  the  opposite  evils  and  falses  ;  and  in  the  same  degree 
that  they  rush  into  evil,  they  rush  into  its  punishment,  7643.  See 
Punishment.  By  this  operation  the  hells  arrange  themselves,  and 
take  up  a  situation  according  to  the  degree  of  their  evil,  when  the  Lord 
arranges  the  heavens,  7679,  7681.  The  means  by  which  he  arranges 
the  heavens  and  the  new  comers  there,  is  the  influx  of  good  and  truth, 
which  also  passes  to  the  evil  and  is  turned  by  them  into  the  opposite  ; 
hence,  the  dominion  of  the  potency  of  divine  truth  in  heaven,  produces 
a  new  state  among  those  who  infest  heaven,  which  is  signified  by  dark- 
ness, 7710.  Thus  from  the  Lord  there  is  nothing  but  good,  and  all 
evil  is  from  those  who  are  in  evil,  ill.  7877,  7926,  and  citations  above. 
The  case  illustrated  from  the  circumstance  that,  with  those  who  are  in 
evils  and  falses,  the  internal  man  is  closed  above  and  open  beneath, 
9128.  It  is  otherwise  expressed  in  the  Word  on  account  of  the  simple, 
and  because  the  Lord  appears  to  every  one  according  to  his  quality  ; 
thus,  according  to  the  common  idea  and  appearance  of  truth,  7632, 
9010,  and  citations,  9306,  and  citations.     See  Anger,  Appearance. 

The  spiritual  law  of  order  by  which  all  evil  reverts  to  the  evil  doer, 
is  the  ground  of  the  Jewish  law  of  retaliation,  8214,  ilL  and  sh,  8223, 
8226,  9048.  In  the  other  life  all  are  remitted  to  their  interiors,  there- 
fore into  their  evils,  8870. 

5.  Its  remission.  Evils  and  falses  remain  with  man,  notwithstand- 
ing his  being  regenerated ;  but  he  is  strongly  withheld  from  them  and 
detained  in  good,  865,  868,  874,  887,  894,  929,  987,  1581,  4564, 
8206,  8393,  9014,  9333,  9447,  10,057.  They  remain  with  him  even 
after  death,  so  that  his  proprium  is  for  ever  nothing  but  evil,  and  all 
the  good  he  can  have  is  continually  from  the  Lord,  868,  2116.  They 
remain  in  one  way  with  those  who  have  lived  in  them,  and  in  another 
way  with  those  who  are  regenerate  or  in  charity,  868,  2116.  In  con- 
sequence of  the  adhesion  of  evils  and  falses  in  the  proprium,  man  can 
never  do  anything  that  is  good,  or  think  anything  that  is  true  of  himself, 
874.  For  the  same  reason  he  can  never  say  that  his  state  is  perfected, 
but  c^n  be  continually  progressing  in  perfection,  894.  Hence,  likewise, 
he  can  never  of  himself  have  dominion  over  evil,  987.  The  angels,  if 
they  do  not  reflect  upon  it,  know  no  other  than  that  evil  is  separated 


from  them,  yet  they  are  only  detained  from  evil,  1581.    Though  evil  is 
not  exterminated  with  the  regenerate  it  is  separated,  and  by  the  Lord's 
disposition  of  things  rejected  to  the  circumference,  4551,  4552,  4564. 
It  can  only  be  separated  with  those  who  live  in  charity  or  the  life  of 
faith,  because  the  Lord  can  only  be  present  in  good  and  truth,  8206. 
So  far  as  this  is  the  case  sins  are  remitted,  because  the  remission  of  sins 
consists  in  being  withheld  from  evil  and  kept  in  good,  8391,  8393,  9014, 
9333,  seriatim  9443  —  9454.    Man  is  continually  falling  of  himself,  but 
is  continually  raised  up  by  the  Lord,   8391.     His  sins  are  continually 
remitted  by  the  Lord  in  proportion  as  his  life  is  formed  according  to  the 
precepts  of  faith,  8393.     He  is  capable  of  being  detained  from  evil  in 
the  other  life,  in  the  same  degree  that  he  has  resisted  evil  in  the  Hfe  of 
the  body;  he  can  also  be  kept  in  good  in  proportion  as  he  has  done 
good  from  aifection  ;  there  is  no  other  remission  of  sins,  8393,   9448, 
9452 — 9454.     Evils  and  sins  are  not  washed  away,  but  they  are  re- 
moved, and  this  successively,  9088,   particularly  9333,  9334,  ill.  9336. 
Evils  are  removed  by  the  implantation  of  goods,  falses  by  truths,  9335. 
The  sins  which  a  man  does  become  rooted  in  his  life,  and  make  his 
life  ;  hence  he  can  only  be  liberated  from  them  by  receiving  new  life 
from  the  Lord,  that  is,  by  regeneration,  9444,   9452—9454.     All  are 
withheld  from  evil  and  sustained  in  good  by  the  Lord,  but  the  unre- 
generate  obstruct  and  turn  the  influx  of  good  into  evil,  9446,  9447. 
The  signs  that  sins  are  remitted,  9449.     The  signs  that  they  are  not 
remitted,  9450.     Sins  are  removed  from  man  by  the  reception  of  faith 
and  love  from  the  Lord,  and  so  far  as  sins  are  removed,  hell  is  removed, 
9938.     When  sins  are  removed  from  man  or  he  is  removed  from  them, 
it  appears  as  though  they  were  altogether  extirpated,  9938.     The  sin 
against  the  Holy  Spirit  cannot  be  forgiven  because  man  cannot  be  re- 
moved from  it,  because  it  consists  in  a  profane  mingling  of  what  is  evil 
and  good,  and  what  is  true  and  false,   ill.  md  sh.  9013,   9014.     The 
priesthood  bearing  the  iniquity  of  the  people,  represented  the  Lord  sus- 
taining the  eternal  combat  with  hell  in  behalf  of  man,  sh.  9937.     The 
people  bearing  their  iniquities  represented  damnation  ;  no  one,  however, 
was  really  damned  for  the  omission  of  an  external  rite  but  only  for  evils 
of  the  heart,  sh.  9965.     The  expiation  eff*ected  by  the  blood  of  young 
animals  represented  purification  by  the  good  of  innocence,  10,210.    See 
Sacrifice. 

When  man  comes  into  the  other  life,  if  he  has  lived  a  life  of  love 
and  charity,  evils  are  separated  from  him,  and  the  good  elevates  him  to 
heaven ;  if  the  contrary,  good  is  separated  froLi  him,  in  which  case  the 
evd  conducts  him  to  hell,  2256.  It  is  provided  that  goods  and  evils 
shall  be  separated,  on  account  of  the  destruction  consequent  on  their 
being  mingled,  2269,  31 10,  3116,  5217.  See  to  Profane.  In  pro- 
portion as  evils  and  falses  are  removed  there  is  an  influx  of  good  and 
truth  from  the  Lord,  2388,  2411.  Good  cannot  flow  into  truth,  thus 
there  cannot  really  be  truth,  with  those  who  are  in  evil,  2434,  3607. 
Man  can  only  become  rational  as  good  and  truth  are  conjoined,  ill. 
3175.  If  good  and  truth  form  the  rational  man,  and  the  natural  man  . 
m  correspondence  therewith,  man  becomes  an  image  of  heaven ;  if  ' 
formed  by  what  is  evil  and  false  he  becomes  an  image  of  hell,  3513. 
By  the  appropriation  of  good  is  meant  the  implantation  of  good  iti  the  - 


176 


EXI 


EXP 


177 


1' 
1- 


will,  which  can  never  take  place  while  the  will  is  in  evil ;  hence,  man 
must  be  purified  from  evils  in  order  to  receive  good  from  the  Lord,  «/*. 
10,109.  Man  is  in  liberty  to  desist  from  evil  because  he  is  perpetually 
kept  in  the  tendency  thereto  by  the  Lord,  8307. 

EXACTORS.     See  Moderators. 

EXALT,  to  [exaltare].     See  High. 

EXCISION.     See  Desolation. 

EXCREMENT  [Jimus,  stercus,  excrement uifi].  The  successive  states 
through  which  the  spirit  passes  in  the  other  life,  compared  with  the 
passage  of  the  food  in  the  human  system ;  the  first  hell  corresponding 
with  the  rectum,  5175.  The  excrement  itself  corresponds  to  certain 
hells  which  are  called  the  excrementitious  hells,  5392.  The  filthy 
odour  which  they  exhale  is  like  that  of  human  excrement,  &c.,  from 
experience,  824,  1514,  4628,  4631,  7161.  The  disgusting  scenes  into 
which  corporeal  pleasures  are  changed  in  those  hells,  from  experience, 
943,  954,  1096,  1631.  They  who  have  lived  a  delicate  hfe,  combining 
craft  with  their  pleasures,  are  in  things  excrementitious,  4948.  The 
cruel  and  adulterers  are  in  excrementitious  hells,  2755,  5390,  5394. 
The  voluptuous,  and  they  who  had  regarded  mere  pleasures  as  an  end 
of  life,  are  under  the  buttocks,  and  live  in  filth,  5395.  Robbers  and 
pirates  delight  in  stinking  urine,  820,  5387.  The  inhabitants  love 
to  live  in  such  places,  because  they  correspond  to  the  evils  they  have 
loved  in  the  world,  7161.  The  belly  corresponds  to  the  way  towards 
hell,  8910.  A  stench  denotes  aversion  and  abomination,  4516,  #A. 
7161,  7319,  7409.  The  state  of  damnation  is  actually  perceptible  by 
the  foetid  and  stinking  odour  that  it  exhales,  7766.  Dung  and  excre- 
ment denote  what  is  infernal,  because  derived  from  the  useless  and  ob- 
solete parts  of  food,  and  food  in  the  spiritual  sense  is  truth  and  good, 
10,037.     See  Hell.       Dung  and  excrement  denote  what  is  infernal, 

sh.  10,037. 

EXCRETIONS,  the,  and  secretions  of  the  human  body  are  in 
uniform  series,  and  are  in  correspondence  with  certain  spirits;  in  like 
manner  the  organs  of  excretion  and  secretion,  5380,  5386,  5390. 

EXHALATION.     See  Sphere. 

EXINANITION,  Excision,  Consummation,  &c.,  signify  a  state 
of  desolation  and  vastation  in  man,  5360.  In  some  of  his  other  works 
the  author  applies  the  term  to  the  Lord's  voluntary  state  of  humiliation, 
or  the  unclothing  of  the  humanity.     See  Lord. 

EXISTENCE,  ExisTERE  [existentia,  existere'].  There  is  no  such 
thing  in  nature  as  an  independent  existence  and  subsistence,  3627,  tV/. 
3628.  There  is  nothing  but  what  exists  and  subsists  from  something 
prior  to  itself,  and  this  even  to  the  first ;  consequently  everything  that 
is  exists  by  a  spiritual  medium  from  the  Lord,  and  receives  influx  ac- 
cordingly, 4523,  4524,  6040,  6056.  The  prior  flows  into  the  poste- 
rior, and  this  successively ;  thus  all  the  interiors  exist  in  the  ultimate 
in  their  own  order,  6451.  The  successive  formations  are  separate 
though  not  independent,  6465.  Without  a  knowledge  of  this  order  of 
subsistence  and  existence  no  one  can  understand  the  internal  man  and 
its  existence  after  the  death  of  the  body,  6465.  Subsistence  is  perpe- 
tual existence ;  thus,  preservation  and  all  production  in  each  world,  the 
spiritual  and  the  natural,  is  perpetual  creation,  3648.     Existere  differs 


I 


from  esse  as  the  sensitive  life  of  the  body  from  the  soul,  and  as  an 
effect  from  its  cause,  2621  ;  also  as  time  differs  from  space,  3938 ;  and 
as  the  understanding  from  the  will,  9282.     See  Esse. 
EXISTERE.     See  Existence,  Esse. 
EXPAND,  tOy  [expandere].     See  Expanse,  to  Dilate. 
EXPANSE  [expamio'].     The  internal  man,  or  heaven,  is  called 
an  expanse;  hence  mention  is  made  of  expanding  the  earth  and  stretch- 
ing out  the  heavens,  24,  25  ;  also  of  the  waters  over  the  expanse,  and 
the  waters  under  the  expanse,  by  which  are  signified  knowledges,  inter- 
nal and  external,   24  ;  also  of  the  greater  and  lesser  lights  placed  in 
the  expanse,  by  which  are  signified  love  and  faith,   30.     To  expand  or 
stretch  out,  is  to  make  or  create  from  divine  power;  hence  it  denotes 
omnipotence,  by  which  heaven  is  amplified  and  filled  with  life  and 
wisdom,  7673,  8043.     To  stretch  out  the  heavens  like  a  curtain  is  to 
amplify  heaven  by  the  influx  of  divine  truth,   9595.     See  to  Dilate. 
To  extend  and  expand  the  tabernacle  by  means  of  the  curtains,  has  the 
same  signification  as  to  extend  the  heavens  and  expand  the  earth; 
namely,  the  regeneration  of  man  by  forming  a  new  intellectual  part 
wherein  is  a  new  will,  9596.     See  Extension. 

EXPEL,  tOy  Cast  out,  to,  [expellere,  ejicere].  To  be  cast  out  of 
the  garden  of  Eden  signifies  the  being  deprived  of  all  intelligence  and 
wisdom,  305.  To  be  cast  out  from  the  faces  of  the  ground  signifies 
the  being  separated  from  every  truth  of  the  church,  386.  To  cast  out 
signifies  to  exterminate,  ill.  by  the  case  of  Hagar  and  her  son  Ishmael, 
who  were  ejected  from  the  house  of  Abraham,  2657.  To  expel  them, 
signifies  the  flying  or  shunning  of  such  things,  7189,  7768,  9332, 
9333,  because  that  is  expelled  which  is  contrary  to  the  will  and  its 
affections,  7670.  To  expel  signifies  to  be  removed,  7980,  9333,  10,638. 
It  signifies  the  being  cast  down  and  destroyed,  8295.  The  expulsion 
from  Paradise  signifies  the  closing  up  of  the  intelligence  and  wisdom  of 
the  internal  man,  9960.  To  expel  the  Canaanites,  &c.,  from  thy  faces, 
signifies  the  removal  of  evils  from  the  interiors,  or  from  the  will  and 
understanding,  10,638.  To  expel  when  predicated  of  man  signifies  re- 
moval, because  evils  cannot  be  expelled  from  him,  10,674,  and  citations, 
10,057.  But  that  it  was  otherwise  in  the  case  of  the  Lord,  with  whom 
they  were  not  removed,  but  actually  expelled  or  cast  out,  10,057. 

EXPIATION.  The  Lord's  expiation  or  propitiation  is  protection 
from  the  overflowing  of  evil,  645.  The  separation  of  evil  by  good 
from  the  Lord,  was  represented  by  the  expiation  effected  by  the  sin- 
offering,  3400.  Expiation  by  blood  signifies  the  holy  proceeding  of  the 
Lord's  divine  human,  4735  ;  thus  purification  from  evils  by  the  truths 
of  faith,  derived  from  the  good  of  love,  10,208.  The  process  of  expia- 
tion when  Aaron  entered  into  the  holy  of  holies  (Levit.  xvi.),  repre- 
sents the  regeneration  of  man,  to  his  attaining  a  celestial  state ;  and 
the  Lord's  glorification,  9670.  By  expiation  is  meant  deliverance  from 
damnation,  and  hence  the  pardoning  and  cleansing  of  sin,  9076  ;  the 
same  by  propitiation,  9506.  How  false  the  doctrine  of  expiation  as 
commonly  received  is,  ill,  and  sh.  9937.  All  expiation  effected  by 
washing,  burnt-offerings,  and  sacrifices,  represented  the  purification  of 
the  heart  from  evils  and  falses,  thus  regeneration,  9959,  9990,  especi- 
ally 10,042,  10,208,  10,210.  Expiation  by  the  removal  of  evils  and 
falses  involves  the  implantation  of  good  and  truth,  10,127  ;  the  all  of 


178 


EXT 


I   If 


faith  and  love  being  from  the  Lord,  and  nothing  from  man,   10,220. 
See  Propitiation,  Redemption.  .        .         /.        u 

EXPLORATION.  Before  the  initiation  and  conjunction  of  truth 
with  good  a  most  exquisite  exploration  takes  place,  which  is  done  by 
the  medium  of  spirits  and  angels,  3110.  It  consists  in  an  exquisite 
weighing  or  libration,  to  prevent  the  least  minimum  of  the  false  being 
conjoined  to  good,  or  of  truth  to  evil,  3116.  If  this  were  not  done 
man  would  eternally  perish,  3 1 1  fi.  It  is  an  exploration  as  to  innocence 
and  charity  in  truth,  and  as  to  its  origin,  3110,  3125.  Being  recalled 
out  of  its  natural  forms,  truth  is  conjoined  with  good  in  the  midway, 
which  is  the  rational,  3128.  See  Initiation,  Conjunction.  The 
visitation  which  precedes  judgment  at  the  end  of  a  church  is  explora- 
tion, 2242.  He  who  would  know  the  quality  of  his  life  should  ex- 
plore the  ends  which  he  regards,  1909,  379G ;  the  particular  charac- 
teristics he  ought  to  look  for,  1680,  3796.  But  no  one  can  explore 
himself  unless  he  knows  what  the  good  of  love  to  God  and  his  neigh- 
bour is,  and  what  truth ;  and  what  the  evil  of  the  love  of  self  and  the 
world  is,  and  what  its  false,  7178.  The  doctrinals  of  the  church  are 
not  to  be  believed  because  the  ministers  of  the  church  teach  them,  but 
they  are  to  be  explored  by  illustration  from  the  Word,  6047,  and  the  end 
of  5432.  See  Spies.  It  is  impossible  to  explore  the  mysteries  of  faith 
by  scientifics,  233,  1475.  Concerning  certain  spirits  who  are  in  the  cupi- 
dity of  exploring  and  chastising  others,  5381-— 5384,  compare  10,153. 

EXPRESSIONS  [expressiones].  How  the  affections  treated  of  in 
the  internal  sense  fall  into  natural  expressions,  as  the  aversion  of 
the  good  from  evil  into  expressions  of  hate,  3605.  It  is  usual,  espe- 
cially in  the  Prophets,  to  describe  a  state  by  two  similar  expressions, 
but  the  one  involves  the  common  idea,  the  other  something  deter- 
minate therein,  2212.  One  involves  what  is  celestial,  thus  good; 
the  other  what  is  spiritual,  thus  truth,  which  together  represent  the 
divine  marriage,  3880.  Accordingly  the  one  has  relation  to  the  will, 
the  other  to  the  understanding,  4691,  5502,  7711,  between  which  there 
is  a  perpetual  inherence  and  involution,  or  kind  of  marriage,  carried  on, 
590.     See  Language. 

EXPULSION.     See  to  Expel. 

EXTEND,  to,  [extendere].     See  Extension,  to  Dilate. 

EXTENSION.  See  Expanse.  How  foolish  it  is  to  deny  sub- 
stance and  extension  to  spirit,  for  thus  place  is  denied  to  it,  and  conse- 
quently the  possibility  of  its  being  in  the  body,  444,  446.  Extension 
and  gravity  do  not  exist  in  heaven,  but  only  their  appearances  originat- 
ing from  states  of  good  and  truth  in  the  superior  heaven,  5658.  The 
extension  of  the  sphere  of  perception,  or  its  limits,  is  proportionate  to 
opposites  ;  thus  the  degree  of  felicity  experienced  by  man  is  propor- 
tionate to  his  previous  experience  of  the  contrary,  2694.  Thought  dif- 
fuses itself  into  the  societies  of  spirits  and  angels  round  about,  and  the 
faculty  of  understanding  and  perceiving  is  according  to  that  extension, 
6599,  6611.  This  extension  or  nexus,  however,  is  by  influx  from  the 
societies,  not  to  them,  6600,  compare  8794,  9962.  The  extension  of 
divine  influx  is  denoted  by  Jehovah's  looking,  8212.  The  extension  of 
heaven,  or  of  its  spheres,  is  to  the  limit  of  every  one's  good,  8794. 
The  sphere  of  every  one's  Ufe  has  extension  either  into  societies  of  the 
angels  or  societies  of  hell,  according  to  the  quantity  and  quality  of  good 


EXT 


179 


i 


or  evil  with  man,  8794,  see  above,  6599,  6600.  There  is  an  extension 
of  the  all  of  love  and  the  all  of  faith  from  society  to  society  in  heaven, 
also  from  one  heaven  into  another,  and  from  heaven  to  man,  996 1! 
The  extension  of  good  and  truth  described  by  breaking  forth  to  the 
west  and  the  east,  3708.  The  extension  of  truths  from  good  by  be- 
coming a  great  multitude  in  the  midst  of  the  earth,  6285.  Such  exten- 
sion is  according  to  the  quantity  and  quality  of  good,  and  is  manifested 
by  spheres,  8063.  The  boundaries  of  Canaan,  from  the  border  of 
Egypt  on  one  side  to  Tyre  and  Zidon  on  the  other,  denotes  extension 
from  scientific  truths  to  interior  truths  ;  its  other  boundaries  the  ex- 
tension of  good,  9340,  and  citations.  The  etxension  of  the  sensual 
part  of  man,  signified  by  the  grate  of  network  about  the  altar,  is  from 
the  head  to  the  loins,  9731,  compare  9348.  Every  man  has  his  own 
particular  measure  or  state,  and  the  limit  and  degree  of  its  extension  are 
manifest  in  the  other  life,  7984.  As  to  the  extension  or  stretching  out 
of  the  hands,  see  Hand. 

EXTERNAL,  Exterior.— 1.   Universally.     Nothing  can  exist  in 
exteriors  but  what  is  produced  from  interiors,  994.  How  one  thing  is  re- 
latively exterior  to  another  in  all  degrees,  3084.  The  distinction  between 
interiors  and  exteriors  is  such  that  the  exteriors  are  not  necessary  to 
the  existence  of  the  interiors ;   the  doctrine  of  degrees  illustrated,  3691 . 
See  Degree.     Exteriors  are  images  and  forms  composed  of  myriads  of 
internal  things  which  appear  as  one,  3855,  compare  3695.     Being  fur- 
ther from  the  divine,  who  is  within  the  inmost  of  all,  they  are  respec- 
tively inordinate,  and  more  exposed  to  contingencies,  3855.     They  are 
continually  arranged  and  disposed  into  order  from  the  inmost,   5897, 
compare  5396,  (duplicate  number).     There  is  no  influx  from  exteriors 
to  interiors,  but  always  the   contrary,  notwithstanding   appearances, 
which  are  fallacies  of  the  senses,  5119,  6322.     The  external  lives  from 
the  internal,  and  the  internal  is  in  it  as  its  adequate  form,  whence  it  is 
able  to  act  according  to  the  influx  which  itself  receives  from  the  divine; 
in  other  words,  the  internal  clothes  itself  with  such  things  in  the  exter'- 
nal  as  may  enable  it,  in  that  inferior  sphere,   to  produce  effect,  6275, 
6284,  ill,  6299.     Influx  is  continued  from  within  to  the  very  ultimates 
of  order,  where  it  presents  the  appearance  as  if  life  were  in  ultimates 
or  externals ;  but  it  is  only  the  common  life  and  subsistence  of  innu- 
merable things  flowing  in  from  interiors,  and  hence,  compared  with  in- 
tenor  life,  it  exists  in  obscurity,  6451,   6454.     It  comes  into  clearness 
in  proportion  as  it  is  reduced  to  compliance  and  correspondence  with 
the  interiors,  6454.     The  external  ought  to  be  in  such  subordination 
and  correspondence,  5427,  5477,  5947.     The  communication  and  cor- 
respondence IS  preserved  by  a  transit  as  of  fibres  constituting  the  exter- 
nal the  receptacle  of  the  internal,  8603.     Thus,  the  external  is  held  in 
Its  connection  and  form  by  the  internal  which  subsists  in  it  with  all  its 
substances  and  forces,  but  not  continuously,  6465.     Goods  and  truths 
in  ultimates  are  as  belts  which  contain  and  strengthen  all  the  interiors 
in  one  connection,  ill.  and  sh.  9828.     The  interiors  not  only  flow  into 
ultimates,  but  they  are  present  in  ultimates  in  their  true  order  and  con- 
nection,  illustrated  by  end,  cause,  and  effect,   9824,  and  by  the  Word, 
«c.,  10,614.     See  End.     The  conservation  of  the  whole  depends  on 
the  state  of  the  ultimate  in  which  the  interiors  find  their  strength  and 
potency,  dl.  and  *A.,  9836.     It  is  the  inmost  or  supreme,  by  means  of 

n  2 


180 


EXT 


the  lowest,  which  contains  all  the  interiors,  which  are  intermediates,  m 
their  connection  and  form,  ill,  md  sh,  10,044,  compare  9499.  The 
ultimates  or  external  in  which  interiors  rest  compared  with  the  skin, 
9216.  The  external  is  as  the  effect,  the  internal  as  the  efficient  cause, 
ill.  94/3.  Things  are  less  perfect  in  proportion  as  they  proceed  to  ex- 
ternals, 9666;  the  last  and  the  first  are  contained  together,  4901. 
The  last  or  ultimate  signifies  the  whole  and  every  part,  10,044.  The 
first  and  the  last,  or  the  inmost  and  the  extreme,  signify  the  whole, 
ill,  and  sh.  10,329,  10,335. 

2.  In  respect  to  man.  The  internal  and  external  man  are  not  what 
the  learned  commonly  suppose,  but  all  the  goods  and  truths  which  are  of 
the  Lord  compose  the  former,  and  the  whole  sensual  man,  without  regard 
to  his  being  in  a  material  body,  the  latter,  978.     The  internal  consists 
of  goods  and  truths  from  the  Lord ;  the  interior,  of  the  rational  part ; 
and  the  external,  of  the  affections  of  good  and  the  scientifics  of  the 
memory,  lOlf),    1889.     The  external  man  consists  of  three  parts,  the 
rational  which  is  interior  and  is  the  means  of  uniting  the  external  and 
the  internal,  the  scientific  which  is  exterior,  and  the  sensual,  which  is 
outmost,    1589.     What  is  commonly  regarded  as  the  external  man  is 
only  the  corporeal  part ;  it  consists  properly  of  the  scientifics  of  the 
memory  and  the  affections  of  the  love,  with  all  the  sensual  and  pleasur- 
able means  of  their  enjoyment  in  the  spirit  itself,  1718,  4659,  5884. 
These  affections  and  pleasures  illustrated  from  the  animals  and  creep- 
ing things  which  correspond  thereto,  994,   995.     The  external  man  is 
formed  to  be  a  recipient  of  the  particulars  and  singulars  of  the  internal 
which  flow  in  as  the  organical  vessels  of  the  external  are  opened,  1563. 
The  means  of  opening  such  vessels  are  the  scientifics  and  knowledges 
of  the  understanding,  and  the  pleasures  and  delights  of  the  will,  1563. 
See  Scientifics.     Among  these  affections  and  knowledges  of  the  ex- 
ternal man  are  things  which  agree  and  things  which  disagree  with  the 
internal,  1563,  ill,  1568.     With  the  external  man  all  is  natural,  for  it 
is  the  same  as  the  natural  man,  and  hence  it  can  never  be  united  to  the 
internal  except  apparently  by  influx  from  the  Lord,    1577.     The  exter- 
nal is  separated  from  the  internal  by  evil  cupidities  and  false  persua- 
sions, that  is  to  say,  good  and  truth  are  thus  separated,  so  that  they 
can  only  flow  in  remotely,    1587,    1594.     The  beauty  of  the  external 
man  could  it  be  united  to  the  internal,  would  be  ineffable,    1590  ;  and 
how  base  it  is  in  consequence  of  being  disjoined,  1598.     The  inverted 
forms  which  occasion  this  disjunction  could  never  be  restored  by  the 
immediate  influx  of  good  and  truth  from  the  Lord,  hence  the  inverted 
vray  of  the  senses  is  provided,  and  man  is  made  rational  miraculously 
by  their  agency,    1 902.     The  external  man  is  nothing  but  an  instru- 
mental organism,  which  accepts  its  life  from  the  internal,  and  then  ap- 
pears as  if  it  had  hfe  itself,   1603.      The  internal  and  external  are 
equally  one  man,  1999,  2018.     The  medium  between  the  internal  and 
external  is  the  rational  man,  which  is  the  interior  of  the  natural  submit- 
ting to  the  divine  influx,  1702,  1707,  1732,  1889,  compare  1589,  1940. 
The  external  sight,  properly  considered,  is  only  the  sight  of  the  spirit 
produced  among  outward  objects,  in  order  that  it  may  reflect  therefrom 
upon  interior  things,  thus  that  man  may  see  internals  from  externals, 
1806,   1807,  compare  1914,   1953.     The  internal  can  see  all  things 
that  are  in  the  external,  but  not  contrariwise,  unless  there  be  a  medium ; 


EXT 


181 


still  less  if  there  be  not  correspondence,  and  by  correspondence  con- 
junction,  til,  5427,  5428,  5477,  9128.  The  affection  of  sciences,  by 
which  as  a  mother  the  rational  man  is  born  is  the  life  of  the  exterior 
man,  2675.  Order  requires  that  the  natural  or  external  man,  which  is 
wise  from  the  ight  of  the  world,  should  serve  the  spiritual,  which  is 
7u^  o?i^  the  light  of  heaven,  but  this  order  has  been  inverted  by  the 
tall,  3 1 67.     On  account  of  this  order  the  external  is  called  a  servant,  and 

*i  ?i  Q  fnTi^^'^mu"''.^^'^  ^^  servants  in  the  Word,  the  internal  a  Lord, 
171^,  10,471.  The  internal  or  spiritual  man  is  formed  to  the  image  of 
heaven,  the  external  or  natural  man  to  the  image  of  the  world,  3628 
4a23,  4524,  6013,  6057,  9279,  9706,  10,156,  10,429,  10,472.  The 
case  illustrated  by  the  correspondence  of  interior  and  exterior  forces 
m  he  body,  3628,  4523.  External  things  are  adequate  and  adapted 
to  the  body  internal  to  the  spirit,  24/6,  10,174.  On  this  account 
man  was  called  by  the  ancients  a  microcosm  or  little  world,  4523  Bv 
man  the  spiritual  world  actually  flows  into  the  natural  world,  so  that 
he  may,  if  he  attend  thereto,  sensibly  perceive  it,  6057,  10,472. 
Heaven  flows  into  the  external  man  by  means  of  the  internal,  4963, 
1U,4«4.     All  influx  IS  from  the  internal  into  the  external,  the  natural 

^foo      'I?        ''^''® '"  "^^^^^  ®P^"^"^1  ^"^"^  terminates,  5119,  5651, 
.^   '\       ?^®     .  externals  of  man  are  formed  that  they  may  serve 

^7fi«^  ^n^i'^o^'i^^.^  ^"'^^'''^^  '"^^  ^^'"^^^^  ^^  ^"bject  to  the  internal, 
5786  0947,  6275,  6284,  6299,  9216,  9828.  Left  to  itself,  the  ex' 
ternalman  is  completely  opposed  to  the  internal,  3913,  3928;  and 
man  at  this  day  is  immersed  in  the  external,  or  body,  5649.  The  ex- 
ternal is  so  opposed  to  the  internal  that  none  of  the  truths  of  faith 
are  believed  while  it  dominates ;  enumeration  of  the  sensual  fallacies 
which  occasion  this  darkness,  more  especially  with  those  who  are  in 
the  love  of  self  and  the  world,  5084.  Hence,  man  ought  not  to  allow 
himself  any  freedom  from  the  proprium,  in  order  that  he  may  accept 
celestia  freedom  from  the  Lord,  and  that  the  internal  may  act  in  the 
external  as  m  its  subject,  5786.  The  external  man  is  created  for  the 
world,  only  that  it  may  be  subject  to  the  internal  which  is  created  for 
heaven,  10,396.  The  externals  of  man  are  opened  by  degrees,  by  the 
operation  of  the  world  upon  him  from  infancy  to  adult  age  ;  the  contrast 
with  the  operation  of  heaven,  which  opens  his  internals,  9279,  10,156 

It  is  only  an  appearance  that  the  external  man  thinks,  for  all  intel- 
ligence is  in  the  light  of  heaven,  consequently  in  the  internal  man, 
which  thinks  in  the  external,  3679.  The  mode  of  thought  in  the  ex- 
Q^if°n  ^^"^  ^^  different  according  as  it  corresponds  with  the  internal, 
36/9;  compare  9/02,  9703,  and  see  Thought.  The  rational  is  the 
mternal  man,   the  natural  the  external;   but  the  latter  has  an  internal 

!^^n^\1?o  .?oT'  *^  ^^'^^^'  ^293,  3294,  5649;  particularly  3793, 
4.5/0,  51 18,  5126,  5497.  See  Natural.  Angels  as  well  as  men  are 
relatively  external  and  internal,  and  this  in  each  of  the  three  heavens, 
4280;  compare  5649.  The  societies  of  spirits  and  angels  to  which  ex- 
ternals correspond,  are  for  the  most  part  from  this  earth,  but  they  make 
one  with  those  to  which  internals  correspond,  in  like  manner^  as  the 
external  man  and  the  internal  make  one  with  the  regenerate,  4330. 
1  he  inhabitants  of  this  earth  are  external-sensual ;  how  they  infest  those 
Who  are  internal-sensual,  and  combat  with  them,  4330.  What  it  is  to 
be  m  externals  only,  illustrated  by  the  posterity  of  Jacob,  who  could 


182 


EXT 


entertain  nothing  but  an  evil  opinion  and  intention  concerning  the  truth 
and  eood  of  the  internal  man,   4281,  4293,  4307,  4429,  4433,  44o9. 
4865—4868,  4899,  4903;    and  citations  9320,  9380,    10,396,  10.692. 
The  reasons  of  their  immersion  in  externals  and  thus  of  the  separation 
of  heaven  from  them,  and  the  same  with  many  Christians,  especially 
the  more  intelligent,  10,492.     See  Jews.     Those  who  are  in  externals 
only,  whatever  ingenuity  they  may  possess  in   regard  to  the  things  ot 
civil  hfe,  or  in  matters  of  learning,  have  no  faith  in  anything  but  what 
is  sensual,  4464.    External  truths,  and  those  who  are  in  external  truths 
only,  are  weak  and  wavering;  but  they  who  are  in  internal  truths  at  the 
same  time,  are  firm  and  discriminate,   ilL  3820.     The  external  man  is 
so  distinct  from  the  internal,  that  the  latter  can  live  a  perfect  h^  with- 
out it,  as  it  does  when  the  body  is  separated  by  death,  5883.     The  ex- 
ternal must  exist  before  the  internal,  because  all  progression  is  from 
exteriors  to  interiors,  as  from  scientifics  to  intellectual  truths,  the  exte- 
rior serving  as  a  plane  of  the  interiors,   5906.     As  the  internal  and 
heaven  are  together,  so  the  hells  are  in  externals,  and  the  external  man 
is  necessarily  in  hell,  until  he  becomes  spiritual  by  regeneration,  6322, 
10,156,  10,489.     The  hells  are  opened  to  man  according  to  the  exi- 
gency and  necessity  of  his  external  loves,   10,483.     The  external  man 
is  in  the  form   of  hell,  even  as  to  the  scientifics  of  his  memory,  until 
they  are  disposed  by  the  Lord  in  the  form  of  heaven,  5700.     In  conse- 
quence of  the  regeneration  of  the  external  being  necessary,  to  be  in 
externals  is  to  be  in  a  state  of  labour  and  combat,  92/8.     The  form  of 
heaven  may  be  simulated  in  externals  when  the  internals  are  evil,  which 
is  the  ground  of  the  commandment  not  to  make  the  likeness  of  any- 
thing. &c.,   8869,  8870.     The  appearance  of  truth  in  externals  which 
are  internally  denied,  signified  by  the  pictured  images  of  the  Chaldeans, 
9828.     The  studious  imitation  of  divine  things  in  externals  further 
illustrated  by   the   phantasmagoria   of  celestial  scenes,  palaces,   &c., 
amongst  infernal  spirits,    10,284,  10,286.     Seriatim  passages  contain- 
jno-  a  summary  view  of  the  external  and  internal  man  in  apposition  with 
ea?h  other,    9701—9709,   9796-9803.     See  Man.     The  darkness  in 
which  the  external  live,   their  selfish  and  woridly  loves,  their  terrestrial 
and  corporeal  ideas  of  all  things,    10,134,    10,396,   10,400,   10,407, 
10,411,  10,412,  10,422,  10,429,  10,472,  10,582.     As  to  the  external 
man  of  the  Lord  as  an  image  of  the  three  heavens,  and  the  image  of 
the  heavens  in  man,  1590,  6013.     See  Lord. 

3.  In  respect  to  worship,  the  church,  ^c.  The  church  is  necessa- 
rily both  internal  and  external,  because  man  is  such,  1083.  Before  re- 
generation he  is  led  by  the  externals  of  the  church  to  internals,  and 
after  he  becomes  regenerate  all  the  things  of  the  internal  man  are 
terminated  in  externals,  1083.  External  worship  without  internal  is 
only  a  fooUsh  babbling,  and  often  conceals  the  most  abominable  wicked- 
ness, 1094,  1102.  There  are  two  classes  of  men  who  are  in  external 
worship,  namely,  such  as  have  charity  and  conscience,  whose  external 
worship  is  therefore  imbued  with  internal,  and  such  as  make  worship 
consist  wholly  in  externals;  the  latter  are  signified  by  Ham  and  Canaan, 
1083,  1098,  1200.  All  external  or  ritual  worship  corresponds  with  in- 
ternal worship  in  the  case  of  those  who  are  in  charity,  1 100,  1 151,  1 153. 
Those  who  live  in  charity  without  knowing  anything  of  the  internal 
man,  constitute  the  external  church,   1100,  6587.     To  suppose  there 


EXT 


183 


can  be  no  true  worship  without  the  outward  form,  is  to  make  worship 
consist  in  externals;  illustrated  by  the  rise  of  Babylon  in  the  person  of 
Nimrod,  1175.  Such  worship  becomes  more  profane,  the  more  those 
who  practise  it  are  principled  in  the  love  of  self  and  the  world,    1 182, 

1326.  See  Babel.  All  external  worship  is  the  formal  of  essential 
worship,  which  consists  in  profound  adoration  and  humiliation  of  heart 
before  the  Lord,  and  in  charity  towards  the  neighbour,  1175,  1153. 
Man  while  he  is  in  the  world  ought  also  to  be  in  external  worship,  be- 
cause he  is  thus  imbued  with  knowledges,  and  a  state  of  sanctity  is 
induced  upon  him  calculated  to  prepare  him  for  the  reception  of  influx 
from  heaven,  1618.  Unless  the  life  after  death  is  believed  in,  worship 
can  only  be  external,  1200.  External  worship  without  internal  is  worse 
than  no  church,  for  it  is  idolatry,  1242.  The  differences  of  external 
worship  and  even  of  doctrines,  does  not  hinder  the  church  being  one, 
because  internal  worship  or  love  and  charity  are  always  one,  809,  1083, 
1285,  1316,  1798,  1799,  1834,  1844,  2385,  2982,  3267,  3445,  3451, 
3452,  6269,  6272.  The  external  church  is  the  procurator  or  adminis- 
trator of  the  internal,  and  like  the  external  man  is  nothing  but  a  dead 
body  unless  the  internal  vivify  it,  1795.  External  worship  was  insti- 
tuted as  a  means  of  preventing  the  profanation  of  internal  things,  308, 

1327,  1328.  The  most  ancient  church  had  no  external  worship,  nor 
could  they  have  had  it  unless  their  internals  had  been  closed,  4493. 
The  externals  of  the  ancient  church  were  representative,  because  they 
corresponded  with  internal  worship;  not  so  in  the  case  of  the  Jewish 
church,  4288,  4680.  As  to  internals,  the  Christian  church  is  the  same 
as  the  ancient  church  and  the  Jewish,  but  it  differs  in  externals,  1063, 
3478,  4772.  Churches  and  societies,  and  individuals  in  societies,  ne- 
cessarily differ  as  to  truths  and  externals,  but  they  become  one  in  willing 
and  doing  good,  3451.  The  affection  of  charity  which  seeks  the  good 
of  others  without  the  thought  of  reward,  is  the  internal  of  the  church  ; 
to  will  and  do  such  good  from  the  truth,  that  is,  because  it  is  com- 
manded in  the  Word,  is  the  external,  6299,  ill.  9404.  The  chief  ritual 
of  the  Christian  church  was  instituted  because  the  greatest  part  of  man- 
kind are  in  external  worship,  2165,  4700.  The  church  may  be  with  a 
nation  where  it  is  instituted  in  externals,  but  it  is  not  in  them,  nor 
they  m  it,  unless  they  are  internally  in  the  church,  4899.  Before  the 
coming  of  the  Lord  men  were  led  away  from  the  loves  of  self  and  the 
worid,  thus  into  the  church  internally,  by  externals  which  were  repre- 
sentative, but  these  were  abolished  by  the  Lord  and  the  internals 
themselves  made  known,  4904.  In  place  of  all  the  externals  which 
were  thus  abolished,  the  two  memorials  of  baptism  and  the  holy  supper 
were  appointed,  4904.  With  those  who  assist  at  the  holy  supper  in  a 
state  of  holy  thought,  there  is  an  influx  of  the  good  of  love  and  charity 
which  conjoins  them  with  heaven,  even  though  they  do  not  understand 
its  signification,  6789.  See  Supper.  But  there  is  no  personal  con- 
junction bv  means  of  externals,  not  even  by  the  externals  of  the  Word 
separate  from  internals,  ilL  9379,  9380.     Divine  truth  is  eminently 

A  ^°  I  external  form,  because  it  contains  all  the  interiors  in  their 
order,  thus  the  external  is  holy  by  reason  of  the  internal,  and  more 
eminently  so  because  good  and  truth  are  in  their  strength  and  power  in 
ultimates  ill  and  sh.  9824,  9836.  Truths  are  relatively  in  externals, 
good  in  the  internal,  ill.  7910.     Hence  external  things  in  the  heavens 


181 


EXT 


and  also  with  man  correspond  to  truths,  ill,  and  sh.  9959.     The  exter- 
nal of  the  Word,  of  the  church,  and  of  worship  separate  from  the  in- 
ternal, was  represented  by  the  apostacy  of  Aaron  and  the  sons  of  Israel 
when  Moses  was  absent,    10,397,  10,422,  10,683.     Moses  represented 
the  external  as  receptive  of  the  internal,   thus  the  external  with  the 
Divine  in  it,  10,607,  10,614,  10,627.     The  external  sense  of  the  Word 
is  like  a  table  or  plane  in  which  is  written  the  internal  sense;  hence  the 
external  sense  could  be  changed  and  adapted  to  the  state  of  the  Jewish 
people,  while  the  interior  writing  or  Word  of  God  continued  the  same, 
ill,  and  sh.  10,453,    10,603,  10,604.     By  this  change,  the  genuine  ex- 
ternal sense  was  destroyed,  10,461.  The  Jews  also  were  not  in  genuine 
externals,  but  remote  from  them,  10,545,  10,548—10,552.     They  who 
are  in  externals,  who  love  themselves  above  all  things,   worship  them- 
selves instead  of  God,  for  they  look  downwards  and  outwards  to  their 
own  loves,    10,407,   10,412,10,422.     To  be  in  externals  is  to  worship 
externals  as  holy  without  the  acknowledgment  and  love  of  God,  10,602. 
Whether  it  be  called  the  external  of  worship  and  the  church,  or  hell,  it 
is  the  same  thing,  for  they  who  are  in  external  worship  without  internal 
are  in  the  loves  of  self  and  the  world,  and  these  loves  are  from  hell, 
10,546.     They  who  are  in  the  internal  of  the  Word,  of  the  church,  and 
of  worship,  love  to  do  the  truth  for  the  sake  of  the  truth  from  internal 
affection,  thus  from  spiritual  affection;  they  who  are  in  the  correspond- 
ing externals,  love  the  truth  for  the  sake  of  the  truth  from  external  or 
natural  affection;    they  who  are  in  separate  externals  love  the  truth  on 
account  of  the  advantages  they  derive  from  it,  10,683.     They  who  are 
in  externals  separate  from  internals,  have  the  truth  of  faith  in  obscurity, 
and  are  in  falses  of  faith  originating  from  their  material,  terrestrial,  and 
corporeal  ideas,  believing  the  Word  everywhere  according  to  the  letter, 
and  not  according  to  its  interior  sense,  thus  without  doctrine,  10,582. 
All  instruction  and  doctrine,   indeed,   is  given  by  the  external  of  the 
Word,  because  it  contains  all  the  interiors,   but  only  to  those  who  are 
in  illustration  when  they  read  the  Word,   for  then  light  from  heaven 
flows  into  them  by  the  internal  sense,  10,548.    See  Worship,  Church, 
Doctrine,  Word. 

EXTREME,  Extremity  [extremay  extremitaa].  The  end  or  ex- 
tremity, called  also  the  circuit  or  border,  is  where  the  representation 
expires ;  it  denotes  a  little,  2936.  It  also  denotes  what  is  more  exterior, 
as  the  body,  in  the  midst  of  which  is  the  soul,  2973.  See  Midst. 
The  extremes  of  divine  order  and  influx  are  in  the  gestures,  actions, 
looks,  and  sensations  of  the  human  body,  3632.  The  extremes  of  the 
natural  man  are  the  sensual  things  in  which  the  natural  mind  terminates, 
and  which  are  of  two  kinds,  voluntaiy  and  intellectual,  4009,  5077, 
5078,  5081,  5084,  5089,  5094,  5125,  5128,  5580,  5767,  5774,  6183, 
6201,  6310—6318,  6564,  6598,  6612,  6622,  6844,  6845,  6948,  6949, 
7442,  7643,  7645,  7693,  9212,  9216,  9331.  See  Sense.  From  one 
end  or  extreme  of  heaven  to  the  other  end  or  extreme  denotes  the  church 
internal  and  external,  4060.  The  end  of  days  denotes  the  last  state,  in 
which  truths  and  goods  in  general  are  together  when  in  their  order, 
6337.  From  end  to  end  denotes  extension  through  the  whole,  6147  ; 
thus,  from  the  beginning  or  first  end  to  the  last,  sh,  9666.  Extremity 
is  predicated  of  good,  length  of  truth,  9666.  From  extremity  to  extre- 
mity denotes  all  things  and  every  where,  9666,  8613,  9836,  9886,  9887, 


EYE 


185 


9890.  The  two  ends  of  the  mercy-seat  over  which  the  cherubim  were 
expanded  signify  celestial  and  spiritual  good,  95 1 1 .  The  extremities  of 
a  superior  degree  are  the  intermediates  with  respect  to  a  lower,  8796. 
See  Medium,  Extension.  The  extremities  of  the  human  body,  which 
are  the  hands  and  feet,  signify  the  whole  man,  10,044,  10,241. 

EYE  [oculu8.']    Properly  speaking,  the  eye  is  nothing  but  the  sight 
of  the  spint  produced  to  externals,  1806.     The  natural  eye  could  never 
discern  any  object  except  by  influx  from  interior  sight,  thus  it  is  not  the 
eye  but  the  spirit  that  sees,  1954,  3679.     It  denotes  the  interior  sight 
or  understandmg,  2148,  2701  ;  consequently,  perception,  advertence, 
and  many  thmgs  that  are  predicable  of  interior  sight,  5304.     The  eves 
bemg  opened  denotes  knowledge  and  acknowledgment  from  an  internal 
dictate,  212,  9266.     See  Dictate.     To  see,  is  to  acknowledge,  to  un- 
derstand, to  have  faith,  897,    1584,    1806,   1807,  2150,  2325,  2701. 
2807,  3764,  3863,  3869,  4567,  4723,  5114,  5286,  5400,  6032,  6249. 
6256,  6805,  8688,  9128,  9266.     See  to  See.     To  lift  up  the  eyes  is 
to  see  and  perceive  interior  things,  interiors  being  denoted  by  what  is 
high  or  superior,  2148.     In  the  case  of  the  Lord  it  signifies  divine 
thought  and  intuition,  2789,  2829.     In  the  case  of  the  external  man, 
illumination,  1584,  2150.    To  lift  up  the  eyes  and  see  signifies  thought 
and  intention,  3198,  3202,  4339 ;  consequently  perception,  4083.    The 
imperative  form,  lift  up  thine  eyes  and  see,  denotes  advertence  from  the 
propnum,  4086.     To  lift  up  the  eves  therefore  denotes  reflection,  for 
to  advert  is  to  intend  intellectual  sight,  5684.     It  denotes  intuition, 
perception,  and  thought,  8160.     In  the  eyes  or  sight  of  any  one,  signi- 
fies before  the  rational  mind,  2403  ;  in  the  supreme  sense,  before  omni- 
science, 2572.    It  denotes  the  apperception  of  the  quahty,  3529,  3827. 
Thus,  what  appears  to  the  understanding,  2975,  5484,  7331.     God  is 
said  to  open  the  eyes  when  he  illustrates  the  interior  sight  or  under- 
standing by  influx  into  the  rational  mind,  2701.    To  have  eyes  and  not 
to  see  is  not  to  will  to  understand  and  believe,   2701.     He  whose  life 
and  will  are  only  exterior  sees  nothing  but  darkness  in  internal  things ; 
his  internal  eye  or  understanding  being  so  formed  that  it  opens  when  he 
looks  downwards,  and  closes  when  he  looks  upwards,  3438.     Weak- 
eyed  signifies  feebleness  and  indecision  of  the  understanding,  which  is 
characteristic  of  those  who  are  in  external  truths,  3820.     As  things 
heard  are  seen  interiorly,  hearing  as  well  as  sight  denotes  what  is  un- 
derstood, but  the  sight  affects  the  intellectual  part  only,  hearing  the  will 
and  the  intellect,   3869.     In  the  supreme  sense  the  ear  denotes  Provi- 
dence, the  eye  foresight,  sh,  3869  ;  compare  8688  ;    seriatim  passages 
on  the  eye  and  on  light,  and  their  correspondence,   4403 — 4420,  4523 
—-4533.     The  spirits  who  correspond  to  the  eyes  are  intelligent  and 
wise,  4403.     The  heavens  in  which  paradisiacal  scenes  are  represented 
correspond  to  the  chamber  of  the  eye,  and  such  scenes  originate  in  the 
discourse  of  the  superior  angels  concerning  intellectual  truth,  4528. 
The  sense  of  sight  corresponds  to  the  affection  of  understanding  and 
growing  wise,  4404—4406.     The  affections  are  representatively  effigied 
in  the  face,  the  more  interior  affections  in  the  eyes,  which  sparkle  with 
light  according  to  the  affection  of  the  thought,  4407.     As  the  sight  of 
the  eye  corresponds  to  intellectual  sight,  it  corresponds  also  to  truths, 
4409,  4526.    In  consequence  of  distinct  influx  into  the  two  hemispheres 
of  the  brain,  the  sight  of  the  left  eye  corresponds  to  the  truths  of  faith. 


186 


FAC 


that  of  the  right  eye  to  the  goods  of  faith,  4410,  ah,  2701 ;  and  in  the 
opposite  sense,  8910:  see  below,  6923.  The  humours  and  tunics  of 
the  eye  have  also  a  distinct  correspondence,  and  with  a  difference  in 
respect  to  each  of  the  three  heavens,  4411.  The  author's  experience 
by  means  of  influx,  4412.  The  ear  is  formed  correspondently  to  the 
modifications  of  the  air  and  of  sound,  the  eye  to  the  modifications  of 
ether  and  light,  4523,  6057.  The  sight  of  the  eye  corresponds  to  in- 
tellectual sight  and  to  the  goods  and  truths  of  faith,  because  the  light 
of  the  world  corresponds  to  the  light  of  heaven,  which  flows  into  it  by 
the  human  understanding,  4526.  The  eye,  or  rather  its  sight,  cor- 
responds more  especially  to  those  societies  in  the  other  life  which  are  in 
paradisiacal  appearances  ;  some  of  those  heavens  described,  4528,  and 
citations;  compare  441 1,  9577.  The  left  eye  corresponds  to  the  know- 
ledge of  abstract  or  intellectual  things,  the  right  eye  to  such  as  are  of 
wisdom,  6923;  compare  4327.  The  four  beasts  full  of  eyes  before  and 
behind,  signify  intellectual  truths  from  the  divine  in  heaven,  and  their 
conjunction  with  the  voluntary  part,  5313.  To  set  the  eye  on  any  one 
denotes  communication  and  influx,  5810.  To  put  the  hand  upon  the 
eyes  of  one  dying,  signifies  to  vivify,  for  it  is  hereby  understood  that 
the  external  sensuals  are  closed  and  the  internal  opened,  thus,  that  ele- 
vation and  vivification  are  effected,  6008.  The  external  sensuals  are 
formed  correspondently  with  universal  nature,  the  internal  to  the  image 
of  heaven,  6059.  The  internal  eye  sees  from  the  light  of  heaven  and 
scans  the  natural  man,  as  the  eye  of  the  body  regards  outward  objects, 
6068.  Spirits  can  only  be  seen  by  the  internal  eye,  which,  for  many 
reasons,  is  not  opened  at  this  day  while  man  is  yet  in  the  body,  5849, 
9577.  The  eyes  being  dim  signifies  obscurity  of  apperception,  6256. 
The  eyes  red  with  wine  denotes  the  intellectual  part  nothing  but  good ; 
in  the  supreme  sense,  the  internal  human,  6379.  Before  the  eyes  of 
the  Lord  denotes  a  life  of  faith  in  him,  for  where  the  goods  and  truths 
of  faith  and  of  love  are,  the  Lord  is  present,  8361,  10,569.  Jehovah 
descending  in  the  sight  [arf  oculos]  of  all  the  people,  denotes  his  influx 
into  the  understanding,  thus  the  perception  of  faith  and  illustration, 
8792.  Their  eye  not  sparing  the  sons  (Isaiah  xiii.  18)  denotes  that 
those  who  understand  truths  extinguish  them,  8902.  As  the  eye  denotes 
the  understanding,  it  denotes  both  the  truths  and  the  falses  of  faith ; 
the  law  of  retaliation  explained,  *  eye  for  eye,'  905 1  ;  and  the  law  for 
injuring  the  eye  of  a  man-servant  or  maid-servant,  9058 — 9061.  To 
find  grace  in  the  eyes  of  Jehovah  is  to  be  received,  10,563,  10,569. 
When  predicated  of  men  who  receive  the  divine  of  the  Lord,  the  eye 
signifies  the  understanding  and  faith,  or  truth  as  received  in  the  under- 
standing; thus  the  understanding  and  faith  in  illustration,  10,569. 
When  predicated  of  the  Lord,  it  signifies  his  divine  presence  in  the 
truths  of  faith  and  the  goods  of  love,  10,569.     See  to  See,  Vision. 


F. 


FACE  [fades],  1.  The  faces  or  face  signifies  the  interiors,  be- 
cause the  interiors  of  the  mind  manifest  themselves  by  the  face,  358, 
1933,  1999,  2219,  2327,  2434,  3527,  3573,  4066,  4299,  4396,  4796, 
4866,  5100,  5565,  5585,  5695,  6848,  6849,  9306,  9546.     With  those 


FAC 


187 


who  do  not  simulate,  the  rational  or  spiritual  life  manifests  itself  by  the 
face,  as  to  good  by  a  certain  fire  of  life,  and  as  to  truth  by  its  light, 
3527.     The  good  is  manifested  by  the  blood  and  its  redness,  the  truth 
by  the  form  thence  resulting  and  its  fairness,  3527.     The  natural  mind 
as  to  good  is  manifested  by  the  hair,  as  to  truth  by  the  scales,  3527. 
As  the  face  manifests  the  natural  mind,  so  the  latter  ought  to  manifest 
the  rational,  3573,  see  below,  5118,  5165.     The  face  denotes  the  state 
of  thought  or  the  state  of  affection,  for  it  is  nothing  but  the  representa- 
tive image  of  the  affections  and  thoughts  thence  derived,  4066,  5102. 
In  the  most  ancient  times  the  face  acted  in  unity  with  the  interiors, 
and  those  who  simulated  were  cast  out  of  society  as  devils,  3573.    The 
proximate  cause  of  this  state  was  the  involuntary  sense  of  the  cerebel- 
lum showing  itself  in  the  face  by  fibres  derived  therefrom ;  these  were 
supplanted  in  course  of  time  by  fibres  from  the  cerebrum,  and  governed 
by  them,  4326.     The  face  in  general  corresponds  to  all  the  interiors, 
both  evil  and  good,  and  also  as  to  the  will  and  understanding,  2219, 
4796.     With  the  angels,  all  the  interior  affections  shine  forth  from  the 
face,  insomuch  that  the  face  is  their  external  form  and  representative 
image,  4796.     Changes  of  the  state  of  the  affections  appear  in  the  faces 
of  the  angels  according  to  the  societies  into  which  they  come,  but  the 
genuine  faces  are  still  recognizable,  4797.     Such  changes  were  mani- 
fested to  the  author  from  one  limit  of  the  affections  to  the  other,  rang- 
ing also  from  infancy  to  adult  age,  4797,  6^04.     It  was  hereby  shown 
that  man  is  truly  human  in  so  far  as  the  expression  of  infancy  is  retained 
to  adult  age.  and  no  further,  4797.     The  faces  of  evil  spirits  also  mani- 
fest the  state  of  their  interiors,   and  with  what  hells  they  communicate, 
4798,    5717.     There  are   spirits   who  have  so  little  of  spiritual  life 
remaining  that  they  do  not  appear  with  any  face  when  seen  in  the  light 
of  heaven,  but  only  with  teeth,  5565  ;  compare  5057.     Description  of 
certain  spirits  from  another  orb,  who  discoursed  by  changes  of  the  face, 
principally  about  the  lips,  4799,  5189,  compare  1762.    Their  faces  were 
open  and  ingenuous,  by  reason  that  they  used  no  simulation,  4799. 
The  inhabitants  of  Jupiter  also  discourse  by  the  face,  and  their  faces 
glow  with  sincerity  and  modesty,  8242.     They  have  an  idea  that  the 
face  is  mind  in  form,  not  body,  8243.     The  same  idea  is  entertained  by 
the  inhabitants  of  one  of  the  earths  in  the  starry  heavens,  10,315.  The 
manner  in  which  they  discourse  by  the  face,  ex.  8247,  8248.     The 
most  ancient  inhabitants  of  this  earth  also  held  discourse  by  the  face ; 
concerning  its  superior  excellence  to  discourse  by  words  of  speech, 
8249.    Discourse  by  words  of  speech  succeeded  ;  and  then  the  face  was 
changed ;  the  interiors  of  the  mind  were  contracted  and  void  of  life ; 
whilst  the  exterior  was  inflamed  by  the  fire  of  self-love,  and  was  ready 
to  assume  pretended  appearances,  8250.     The  inhabitants  of  Jupiter 
continually  keep  the  face  directed  forward,  never  downwards,  8372. 
When  they  lie  down,  they  turn  their  faces  to  the  chamber,  not  to  the 
wall,  8376.    See  Jupiter.    The  face  is  actually  contracted  from  within 
by  speaking  and  acting  in  contrariety  to  the  thought  and  will,  4799, 
8247.     The  influx  of  spirits  into  the  muscles  of  the  face  demonstrated, 
a  face  being  effigied  by  their  influx,  &c.,  3631,  4800.   The  faces  of  men 
are  seen  by  the  angels  in  a  form  which  exactly  manifests  their  affections 
and  thoughts,  and  not  as  they  appear  in  the  body;  these  are  the 
genuine  living  faces  which,  when  man  passes  out  of  the  world,  put  off 


188 


FAC 


F  AC 


189 


the  material  face  as  somewhat  dead,  5102.  The  natural  mind  is  as  a 
face  or  faces  representative  of  the  spiritual  things  of  the  internal  man, 
that  is  to  say  when  they  correspond  together,  5118,  compare  3573. 
The  faces  of  spirits  and  angels  are  formed  according  to  the  exterior 
natural  mind,  which  is  an  interior  face,  in  which  the  intentions  or  ends 
image  themselves,  as  affections  and  thoughts  in  the  face  of  the  body, 
5165,  5168.  The  face  is  so  formed  that  a  person  may  discover  by  it 
what  is  the  disposition  of  another  towards  him ;  with  the  ancients  the 
face  corresponded  to  the  interiors,  as  it  does  with  the  angels,  for  they 
think  nothing  but  good,  5695.  Inasmuch  as  affections  and  thoughts 
are  denoted  by  faces,  it  signifies  also  desires ;  and  hence  evil  with  your 
faces  (or  before  you)  denotes  that  there  is  no  good  in  the  desires,  7666, 
compare  5102.  In  like  manner  the  parts  and  functions  of  the  face 
correspond  to  various  things  of  affection,  as  the  eye  to  the  understand- 
ing of  truth,  &c.,  9048.  See  the  seriatim  passages  on  the  correspond- 
ence of  the  eye  and  light,  4403—4421;  the  nostrils  and  smell,  4622— 
4634;  the  ears  and  hearing,  4652 — 4660;  and  on  the  tongue  and  the 
sense  of  taste,  and  the  face  generally,  4791 — 4805.  In  general  terms, 
the  face  signifies  all  the  interiors  of  man,  thus  the  affections,  as  those 
of  grace,  of  favour,  of  benevolence,  of  aid,  and  the  contrary  of  these, 
as  inclemency,  anger  and  revenge;  hence  whatsoever  is  in  the  person 
himself  and  from  him;  on  this  account  the  word  is  of  so  wide  applica- 
tion in  the  original  Hebrew,  ill.  9306. 

2.  The  faces  of  the  abyss  denotes  the  cupidities  and  falses  in  which 
man  is,  18.  The  faces  of  the  waters,  the  knowledges  of  good  and  truth 
remaining  with  him,  19.  Also  truths  from  heaven,  10,465;  and  in  the 
opposite  sense  falses,  789.  The  faces  of  the  ground  denotes  man's  state 
when  the  goods  and  truths  of  faith  can  be  inseminated,  872,  566,  90, 
91.  To  be  dispersed  upon  the  faces  of  the  earth  denotes  not  to  be 
received  and  acknowledged,  1309.  Hiding  from  the  faces  of  Jehovah 
denotes  the  evil  fearing  the  dictate  of  conscience,  222.  The  face  or 
countenance  being  lifted  up  signifies  that  man  is  in  charity;  its  falling, 
that  there  is  no  charity  with  him,  358,  363.  It  was  customary  with 
the  ancients  to  fall  upon  their  faces  when  they  adored  in  token  of  inte- 
rior humiliation,  1999;  and  also  to  bow  with  their  faces  to  the  ground, 
2327.  Truth  is  as  the  face  of  good,  and  the  variations  of  truth  by 
which  it  becomes  manifest  are  as  numerous  as  the  varieties  in  the 
human  countenance,  3804.  The  faces  of  the  cherubim  one  towards  the 
other  denotes  the  mutual  intuition  and  conjunction  of  truth  and  good, 
95 1 6.  Haran  dying  on  the  faces  of  his  father  Terah  denotes  the  obli- 
teration of  interior  worship,  and  its  becoming  idolatrous,  1366.  The 
angels  looking  to  the  faces  of  Sodom,  the  evil  interiors  discovered, 
2219,  2456.  Ishmael  falHng  upon  the  faces  of  all  his  brethren  (dying), 
the  end  of  that  representation  in  contentions  concerning  truth,  3277. 
Thamar  veiling  her  face,  that  interior  truths  could  never  be  discovered 
to  the  Jewish  nation,  4859 — 4866.  Moses  covering  his  face,  that  the 
interiors  of  the  church,  of  the  Word,  and  of  worship  could  never  be 
known  to  them,  10,701.  Rebecca  veiling  herself,  the  appearances  of 
truth  first  discovered  to  the  rational  man,  3207. 

3.  When  predicated  of  Jehovah  or  the  Lord,  faces  or  face  signifies 
mercy,  peace  and  all  good,  222,  223,  358,  387,  2434,  4369,  5585, 
5706,  7599,  8867,  9306,  9545,  9546.     Thus  it  denotes  heaven  itself. 


or  the  Lord's  presence  with  men  and  angels,  who  receive  these  gifts, 
9545,  9546;  compare  10,577.     Strictly,  the  faces  of  Jehovah  denotes 
the  divine  love,  5585,  9212,  ill,  9936;  or  the  divine  good  of  the  divine 
love,  and  the  divine  truth  of  that  good,  sh,  9306.     In  the  opposite 
sense  the  faces  of  Jehovah  denotes  the  contrary  of  love,  mercy,  peace, 
&c.;  thus  wrath  and  punishment,  sh.  9306.     The  Lord  lifting  up  his 
face  or  countenance  upon  any  one  denotes  that  he  is  gifted  with  charity 
from  the  divine  affection  of  love,  358,  4796.     To  cause  his  face  to 
shme  signifies  that  he  has  compassion;  to  elevate  his  faces,  that  he 
gives  peace,  and  all  from  mercy,  5585.     Not  to  see  his  face,  or  the 
hiding  of  his  face,  denotes  that  there  is  no  compassion,  thus  no  mercy 
and  conjunction,  5585,  5592,  5816,  5823.     How  it  verges  upon  the 
signification  of  faces  in  the  opposite  sense,   7599.     To  see  the  faces  of 
God,  or  to  see  God  faces  to  faces,  signifies  the  sustaining  of  the  most 
grievous  temptations  apparently  from  the  divine,  by  approaching  him 
interiorly,  4298;   ill,  4299.     It  is  said  that  no  one  can  see  Jehovah 
face  to  face  and  live,  on  account  of  the  contrariety  between  the  evils 
and  falses  of  man,  and  the  holy  good  and  truth  of  the  Lord,   4299; 
ill,  6849.     I  have  seen  God  faces  to  faces,  in  the  internal  historical 
sense,  denotes  that  he  was  only  representatively  present,  and  not  as  he 
is  with  the  regenerate,  4311.     The  divine  itself  can  never  appear  by 
any  face,  but  only  the  divine  human  ;  hence  the  angel  of  faces  denotes 
the  divine  mercy  in  the  Lord's  divine  human,  5585.     To  cover  the 
face  at  the  sight  of  God  signifies  the  interiors  protected,  lest  the  pre- 
sence of  the  divine  should  injure  them,  ill.  6848,   6849.     To  turn 
away  the  face  is  predicated  of  Jehovah,  but  it  is  man  that  turns  him- 
self away,  not  the  Lord,  7599,  10,579,  223.     They  who  are  in  good 
from  the  Lord  turn  the  face  continually  to  him,  9517;  ill,  10,189, 
10,420.     Over  against  the  face  or  in  front,  when  heaven  is  signified,' 
denotes  what  is  eternal,  being  perpetually  in  sight  of  the  Lord,  9888, 
9894.     Jehovah's  speaking  face  to  face  with  Moses  denotes  the  con- 
junction of  the  divine  internal  and  the  divine  external  of  the  Word, 
10,554.     The  face  of  Jehovah  denotes  the  divine  interiors  of  the  Word' 
of  the  church,  and  of  worship,  10,567,  10,568,  10,579.     The  Lord  in 
heaven  is  the  face  of  Jehovah,  by  which  alone  he  can  be  seen  and 
approached,  sh,  10,579.    The  face  of  Jehovah  is  the  divine  truth  in 
heaven,  thus  also  mercy,  peace,  and  every  good,   10,579.     The  Lord 
as  to  celestial  good  is  denoted  by  the  shew-bread,  or  bread  of  faces  on 
the  table,  9545. 

FACES  OF  THE  WATERS  [fades  aquarum].     See  Face  (2). 

FACULTY  ]/acullas],  Man  has  two  distinct  faculties,  will  and 
understanding,  2930,  5194,  5835,  6148;  ill,  9050,  9835.  Originally 
the  will  and  the  understanding  made  one,  which  was  the  characteristic 
of  the  celestial  church,  but  they  are  now  separated,  which  is  the  cha- 
ractenstic  of  the  spiritual  church,  2930,  5835.  These  two  faculties  are 
receptivities  of  spiritual  heat  and  light,  which  are  love  and  wisdom  or 
good  and  truth,  5194,  9835.  By  regeneration  these  two  faculties  are 
conjoined  again,  so  that  the  regenerate  are  made  truly  men,  5835,  9050. 
Man  would  have  no  faculty  for  the  reception  either  of  truth  or  good, 
if  the  good  of  love  did  not  flow  in  from  the  Lord,  6148.  The  faculty 
of  receiving  the  influx  of  good  from  the  Lord  is  formed  where  it  can 
flow  out  again,  thus  in  the  external  man,  5828,  6148.     The  faculty  of 


190 


F  AC 


F  AI 


191 


reception  is  good  itself,  and  is  denoted  by  substance,  4105.     All  the 
human  faculties  are  included  in  good  and  innocence,  for  it  is  from  inno- 
cence that  good  is  good,  and  from  good  that  truth  is  truth,   2526. 
Among  the  eminent  faculties  developed  in  man  after  his  separation  from 
the  body  is  that  of  perceiving  the  signification  of  representatives;   and 
also  of  expressing  in  a  single  moment  what  it  would  take  hours  to  ex- 
plain in  this  world,  3226.     The  state  and  faculty  of  becoming  wise  is 
in  all  good,  however  simple,  3820,  5527,  5623.     The  faculty  of  think- 
ing  compared  by  the  angels  to  the  faculty  in  the  viscera  of  acting  ac- 
cording to  the  form  of  the  fibres,  from  experience,  3317.     The  faculty 
of  wilHng  and  thinking  constitutes  the  whole  life  of  man,  for  it  is  only 
into  these  faculties  that  life  flows,  4151.     The  faculty  of  imagination 
and  perception  is  duplex,  for  it  is  excitable  by  the  light  of  the  world 
and  the  light  of  heaven,  hence  the  genius  and  argumentative  powers  of 
many  who  are  in  no  illustration,  because  not  in  good,  4214.     The  inte- 
rior man  is  in  the  faculty  and  potency  of  correcting  the  exterior,  and 
not  of  wiUing  and  thinking  what  the  latter  sees  from  his  phantasy  and 
appetites  from  cupidity,  5127.     The  faculty  of  receiving  truth  is  pro- 
portionate to  the  reception  of  good,  because  the  Lord  flows  in  with 
good  and  with  that  faculty  at  the  same  time,   5623.     The  faculty  of 
wide  contemplation,  or  intuition  of  universal  ideas,  does  not  hinder  the 
distinct  perception  of  particulars ;  such  is  the  common  voluntary  sense 
enjoyed  by  the  more  wise,   4329,  5527.     The  measures  of  the  various 
faculties  of  understanding  and  perception  are  proportionate  to  the  eleva- 
tion of  the  thought  above  sensual  things,  thus  to  the  degree  of  intui- 
tion from  interiors,  6598.     Those  who  are  undergoing  regeneration  are 
introduced  into  angelic  societies,  and  are  continually  acquiring  a  faculty 
of  more  extensive  and  more  elevated  perception,    6611,    6612.     See 
Extension.     With  those  who  are  not  regenerating,  the  interiors  are 
only  so  far  manifest  as  they  sustain  the  faculty  of  confirming  evils  by 
means  of  falses,  ill.  7442,  9256.     Every  one  has  his  measure  or  capa- 
city, which  can  only  be  filled  either  with  goods  and   truths,  or^with 
evils  and  falses ;  that   measure   is  his  faculty  of  reception,   ill,  7984. 
Those  only  are  in  the  faculty  of  receiving  goods  and  truths  who  live  a 
life  of  charity,  and  all  such  are  saved  notwithstanding  the  infestations 
and  temptations  to  which  they  are  subject,  8321.     Charity,  however, 
is  not  saving  on  its  own  account,  but  in  virtue  of  its  yielding  to  divme 
influx,  which  faith  without  charity  will  not,  8321.     The  faculty  is  con- 
tained  in  good,  but  it  only  comes  into  any  determinate  operation  by 
truth,  and  when  so  determined  it  becomes  an  actual  potency,   9643. 
The  faculty  of  receiving  the  threefold  influx  of  heaven  consists  in  the 
voluntary,  the  intellectual,  and  the  scientific  forms  of  man  ;  the  volun- 
tary part  receives  celestial  influx  or  good,  the  intellectual,  spiritual  influx 
or  truth,  and  the  scientific,  from  which  depend  external  thought  and 
imagination,  closes  these  together,  9915;   compare  978.     The  faculty 
of  knowing,  of  thinking,  and  of  understanding  is  derived  from  intellec- 
tual truth,  which  is  like  a  light  flowing  in  by  way  of  the  internal  man, 
and  illustrating  all  that  it  meets  with  in  the  external  memory,   1901  — 
1906.    This  light  confers  upon  every  one  the  faculty  of  perceiving  divine 
truths  in  proportion  as  he  desists  from  evils,   9399;   compare  6598. 
See  Thought.     As  to  the  inversion  of  the  faculties  below  the  internal 
man  by  reason  of  hereditary  evil,  1902,  1999.     See  Evil  (2). 


FAITH  Ifides-]      1.   What  faith  is.     The  essence  and  life  of  faith 

scientific  fftith  ;  its  next  in  the  understanding,  which  is  inrellectull 
fa!  h  '  30  ^  ^T?"'  '^  ^hf,^-rt,  which  is  the  tth  of  love  or  ^.tg 
in  Ih.     ;       1    '  """"^/^^^^  ^'?  *^"  ^^^  luminaries  kindled  by  the  Lord 

31      Fnir     T'l^T?'^'.^^"'  ^"^'^  i"  th^  understanding,   30 
^L       i^  ^siiot  only  the  knowledge  and  acknowledgment  of  allfhines 
embraced  in  the  doctrine  of  faith,  but  it  consists  especially  in  obedience 
to  them;   thus  m  love  to  the  Lord  and  the  neighbour,   3^.     The^e  is 

rr/^f  >K^^'1V^  ^^^"g^^  ^"^^his  life  can  only  be 

f nH  ?]^^  I'V^l  ^^' u'  ^P^'    ^^'  ^"^  «^  ^"  the  science,  knowledge 

Ttself  S.l  •  .r^  'i  '^*"'^'  '"^  ^^  '^'  ^°^  constitutes  the  thing 
S44  '  tI  I ''  ^T^^  constituent  of  faith,  without  which  it  is  nothin/ 
ttt'fJu  ^°7^^.^g^  f  the  things  of  faith  or  belief  is  only  sdencf' 
rLJ?v  «T'''p  "J  «^^r^>dsment,  the  very  principle  ofVh'ch  is 
chanty,  6o4.  Faith  is  the  form  of  love  or  charity,  and  derives  its  Qua! 
hty  from  the  quality  of  the  love,  668.  Only  to  know  failh  is  ofThp 
memory,  its  acknowledgment  implies  rational  consS  which  iind^^^^^^^ 
by  certain  causes,  and  for  the  sake  of  certain  ends ;  br  to  have  faith 
s  of  the  conscience,  that  is,  of  the  Lord  operating  thereby  896  Fa  th 
IS  the  acknowledgment  of  the  truths  and  goods  of  faith  and  is  not 
external  but  mternal,  being  of  the  Lord  alone  op  rat  ng  by  charity^ 

lu  t  ^^'  ^""'li  ^^^  ^°'^  ^'^^  the  neighbour  constitute  folthS' 
the  knowledge  of  faith  is  only  given  for  the  sake  of  hi  We,  11 76 
In  the  common  acceptation  of  the  term  faith  is  all  that  the  church 
holds  in  respect  to  doctrine;  but  the  eenuine  tenpf  snffoif^  lu 
constitute,  the  internal  church,  flow  frfm^Te  ulZti^^'  77^? 
By  faith,  m  the  Word,  nothing  but  the  love  of  the  Lord  and  the  neifh 
hour  IS  signified,  thus  a  life  according  to  these  principles  Vl  16      All 

tet  Til    T'^r"''^°"f  '!.  ^'^^  P^^^^^d  to  the  though   S  no  higher 
yet  all  salvation  and  all  associations  in  heaven  are  Lording  to  life^  and 
such  as  do  not  convene  therewith  perish    2228      P«ifh  io VkL 
tion  or  thought  of  the  mind  conceL^g  Ihe'quality  ^fwe  or  cCT 

S\K23i%'2rVh"^-^"  *'^  undersLdin'g  as 'char/tyt"  ^e 
rrounL  ?n  ;bf  .;    ^•^'''''J'  persuasive  faith,  or  conviction  of  truth 
grounded  m  the  propnum  before  man  is  reformed  and  re^enPrAfPri 
which  IS  most  difficult  to  soften  and  eradicate;  so  far  as  Ln%  in  S 

Z'lm  342V"  T^T/'r'  ^"^^^^^^^.^^^  ^^  ^^^  truthr2682,  268t 

"me  fn  ?h;S-of^?f:'  TannoTbuVS  '°^^""^'  '''^.''''^'  ^^^  ^-^ 
Tu«  ^.  ?"""  "i  ine,  cannot   but  be  m  a  persuasive  faith    "^497 

SSeTThrvLn'"^ '"•''"'"'  ^?^^'  8148;  and  seriatim,  9363- 
2504      rt^^u^  Vf^^'Sree  is  spiritual  when  grounded  in  good 

ana  Mmeon.  3863.    By  faith,  when  distinguished  from  charit/  is  meant 


192 


FAI 


F  AI 


193 


the  truth  of  doctrine,  like  that  of  the  Apostles*  Creed  for  example, 
and  according  to  the  common  acceptation  of  the  term,  for  saving  faith 
is  believed  to  be  the  faith  that  men  have  in  truths,  3868;  compare 
4690.  There  are  few  who  know  that  faith  is  confidence,  and  among 
those  still  fewer  who  know  that  faith  or  confidence  is  from  charity, 
3868.  Truth  and  faith  are  expressed  by  the  same  word  in  the  Hebrew 
tongue ;  and  truth  in  the  ancient  church  is  the  same  as  faith  in  the 
new,  4690.  To  have  faith  spiritually  is  expressed  in  the  historical 
parts  of  the  Word  by  believing  or  confiding  in  regard  to  natural  things, 
ill,  6970.  Faith  in  an  eminent  sense  is  confidence,  6272,  9242. 
Faith  is  an  internal  affection  for  truth  and  good,  not  for  the  sake 
of  doctrine,  but  for  the  sake  of  life,  8034.  Faith  insinuated  exter- 
nally, as  a  faith  grounded  in  miracles  or  depending  on  authority,  is 
merely  natural,  and  sometimes  sensual ;  thus  it  cannot  be  ascribed 
to  the  Lord  ;  but  if  there  be  the  truth  of  innocence  in  it,  that  is  from 
him,  and  is  accepted,  8078;  compare  4047,  7290.  Faith  is  made  spi- 
ritual by  the  affection  of  truth  and  good,  for  in  this  case  man  is  illus- 
trated by  the  Lord  according  to  the  quality  of  his  affection,  or  his  end 
in  learning  the  truth,  when  he  reads  the  Word,  8078.  Faith  can  only 
accord  with  the  life ;  if  the  life  is  evil,  it  is  a  faith  in  the  false  princi- 
ples of  evil,  and  tends  to  hell,  thus  it  is  a  damned  faith,  7778,  7766. 
Every  one  who  thinks  rightly  may  know  that  the  life  of  faith  constitutes 
the  spiritual  man,  but  then  it  must  be  the  life  of  his  love,  7779.  Faith 
never  becomes  faith  until  man  wills  the  goods  and  uses  to  which  it 
leads,  and  from  willing  does  them,  ill.  9224.  The  faith  that  saves  is 
to  believe  in  God,  which  is  to  know  and  to  do,  but  to  believe  in  what 
is  from  God,  which  is  to  know  and  not  to  do,  is  not  saving,  9239, 
9243.  A  genuine  faith  or  confidence  cannot  be  had  by  those  who  are 
not  in  charity,  for  their  hearts  are  not  towards  God,  but  towards  them- 
selves and  the  world,  9240,  924 1 .  The  appearance  of  confidence  and 
faith  with  such  at  the  hour  of  death  and  in  sickness  arises  from  self- 
love  and  the  fear  of  hell,  9242,  9243.  All  who  are  in  celestial  love 
have  confidence  that  they  are  saved  by  the  Lord ;  this  faith  or  confi- 
dence of  theirs  briefly  expounded,  9244.  See  Love,  Charity.  The 
Lord  so  often  asked  concerning  faith  when  he  healed  the  sick,  because 
the  acknowledgment  of  the  Lord,  and  that  all  salvation  is  from  him, 
is  the  first  principle  and  beginning  in  man  of  life  proceeding  from  the 
divine,  sh.  10,083. 

2.  Its  connection  with  truth.  The  spiritual  angels  confirm  faith  by 
intellectual,  rational,  and  scientific  truths,  but  they  never  conclude 
from  these  concerning  faith,  203.  The  celestial  love  which  continually 
flows  in  from  the  Lord  can  only  be  received  in  truths,  2046.  Conscience 
itself  is  formed  by  the  truths  of  faith,  and  it  is  by  the  conscience  of 
what  is  true  and  right  that  man  becomes  regenerate,  2046.  They  who 
are  simple-minded,  and  live  according  to  the  common  truths  of  the 
moral  law,  are  easily  imbued  with  the  truths  of  faith,  if  not  in  this 
life,  in  the  next,  2049.  The  doctrinals  or  knowledges  of  faith  are 
highly  necessary  to  form  the  life  of  charity,  insomuch  that  there  can 
be  no  life  of  faith  without  them,  2049.  The  truths  of  faith  are  never 
really  acknowledged  as  truths  unless  they  are  implanted  in  charity, 
2049.  It  is  by  the  truths  of  faith  that  man  proceeds  to  conjunction 
with  the  Lord,  for  they  are  the  vessels  into  which  He  flows  with  good. 


and  thus  gifts  the  man  with  conscience,   2063,  2189.     See  Vessels. 
The  good  of  life,  or  the  common  good  of  the  Gentiles,  is  as  the  field 
or  ground  in  which  the  truths  of  faith  are  inseminated,  3310.     Man*s 
regeneration  is  effected  by  the  insinuation  of  truths  into  the  good  of 
life,  and  according  to  the  quantity  and  quality  of  such  truth  is  his 
internal  good  or  charity,  2189,  2190.     Goods  are  actually  born  and 
formed  by  the  truths  of  faith,  which  enter  by  myriads  of  myriads  into 
his  state  as  to  goodness  and  holiness,  2190.     They  are  saved  who  are 
affected  with  the  truths  of  faith  for  the  sake  of  good  ;  the  whole  life 
of  faith  is  nothing  but  this,   2442.     Inasmuch  as  the  truths  of  faith 
are  implanted  in  charity  while  man  is  regenerating,  it  appears  as  if  he 
were  regenerated  by  truth,  but  truths  derive  all  their  life  from  good, 
2189,  2697.     It  is  the  influx  of  good  or  charity,  like  the  genial  heat 
of  the  sun,  which  makes  the  truths  of  faith  inseminated  in  the  exter- 
nal man  flourish  and  multiply,  1016.     The  truths  of  faith  effect  en- 
trance into  the  memory  through  some  delight  of  the  affections,  other- 
wise they  are  not  received,  1484,  1487,  3040,  3066;  ill.  3336,  4018, 
5893.     They  recur  to  the  memory  as  often  as  the  affection  recurs,  and 
take  their  place  in  series  with  many  similar  truths  and  affections,  3336, 
5893.     The  affections  with  which  truths  are  thus  conjoined  and  associ- 
ated spring  from  the  love  of  the  Lord  and  the  neighbour  as  their  foun- 
tam-head,  4018.     Unless  the  truths  of  faith  are  conjoined  with  the 
good  of  the  rational  man  they  can  have  no  life  in  them,  ill.  3146.    The 
truths  of  faith  cannot  penetrate  inwardly  where  there  is  incredulity, 
for  incredulity  as  it  were  limits  and  drives  away  truth,  even  when  a 
man  thinks  he  believes,  3399.     The  truths  of  faith  cannot  be  accepted 
and  conjoined  to  good  except  with  those  who  are  in  the  good  of  charity 
or  love,  ill.  4368.     They  cannot  be  conjoined  because  there  is  not  one 
end  to  which  they  all  tend,  and  the  falses  of  evil  always  enter  and  sepa- 
rate them,  5440.    When  conjoined  by  good  they  constitute  a  fraternity, 
as  represented  by  the  sons  of  Israel,  5440.     Not  only  the  confidence 
of  faith,  but  the  truths  of  faith  are  insinuated  by  the  Lord,  though  it 
appears  as  if  they  were  procured  by  man,  5664^.     They  are  procurable 
by  man  as  mere  knowledge  or  things  of  the  memory  without  such  influx, 
and  hence  even  the  worst  of  men  can  know  them;  but  it  is  one  thing 
to  know  and  another  to  believe,  5664^.     They  who  receive  the  truths 
of  faith  from  the  Lord  intend  nothing  else  by  them  but  uses  or  exer- 
cises of  charity,  5664^.     Unless  the  truth  of  faith  become  the  good 
of  faith  by  willing  and  acting  it,  it  is  of  no  use,  and  is  dissipated  in 
the  other  life,  5820.     Scientifics  and  truths  that  are  not  believed  are 
rejected  to  the  sides  or  ultimates,  thus  they  are  the  lowest  things, 
5886.     In  things  spiritual  beginning  is  to  be  derived  from  the  truths 
of  faith,  not  from  scientifics  ;  if  from  the  latter,  man  is  led  into  falses 
and  negatives,  6047.    Commencement  is  to  be  made  from  the  doctrinals 
of  the  church,  then  the  Word  is  to  be  scrutinized  from  the  affection 
of  knowing  truth,  otherwise  all  truth  would  be  accepted  as  genuine 
from  the  soil  in  which  it  is  propagated,  and  from  its  birth-place,  or 
because  the  teachers  of  the  several  churches  represented  it  as  true ; 
afterwards  it  is  allowable  to  confirm  those  truths  by  scientifics,  6047. 
Scientifics  of  every  name  and  nature  are  not  to  be  rejected,  but  con- 
joined to  the  truths  of  faith,  and  this  by  the  prior  way  of  faith,  in  which 
the  affirmative  reigns  universally,  6047.     See  Science.     The  truths 

o 


194 


FAI 


FAI 


195 


of  faith  effect  nothing  unless  charity  be  insinuated  into  them  by  the 
Lord;  evils  also  are  in  the  continual  effort  to  falsify  truths,  7342.    The 
truths  of  faith  are  falsified  in  essentials  by  holding  that  faith  without 
charity  is  saving,  even  at  the  last  hour  of  life  ;  and  from  essential  fal- 
sifications are  derived  secondary  falsifications  which  affect  the  neigh- 
bour; from  these,  others  still  more  remote,  and  so  on  in  series,  7779. 
The  truths  of  faith  are  terminated  in  material  ideas  derived  from  the 
world  both  with  the  good  and  the  evil;   but  in  the  one  case  they  illus- 
trate them,  and  assume  a  beautiful  form,  in  the  other  they  are  immersed 
in  them  and  deformed  by  them,  7506.    Faith  being  the  very  initiament 
of  spiritual  life,  care  is  to  be  taken  lest  it  be  extinguished;  hence  the 
principles  of  faith  received  by  those  who  are  not  illustrated,  even  though 
they  may  be  untrue,  are  not  to  be  rejected  without  the  fullest  intuition, 
9039.     The  spiritual  church  consists  of  two  classes, — those  who  are  in 
the  truths  of  faith  or  doctrine  only,  who  are  signified  by  the  servants  of 
Israel,  and  those  who  are  in  the  affection  of  charity  corresponding  thereto, 
signified  by  the  freemen,  8974.     They  are  servants  who  do  good  from 
the  obedience  of  faith,  and  not  from  the  affection  of  charity,  8987,  8988, 
899 1 .    See  Obedience.    The  same  difference  exists  between  the  truths 
of  faith  themselves  and  the  good  of  charity,  for  the  former  are  intended 
to  introduce  the  man  of  the  church  into  the  latter,  thus  to  minister 
and  serve,  8974.     They  who  are  only  in  the  truths  of  faith,  and  not 
in  good  according  to  those  truths,  are  in  the  ultimates  of  heaven,  and 
constitute  the  skin,  8980.     Good  cannot  be  conjoined  to  those  who  are 
only  in  the  truths  of  faith,  but  only  occasionally  adjoined  as  a  nieans 
of  confirming  such  truths;  illustrated  by  the  contrast  of  concubinage 
and  the  marriage  of  good  and  truth,   8981,  8983.     Both  the  amend- 
ment or  the  purification  of  man  and  his  regeneration  can  only  be  effected 
by  the  truths  of  faith,  influx  from  the  Lord  being  into  what  man  knows ; 
illustrated  by  ablutions  and  baptism,  9088.     The  life  of  truths  or  faith 
is  from  good,  and  good  has  its  form,  thus  its  quality  from  truth,  illus- 
trated by  a  fibre  containing  the  animal  spirit,  and  a  vessel  in  which  is 
blood,  9154,  8530.    Many  of  the  learned  who  were  acquainted  with  the 
truths  of  faith  are  in  hell,  while  others  who  were  not  in  truths,  indeed, 
who  were  in  falses,  are  in  heaven ;  the  reason  is,  that  the  former  were 
not  in  good,  sh,  9192.     Truth  desires  good,  that  is,  it  desires  to  do 
good  and  be  conjoined  to  good,  ill.  9206;  sh,  9207.     The  truths  of 
faith  are  all  that  a  man  knows  of  spiritual  things,  and  they  become 
the  goods  of  faith  when  some  end  or  use  is  entertained  in  such  know- 
ledge; with  the  regenerate  man  the  goods  of  faith  are  succeeded  by 
the  goods  of  charity,  9230.     The  truths  of  faith  are  received  in  the 
understanding,  the  good  of  charity  in  the  will,  ill.  9300.     They  re- 
spectively make  the  life  of  the  understanding  and  the  life  of  the  will, 
which  with  the  regenerate  constitute  one  mind,  9300.    The  case  argued 
with  those  who  hold  that  the  truths  of  faith  are  simply  to  be  believed, 
because  the  natural  man  cannot  understand  them,   9300.     The  Lord 
enters  by  the  life  or  soul  into  the  truths  of  faith;  hence  there  is  no 
conjunction  with  the  Lord  unless  the  life  accord  with  them,  9380. 
They  who  possess  the  truths  of  faith  only  in  the  external  memory 
wander  about  in  the  other  life  among  rocky  places  and  woods;  they 
who  possess  them  in  the  interior  memory  among  cultivated  hills  and 
gardens,  9841.    The  truths  of  faith  when  grounded  in  love  are  alive. 


I 


for  they  are  what  love  dictates  ;  thus  they  draw  their  esse  from  love, 
^?1^*  .  7^^y  *^®  affections  of  the  life,  and  exist  together  in  the  order 
of  families;  but  there  are  secondary  truths  situated  more  remotely, 
which  serve  for  their  confirmation,  9841.     See  Truth,  Good,  Rege- 

NERATION. 

^  3.  Its  connection  with  charity.  Love  and  faith  make  one  in  the 
mternal  man,  as  heat  and  light  in  the  external,  and  can  never  be  sepa- 
rated, 30,  34.  The  only  life  is  the  life  of  love,  and  the  angels  know 
of  no  faith  but  the  faith  of  love,  32.  Those  who  are  in  the  life  of 
love  are  also  m  faith,  for  faith  is  the  proceeding  of  love,  34.  They 
acknowledged  no  faith  in  the  most  ancient  church  but  the  faith  of  love 
and  were  even  unwilling  to  name  faith,  32,  393.  After  being  separated 
and  thus  converted  into  doctrine,  it  was  preserved  in  order  that  charity 
might  be  restored  by  it,  394—396.  Charity  and  faith  ought  not  only 
to  be  together,  but  charity  ought  to  have  rule  over  faith,  363,  364. 
Ihe  brotherhood  of  charity  and  faith  was  represented  by  Abel  and 

*l"{iu  ^  ^^*"  ^^^  ^^^^^*  ^y  Manasseh  and  Ephraim,  and  by  Zarah 
and  Fharez,  367.  They  in  whom  faith  exists  without  charity  are  not 
likened  to  brethren,  but  to  fools,  367.  Faith  without  charity  is  mere 
knowledge,  which  even  the  devils  may  have,  but  charity  is  the  saving 
bond  between  the  Lord  and  man,  379,  389.  There  is  no  faith  without 
charity,  for  charity  is  the  goodness  of  faith,  and  acknowledgment  its 
verity,  654.  There  is  no  reality  and  holiness  in  faith  unless  it  be  the 
offspring  of  charity ;  for  the  Lord  is  in  love  or  charity,  and  man  himself 
m  faith  separated  therefrom,  724,  904.  The  operation  of  the  Lord 
by  means  of  charity  or  conscience  produces  faith;  hence  these  things 
are  inseparable,  896,  1076,  1077,  1162.  In  heaven  all  are  regarded 
from  chanty  and  the  faith  thence  derived,  1258.  The  faith  of  charity, 
which  IS  genuine  faith,  conjoins  man  to  the  Lord,  and  thus  the  hea- 
venly kingdom  IS  for  those  who  are  in  that  faith,  ill.  1608.  Good 
works,  charity,  love  to  the  Lord,  and  the  Lord  himself  are  to  be  under- 

^u  ij"/^®  ^^""^^^^  ^^°^®^  ^^^^^  ^°^^  V  *^®  ^^"^^  o^  ^aith»  and  these 
should  always  be  within  one  another,  1873.  Man  can  never  be  regene- 
rated by  faith  without  charity,  for  it  is  the  means  by  which  his  new 
will  IS  formed,  989,  2046.  A  true  faith  can  only  proceed  from  the  life 
of  charity,  otherwise  it  is  only  the  knowledge  of  the  memory,  1 798, 
1 799.  The  knowledge  of  the  doctrinals  of  faith  is  of  no  account,  if 
men  have  not  charity  ;  for  such  knowledge  has  respect  to  charity  as  an 
end,  2049,  2116.  Faith  separate  from  charity  is  as  the  light  of  winter, 
which  produces  neither  flowers,  fruits,  nor  harvest ;  but  faith  grounded 
in  chanty  is  as  the  all-productive  light  of  spring,  2231,  3146,  3412, 

^\^c  '  i?^**  ^^  ^^^^*  *"  *^®  natural  worid  actually  correspond  to  love 
and  faith  in  the  spiritual,  insomuch  that  their  qualities  and  effects  will 
adniit  of  a  strict  comparison,  7082—7084,  7625,  7626.  Charity  and 
laith  differ  from  one  another  as  good  and  truth,  or  willing  well  and 
thinking  well,  ill,  2231.  Truth  is  not  troth  without  its  essence,  which 
is  good ;  in  hke  manner  faith  is  not  faith  without  charity,  2429,  2435. 
The  truths  of  faith  do  not  save,  but  the  goods  which  are  in  the  truth, 
2261.  The  acknowledgment  of  troth  cannot  be  given,  thus  neither 
faith,  unless  man  be  in  good,  2261,  2343.  Faith  is  never  given  but 
m  Its  life,  which  is  love  and  charity,  2343,  2349.  The  acknowledg- 
ment and  faith  of  good  and  the  Lord  is  never  given  to  those  who  are 

o  2 


196 


FAI 


in  the  life  of  evil,  but  only  the  knowledge,  2357.     No  one  can  be  ad- 
mitted into  heaven  by  thinking  only;  neither  do  those  who  have  only 
thought  concerning  good  and  truth  suffer  themselves  to  be  instructed, 
because  the  life  of  evil  opposes,  and  is  not  receptive,  2401.    They  who 
are  principled  in  the  good  of  charity  easily  receive  the  truths  of  faith 
in  the  other  life,  2049.     The  hfe  of  faith  consists  in  being  affected 
with  the  truths  of  faith  for  the  sake  of  good ;  hence  they  are  saved 
who  are  in  faith,  provided  there  be  good  in  their  faith,   2442.     The 
good  of  charity  acknowledges  its  own  truth  of  faith,  and  the  truth  of 
faith  its  own  good  of  charity,  thus  they  are  always  correspondent  to 
each  other,  2429,  3101,  3102,  3161,  3179,  3180,  4358,  5835,  9637. 
The  end  of  the  agreement  between  the  state  of  man  as  to  truth  and 
his  state  as  to  good  is,  that  the  truth  of  faith  and  the  good  of  charity 
may  be  conjoined,  3834,  4096,  4097,  4301,  4345,  4353,  4357,  4364, 
4368,  5365,  5835,  7623—7627,  7752—7762,   8530.  9258,    10,555. 
Charity  is  not  genuine  unless  there  be  faith,  nor  faith  unless  there 
be  charity,  2839.     The  confidence  called  saving  faith  cannot  be  given 
except  in  good  of  life,   2982,  3868,  4352,  4683,  4689,  5826,  6272, 
6578,   9242.     They  who  are  principled  in   love   to  the  Lord,  thus 
in  the  good  of  charity  and  the  good  of  faith,  have  confidence ;  with 
others,  the  so-called  confidence  of  faith  is  spurious,  3938,  5826,  5963, 
6578,  7762,  8240,  9241,  9244,  9245.     The  conjunction  of  the  truth 
of  faith  with  the  good  of  the  rational  man  is  wrought  by  affection,  ill, 
3024.    The  fruits  of  faith  are  fruits  of  good,  which  is  of  love  and  cha- 
rity, 3146.     As  light  without  heat  produces  nothing,  so  the  truth  of 
faith  produces  nothing  without  the  good  of  love,  3146.     The  spiritual, 
not  having  the  perception  of  the  celestial  man,  parts  off  divine  truth 
from  the  rational  mind,  and  considers  that  all  good  and  truth  in  the 
latter  are  of  their  own  proprium ;  hence  they  are  willing  that  things  of 
faith  should  be  simply  believed  without  any  rational  intuition,  3394. 
They  who  make  faith  essential,  not  charity,  may  be  in  the  good  of 
truth,  but  they  are  not  so  in  heaven,  or  conjoined  to  the  Lord,  as 
they  who  are  in  the  good  of  charity,  3459.     They  who  do  good  from 
faith,  and  not  from  charity,  are  comparatively  remote  from  the  Lord, 
but  there  is  some  conjunction  of  their  doctrinals  with  the  internal  sense 
of  the  Word,  3463.     The  Word  is  unclosed  when  love  to  the  Lord  and 
charity  towards  the  neighbour  is  assumed  for  the  essential,  but  it  is 
closed  when  faith  is  so  assumed,  3773.    The  truths  of  faith  are  nothing 
without  the  affection  of  good,  ill.  3849.     Faith  is  the  external  of  cha- 
rity, and  charity  the  internal  of  faith,  3868.     The  progress  of  regene- 
ration is  from  externals  to  internals,  by  the  accession  of  faith  to  the 
will,  where  it  acquires  life,  for  it  is  only  by  the  new  will  that  the  Lord 
can  flow  in,  3870.    The  truths  of  faith  cannot  be  accepted  or  conjoined 
to  good,  except  with  those  who  are  in  the  good  of  charity  and  love, 
ill.  4368.    Unless  faith  be  conjoined  to  good  it  either  becomes  no  faith 
or  is  conjoined  to  evil,  whence  comes  profanation,   6348.     Seriatim 
passages  on  the  conjunction  of  good  and  truth,  or  of  charity  and  faith, 
and  what  is  man's  quality  when  they  are  conjoined,  and  what  his  qua- 
lity when  they  are  not  conjoined,   7623—7627,  7752—7762,   7814— 
7821,  8033—8037,  8120 — 8124,  and  before  every  succeeding  chapter. 
Charity  enters  by  an  internal  way  into  man,  faith  by  externals,  7755, 
7756.    The  conjunction  of  charity  and  faith  is  effected  in  the  interior 


FAI 


197 


man,  where  good  adopts  to  itself  truth,  7757.  By  this  adoption  faith 
itself  becomes  charity,  7758.  It  is  charity  as  to  essence,  9783.  The 
ground  of  its  conjunction  with  charity  is  its  own  quality  as  an  internal 
affection  for  truth  and  good,  8034.  Before  regeneration  the  life  is 
according  to  faith,  because  charity  is  not  yet  known  from  affection, 
but  only  from  doctrine ;  after  regeneration  it  is  formed  according  to 
the  precepts  of  charity,  8013.  Those  who  are  in  the  former  state  see 
truths  obscurely  and  from  persuasion  concerning  the  doctrines  of  their 
own  churches  ;  they  who  are  in  the  latter  state  are  in  clear  perception, 
and  see  truths  from  illustration,  8013.  They  who  are  principled  in 
charity  are  humble  and  willing  to  be  the  lowest ;  they  who  are  in  faith, 
proud  and  desirous  of  acquiring  power,  8313.  Various  comparisons 
illustrating  the  difference  between  charity  as  the  life  of  faith,  and  faith 
as  the  form  and  vessel  of  charity,  8530.  The  understanding  is  the 
recipient  of  the  truths  of  faith,  and  the  will  of  the  good  of  charity, 
ill.  9300,  9930,  10,064.  Hence  charity  and  faith  separated  from  one 
another  are  like  the  will  and  understanding  separated  from  one  another, 
and  there  is  nothing  of  which  heaven  and  the  church  can  be  predicated 
unless  they  make  one,  10,555.  See  Charity.  The  fruits  of  faith, 
as  they  are  called,  are  its  very  principium,  thus  its  first  and  last  end, 
*A.  9337.     See  Fruit,  First. 

4.  Faith  without  charity.  They  who  separate  faith  from  love  do 
not  even  know  what  faith  is,  for  they  suppose  it  to  be  mere  thought 
grounded  in  certain  doctrines,  while  it  consists  especially  in  obedience, 
36.  Those  who  separate  faith  from  love,  also  separate  it  from  charity 
which  is  the  offspring  of  love  ;  how  the  love  of  self  conspires  with  it  in 
this  case,  362.  When  charity  is  disjoined  from  faith,  the  Lord  is  also 
disjoined,  and  whatever  a  man  then  thinks  is  false,  whatever  he  wills, 
evil,  389.  Faith  can  never  conjoin  the  Lord  and  man  without  charity, 
for  so  it  is  mere  knowledge  and  thought,  which  the  devils  themselves 
have,  379.  When  faith  was  first  separated  from  charity  in  ancient 
times  it  was  provided  that  it  should  be  the  means  of  acquiring  charity 
again,  illustrated  by  the  preservation  of  Cain,  394.  On  this  account, 
faith  is  inviolable  even  when  so  separated,  395,  396.  When  faith  is 
separated  from  charity,  it  is  occupied  by  man  himself  with  his  worldly 
loves  in  place  of  the  Lord,  and  hence  it  is  unsanctified,  724.  Faith 
with  a  man  without  charity  is  like  a  bird  hovering  about  a  corpse,  916, 
1834.  They  who  have  faith  without  charity  procure  to  themselves  a 
false  conscience,  so  that  they  continue  to  Uve  in  their  evils,  and  still 
hope  to  be  saved ;  hence  the  present  state  of  the  Christian  world,  916. 
They  who  make  faith  alone  essential  to  salvation  do  not  even  care  about 
charity,  and  do  not  see,  as  it  were,  the  many  things  that  the  Lord 
said  concerning  it,  1017.  Conscience  and  charity  are  inseparable,  but 
they  who  separate  faith  from  charity  have  no  conscience,  1076,  1077. 
Their  notions  of  justification  by  faith  are  vain  and  illusory,  ill.  2116. 
There  is  no  salvation  by  faith  without  life,  for  such  faith  only  pertains 
to  the  thought,  and  all  thought  that  is  not  grounded  in  life  perishes, 
2228,  240 1 .  Faith  at  the  present  day  is  of  such  a  nature  as  to  extinguish 
and  pervert  all  perception  of  love  to  the  Lord,  and  charity  towards  the 
neighbour,  2343.  With  those  who  establish  as  a  principle  that  faith 
alone  is  saving,  truths  themselves  are  contaminated  by  falses,  and  they 
at  length  lose  all  power  of  perceiving  truth,  2383,  2385.     Faith  was 


198 


FAI 


first  separated  from  charity  when  man  began  to  indulge  in  self-love  and 
hatred  of  others,  for  they  then  began  to  look  to  the  doctrines  of  their 
reUgion  for  salvation,  and  to  distinguish  them  as  their  faith,  2231. 
They  who  are  led  to  think  from  doctrine  that  faith  alone  saves,  and  are 
yet  in  the  good  of  life,  thus,  who  are  Christians  in  heart,  are  in  the 
Lord's  spiritual  kingdom,  2442,  3242,  3459,  3463,  ill,  7506,  7507. 
Without  charity  at  all  faith  is  no  faith,  but  only  the  science  of  the 
knowledges  of  faith,  and  in  the  other  life  it  perishes,  654,  724,  1162, 
1176,  2049,  2116,  2228,  2349,  3849,  3868,  5820,  6348,  7039,  7766, 
7778.  The  life  of  faith  remains,  but  not  the  doctrine  of  faith  without 
life,  3242.  The  doctrinals  of  faith  alone  are  destructive  of  charity,  6353, 
8094.  They  who  separate  faith  from  charity  cast  themselves  into  falses 
and  evils ;  the  state  of  such  was  represented  by  Cain,  by  Ham,  by  Canaan, 
by  Reuben,  by  the  first-born  of  the  Egyptians,  by  the  PhiUstines,  and 
by  Tyre  and  Zidon,  3325,  8093,  and  citations,  7097,  7317.  The  errors 
and  falses  into  which  they  cast  themselves  exemplified,  4721,  4730, 
4776,  4783,  4925,  7779,  8313,  8765,  9224.  They  who  are  in  faith 
alone  appear  in  light,  but  in  the  light  of  winter,  which  is  turned  into 
darkness,  so  that  the  mind  is  stupified  when  they  approach  towards 
heaven,  3412,  3413,  from  experience  4416.  Hence,  a  state  of  no  faith 
is  signified  by  evening  and  night,  22,  709.  They  who  are  not  in 
charity  but  only  in  the  science  of  the  knowledges  of  faith  have  no  per- 
ception of  the  internal  sense  of  the  Word  which  treats  of  love  and  charity, 
3416.  They  deny  the  internal  sense,  because  they  make  faith  the  es- 
sential of  the  church,  and  call  good  the  fruit  of  faith  ;  when  yet  love  to 
the  Lord  is  the  tree  of  life,  charity  and  good  works  are  the  fruit  thence 
derived,  and  faith  and  the  things  of  faith  its  leaves,  3427,  4663.  The 
word  is  closed  to  such  because  all  the  law  and  the  prophets  hang  on  the 
two  commandments  of  love  to  God  and  man,  ilL  3773 ;  how  they  also 
defile  the  sense  of  the  letter,  4783,  8780.  Faith  without  charity  is 
vile  and  filthy  because  it  copulates  with  the  evil  affections,  ill,  3870. 
It  is  not  faith  but  the  life  of  faith,  or  the  fruit  of  faith,  that  is  saying ; 
and  they  who  are  in  the  life  of  faith  easily  receive  the  faith  itself,  if  not 
in  the  body  yet  in  the  other  world,  4663.  When  faith  is  put  before 
charity,  divine  truths  are  also  put  away,  and  rejected  to  the  lowest 
place,  4673.  The  so-called  confidence  of  a  spurious  and  false  faith  can 
exist  with  a  hfe  of  evil,  4683.  They  who  are  in  faith  alone  cannot 
possibly  adore  the  Lord  in  his  divine  humanity,  but  in  heart  deny  him, 
4689,  4730.  The  false  doctrinals  that  spring  from  faith  alone  are 
those  of  immediate  justification,  admission  into  heaven  by  mere  grace, 
&c.,  4721,  4783.  How  the  false  principle,  that  faith  alone  is  saving 
has  risen  from  evils  of  life,  and  from  a  disinclination  to  discern  in  what 
a  life  of  charity  really  consists,  4730.  The  simple  know  and  acknow- 
ledge what  charity  is,  not  what  faith  separate  is,  4754.  They  who  are 
in  faith  alone  give  false  interpretations  from  the  Word,  the  literal  sense 
of  which  is  intended  as  the  means  of  initiation  into  the  internal  sense, 
ill.  4783.  Certain  spirits  described  who,  in  the  life  of  the  body  had 
received  the  truths  of  faith  but  lived  in  evil,  how  they  abuse  such  truths 
to  obtain  dominion,  &c.,  4802.  How  many  errors,  not  only  infecting 
doctrine  but  life,  have  arisen  from  the  one  capital  error  that  faith  alone 
saves  or  from  the  more  ancient  form  of  the  doctrine,  that  truth  is  su- 
perior and  prior  to  good,  4925.     The  errors  of  faith  alone  have  pro- 


\ 


FAI 


199 


ceeded  much  farther  and  wider  than  those  of  the  superiority  and  priority 
of  truth,  535 1 .  Faith  without  charity  is  dead,  and  all  who  were  prin- 
cipled in  such  faith,  and  did  not  live  the  life  of  charity  are  in  hell,  535 1 . 
Such  are  they  who  infest  the  well-disposed  of  the  spiritual  church  in 
the  other  life,  as  signified  by  the  oppression  of  the  Israelites  by  the 
Egyptians,  7097,  7107,  7110,  7126,  7142,7280,7317,7498,7502, 
7506,  8049,  8096,  8132,  8165,  8364,  8528.  To  this  purpose  they 
abuse  the  common  truths  of  the  word,  for  all  such  infesting  spirits  had 
belonged  to  the  church,  and  thus  were  acquainted  with  the  Word  in 
the  hfe  of  the  body,  7127,  7502,  7545,  7926.  The  difierence  between 
such  truths  with  them  and  with  those  they  infest,  ill,  7506.  See  Egypt. 
Faith  is  held  to  be  in  the  first  place  before  regeneration  because  it  can 
be  sensibly  apprehended,  but  the  good  of  charity  is  not  apprehended 
until  after  regeneration,  6269.  They  that  are  in  evils  of  hfe  are  either 
in  falses  as  to  faith,  or  in  no  faith,  or  utterly  opposed  to  faith,  7627. 
Faith  alone  carries  damnation  along  with  it,  and  is  damned  when  it  is 
applied  to  patronize  evils  and  falses,  7766,  7778.  When  the  life  is 
evil,  the  faith  is  necessarily  a  faith  in  what  is  false,  and  consequently 
tends  to  hell,  7778,  7950.  He  who  is  in  evils  of  life  may  indeed  con- 
firm himself  in  the  doctrinals  of  his  church,  but  he  cannot  be  illustrated 
80  as  to  discover  whether  they  be  true,  7950.  When  faith  alone  is 
taken  for  a  principle,  it  is  owing  to  evil  of  life,  for  the  false  is  always 
concealed  with  the  evil,  ill,  8094,  7627.  From  the  false  principle  that 
faith  alone  will  save  proceed  numerous  other  falsifications,  8094,  8313, 
8765.  Such  falsifications  are  in  regular  series,  the  first  kind  affecting 
the  essentials  of  faith,  the  second  affecting  the  neighbour,  &c.,  7779. 
See  False.  Faith  without  charity  is  like  a  blood-vessel  or  a  fibre  with- 
out the  blood  or  the  animal  spirit,  &c.,  8530,  9154.  They  who  are 
in  faith  alone  see  nothing  but  what  confirms  their  sentiments  when  they 
read  the  Word,  8780.  They  are  in  darkness,  because  they  separate 
goods  from  truths,  ill,  9186.  Faith  alone  is  acknowledged  in  ignorance 
of  the  fact  that  all  things  in  the  universe  have  relation  to  good  and 
truth,  and  their  conjunction  ;  thus,  to  the  two  human  faculties  of  will 
and  understanding  ;  how  many  errors  are  grounded  in  it,  9224.  The 
apparent  faith  or  confidence  of  the  evil  when  life  is  endangered  is  not 
genuine,  for  a  genuine  faith  consists  in  believing  the  truths  that  are 
from  God,  9243.  See  Confidence.  Faith  separate  from  charity 
is  not  a  new  thing,  for  it  is  repeatedly  described  in  the  Word  by  per- 
sons separated,  cursed,  or  slain,  8093  ;  see  above  3325.  Where  they 
dwell  in  the  other  life  who  are  in  faith  alone,  their  numbers,  &c.,  8096, 
8099.     See  Egypt,  Hell. 

5.  In  respect  to  the  Church.  In  the  most  ancient  church  no  faith 
was  acknowledged  but  love,  nor  were  they  willing  to  name  faith,  32, 
202,  337,  393  ;  ill.  2715,  ill,  2718,  4448.  They  never  inquired 
what  truth  was,  but  they  perceived  it  from  good,  3246.  When  this 
state  of  perception  from  love  existed  no  longer,  faith  was  adjoined  to 
charity,  as  the  means  of  procuring  conscience  toman;  in  this  conscience 
was  the  church  after  the  flood,  for  the  most  part,  and  the  primitive 
church,  393,  1834.  The  ancient  church  was  principled  in  charity,  and 
its  means  of  arriving  at  charity  was  the  truth  of  faith,  hence  truths 
began  to  be  inquired  into  and  discussed,  4448.  By  a  further  corrup- 
tion, faith  and  charity  were  disjoined,  thus  conscience  perished,  and 


J 


! 


200 


FAI 


faith  became  dead,  1076,  1077.  After  this  the  knowledges  of  faith 
were  retained,  and  hence  proceeded  the  corruption  of  all  worship,  1 1 62, 
1163,  1 167,  and  sequel.  The  ancient  church  which  existed  after  the 
flood  was  one  church,  though  there  were  differences  of  doctrine  and 
ritual,  so  long  as  the  faith  of  charity  remained,  1799.  By  faith,  in  its 
general  sense,  is  meant  the  doctrine  of  the  church,  but  as  charity  is  the 
internal  of  the  church  such  doctrine  ought  to  be  the  doctrine  of  charity, 
ill,  1798.  The  faith  or  doctrine  does  not  constitute  the  external  of  the 
church  but  a  life  according  thereto,  thus,  according  to  the  internal, 
1799.  When  the  church  is  resuscitated  by  the  Lord,  it  is  at  first  in 
innocence  and  charity,  but  charity  is  separated  and  vanishes  away  as 
evils  creep  in,  and  thereby  falses  of  faith,  ill,  1834,  1835.  At  this 
day,  churches  are  distinguished  by  their  doctrinals  only,  which  they 
preach  up  as  constituting  the  church,  while  they  defame,  and  despoil, 
and  rend  one  another  like  wild  beasts,  1844.  Such  are  they  who  are 
signified  by  the  uncircumcised,  for  they  make  faith  all,  and  charity 
nothing,  2049.  The  system  of  referring  all  doctrine  and  religion  to 
faith  began  to  prevail  as  soon  as  the  human  race  began  to  will  evil  to 
one  another,  2231.  All  mankind.  Gentiles  and  Christians,  simple  and 
learned,  young  and  old,  are,  by  the  providence  of  the  Lord,  bent  to 
the  good  of  life  by  the  good  of  their  faith,  2364.  When  the  knowledge 
and  thought  of  faith  is  made  the  essential  of  the  church,  and  not  the 
good  of  faith,  it  is  a  divided  and  false  church,  2982.  There  is  no 
church,  unless  the  doctrinals  of  faith  be  implanted  in  the  good  of  life, 
3310.  Every  church  is  at  first  founded  in  love  and  charity,  but  in 
course  of  time  it  declines  from  the  good  of  love  to  faith,  thus  from  life 
to  doctrine,  and  then  the  Word  is  closed  to  it,  ill,  3773.  When  the 
church  derives  its  beginning  from  faith,  it  has  no  regulator  but  the  un- 
derstanding which  is  influenced  by  the  loves  of  self  and  the  world ;  but 
a  church  beginning  from  charity  is  regulated  by  good  from  the  Lord, 
4673.  As  the  church  turns  aside  from  charity  to  faith,  and  at  length 
to  faith  alone,  it  makes  a  saving  faith  consist  in  confidence,  which  can- 
not be  genuine  with  the  evil,  4683,  4689,  7762.  By  what  steps  a 
church  proceeds  in  this  decline,  4730.  Into  what  contradictions  a 
church,  principled  in  faith  alone,  necessarily  comes  ;  and  that  it  is  no 
church,  ill,  4766.  How  deficient  it  is  in  the  actual  end  of  all  faith  and 
doctrine,  5826.  What  discussion  and  strife  prevails  concerning  the 
truth,  and  thus,  how  the  church,  at  last,  perishes,  6272.  The  differ- 
ence between  the  truths  and  goods  of  the  church  in  those  that  are 
saved  and  those  that  are  damned,  ill.  7506,  7507.  True  worship  is 
worship  from  the  good  of  life,  which  is  made  spiritual  by  conjunction 
with  truth ;  worship  from  truth  only  is  a  mere  ceremony,  7724. 
See  Worship.  All  things  of  the  church  have  respect  to  charity  and 
faith  ;  to  charity  as  the  first  and  active  force,  and  to  faith  as  the  reac- 
tive and  passive,  7752—7762,  The  genuine  truths  of  faith  can  be 
given  in  the  church  because  it  possesses  the  Word,  which  those  out  of 
the  church  do  not,  7759.  The  doctrine  of  faith  alone  is  not  a  new 
thing  in  the  church,  but  has  always  prevailed  along  with  evils  of  life 
from  ancient  times,  8093.  It  is  represented  under  various  names  in 
the  Word,  and  first  by  Cain,  337,  340,  1179;  afterwards  by  Ham, 
1062,  1063  ;  by  Reuben,  3870,  4601 ;  by  Simeon  and  Levi,  3870, 
6352;  by  the  Egyptians,  7766,  777S;  by  the  Philistines,  3412,  3413; 


F  AL 


201 


i 


I 


I 


by  Tyre  and  Zidon,  and  lastly,  by  Peter,  6000,  6073,  8093.  See  each 
article.  The  Word  and  the  doctrine  of  the  church  are  believed  by  many 
who  do  not  live  accordingly,  and  all  such  are  in  a  persuasive  faith, 
which  conduces  nothing  to  salvation,  9363.  Such  is  the  faith  of  all 
those  who  love  the  Word  and  doctrine  for  the  sake  of  the  gain  and  re- 
putation accruing  to  them ;  and  the  persuasion  is  stronger  in  proportion 
as  they  aspire  after  great  things,  9364,  9365.  Their  persuasion  appears 
to  them  like  the  truth  itself  so  far  as  they  believe,  and  preach,  and  act 
from  the  loves  of  self  and  the  world ;  but  when  they  are  not  in  the  fire 
of  those  loves,  they  do  not  believe,  9366.  They  have  no  illustration 
whereby  to  know,  neither  do  they  care,  whether  their  doctrine  be  true, 
so  that  it  be  credited  ;  and  they  defend  faith  alone  above  others,  9367. 
If  deprived  of  gain  and  reputation,  they  recede  from  their  faith,  and  it 
vanishes  from  them  after  death  because  it  has  no  inward  root  in  good, 
9368.  Such  are  they  who  are  described  in  the  Word  as  workers  of 
iniquity  and  by  the  foolish  virgins,  9369. 

It  is  not  faith  or  doctrine  that  constitutes  the  church  but  charity, 
809,  916,  1799,  1834,  1844.  All  doctrine,  truth,  or  faith,  is  se- 
condary to  good,  and  the  appearance  to  the  contrary  is  a  fallacy,  352, 
367,  2435,  3030,  3098,  3324,  3325,  3494,  3539,  3548,  3556,  3563, 
3570,  3576,  3603,  3701,  4243,  4244,  4247,  4337,  4925—4928, 
4930,  4977,  5351,  6272.  The  first-begotten  signifies  the  faith  of  the 
church  on  account  of  the  appearance,  352,  see  the  passages  collated, 
3324,  and  the  illustrations  and  reasons,  3539,  5351.  It  so  appears  to 
the  spiritual  man  because  he  is  introduced  into  good  by  truth,  and  his 
perception  falls  into  the  obscure  light  of  the  natural  mind,  6256.  The 
contrary  is  represented  in  the  history  of  Esau  and  Jacob,  3233,  3490, 
4232,  4336,  and  the  sequel  of  each.  See  Esau,  Jacob.  It  is  also 
represented  by  Perez  and  Serug,  4923  ;  and  by  Ephraim  and  Manas- 
seh,  6273.  See  Primogeniture.  All  things  of  faith  and  charity 
in  one  complex,  thus  all  things  of  the  church,  were  represented  by  the 
twelve  disciples  of  the  Lord,  as  formerly  by  the  twelve  tribes  of  Israel, 
2129,  3354,  3488,  3858,  6397.  Peter,  James,  and  John,  represented 
faith,  charity,  and  the  goods  of  charity,  in  their  order.  Preface  fol- 
lowing numbers,  '2134,  10,087  ;  Peter  alone  faith,  3750,  4738,  6000, 
6073,  6344,  10,087,  10,580,  and  preface  following  2759.  How  much 
of  good  there  would  be  in  the  church  if  charity  were  set  in  the  first 
place,  and  faith  in  the  second  ;  how  much  of  evil  is  occasioned  by  the 
contrary,  ill.  6269,  6272.  How  doctrinals  of  faith  alone  destroy  charity, 
ill,  6353.  How  it  was  foreseen  that  the  church  would  decline  from 
charity  to  faith  ;  and  that  the  truth  concerning  the  Lord's  divine  human 
was  not  sooner  revealed  on  this  account,  4689.  As  to  the  denial  of 
the  Lord  by  Peter,  then  representing  faith  without  charity,  and  the 
consummation  of  the  church  as  a  consequence,  6000,  6073,  10,087. 
See  Church,  Doctrine. 

FALL,  to  [cadere].  The  faces  or  countenance  falling  signifies  a 
change  of  the  interiors,  358.  To  flee  away  and  fall  down  signifies  to  be 
conquered,  1689.  Falling  on  the  faces  was  a  rite  of  adoration  in  the 
roost  ancient  church,  and  was  derived  to  the  ancient  church,  because 
the  faces  denote  the  interiors  of  the  mind,  and  to  fall  upon  the  faces 
humiliation,  1999.  To  fall  backwards  from  horseback  is  predicated  of 
those  who  reason  sensually  and  scientifically  concerning  the  truths  of 


203 


FAL 


\ 


FAL 


203 


faith,  and  are  thereby  thrown  into  the  lowest  principles  of  naturalism, 
2761,  particularly  6398 — 6401.  To  fall  denotes  to  be  separated,  illus- 
trated by  RacheFs  alighting  from  her  camel,  3203.  To  fall  upon  the 
faces  of  all  his  brethren,  predicated  of  the  death  of  Ishmael,  denotes 
the  contentions  concerning  truth  in  which  that  representation  ended, 
3273 — 3277.  To  fall  upon  the  faces  of  his  father,  predicated  of  Joseph, 
denotes  influx,  6499.  To  fall  upon  his  neck,  predicated  of  Esau,  de- 
notes conjunction,  4352.  See  to  Kiss.  The  same  thing  predicated  of 
Benjamin,  5926,  and  of  Israel,  6033.  To  fall  before  any  one  denotes 
submission,  illustrated  by  Joseph  and  his  brethren,  6567'  To  fall 
away  from  Jehovah  denotes  to  perish,  8831.  To  fall  into  a  pit,  predi- 
cated of  an  ox  or  an  ass,  denotes  a  lapse  into  error  by  perversion,  9086, 
9163.  To  fall  or  be  slain,  denotes  a  closing  up  against  internal  influx, 
10,492.  To  fall  by  the  sword  is  to  perish  by  falses,  sh.  2799,  4499, 
8294,  8902.  To  fall  by  pestilence,  damnation  on  account  of  evil,  sh, 
7102. 

FALLACIES  [/allaciie],  arise  from  the  general  ideas  of  the  senses 
not  illustrated  by  particulars,  865.  They  appertain  to  the  spiritual 
man  to  whom  the  common  truths  of  the  Word  are  accommodated,  865  ; 
compare  2053.  Examples  of  the  fallacies  entertained  by  those  who 
believe  the  Word  in  simplicity,  735,  1874.  Certain  spirits  described 
who  love  fallacies,  and  will  hardly  be  persuaded  that  anything  they 
perceive  is  only  the  appearance  of  truth,  1376.  Many  things  in  nature 
are  known  to  be  contrary  to  the  fallacious  appearances  presented  to  the 
senses,  ill,  1378.  In  like  manner,  situation  and  place  in  the  other 
life  are  appearances,  and  some  of  their  phenomena,  fallacies,  1380. 
It  is  a  fallacy  of  the  senses  that  the  eye  sees,  illustrated  by  the  author's 
spiritual  experience,  1954,  3679.  All  truths  with  man  are  appearances 
imbued  with  fallacies,  2053,  ill,  3207.  It  is  a  fallacy  to  suppose  that 
man  is  made  rational  by  sensual  and  scientific  truths,  for. influx  is  not 
inward  but  outward,  2577,  t//.  5119,  6322,  compare  2888.  All  that 
enters  immediately  into  the  thought  by  sensual  media  are  fallacies ; 
fourteen  examples  of  the  leading  fallacies  both  in  natural  and  spiritual 
things,  5084 ;  other  examples,  ill,  6948.  Such  fallacies  cannot  be  re- 
jected, but  the  intuitions  or  thoughts,  and  the  affections  derived  from 
them,  can ;  examples  of  rational  thought  opposed  thereto,  5094.  The 
ideas  derived  from  sensual  things  are  fallacies,  unless  they  are  illus- 
trated from  the  interior,  5133.  It  is  the  same  with  spirits  in  the  other 
life  who  are  subject  to  numerous  fallacies  of  the  senses  in  consequence 
of  their  influx  with  man  ;  examples,  5858.  A  further  example  in  the 
case  of  subject  spirits,  5985.  Those  who  are  in  truth  and  not  yet  in 
good  are  in  fallacies  from  lowest  nature,  ill.  6400.  When  the  evil  do 
evil  to  themselves,  it  appears  as  if  it  was  from  the  Divine  Being,  but 
it  is  a  fallacy  like  other  fallacies,  8282.  They  who  suppose  that  what 
they  think  and  will  are  in  themselves  are  only  in  fallacies,  9301.  All 
these  and  similar  fallacies  are  the  proximate  causes  of  falses  which 
arise  by  reasonings  therefrom,  1188,   1212,  4729,  7293.     See  False. 

FALLOW-DEER  [dama].     See  Deer. 

FALSE,  Falsity  [/alsum,  falsitas] — 

1.  What  the  false  isj  and  its  varieties.  Everything  according  to 
order  has  relation  to  good  and  truth,  and  all  that  is  contrary  to  order,  to 
evil  and  the  false,  3166,  4390,  4409,  4839,  5232,  7256,  10,122.    The 


springs  of  all  that  is  evil  and  false  are  the  loves  of  self  and  the  world, 
which  are  born  with  the  proprium  of  man,  210,  694,  1047,  4317.  See 
Evil.  False  principles  are  the  capital  doctrines  which  conduce  to 
systems,  false  persuasions  are  the  truths  that  are  made  to  favour  the 
loves  of  self  and  the  world,  794,  1192.  There  are  three  kinds  of 
falses  which  owe  their  existence  to  reasonings  concerning  the  truths 
and  goods  of  faith,  1.  From  the  fallacies  of  the  senses,  when  the 
understanding  is  not  illustrated,  and  from  ignorance.  2.  From  the 
same  cause  with  some  cupidity  predominant  in  it,  as  the  lust  of  inno- 
vation or  eminence.  3.  From  the  will  of  evil  or  lust,  which  acknow- 
ledges nothing  to  be  true  but  what  favours  its  own  cupidity,  1188. 
There  are  three  origins  of  what  is  false,  1 .  From  the  doctrine  of  the 
church,  consisting  of  the  persuasions  with  which  man  is  imbued  from 
infancy  and  their  confirmations.  2.  From  the  fallacies  of  the  senses, 
the  understanding  having  little  intuition  in  consequence  of  the  thought 
being  immersed  in  inferior  and  sensual  things.  3.  From  the  will  itself 
or  the  life  of  lusts,  the  falses  springing  up  from  which  are  the  worst 
and  most  ineradicable,  4729,  compare  1679.  The  fountain-heads  of 
all  falses  are  two :  1.  The  various  cupidities  of  the  loves  of  self  and 
the  world.  2.  The  various  reasonings  from  knowledges  and  scientifics ; 
thus,  there  is  the  falseness  of  lusts  and  the  falseness  of  ignorance, 
1212,  1295.  These  two  general  kinds  of  falses  described  as  the  false 
derived  from  evil,  and  the  false  producing  evil,  1679,  2243,  5351, 
2408,  compare  6859.  There  are  falses  of  life  which  are  produced  be- 
tween falses  of  reasoning  and  falses  of  lusts,  1190,  1191.  The  evils 
cherished  in  will  are  turned  into  falses  in  the  understanding,  which  are 
the  falses  of  evil,  1573.  Falses  of  evil  are  all  that  man  thinks  while 
he  is  in  evil,  by  way  of  excusing  it ;  falses  producing  evil  are  such 
principles  or  convictions  as  allow  it  to  be  cherished  as  though  it  were 
not  evil,  2243.  Falses  derived  from  evil  are  the  very  worst  of  falses, 
and  the  evils  which  they  again  produce  are  the  worst  of  evils,  for  they 
completely  close  the  internal  man,  4729,  4818.  Falses  of  evil  are  the 
false  doctrinals  derived  from  evil  of  life,  4832,  6784.  Evil  and  the 
false  of  evil  exists,  when  the  evil  of  the  will  is  seen  and  adopted  by 
the  understanding,  10,624.  There  are  falses  which  contain  good,  and 
when  this  is  the  case,  especially  if  it  be  the  good  of  innocence,  the 
false  is  accepted  as  truth ;  on  the  other  hand,  unless  it  contain  good, 
truth  itself  is  not  truth,  4736,  6784,  9258,  9335,  9809,  10,109, 10,302 ; 
see  below,  3993,  8149.  It  is  from  the  false  of  evil  that  infestation 
is  suffered,  for  the  false  with  the  good  does  not  oppose  itself  to  truth, 
9304.  Falses  are  so  numerous  in  kind  that  it  is  impossible  to  recount 
them,  4822.  They  are  as  numerous  in  kind  and  species  as  evils,  for 
they  are  in  correspondence  with  all  the  hells,  which  are  innumerable, 
7574.  The  common  head  of  falsity  which  prevails  with  the  depraved 
in  all  churches,  is  varied  with  every  individual  according  to  his  life, 
4822.  Primary  falses,  and  the  special  derivations  of  false  principles 
illustrated  by  the  doctrine  of  faith  alone  and  the  dogmas  depending 
thereon,  4721,  7318,  10,659.  The  evils  derived  from  falses  are  as 
numerous  as  the  falses  of  faith  and  worship,  ex.  7272.  Mere  falses 
are  the  very  opposites  or  negatives  of  truth,  7351,  7392.  The  falses 
by  which  the  spiritual  church  was  infested  at  the  Lord's  advent,  were 
of  a  more  direful  and  persuasive  nature  than  any  before  or  any  since. 


204 


FAL 


FAL 


205 


being  infused  by  the  Nephilim,  who  were  the  last  posterity  of  the 
most  ancient  church,  and  who  were  not  yet  cast  into  hell,  7686.     All 
those  who  infest  others  with  falses  belonged  to  the  church  when  they 
lived  in  the  world,  and  falses  with  such  are  more  dense  and  grievous 
than  with  others,   7502,  7688,  7926.     See  Egypt  (2).     The  false  is 
all  that  is  exactly  contrary  to  the  truth,  while  the  falsified  is  truth  itself 
appHed  in  the  confirmation  of  evil,  8062,  7352.     Falsified  truth  is  the 
false  not  conjoined  but  adjoined  to  truth,  profaned  truth  is  the  truth 
and  the  false  conjoined,  7319.     The  total  falsification  of  truth  is  when 
the  false  begins  to  reign,  thus  when  man  lives  according  to  his  innate 
and  acquired  evil,  and  either  rejects  or  falsifies  every  truth  opposed  to 
his  delight  therein,  7327.     Truth  is  falsified  by   being  applied  and 
brought  down  to  evil,  8094,  8149.     The  false  is  the  evil  itself  in  form 
and  effigy,  831 1,  9192,  9331.     The  false  of  interior  evil  is  more  subtle 
than  that  of  evil  spirits,  and  does  not  assault  the  truths  of  faith,  but 
the  goods  of  faith  ;  description  of  the  evil  genii  from  whom  it  proceeds, 
and  their  hells,  8593.     The  false  is  all  that  man  thinks  he  understands 
from  himself;  the  evil,  all  that  he  thinks  he  wills  from  himself,  9301. 
There  are  falses  which  do  no  hurt,  falses  which   hurt  lightly,  falses 
which  hurt  much,  and  falses  which  destroy ;  falses  that  hurt  or  destroy 
derive  their  origin  from  evil,  9331.     Man  is  immersed  in  the  falses  of 
evil  when  his  rational  mind  assents  to  the  evils  and  falses  arising  from 
the  fallacies  of  the  senses,  and  the  various  appetites  and  pleasures  of 
the  body,    9331.     He  who  separates  faith  from   charity  necessarily 
comes  into  falses,  for  even  the  truth  is  falsified  by  its  sinister  applica- 
tion under  the  influence  of  evil,  8087;  ilL  8094,  7950.     In  this  way 
doctrine  from  the  Word  is  falsified,  being  like  truth  in  the  external 
form,  but  false  in  internals,  ill.  9424.     The  truths  of  worship  and 
doctrine  are  falsified,  and  become  mere  idols,  when  ideas  of  self  and 
the  world  are  adjoined  to  them,  because  such  ideas  transfer  the  truths 
from  the  divine  to  man,   10,643.     In  general,  falses  with  those  who 
are  in  evil  are  the  falses  of  evil,  and  their  truths  are  truths  falsified, 
which  are  dead ;  but  falses  with  those  who  are  in  good  are  accepted  as 
truths,  for  they  are  rendered  mild  and  pliant,  and  applied  to  good  uses ; 
variously  ill.  2863,  4736,  6359,  6784,  8051,  8149,  8298,  8311,  8318, 
9192,  9253,  9258,  9261,  9298,  9304,  10,109,  10,302.     The  methods 
by  which  truths  are  falsified  are  three: — 1.  When  those  who  are  in 
evils  of  life  acknowledge  truths  of  doctrine  ;    2.  When  the  evil  who 
have  been  in  true  doctrine  adopt  falses  ;  3.  When  those  who  are  in  evils 
of  life  and  falses  of  doctrine  adopt  truths,  10,648.     Such  falsifications 
are  signified  in  the  Word  by  whoredom,  10,648;  ah,  2466. 

2.  The  operation  and  connection  of  falses.  How  hurtful  the  per- 
suasion of  what  is  false  is  ;  that  it  hardens  the  mind  against  all  instruc- 
tion, 794,  806.  The  falses  of  received  principles,  which  do  not  origi- 
nate in  the  will,  are  still  falses,  and  cannot  but  lead  to  evils  of  life, 
1679.  Hence  there  is  always  a  connection  between  evils  and  falses, 
for  they  all  either  spring  from  evil  or  lead  to  evil,  1679,  2243;  see 
below,  8318.  Every  cupidity  produces  its  falsity,  which  may  be  com- 
pared with  the  lumen  produced  by  a  coal  fire,  1666;  ill.  8311,  10,624. 
The  sphere  of  the  persuasions  and  principles  of  what  is  false  excites 
confirming  falses,  and  this  to  such  a  degree  that  falses  appear  like 
truths  and  evils  like  goods,  1510,   1511.     Evil  spirits  cannot  operate 


by  such  spheres  until  man  procures  them  to  himself  by  actual  life  • 
hence  they  cannot  excite  anything  of  what  is  false  with  infants,  and 
with  the  simple  in  heart,  1667.    They  cannot  retain  any  potency  either 
unless  there  be  evils  in  man  similar  to  their  own  state,  for  they  are  not 
allowed  to  think  or  to  speak  anything  false,  except  from  the  evil  which 
IS  their  own  actual  life,  1695.     The  evils  and  falses  that  flow  in  from 
hell  can  only  be  appropriated  to  man  by  his  own  act,  3812.    From  one 
mise  principle  there  flow  other  falses  in  continual  series,  4717,  4721 
When  evil  is  willed,  it  is  confirmed  by  false  thinking,  and  then  falses 
appear  hke  truths  and  truths  like  falses,  4729.     Truths  are  extermi- 
nated from  the  natural  mind  by  falses;  and,  contrariwise,  falses  by 
truths,  or  the  good  which  truths  bring  along  with  them,  5207.     Falses 
and  truths,  whatever  appearance  there  may  be  to  the  contrary,  cannot 
be  together,  5217,  7351,  7392.     Truth  has  immense  power  over  the 
^la^o        *  because  the  latter  is  contrary  to  the  divine  potency  itself, 
t//.  6784,  8206.     There  is  no  truth,  however,  but  which  may  be  falsi- 
fied by  a  process  of  reasoning;  examples  of  such  falsifications,  7318. 
Ihe  evil  are  permitted  to  falsify  the  truths  they  acquire,  in  order  to 
detach  them  from  communication  with  the  simple  and  the  good  in  the 
other  life,  7332.     Falses  and  truths  cannot  be  applied  and  conjoined 
except  by  intermediates,  which  are  fallacies  and  appearances,  such  as 
are  contained  in  the  literal  sense  of  the  Word,  7344.     See  Fallacies. 
1  he  mfernals  are  permitted  to  reason  from  mere  falses,  but  not  from 
falsified  truths,  because  the  latter  are  at  length  turned  into  blasphe- 
mies ;  an  additional  reason  is,  that  the  truth  and  the  falsification  cannot 
be  together,  for  the  truth  rejects  it,  7351,   7392.     To  reason  from 
mere  falses  is  to  deny  the  truth,  and  assume  its  very  opposite,  exam- 
ples, 7352,  8062.     All  evil  carries  the  false  along  with  it,  hence  all 
they  are  in  falses  who  are  in  evils  of  life,  whether  they  know  it  or  not 
7437;  ill.  7^77,  7950,  9192.     Falses  become  manifest  with  such  as 
soon  as  they  begin  to  think  about  the  truths  of  the  church,  and  espe- 
cially about  salvation,  8094.     They  who  are  in  hell  cannot  do  other- 
wise than  speak  falses,  7357.     The  evil  cannot  but  think  from  evils  to 
falses,  for  falses  are  their  only  means  of  defence,  ill.  7437.     It  is  un- 
dehghtful  to  the  infernals  to  reason  from  mere  falses ;   but  dehghtful  to 
reason  from  truths  falsified  by  fallacies  and  appearances,  7392,  7699. 
Those  who  are  in  the  falses  of  evil  are  brought  into  anguish  by  the 
mere  presence  of  the  Lord,  thus  they  are  damned  and  cast  into  hell 
8137,  8138,  8188,  8227;  ill.  and  sh.  8265.     Falses  derived  from  evils 
appear  as  mists,  clouds,  and  waters,  around  the  hells,   8137,   8138, 
8146,  8220.     Such  falses,  by  reason  of  the  evil  that  is  in  them,  gravi- 
tate towards  hell,  8279,  8298.     Every  evil  produces  its  own  falsity, 
and  forms  itself  therein,  as  the  will  always  forms  and  effigies  itself  by 
the  understanding,  ill.  8311.     The  evil  and  the  false  really  act  toge- 
ther hke  the  will  and  understanding,  1 0,624.    False  principles  of  religion 
lead  to  evil,  but  only  with  those  who  are  in  evil,  8818.     The  truths 
which  the  evil  only  apply  from  their  memory  as  means  of  doing  evil, 
are  not  thereby  commixed  with  falses,  but  only  when  they  are  made  to 
favour  evil  by  sinister  arguments,  whereby  truth  is  profaned,   9298  • 
compare  10,109,  10,624.     So  long  as  the  fires  of  evil  are  kept  shut  Up 
in  the  will,  the  understanding  can  be  in  illustration  ;  but  when  they 
effuse  their  light  into  the  understanding,  the  prior  light  is  dissipated. 


mm 


206 


FAL 


F  AM 


207 


I 


\ir 


■  I 


and  the  apperception  of  good  and  truth  lost,  9144.  With  those  who 
confirm  themselves  in  falses,  they  are  arranged  in  series  and  connection 
so  as  to  form  the  mind  itself,  9256.  The  arrangement  of  evils  and 
falses  thus  connected  is  so  intricate  and  inscrutable,  that  the  angels 
cannot  comprehend  it,  but  only  the  Lord,  9336.  A  truth  taken  from 
the  Word  is  filled  with  infinite  other  truths,  and  vnth  the  evil,  with 
infinite  falsities,  ilL  9424.     See  Profanation. 

3.  Their  confirmation  or  removal,     Falses  are  not  condemnatory 
unless  they  be  copulated  with  evil  by  a  Ufe  confirming  them,  84o,  129o, 
4729,  5096.     Neither  falses  nor  evils,  with  which  the  hfe  has  been 
imbued,  can  be  dissipated,  except  to  appearance,  865—868.     With 
those  who  become  regenerate,  falses,  though  not  abolished,  are  bent 
to  the  truths  of  which  they  are  receptive,  887.     Their  apparent  aboli- 
tion  is  owing  to  their  separation  from  the  voluntary  part,  895.     Ihey 
are  easily  separated  when  they  are  not  conjoined  but  only  applied  to 
good,  which  is  the  case  with  those  who  live  conscientiously,  28 6 J, 
10,302.     Falses  and  evils,  when  they  exist  together  with  goods  and 
truths,  are  not  conjoined,  much  less  united  to  good,  but  they  are  ad- 
loined  and  applied  so  that  goods  and  truths  occupy  the  centre,  and 
evils  and  falses  are  arranged  in  a  wonderful  manner  towards  the  pen- 
phery,  3993;  further  ill.  4551,  4552.     With  those  who  do  not  suffer 
themselves  to  be  regenerated  the  contrary  takes  place,  for  evils  together 
with  their  falses  occupy  the  midst,  and  truths  are  rejected  outward, 
and  the  further  the  more  divine  they  are,  4552.    Falses  are  continually 
in  course  of  removal  by  truths,  from  the  earliest  boyhood  to  the  end 
of  life,  but  especially  with  the  regenerate,  4551.     When  evil  is  willed, 
it  is  confirmed  by  false  thinking,  in  which  case  the  falses  themselves 
may  be  so  confirmed  as  to  appear  like  truths,  4729,  5033.    Those  who 
confirm  themselves  in  falses  are  no  longer  in  a^J  Ij^e^'ty  ^^.f^^f  ^"g  ?°^ 
accepting  truth,  but  are  interiorly  imprisoned  and  bound,  5096.    When 
a  false  principle  derived  from  evil  is  confirmed  until  it  becomes  a  per- 
suasion,   it  appears  hard;   from  experience  in  the  other  life,  63o9. 
The  false  is  not  appropriated  to  any  but  the  evil,  because  they  who  are 
not  such  make  it  agree  in  some  way  with  good  ;  thus  its  hardness  and 
roughness  are  not  perceived,  8051,  9192.    Hence  as  truths  are  falsified 
by  those  who  are  in  evils  of  life  by  being  brought  down  to  evil,  so  falses 
are  made  Uke  truth  with  those  that  are  in  the  good  of  life,  by  being 
brought  to  good,  8149,  8311.     Hereby  such  falses  are  not  imputed, 
but  are  accepted  as  truths,  4736,  6784,  8049,  8051.     See  above  (1). 
Falses  with  those  who  are  in  good  can  be  easily  bent  to  truths,  and  at 
length  dissipated  ;  but  not  so  with  those  who  are  in  evil,  2863,  9253, 
9258    10  302.     All  falses  can  be  confirmed,  and  when  confirmed,  they 
appear  like  truths,  4741,  5033,  6865,  7012,  7680,  7950,  8521,  8780. 
When  falses  are  confirmed,  they  arrange  themselves  in  series  and  con- 
nection, so  as  to  constitute  the  very  mind  itself;  m  this  case  their  era- 
dication is  the  work  of  years,  for  truths  and  goods  must  be  implanted 
and  disposed  into  similar  order  and  series  by  the  Lord,  or  otherwise 
the  Ufe  itself  would  be  destroyed,  9256,  9335.     How  difficult  it  is  to 
amend  the  falseness  of  this  state,  9259.     Either  truths  or  falses  are 
removed  when  judgment  is  formed  from  doctrine,  9425.    Evils  and  falses 
are  removed  by  a  conformity  to  the  precepts  of  eternal  truth,  esp^ially 
the  acknowledgment  of  the  Lord  as  the  only  God,  and  of  all  good  and 


truth,  and  all  salvation  and  eternal  life  as  proceeding  from  him,  10,638. 
So  far  as  evils  and  the  falses  of  evil  are  removed,  so  far  truths  derived 
from  good  can  increase  and  multiply  in  their  room,  10,675.  Evils  and 
falses  are  removed  by  the  sphere  of  goods  and  truths,  in  which  the 
Lord  is  present ;  but  they  surround  it  like  a  wall  of  waters,  with  a  con- 
stant tendency  to  rush  in,  8206. 

FAMILY  [familia].     In  the  most  ancient  times  men  were  distin- 
guished into  houses,  families,  and  nations,  470,   1159,   1246,    1259, 
1261.     A  nation  in  the  most  ancient  and  also  in  the  ancient  church 
consisted  of  several  families  acknowledging  one  father;  a  family,  of 
several  houses,  470,    1258.     See  House,  Habitation,  to  Dwell. 
This  patriarchal  custom  was  instituted  as  a  means  of  preserving  the 
church  in  its  purity,  and  that  the  Lord's  kingdom,  thus  consociation  in 
heaven,  might  be  represented,  471,  1259.     The  families  thus  dwelling 
together  in  the  most  ancient  church  were  in  different  kinds  and  species 
of  perception  according  to  their  paternity  ;  they  contracted  matrimony 
within  their  own  houses  and  families,  and  now  dwell  together  in  heaven, 
483.     Consociations  in  the  other  hfe  are  thus  arranged  according  to 
the  consanguinities  and  affinities  of  love  and  faith,  685,   917,   5598. 
See  Consociation,  Affinity.     Houses  and  families  denote  states  of 
love  and  charity ;   nations,  of  both,  1 159,  1251.     Families  and  tongues 
denote  states  of  morality,  and  varieties  of  opinion,    1215,   1216,   1251. 
Instead  of  a  nation,  according  to  the  literal  sense  of  the  Word,  the 
angels  perceive  its  quality  as  to  worship,  thus  as  to  charity  and  faith, 
1 258.     Families  are  predicated  both  of  nations  and  peoples ;  all  the 
famiHes  of  the  ground,  therefore,  denotes  all  goods  and  the  truths  of  good, 
1424,   3709.     See  Nations,  People.     Goods  and  truths  enter  into 
conjunctions,  and  form  together  like  parents,   brethren,  relations,   and 
friends,  in  families,  3612.     The  families  of  Israel  denote  the  goods  of 
truth  ;  every  family  within  a  tribe  some  special  good  of  that  particular 
order;    thus  they  represented  heavenly  societies,  7833,  7836,  7891, 
7916,   7996,  7997.     See  Tribes.     In  general,  families  signify  truths 
and  goods  of  worship  and  of  life,  917,  1159,  1215,  1216,  1254,  1261, 
3709,   7916.     With  the  regenerate  man,  truths   and  goods  are  dis- 
posed in  the  same  order  as  the  societies  of  heaven,  and  the  interiors 
are  as  parents  from  which  they  are  born  as  sons  and  daughters,  9079. 
They  are  like  families  derived  in  long  and  widely-spread  series  from 
one  father,  who  is  the  Lord  himself  as  the  Regenerator,  9807.     See 
Generation,  Nativity,  to  Bring  Forth. 

FAMINE,  OR  Hunger  [fames],  denotes  a  scarcity  of  knowledges, 
1460,  3316,  3364,  3708.  Such  defect  of  knowledge  is  predicated  either 
of  the  natural  man  or  the  rational  man  according  to  the  subject,  3364. 
It  denotes  a  defect  of  km)wledges  and  of  truth,  or  the  apparent  defect 
of  such,  3364,  5270,  5277,  5279,  5281,  5300.  By  a  famine  consum- 
ing the  earth  is  denoted  despair  from  a  defect  of  truth,  and  the  increasing 
gravity  of  such  a  state,  5279,  5281,  6144.  A  famine  denotes  a  defect 
of  the  knowledges  of  truth  and  good,  thus  desolation  as  to  the  things 
of  the  church,  ill.  5360,  5376,  5415,  5536.  It  signifies  the  desolation 
arising  from  a  want  of  spiritual  nourishment,  which  consists  in  the 
things  of  science,  intelligence  and  wisdom,  5576,  6110.  Abundance 
of  provision  as  opposed  to  a  famine  denotes  the  copiousness  and  suffi- 
ciency of  knowledge,  5276.     In  the  spiritual  worid,  as  in  the  natural. 


208 


FAS 


FAT 


\ 


when  there  ceases  to  be  food  for  use,  they  «=o-ne  Jnto  famme.  5579. 
A  famine  «  the  midst  of  the  ^'^^^^^el  £  thi" 'denotes  the 

rSoTe^.S'^trS  H'Lhd  tS  ^rnXenrofevU: 
V'^oi  'T^d  rrX  Ifin'^^f'tS^raVnioe.  the  vas- 
il^o^f  S^odTa  pestilenc,  ^--;^:  Z:'t-^^r;.r^^^. 
consummation,  2799,  7103.  "l^XeJil— 1  The  plague  of  famine, 
signified  by  plagues  that  accrue  to  the  evil.     U   ine  P   =        ^^  ^^.^^ . 

Xn  they  no  longer  receive  '^^'S^^fJ^lS  by  evils  aud  falses ; 
2    The  plague  of  the  enemy,  when  they  are  '°k*Y  "•',     _.„:,ed  from 

3.  ?':  fee  of  a  Pesaience  -^^^^^^^^^^^^  ^  1^^  ^-dTs' ^^^^^^ 

infancy  pensh.  •«.  10.219.  ^ee  Pestilence.       p  ^^^^^^^ 

intelligence,  -^^fom.  thus  |.od  and  truth .  and  supp^  ^  J^^ 
sniritual  nourishment,  a57o.     see  roou,  »"         .  denotes  the 

'^FARINA,  OR  Meai,  iyan««].  ^^en  -nade  ."n  o  cakes,  den 

spiritual  principle  of  love  «»  fi°«/°"/.  S^Sd  from  the  celestial, 
truth  derived  from  good    or  the  sP^'t"*!  ^'n^*^^;    .^  ^^^^  from 

'l''\  \ 't%TlnZt^e  s^'e  itTotes  truths  which 
wheat  or  barley,  43Jo.  in  ine  oppu»  ..j,,cine  4335.  It  denotes 
are  turned  or  perverted  into  ^^if.^tZym.  7906.   Farina 

Meat-offering,  Sacrifices.  bundles  denote  doctrinals, 

those  less  so  more  and  more  '^*."V°*« JX/37rier5530,  5881,  4687. 
those  which  are  contrary  «°ter  >nto  anoth^^^^^^^  ^^. 

Scientifics  and  truths  in  man  are  t^"^  "™"S*^^^^^^^  ,7/.  7408. 

cause  they  constitute  t^emmd  or  substantne  plane  o^^^^       .^^^^^     ^^^ 
Without  such  arrangement  f?^  c°uld  ne\er  be  qua  m       7^^ 

£vCS  fSr  th;  «•  ™  ses^itioSa^s 

t::rl^  'C  t^  KS  t  EiW  of  wives  are 
bunXd  together  like  a  ^-^^^,f^:^lZT^l^{    T^e  fashioner  or 
FASHION,  Fashion.  *" ^-^^'"'"^^'/W    clay  and  the  ves- 
potter  signifies  '•eformation  a„d  regenera  o^^^^^^^^  ^^^g 

sel  of  the  potter  signify  the  good  ot  e*lf 'ty  8°a  i"     .    therefrom  falses. 

In  the  op^site  sense,  clay  denotes  ^^  ■. '^"' ^^J^'^n'^^^ 

6669.     The  fashion  or  pagination  »/ the  thought  o^  man     ^^^     ^^^8 

SfdeSffrom  tC74H«i  'S8.'"' Sef  EnoiIavino.  Imaoe. 

'*'\Tst:7o^-.W.].     Fasting  ^"nS^^^ 
teuth.  «A.  9182.    The  soul  fasting  and  hungering  signmcs 


209 


celes^k?''w^fV!!X^'"^^'^''  ^'T^'  ^''«^''^*].  denotes  whatsoever  is 

aicacca,  jsj,  5943.     Illustrations  from  m  Ik  and  butter    21fi4      v«t 

Fttnt:  V'':k'"'^'1^' i   '•'"'"^  '•'^  ^P'"'"»l  derived  tWroLioJf 
^finn      p^*''"  "";•*'  '^P'«dicated  of  good;  dew  of  heaven,  of  truth 
love    39lr  ''f?'^^-^\''ttl.emney.%f.Ue.t.  because  wheat  denoSs 
vlf'Jii  -I  "f 'ambs  denotes  the  charity  of  innocence,  ill.  3994 

l^.Ii,    t  "^""a"^''  *^'  Sood  of  love  in  worship;  to  eat  of  wh  ch  sigl 
nified  Its  being  destroyed.  4581.  ill.  and  *A.  5943.  or  profaned     0  OsT 

Sr  52^00  •  e!«  °f  '^*"T.  of  flesh  denote  Jhe  ffTf  love  "and 

the  SdofTaith    5213  "^  F»  'of  ?h  8°°l''^»°tes  scientifics  receptive  of 

c  goou  01  laitn.  s  J13.     i.at  of  the  earth  (understand  EcvDt>  cronii  in 

6409  T^i  r^'  '^?^;  .  ^'*  '"'^'"^  «"•  '^«  joy  of  the  lOTTove 
9780'  P-f  f  l"r'?''  "  T''*  '■'"  '^'th  oil.  celestial  |,od  impartid 
?0  02q  ^nn/n\w"^>uS°?''  accommodated  to  the  externa?  man 

resoelt  to  fh.  J  .  j^^  '"'^'"y''  ^"'"32.  The  same  subjects  in 
respect   to  the  consecrated  ram,    10.070 \()  OTi      tKo   t-J 

severely  prohibited  from  eating  either  he  fat  or  ^heblooSbeSuse  Zl 
Z^rJiJ  T,""^''  -"lA^to  are  in  extenialtnn'ot  aTpro^riall 
^'"^^f"-}""?  divine  truth  without  profaningit.  10.033.  See^FrsH! 
PATni-R  r  V  ^^  Fortune.  Predestination.  Providence 
V,Z  u^  "^^f  "■^-  ^-  ^^^  I-ord  is  acknowledged  in  heaven  as  the 
Father,  because  they  are  one  and  the  same,   14    15    1720   ^no«7 

Si^ht/"''',''V/r  i"'**  "?' '''''  ^"-^  with'jelih'the  FatheV  to 
which  he  united  the  humanity,  and  thus  made  the  divine  and  the  lh!,m»„ 

b^thrsr'  .ri^  ■^'''-  >  *«  p**!"-  -  signifi  d  "rdi  .t  lod 

by  the  Son.  the  dmne  truth.  sA.  2803,  more  fully  3704    4207   ^Hp 

i:?f  «  'S  ?i'  !f?''"^u''^  """"'"S  but  divine  good  both  as  to  the  dWne  it 
self  and  the  divme  human,  but  a  distinction  is  made  between  thrH,v;„I 
good,  or  the  F'ather.  and  the  divine  truth,  or  th"son,  inromiodaZ 
to  human  understanding,  3704.  ill.  4180.  The  diVine  human  thus 
but  «1  ••  ^''.""i^'^tood  by  God  and  by  Jehovah  in  the  anc"ent  church 
but  especially  m  the  most  ancient,  ill.  5663.  It  is  as  the  Father  or 
divine  good  that  the  Lord  is  caUed  Jehovah,  and  which  he  cidled  thi 
Father  when  he  was  in  the  world,  ill  7409    7005      Hi.  J  •  ! 

from  the  Father  denotes  the  divine  iU  If  as^^miug  ihetr'hfs  ~ 
S'tI^^fTV'"'  ••"™- — «  and  the'dlvinees^enc^ied" 

fn  SfderTtat  fhefcd  a^H  ^h^^-'^  ^P'^'*  "^  ^P"''""  "^  '°  '^^  ^o'd 
.7/  fiooVi;.7u  ^         '**,''*' ^''''''*  *° ''»■"  ""'gbt  be  acknowledged 
IL^T-    /Jf'e' denotes  the  Lord  as  to  divini  good,  and  dso  the 
good  derived  from  him  ;  mother,  as  to  divine  truth.^and  also  the  tr^th 

SenSf  Ltd  auT'v 'u^  /"'''"  '"''  '"°*^"'  '»  '"^^  supreme  se^t 
aenote  the  Lord  and  his  kingdom;  in  a  respective  sense,  the  eood  an<i 

truth  which  are  from  the  Lord,  8899,  8900,  9021.     The  aSs  ac 

knowledge  no  other  divine  than  the  divine  human  of  the  Lordft^e 

SraS  foV7?^  t  i';S  Zr  ^ ""'-'  ^'-'^-^^= 

is  deU5r^tS;odtttra:rsforuX^^^^^^^^^^  S 


I   i 


210 


F  AlT 


FE  A 


21J 


r 


h 


[It 


5581.  The  most  ancient  church,  as  the  first  and  most  loved  by  the 
Lord  on  account  of  its  celestial  state,  is  especially  signified  by  mother, 
289.  It  is  called  the  mother  of  all  living  from  faith  in  the  Lord,  who 
is  the  life  itself,  287,  sh,  290.  The  ancient  church  is  also  signified  by 
mother,  289.  The  spiritual  church  is  called  a  mother  from  the  affec- 
tion of  truth,  2691,  2717.  It  is  from  the  external  as  a  mother,  and 
the  internal  man  as  a  father,  that  the  rational  principle  is  born,  1895. 
The  ancient  church  as  to  its  good  is  signified  by  father,  as  to  its  truth, 
by  mother,  4680.  By  the  fathers  of  the  Israelites  is  understood  in 
the  proximate  sense  the  ancient  church,  the  most  ancient  church,  and 
also  the  primitive  Christian  church,  because  the  external  church  con- 
joined with  the  internal  is  called  father,  but  not  otherwise,  4700,  4706, 
6075,  6304.  By  fathers  is  not  meant  Abraham,  Isaac,  and  Jacob, 
but  those  of  the  ancient  church  who  were  in  good,  6050.  Father, 
when  predicated  in  the  historical  sense  of  Abraham,  Isaac,  or  Jacob,  de- 
notes the  ancient  church,  and  not  those  patriarchs,  because  the  succeed- 
ing churches  were  not  new  but  derived  their  birth  from  it,  6846.  The 
sons  of  Israel  denote  the  spiritual  church ;  the  God  of  their  fathers,  the 
divine  human,  thus  the  Lord,  as  acknowledged  in  the  ancient  church, 
and  most  ancient,  ill.  6846,  6876,  6884.  The  land  that  Jehovah  sware 
unto  their  fathers,  denotes  the  state  of  the  ancient  church  to  which 
those  who  are  signified  by  the  sons  of  Israel,  thus  the  spiritual  church, 
are  to  be  restored,  6589,  8055.  Their  fathers  denote  the  ancients  who 
were  in  good  and  truth,  8055.  The  actual  fathers  of  the  Jews  and  Is- 
raelites were  so  far  from  being  in  any  internal  religion,  that  every  family 
had  its  own  God,  4208,  particularly  5998.  The  request  of  Israel  that 
he  might  be  carried  away  from  Egypt  and  buried  with  his  fathers,  de- 
notes the  resuscitation  of  the  church  restored  to  its  ancient  state,  6181, 
6182,  ill.  6304.  It  was  customary  in  ancient  times  to  speak  of  being 
gathered  to  their  fathers  and  to  their  people,  because  they  knew  that 
those  who  were  in  similar  good  and  similar  truths  dwelt  together  in 
heaven  ;  thus,  that  they  really  went  to  their  parents  and  relations,  3255; 
compare  7833.     See  Tribes. 

3.  Man  receives  all  that  is  internal,  thus  his  soul  or  life  from  his  father, 
and  his  external  or  body  from  his  mother,  1815,  2005.  The  soul  itself 
is  implanted  by  the  father  and  begins  to  clothe  itself  with  corpuscular 
forms  in  the  ovuluni,  whatever  else  is  added  either  in  the  ovulum  or 
the  womb  is  of  the  mother,  1815.  Whatever  is  signified  both  by  sons 
and  daughters  is  also  predicated  of  fathers,  1853.  All  things  in  the 
universe  are  derived  from  good  as  a  father,  and  from  truth  as  a  mother, 
thus  from  their  union  or  marriage ;  hence  father  denotes  good,  mother 
truth,  «7/.  and  «A.  3703,  3704,  5581,  5902.  In  the  opposite  sense, 
father  denotes  the  evil,  and  mother  the  false,  3703.  By  honouring 
father  and  mother  is  signified  the  love  of  good  and  truth,  and  thus^the 
love  of  the  Lord,  from  whom  all  good  and  truth  proceed,  3690,  3703, 
see  above  8897—8900.  Joseph  is  called  the  father  of  Pharaoh  because 
he  denotes  internal  good,  from  which  depend  all  things  both  in  the 
internal  and  external  man,  5902.  Israel  the  father  of  Joseph  denotes 
spiritual  good  evoked  from  the  natural  man,  5906  and  citations.  See 
Jacob.  What  is  external  is  said  to  be  the  father  of  what  is  internal, 
as  Jacob  was  the  father  of  Joseph,  because  the  progress  of  instruction 
is  made  from  things  exterior  to  things  interior,  5906.     What  is  common 


i 


(or  general),  is  the  father  of  what  is  internal  in  the  beginning,  but  not 
when  the  internal  has  intuition  in  the  external  because  the  state  is  then 
changed,  ill.  6089.  The  Lord  is  the  father  when  man  comes  to  the 
exercise  of  his  own  judgment,  and  no  longer  the  natural  father  as  be- 
fore ;  the  author's  discourse  to  this  effect  with  his  father  in  a  dream, 
6492.  A  father's  house  denotes  the  man  himself  as  to  internal  good  • 
a  mother's  house,  as  to  external  good,  ill.  3128.  A  father's  house 
-fi"^^^l^^®P^^^^^"^*^g^°^^^^^h  distinguishes  one  from  another,  ill. 
/833,  /834.  Our  Father  in  the  heavens  denotes  good  from  the  divine 
proceeding  in  the  heavens,  thus  in  divine  truth,  sh.  8328.  Father  de- 
notes interior  good,  mother  the  truth  adjoined  thereto,  9199;  compare 
3128.  By  father,  mother,  brother,  sister,  and  by  several  other  names 
of  relationship,  are  signified  goods  and  truths,  and  in  the  opposite 
sense  evils  and  falses,  10,490.  The  iniquity  of  the  fathers  visited  upon 
the  sons,  denotes  that  evils  always  proceed  to  falses,  and  that  in  a  lone 
series,  ill.  10,623.  ° 

FATHERLESS  [pupilhis,  orphanus].  By  the  fatherless  or  by  or- 
phans IS  meant  those  who  are  in  a  state  of  innocence  and  charity,  and 
desire  to  do  good,  but  are  not  yet  able ;  by  sojourners,  those  who  are 
being  instructed ;  by  widows,  those  who  are  in  truth  and  not  good,  or 
in  good  and  not  truth,  sh.  3703.  An  orphan,  in  the  celestial  sense, 
denotes  one  who  is  in  good,  but  not  yet  in  truth,  and  who  is  led  by 
truth  into  the  good  of  life  or  wisdom,  4844,  9198.  In  the  spiritual 
sense  it  denotes  one  who  is  in  truth  and  not  yet  in  good,  and  still 
desires  good,  sh.  9199,  9207.  When  mention  is  made  of  the  sojourner, 
the  widow,  and  the  fatherless,  the  expressions  fall  into  one  sense  with 
the  angels,  and  denote  the  reciprocal  conjunction  of  good  and  truth  in 
the  church,  9200.  The  difference  between  natural  and  spiritual  good 
exemplified  by  the  doctrine  of  charity  in  respect  to  the  fatherless,  &c., 
5008.  That  the  doctrinals  of  the  ancient  church  treated  fully  of  these 
differences,  4844,  4956.     See  Sojourner,  Widow. 

FATHER-IN-LAW  [socer-],  denotes  the  good,  from  which,  as 
from  a  father,  exists  the  good  conjoined  to  truth,  6827.  When  a  son- 
in-law  denotes  truth,  his  father-in-law  denotes  the  superior  good,  8643. 
A  father-in-law  signifies  the  good  from  which  good  conjoined  to  truth 
is  denved,  on  account  of  the  signification  of  the  wife  and  her  husband, 
8644.  Father-in-law  signifies  the  good  from  which  proceeds  the  con- 
junction of  good  and  truth,  7015.  The  case  illustrated  by  Moses  with 
his  father-in-law,  6827,  7015,  8643,  8644.  See  Moses.  And  by 
Tamar  and  her  father-in-law,  4857.  See  Tribes  (Judah). 
FATNESS  lpinguedo\     See  Fat. 

FEAR  [^eiwor].  1.  They  who  are  principled  in  what  is  evil  and 
false  are  in  fear,  because  every  one  seeks  the  destruction  of  the  others, 
390,  391.  Fear  is  predicated  of  evils,  terror  of  falses,  ill.  986.  Fear 
appears  simple,  but  it  involves  many  affections ;  amongst  others,  aver- 
sion, ill.  2543.  The  fear  of  God  signifies  worship ;  and,  indeed,  wor- 
ship either  grounded  in  fear,  or  in  the  good  of  faith,  or  in  the  good  of 
love,  sh.  2826,  8239.  In  all  worship  there  is  holy  fear  ;  not  a  fear  of 
hell  and  damnation,  but  lest  anything  should  be  thought  and  done 
contrary  to  the  Lord,  2826.  In  proportion  as  worship  is  grounded  in 
servile  fear  there  is  less  of  faith  and  still  less  of  love  in  it ;  hence  fear 
also  signifies  to  distrust,  or  not  to  have  faith  and  love,  2826.     To  fear 

p2 


212 


FE  A 


to  say  denotes  not  to  be  able  to  open  or  make  manifest,  3387.  Fear 
is  of  two  kinds,  tbe  one  holy,  the  other  not  holy,  3/18.  Holy  fear  is 
in  love,  and  without  such  fear  love  is  as  something  unseasoned,  3718. 
It  is  the  admiration  of  the  divine  and  the  fear  of  love  ;  and  involves 
the  signification  of  veneration  and  reverence,  3718,  3719.  The  fear  of 
the  evil  is  from  divine  truth  received  in  the  external  man,  4180.  Divine 
truth  alone  carries  fear  and  terror  and  dread  along  with  it,  not  divine 
good,  ill.  4180.  The  change  from  one  state  to  another  is  accompanied 
with  fear  ;  hence  fear  denotes  a  change  or  alteration  ;  in  particular,  the 
inversion  of  state  preceding  regeneration,  3718,  4249,  4250;  ill,  4341, 
i7/.  5662,  5881.  See  Consternation.  The  situation  of  certain  spirits 
described  who  are  vastated  by  fears,  4942.  There  is  no  internal  being 
or  esse  with  the  society  which  is  held  together  by  fear  of  the  laws,  or 
the  loss  of  reputation  and  honour,  &c. ;  for  hell  is  also  held  together 
by  external  bonds,  5002.  The  fear  of  God  denotes  the  love  of  God, 
which  is  qualified  by  the  subject  of  which  it  is  predicated,  5460.  The 
love  of  God  with  those  who  are  in  external  worship  without  internal  is 
fear,  with  those  who  are  in  spiritual  worship  it  is  holy  fear,  and  with 
those  who  are  in  celestial  worship  it  is  love  with  holy  reverence,  5459. 
Fear  denotes  the  influx  of  what  is  holy,  5534.  Among  its  various  sig- 
nifications is  that  of  retraction,  or  the  shrinking  of  the  external  man 
from  conjunction  with  the  internal,  5647,  5662.  He  who  fears  and 
honours  God  keeps  God  continually  before  him  ;  not  that  he  thinks  of 
him  continually,  but  that  the  fear  or  love  of  God  prevails  universally 
in  all  that  he  thinks,  speaks,  or  does,  5949.  The  worship  and  love  of 
God  always  commences  with  a  holy  fear,  and  as  man  abstains  from 
doing  evil  from  fear,  love  and  good  are  gradually  insinuated  into  him, 
.  ill.  6071,  6997.  In  his  state  of  desolation  the  regenerate  man  comes 
into  the  fear  of  damnation,  not  into  damnation,  6140.  To  fear  God  is 
to  keep  his  truths  or  precepts,  and  because  all  such  obedience  and  keep- 
ing is  from  the  divine  itself  it  denotes  that  they  are  guarded  by  the 
divine,  6678.  To  be  in  fear  denotes  that  man  is  not  yet  protected 
because  he  is  not  yet  in  truths,  ill,  6769.  Spiritual  fear,  such  as  the 
regenerate  only  experience,  is  joined  with  aversion,  so  as  to  become 
horror  and  despair,  8162,  8171.  See  Horror,  Despair.  Men  of 
abiHty,  fearing  God,  denotes  such  as  are  in  good  from  the  divine,  8710. 
Fear  is  a  common  bond,  and  that  it  holds  in  bonds  both  the  well- 
disposed  and  the  evil;  but  that  there  is  a  great  difference  of  fear,  it 
being  holy  fear  with  the  well-disposed,  and  the  fear  of  punishments 
with  the  evil,  7280.  The  evil  have  no  respect  for  divine  truth,  or  even 
for  the  divine  itself,  except  from  fear,  7788.  To  tremble,  when  predi- 
cated of  the  earth  and  the  people,  denotes  a  holy  fear  or  tremor  at  the 
presence  of  the  Divine  with  those  who  are  about  to  receive  truth  and 
good,  and  terror  with  those  who  do  not  receive,  88 1 6.  The  fear  of 
those  who  come  into  temptations  is  a  fear  lest  the  life  of  heaven  should 
perish,  8924.  A  holy  fear  is  a  fear  of  hurting  the  life  of  love  by  sin, 
and  is  according  to  love,  8925,  9306.  They  who  are  in  the  hells  are 
in  terror  at  truths  from  the  Divine,  ill,  and  sh,  9327,  9328,  9330. 
See  Terror. 

2.  The  words  of  Jehovah,  Fear  not,  Abram,  I  am  thy  shield,  &c., 
and  the  similar  address  to  Hagar  denote  consolation  after  temptations, 
1787,  2694.     Lot's  fearing  to  dwell  in  Zoar  denotes  the  state  of  the 


FE  A 


213 


affection  of  truth  after  the  vastation  of  good,  2462,  2459.  Isaac's 
fearing  to  call  Rebecca  his  wife,  the  impossibility  of  revealing  divine 
truths  because  of  the  non-reception  of  divine  good,  ill,  3387.  Jacob's 
fear  after  his  vision  at  Bethel,  the  holy  tremor  and  alteration  of  state 
with  hose  who  come  into  illustration,  3718.  Jacob's  fear  on  the  ap- 
proach ot  Lsau,  the  inversion  of  state  and  consequent  temptation  when 
Qro"?""?^  ""^^''  ^^'^  dominion  of  good,  4249,  4256,  4341  ;  com- 
pare Joy  J.  Joseph  s  brethren  fearing  on  account  of  the  money  returned 
in  their  sacks  the  holy  influx,  and  the  state  of  reverence  consequent 
thereupon,  when  it  is  discovered  that  truths  are  freely  given  to  the 
natural  man  5534,  5657,  5662.  Their  fearing  on  this  account  when 
they  went  to  Josephs  house,  the  external  man  shrinking  away  from 
Oie  internal,  lest  he  should  be  deprived  of  the  freedom  of  his  hfe,  5647. 
The  rnidwives  fearing  God,  and  not  destroying  the  Hebrew  children, 
the  state  of  the  natural  mind  prepared  to  receive  the  influx  of  the  inter- 
nal man,  6678;  compare  4588,  4921.  Moses  fearing  on  account  of 
having  slain  the  Egyptian,  the  unprotected  state  of  those  who  are 
among  alienated  scientifics,  and  not  yet  in  truths,  6769.  His  covering 
his  face,  and  fearing  to  look  upon  God,  protection  lest  the  interiors 
should  be  hurt  by  divine  influx,  ill.  and  sh,  6849.  Pharaoh's  servants 
fearing  the  Word  of  Jehovah,  the  discovery  of  goods  and  truths  with 
the  natural  man  derived  from  the  Lord,  7562;  compare  7599.  The 
people  in  the  camp  trembling  when  Jehovah  descended  upon  Mount 
feinai,  the  holy  tremor  which  precedes  divine  influx,  8816;  ill.  8924, 
8925.  Aaron  and  the  people  fearing  to  approach  Moses  when  his  face 
shone,  those  who  are  in  externals  unable  to  sustain  the  manifestation 
of  the  internal  therein,  10,694. 

•  ^j^^^STS  [cowremfl],  denote  cohabitation,  as  of  the  Lord  with  man, 
m  tl^  holy  things  of  love  represented  by  the  sacrifices,  234 1 .     Hence, 

rX-y  X  PiP^''  T^^  "^"""^^  ^  ^•'^^^  °^  convivial  meeting  in  the  primitive 
(Christian)  church  2341.  A  feast,  when  predicated  of  the  Lord,  de- 
notes union  as  well  as  cohabitation,  2648.  Feasts  and  convivial  enter- 
tamments  amongst  the  ancients,  signified  appropriation  and  conjunction 
by  love  and  charity  3596.  Dinners  and  suppers  in  the  primitive 
Christian  church  involved  the  same  things,  3596.  A  feast  denotes  ini- 
tiation to  conjunction,  and  this  was  signified  by  feasts  amongst  the 
ancients,  3832,  5161,  5698.  See  Initiation.  Feasts,  suppers,  and 
dinners,  were,  m  ancient  times,  for  the  sake  of  consociation  by  love,  and 
-o^^"  n! I  i''^^^"^*^^"  5  l>»t  the  ends  of  feasts  at  this  day  are  the  reverse, 
/  996,  94 12  They  vvere  for  the  sake  of  conjunction  and  confirmation 
-"J^*^  -nn?  J  Paschal  supper  represented  consociations  in  heaven, 
/»J0,  /yyz.  To  eat  denotes  information  concerning  good;  and  to 
dnnk,  information  concerning  truth,  9412.  Hence  the  import  of  the 
Holy  feupper,  and  of  the  Lord's  words  when  he  instituted  it,  9412  at 
the  end  See  Supper,  to  Eat,  to  Drink.  Feasts  denote  initiation 
into  mutual  love;  nuptial  feasts,   initiation  into  conjugial  love,   3832. 

L^V^o"^  ?^"'^^^  ^^^  "'^^^  of  initiation  which  precedes  conjunction, 
3833.     See  the  next  article. 

FEASTS,  OR  Festivals  [festa-].  To  keep  a  feast  or  festival 
denotes  worship  from  a  glad  mind,  7093,  8059,  9286,  9294.  There 
were  three  general  festivals  commanded  to  be  observed  by  the  Jews : 
the  feast  of  unleavened  bread,  which  denoted  purification  from  falses ; 


214 


FEE 


the  feast  of  harvest  or  first-fruits,  which  denoted  the  implantation  of 
truths  in  good ;  and  the  feast  of  ingathering,  which  denoted  the  im- 
plantation of  good,  thus  full  deliverance  from  damnation,  9286,  10,669 
—10,671,  ill.  9294.  In  purification  from  falses  is  also  implied  deliver- 
ance from  infestation  by  falses  in  consequence  of  the  Lord's  advent, 
7093.  The  three  feasts  (which  are  also  denominated  the  feast  of  the 
passover,  the  feast  of  weeks,  and  the  feast  of  tabernacles,  9294)  are 
called  holy  convocations,  because  the  whole  company  of  Israel  accord- 
ing to  their  tribes  and  families  represented  heaven,  789 1 .  Thus  they 
were  in  a  full  representative  state  on  such  occasions,  and  were  prohibited 
from  all  manner  of  work  in  order  to  prevent  the  representation  of 
worldly  and  corporeal  things,  7893.  See  Sabbath.  These  festivals 
were  retained  after  representatives  were  abolished,  for  the  sake  of  doc- 
trine and  instruction,  7893.  They  represent  the  human  race  led  from 
hell  and  introduced  into  heaven  by  the  reception  of  new  life  from  the 
Lord  by  virtue  of  his  advent,  9294.  The  primary  intention  of  the 
feast  of  unleavened  bread,  or  Paschal  feast,  was  to  signify  the  subjuga- 
tion of  hell  and  the  glorification  of  the  Lord's  humanity,  ill.  10,655, 
10,659;  see  also  2342.  It  denotes  his  presence  with  deliverance, 
10,134.  Hence  it  was  forbidden  to  eat  anything  leavened,  because  a 
fermenting  agent  signifies  the  false  of  evil,  9992.  See  Leaven.  The 
signification  of  the  feast  of  weeks  or  first-works,  as  denoting  the  im- 
plantation of  truth,  sh.  9294,  9295  ;  and  that  of  the  feast  of  taberna- 
cles, as  denoting  the  implantation  of  good,  414,  3312,  4391,  6537, 
ilL  and  sh.  9296,  10,545.  On  the  latter  occasion  they  dwelt  in  tents, 
3312,  4391.  See  Tent.  What  was  signified  by  the  animals  sacrificed 
on  these  occasions,  2830.     See  Sacrifice. 

FEED,  to  [^pascere].     See  Shepherd. 

FEEL,  OR  Touch,  to  [palpare,  tangere].  Spirits  and  angels  have 
sensitive  life  the  same  as  men,  and  their  sense  of  touch  is  most  ex- 
quisite, 322,  1630,  1880,  1881,  1883.  All  sensations  have  reference 
to  touch,  of  which  they  are  only  diversities  and  varieties,  322,  3528. 
The  whole  sensitive  nature  is  nothing  but  the  external  perceptive,  and 
the  perceptive  nothing  but  the  internal  sensitive,  3528.  The  inmost 
and  all  of  perception  is  denoted  by  feehng,  because  the  sense  of  touch 
is  the  one  common  and  universal  sense  to  which  all  the  other  senses 
have  reference,  3528,  3559,  3562.  All  the  external  senses  are  in  cor- 
respondence with  the  internal  senses.  The  sense  of  touch  in  general 
corresponds  to  the  affection  of  good,  4404,  5077,  10,199.  It  has 
special  reference  to  the  voluntary  part,  5077.  The  whole  external  man, 
thus  the  senses,  are  formed  in  correspondence  with  the  whole  world ; 
the  sense  of  touch  sympathizes  with  the  changes  of  state  in  the  air,  is 
cognizant  of  fluency,  of  weight,  &c.,  6057.  Touch  and  taste  form  the 
ultimate  of  the  voluntary  part ;  sight  and  hearing  of  the  intellectual 
part ;  and  smell  is  common  to  both,  9996.  Touch,  in  general,  signifies 
communication,  translation,  and  reception,  because  the  activity  of  the 
whole  body  is  collated  into  the  arms  and  hands,  10,019  10,023, 
10,130,  10,199.  See  Hand.  The  interiors  of  man  put  themselves 
forth  and  communicate  with  others  by  externals,  especially  by  the  sense 
of  touch  ;  thus,  they  transfer  themselves  into  another,  and  so  far  as  the 
will  of  the  other  consents  they  make  one,  10,130.  Even  sight  can  be 
effected  by  touch,  10,130,  compare  7046.     In  the  other  hfe,  spirits  are 


/ 


FIB 


215 


consociated  according  to  similarity  of  state ;  those  who  mutually  touch 
one  another  communicate  the  state  of  their  life  ;  if  they  touch  by  the 
hands,  the  whole  state  of  their  life,  10,023.  The  command  that  the 
people  were  not  to  touch  the  border  of  Mount  Sinai,  signifies  that  there 
was  no  extension  to  the  heavenly  societies  that  are  in  the  love  of  good, 
nor  even  to  intermediates,  8796,  ill.  8797,  8798.  As  to  touching  the 
hollow  of  Jacob's  thigh,  4305,  4317  ;  the  touching  of  that  man  and 
woman,  3402 ;  and  the  evil  of  even  touching  the  tree  of  knowledge, 
202.  Darkness  that  may  be  felt  signifies  the  falses  of  evil  so  dense  that 
nothing  of  good  and  of  truth  can  be  known,  7712.     See  Sense. 

FEET  \ pedes].     See  Foot. 

FEMALE.  An  accurate  distinction  is  always  made  in  the  Word 
between  male  and  female ;  in  general  the  former  signifies  truth,  the 
latter  good,  4005;  compare  1484,  4104,  4200.  Females,  women  and 
wives  denote  affections  of  truth  and  good ;  affections  of  truth  when 
named  along  with  the  husband,  and  affections  of  good  when  the  mar- 
ried state  is  not  predicated,  4510.  Handmaids  or  females  denote  those 
who  are  in  the  affection  of  truth  and  good,  thus  whom  truths  and 
goods  affect  when  they  perceive  them  in  others ;  such  affection  is  com- 
mon with  good  females,  8994.  In  the  celestial  church  females  or  wives 
are  in  the  knowledges  of  good  and  truth,  and  the  husbands  in  affection, 
8994.  The  female  sex  is  so  constituted  and  formed  that  the  will,  whether 
it  be  good  or  evil,  prevails  over  the  understanding ;  such  is  the  total 
disposition  of  their  fibres,  and  such  their  nature,  568.  As  to  the  an- 
cient law  concerning  the  females  or  wives  of  servants,  and  those  born 
of  them,  3974.  As  to  the  phenomenon  of  a  female  being  propagated 
from  a  male  soul,  see  the  author's  work  on  Conjugial  Love,  220. 

FERMENT,  to.     See  Leaven. 

FERVOUR,  predicated  of  Jehovah,  denotes  repugnance  and  pun- 
ishment of  what  is  evil  and  false,  3614,  5798.     See  Anger. 

FESTIVALS  [festa].     See  Feasts. 

FEVER  [febris].     See  Disease. 

FIBRE.  Those  in  the  grand  man,  or  heaven,  who  are  in  princi- 
ples of  good,  have  reference  to  the  cortical  substances  of  the  brain ; 
those  who  are  in  principles  of  truth,  to  the  fibres  which  flow  out  from 
such  substances,  4052.  The  fibres  of  the  cerebrum  are  the  organs  of 
the  voluntary  sense ;  those  of  the  cerebellum,  of  the  involuntary ;  both 
are  conjoined  in  the  medulla  oblongata  and  medulla  spinalis,  4325,  ill. 
9670.  In  ancient  times,  there  was  special  influx  from  the  cerebellum 
by  means  of  its  own  fibres  into  the  face ;  these  are  now  supplanted  by 
fibres  from  the  cerebrum,  4326.  The  fibres  of  the  cerebellum  are  ruled 
generally  by  those  of  the  cerebrum,  hence  the  simulation  and  deceit 
which  are  now  so  prevalent,  4327.  Ends  are  represented  by  the  begin- 
nings or  principles  of  fibres ;  thoughts  thence  derived  by  fibres,  and 
acts  by  nerves,  5189.  Truths  in  good  are  like  nerves  in  the  flesh,  thus 
they  are  like  spiritual  fibres  which  form  the  body ;  hence,  fibres  signify 
the  inmost  forms  proceeding  from  good,  and  nerves,  truths,  4303, 
5435.  See  Nerve.  Truths  invest  good,  as  vessels  the  blood  and 
fibres  the  spirit,  5954,  ill.  5951,  and  more  largely,  by  the  same  com- 
parisons, 9154.  There  are  fibres  about  the  lips  which  were  not  created 
for  mastication  and  vocal  speech  only,  but  for  expressing  the  ideas  of 
the  soul ;  hence  the  prominence  of  the  lips  with  those  who  allow  their 


1 


216 


FIE 


thoughts  to  flow  out  freely,  and  the  contraction  from  interiors  with 
those  who  are  hahituated  to  restraint,  8247,  4799.  Certain  spirits  de- 
scribed who  correspond  to  the  isthmus  between  the  cerebrum  and  cere- 
bellum by  which  the  fibres  pass  out  and  are  variously  diffused,  4799, 
5189. 

FIELD  [ff^er].  Earth  denotes  the  external  man  while  man  is  yet 
spiritual ;  ground  and  field,  the  external  man  when  he  is  becoming 
celestial,  90,  compare  9272.  A  field  denotes  doctrine,  and  whatever 
has  respect  to  doctrine,  sh.  368,  3196.  A  field,  and  also  ground,  de- 
notes the  church  as  to  good,  because  the  truths  of  faith,  which  are 
compared  to  seed,  are  received  in  good,  2971 .  It  denotes  the  good  of 
faith,  2980.  A  field  with  a  cave  in  it  denotes  the  church  and  its  faith, 
2971,  2980,  2984.  Meditating  in  a  field,  denotes  thought  in  good, 
and  is  predicated  of  the  rational  man,  3196.  The  earth  denotes  the 
Lord's  kingdom  in  heaven  and  earth,  thus  the  church ;  ground,  the 
same  but  in  a  stricter  sense ;  field,  also  the  same,  but  in  a  sense  still 
stricter,  ill,  and  sh.  3310,  3766,  citations  6767,  7571.  A"  man  of  the 
field  denotes  good  of  life  derived  from  doctrinals,  3310.  The  parable 
concerning  seed  sown  in  four  kinds  of  earth  or  ground,  ex.  3310.  To 
come  into  a  field  denotes  the  study  of  the  good  of  life,  3317.  A  field 
denotes  the  good  of  the  church,  and  the  good  of  doctrine,  thus,  good 
ground,  3500,  or  where  good  is,  4073,  4397,  9230.  To  go  into  the 
field  to  hunt,  denotes  the  endeavour  of  the  affection  of  good  to  procure 
truth,  3508.  A  field  denotes  the  state  of  the  man  of  the  church  as  to 
good;  the  divine  command.  Matt.  xxiv.  18,  ex.  3652.  A  field  denotes 
the  church  as  the  recipient  of  the  seeds  of  good  and  truth  ;  the  various 
growths  of  the  field,  such  things  in  their  different  kinds,  3766,  3941, 
7502,  ill.  and  sh.  9272.  See  Earth.  The  middle  of  a  field  denotes 
the  interior  of  the  church ;  standing  com  in  a  field,  good  in  the  church, 
ill.  4686.  In  the  opposite  sense,  a  field  denotes  a  religious  corruption, 
being  predicated  of  a  church  merely  external,  4440,  4443.  When 
house  denotes  celestial  good,  then  field  denotes  spiritual  good;  and 
when  house  denotes  spiritual  good,  then  field  denotes  spiritual  truth, 
thus  doctrine,  4982.  Fields,  when  mentioned  after  houses  and  courts, 
denote  what  is  still  more  exterior,  7407.  "When  man  is  called  a  field, 
it  is  his  mind,  which  consists  of  will  and  understanding,  that  is  meant; 
the  seed  of  the  field  denotes  nourishment  of  the  mind,  6158,  8505. 
A  field  denotes  the  church  as  to  good;  a  vine,  as  to  truth  or  the  good 
of  truth,  br.  sh.  6432,  9139.  Herbs  of  the  field  denote  the  truth  of 
the  church,  sh.  7571.  The  field  of  another  denotes  good  not  of  the 
same  family,  but  coherent  by  affinity,  ill,  9141.  A  harvest-field 
denotes  the  whole  human  race  as  to  the  reception  of  truth  in  good;  it 
also  denotes  the  church,  and  the  man  of  the  church,  and  good  with 
him,  sh.  9295.     See  Harvest. 

Cain  and  Abel  in  the  field  together,  denotes  charity,  and  faith  be- 
come doctrinal,  leading  to  the  extinction  of  charity,  366 — 369.  Abram's 
huying  the  field  of  Ephron  the  Hittite  for  a  burial-place,  denotes  the 
redemption  of  those  who  are  capable  of  receiving  the  goods  and  truths 
of  faith,  2940,  2954,  2955,  2964,  2969.  See  Death,  2908,  and 
sequel.  Isaac  in  the  field  meditating,  when  Rebecca  was  brought  to 
him,  denotes  the  rational  in  the  good  of  the  church,  and  the  affection 
of  truth  acceding  thereto,   3196,  3201.     Esau's  having  come  aweary 


Fl  L 


217 


from  the  field  when  he  sold  his  birthright,  denotes  the  temptation  of 
those  who  are  in  the  good  of  life,  but  as  yet  without  truth,  3318.  See 
Esau.  Jacob's  coming  into  the  field  and  watering  the  flocks  lying 
there,  denotes  instruction  from  the  Word  with  those  who  are  in  the 
goods  and  truths  of  faith,  3760 — 3773.  Reuben  in  the  field,  and  his 
finding  the  dudaim,  denotes  the  state  of  the  church  when  conjugial  love 
is  discovered  to  it,  3940 — 3942.  The  sons  of  Jacob  in  the  field,  and 
coming  from  the  field  exasperated  against  Sheckhem,  denotes  that  his 
posterity  in  their  religion  opposed  themselves  to  the  truths  of  the  ancient 
church,  4440,  4442,  4444.  Joseph's  wandering  in  the  field  and  not 
finding  his  brethren,  denotes  the  fallen  state  of  the  church  in  which 
the  divine  human  is  not  acknowledged,  4717.  As  to  the  feast  of  taber- 
nacles when  all  the  sons  of  Israel  dwelt  in  the  fields,  its  representation 
of  heaven,  &c.,  7891,  7893,  9294—9301.  See  Feasts.  As  to  Jeho- 
vah's marching  out  from  the  field  of  Edom,  see  Edom. 

FIFTEEN,  Fifteenth,  Fifty,  &c.     See  Numbers. 

FIGHT,  to  \^pugnare'].     See  Enemy,  War,  Temptation. 

FIG-TREE,  the  \Jlcus']^  denotes  natural  or  exterior  good,  216, 
217,  885,  4231,  4314,  5113,  9277,  9960,  10,137.  To  sew  fig-leaves 
signifies  to  excuse,  216  :  compare  9960  near  the  end.  The  fig-tree 
dried  up  denotes  that  there  was  nothing  good,  not  even  natural  good 
remaining  in  the  earth,  217,  4314.  Only  the  leaves  remaining,  that 
doctrinals  of  faith  or  truths  were  still  extant  with  them,  885.  The 
fig-tree  denotes  natural  good,  the  branch  its  affection,  the  leaves  truths, 
«A.  4231.  The  vine  and  the  fig-tree  are  so  frequently  mentioned  to- 
gether because  the  former  signifies  spiritual  good,  the  latter  natural,  sh, 
5113,  9277.  The  fig-tree  reduced  to  foam,  cited,  5113,  7643.  He  who 
is  destitute  of  the  good  of  life,  and  yet  abounds  in  truths,  is  like  the 
fig-tree  which  withers  away,  and  is  accordingly  cut  down,  9337. 

FILL,  to  [implere'].  When  man  is  regenerated,  the  goods  and 
truths  of  remains  are  filled  into  his  scientifics,  5373.  Hence,  the  ves- 
sels of  his  brethren  filled  with  corn  by  Joseph,  signifies  scientifics  gifted 
with  the  good  of  truth,  5487.  The  multiplication  of  good  and  truth 
which  then  takes  place  in  the  natural  man,  is  denoted  by  filling  the 
earth  with  increase,  984 ;  illustrated  by  the  increase  of  the  Israelites 
in  Egypt,  and  their  filling  the  land  of  Goshen,  6647 — 6649.  To  fill 
from  out  of  a  well  signifies  to  enrich  from  the  Word,  ^777.  To  he 
filled  with  the  spirit  of  wisdom  is  to  know  truths,  not  from  science  but 
from  internal  perception  arising  out  of  good,  ill.  and  sh.  9818.  To  be 
filled  with  the  spirit  of  God  denotes  influx  and  illustration  from  divine 
truth  proceeding  from  the  divine  good  of  the  Lord,  10,330.  Moses 
commanded  to  anoint  Aaron  and  his  sons,  and  to  fill  their  hands  ("con- 
secrate them"  in  the  English  Bible),  signifies  the  Lord  as  to  the  good  of 
love  and  the  truths  of  faith,  9954,  9955.  The  filling  of  their  hands 
represented  the  divine  potency  of  the  Lord  in  saving  the  human  race, 
also  its  communication  and  reception,  ill.  and  sh.  10,019,  10,120.  It 
signifies  divine  truth,  proceeding  from  divine  good ;  thus,  the  influx 
and  communication  of  divine  truth  from  the  Lord,  and  its  reception  in 
heaven,  10,076,  10,101,  10,118,10,493.  As  to  the  ram  of  irapletion 
or  consecration,  10,076,  10,106,  10,114.  See  Hand  (3).  As  to  the 
stones  of  impletion  filled  in  the  breast-plate,   10,333.     To  fill  (or  go 


218 


F  I  R 


fully)  after  Jehovah  signifies  to  do  according  to  the  divine  truth,  10,076. 
See  Full,  to  Fulfil. 

FILTH  [sordes].  The  loves  of  self  and  the  world  with  all  that  per- 
tains to  them  constitutes  the  filth  of  the  natural  man,  which  impedes 
the  influx  of  good  and  truth  from  the  Lord,  3147.  Those  who  have 
addicted  themselves  to  such  loves  in  the  world,  however  delicately  they 
may  have  lived,  dwell  amongst  fiUh  in  the  other  life,  4948.  See  Ex- 
crement. The  lice  under  the  scabs  and  filth  of  the  skin  correspond 
to  such  evils  as  inhere  in  the  sensual  part,  7419. 

FINE,  ^0  Fine  [iw?//c^a,  mulctare].  Concerning  certain  deceitful 
spirits  who  have  the  art  of  insinuating  themselves  into  societies,  whence 
they  are  afterwards  expelled  with  fines  or  punishments,  957,  12/3.  A 
fine  signifies  amendment,  because  it  is  inflicted  for  that  end,  9045.  The 
same  is  signified  by  a  repayment,  and  tlie  silver  paid  denotes  truth  by 
which  amendment  is  efi*ected,  9087,  9097.  It  also  denotes  restitution, 
9097;  and  consequently  the  corresponding  punishment,  9102,  where 
the  whole  is  illustrated. 

FINGER  [digitus].     See  Hand. 

FIRE  [ignis].     1.  Cold  and  heat  have  place  with  one  about  to  be 
regenerated,  as  summer  and  winter,  with  one  who  is  regenerate,  933, 
935,  930.     Fire  or  heat  denotes  love  and  charity,  934.     Strange  fire 
denotes  the  love  of  self  and  the  world,  and   all  their  cupidities,  934, 
9965.     Heavenly  love  is  called  a  consuming  fire,  because  it  so  appears 
to  the  wicked,  934,  end.     The  burning  of  fire  denotes  evil,  originating 
in  the  love  of  self,   1297.     The  angels  occasionally  appear  like  lucid 
stars,  coruscating  according  to  the  quality  of  their  charity  and  faith  ; 
the  evil,  as  coal  fires,   1527.     The  life  of  the  Lord's  love  and  mercy  is 
actually  changed  into  such  a  fire  with  them,   1528.     The  fire  of  the 
evil  on  their  approaching  good  spirits  is  turned  into  cold,  825,   1528, 
4175.     See  Cold.     A  torch  of  fire  denotes  the  heat  of  cupidities  ;  the 
smoke  of  a  furnace,  dense  falses,   1801.     Fire  denotes  lust  and  hatred  ; 
the  smoke  ascending  therefrom,  the  falses  which  accompany  them,  sh. 
1801.     The  fire  of  hell  is  nothing  but  hatred,  revenge,  and  cruelty; 
or  the  love  of  self  from  which  they  proceed,  1801 .     The  fire  of  sulphur 
denotes  the  false,  originating  in  the  evil  of  the  love  of  self,  2440.     The 
lake  of  fire  and  sulphur  denotes  hell,  thus  the  love  of  self  with  its  cu- 
pidities and  falses,  2446,  7324.     When   sulphur  is  put  for  evils,  fire 
denotes  falses  ;  when  fire  is  put  for  evils,  smoke  denotes  falses,  2446. 
Fire,  and  smoke,  and  sulphur,  named  in  series,  denote  evils  and  falses 
of  all  kinds,  2446.    On  account  of  the  sulphur  they  contain,  the  gopher- 
wood  of  which  the  ark  was  made,  and  other  woods  of  the  same  species, 
denote  concupiscences,  which  easily  catch  fire,  643.     In  like  manner 
the  bitumen  used  at  the  building  of  Babel,  1299.     Heat  denotes  a  holy 
external  in  which  are  the  loves  of  self  and  the  world,  3755.     Fire  and 
the  sun  signify  divine  good  ;  light,  the  proceeding  divine  truth,  3969. 
Spiritual  fire  and  heat  consist  in  love,  and,  deprived  of  his  love,  man 
is  reduced  to  a  state  of  torpor  and  death,  ill.  4175.     Love  is  spiritual 
fire,  and  life  is  actually  from  the  heat  thence  derived  ;  hence  fire  and 
flame  denote  good,  and  heat  the  affection  of  good,  ill.  4906.     Eternal 
fire  is  neither  elementary  fire,  nor  the  torment  of  conscience,  but  the 
fire  of  concupiscences,  ill.  5071,  6832.     The  vital  fire  of  man  is  from 


FIR 


219 


love,  whether  good  or  evil,  507 1 .     There  are  two  origins  of  heat,  or  of 
fire,  the  sun  of  the  world  and  the  sun  of  heaven.     It  is  heat  from  the 
latter  which  is  meant  in  the  Word  by  fire,  flame,  and  heat,  which  de- 
notes love  in  both  senses,  5215.     The  heat  of  the  sun  of  heaven  is  as 
universal  as  that  of  the  natural  sun  ;  it  is  this  heat  which  kindles  the 
interiors  of  man,  and  gives  birth  to  all  his  desires  and  affections,  5215. 
This  vital  heat  flows  into  the  heat  derived  from  the  sun  of  this  world, 
and  vivifies  it,  6314.     Vital  heat,  or  love,  is  meant  by  sacred  fire  in 
the  Word,  and  infernal  love  by  the  fire  of  hell,  6314,  6832,  6834, 
6849,  7324,  9434.     Fire  and  flame  signify  divine  love,  and  likewise 
divine  truth  proceeding  from  the  divine  good  of  the  Lord,  sh.  6832. 
In  the  opposite  sense,  fire  and  flame  denote  filthy  loves,  sh.  6832.     The 
fire  of  man's  life  proceeds  from  the  Lord  as  a  sun,  and  is  turned  into 
the  fire  of  lusts  when  it  enters  with  those  who  are  in  contrary  forms, 
6832.     Such  is  the  ardour  of  the  divine  love  of  the  Lord,  which  is  the 
fire  of  the  spiritual  sun,  that  if  that  fire  or  love  should  flow  into  any 
one  in  its  purity,  even  into  an  angel  of  the  inmost  heaven,  he  would 
perish,  6834,  6849,  8644,  8760.      On   this   account   the  angels  are 
veiled  with  a  thin  suitable  cloud,  by  which  the  heat  flowing  in  from  the 
sun   is  tempered,  6849,  8816.     See  Sphere,  Influx.     When  the 
Lord  was  in  the  world,  he  received  the  fire  of  this  love  into  his  humanity, 
6834  ;  and  hence  in  him  alone  the  Father  is  made  manifest,  6849.     It 
is  from  spiritual  fire  and  not  from  elementary  fire  that  all  life  pro- 
ceeds,  7324.     Fire  denotes  the  lust  or  cupidity  of  evil ;  an  oven,  its 
delight,  7356.     Fire  and  hail  are  mentioned  together,  because  fire  is  the 
evil  of  lusts,  and  hail  the  falses  derived  therefrom,  sh.  7^7 by  7553. 
To  be  roasted  with  fire  is  to  be  imbued  with  the  good  of  love,  sh.  7852. 
To  be  burnt  with  fire  denotes  temptation,  because  purifications  are  ef- 
fected by  fire ;  in  temptation  likewise  man  is  immersed  in  his  cupidities 
which  are  fires,  786 1 .     The  heat  of  the  east-wind  denotes  temptatwns 
as  to  the  will ;  the  waters  of  a  flood,  as  to  the  understanding,  739, 
5215.     In  the  opposite  sense,  a  burning  denotes  the  hurt  or  extinction 
of  the  good  of  love,  ill.  9055,  10,038.     The  proceeding  divine  truth  is 
like  light  proceeding  from  the  sun,  which  light  has  in  itself  heat,  8328. 
The  heat  contained  in  the  proceeding  light  is  accommodated  to  reception; 
in  like  manner  the  divine  good  contained  in  the  divine  truth,  which 
could  not  be  sustained  in  its  proper  quality,  8644,  8816.     The  case  is 
relatively  the  same  with  the  heat  and  light  of  the  superior  heavens  in 
respect  to  the  inferior,  8797.     The  cupidities  of  man  are  consuming 
fires ;  hence,  the  kindling  of  a  fire  signifies  the  desolation  of  goods 
and  truths  by  reason  of  lusts,  sh.  9141—9144.     To  desolate  is  ex- 
pressed by  a  Hebrew  word  which  signifies  to  fire  and  burn  up,  9141. 
Fire  denotes  anger,  because  anger  is  a  fire  breaking  out  from  the  affec- 
tion of  evil,  sh.  9143,   9144.     How  the  will  communicates  by  its  fire 
with  the  understanding,  where  the  confluence  of  evils  and  falses  kindle 
into  flame,  ill.  9144.     Falses  in  the  understanding  are  like  smoke,  and 
wrath  is  like  a  flame  kindled  in  it,  9144.     The  Lord  appears  to  every 
one  according  to  his  love,  as  a  creating  and  renovating  fire  to  the  good, 
but  as  a  consuming  fire  to  the  evil,  ill.  9434,  8816.     His  descent  m 
fire  denotes  his  manifestation  in  divine  celestial  love,  8820  ;  see  below. 
(2).     Love  is  like  a  fire  or  flame  in  man,  for  it  is  the  vital  flame  itself, 
and  faith  is  like  its  light,  9434.     The  fire  of  the  altar  represented  divine 


220 


FIR 


love  thus  love  from  the  Lord ;  strange  fire,  love  flowing  in  from  hell, 
9965.  To  be  baptized  with  the  holy  spirit  and  with  fire  is  to  be  rege- 
nerated by  the  good  of  love,  9229.  The  people  being  as  the  fuel  of  the 
fire  denotes  their  appropriation  of  the  evils  or  the  cupidities  of  the 
loves  of  self  and  the  world,  10,283.  In  general,  heavenly  fire  is  love 
to  the  Lord  and  love  to  the  neighbour ;  infernal  fire,  the  love  of  self 
and  the  world,  and  hence  the  concupiscence  of  all  evils,  10,747.  These 
loves  have  their  respective  seasons  answering  to  the  times  of  the  day, 
&c. ;  thus  it  is  morning  with  the  inhabitants  of  heaven  when  they  are 
in  their  highest  state  of  felicity,  and  with  the  inhabitants  of  hell  when 
they  are  in  the  excitement  of  their  lusts,  thus,  in  their  infernal  fires, 
10,413.  The  inhabitants  of  Mars  have  the  art  of  making  fluid  fires, 
by  which  they  obtain  light  in  the  evening  time  and  night,  7486. 

2.  The  destruction  of  Sodom  and  Gomorrah   by   fire  rained  down 
from  Jehovah  out  of  heaven,  signifies  the  damnation  which  those  pro- 
cure to  themselves  who  are  in  the  evils  of  the  love  of  self,  and  in  falses 
derived  therefrom,  ill.  and  sh.  2443—2447.     The  hail  and  fire  mingled 
with  hail  which  fell  in  Egypt,  the  fire  running  along  upon  the  ground, 
denotes  the  falses  of  evil   by  which    the   truths   and   goods   of  the 
church  are  destroyed,  and  the  evil  lusts  which  then  occupy   the   whole 
natural  mind,  7574,  7b7by  7553.     Ezekiel's  vision  of  the  cherubim, 
and  the  coals  of  fire,  and  the  man  scattering  the  fire  over  the  city,  de- 
notes the  providence  of  the  Lord  guarding  the  mysteries  of  faith,  and 
the  evil  left  to  their  lusts,  308.     The  first  angel  sounding,  and  hail  and 
fire  mmgled  with  blood  falling  upon  the  earth,  denotes  the  evil  of  lusts 
and  their  conjunction  with  falsified  truths  disclosed,   7553.     The  fire 
and  smoke,  and  darkness,  in  which  Jehovah  appeared  to  the  Israelites, 
denote  the  reception  of  him  by  that  people,  thus  the  evils  and  falses 
mto  which  they  converted  all  the  good  and  truth  proceeding  from  him. 
1861,  2842,  ill,  6832,  fully  ill.  8793-8797,  8816,  8820,  9434.     The 
bush  burmng  with  fire  in  which  Jehovah  appeared  to  Moses,  denotes 
the  divine  love  manifested  in  scientific  truth ;  thus,  the  divine  truth 
Itself  in  the  natural  man,  i7/.  and  «A.  6832— 6834,  6849.     Jehovah^s 
going  before  the  Israelites  in  a  column  of  cloud  by  day,  and  a  column 
of  fire  by  night,  denotes  his  presence  with  man  when  in  a  state  of 
illustration  and  when  in  a  state  of  obscurity,  ill.   8105—8110,  briefly 
5923.     The  fire  going  out  from  Jehovah  and  destroying  Nadab  and 
Abihu  when  they  offered  incense  with  strange  fire,  denotes  the  annihi- 
lation of  worship  when  any  other  than  heavenly  love  enters  into  it,  9376, 
9942,  9965.     The  command  of  Judah  that  Tamar  should  be  led  away 
and  burnt,  after  he  had  used  her  as  a  harlot,  denotes  the  good  of  the 
church,  or  the  internal  of  the  church,  extirpated  by  the  affection  of 
evil,  4906.     The  institution  of  sacrifices,  and  of  the  holocaust  or  fire- 
ofi'ering  of  Jehovah,  was  to  represent  all  divine  worship  in  general, 
and  its  being  kindled  by  divine  love ;  in  the  supreme  sense,  the  glorifi- 
cation of  the  assumed  humanity,   10,055,   10,086,   10,245,  but  parti- 
cularly 10,042.     The  burning  of  incense  was  instituted  to  represent  the 
hearing  and  gjateful  reception  of  all  worship  proceeding  from  love  and 
charity,    10,177.     Its  being  off'ered  in  the  morning,  when  the  lamps 
were  dressed,  and  in  the  evening,  when  thev  were  lighted,  was  to  re- 
present the  elevation  of  worship,—!,  in  a  clear  state  of  love,  which  is 
constantly  associated  with  intellectual  light,  and  2,  in  a  state  of  obscurity 


FIR 


221 


as  to  the  good  of  love,  when  illustration  is  afforded  as  far  as  possible, 
ill.  10,200,  10,201.     See  Light,  Flame. 

FIRMAMENT.  Mutual  love  is  the  very  firmament  of  heaven,  for 
in  that,  heaven  itself  and  all  its  consociation  and  unanimity  subsists  and 
consists,  2027.  The  firmament  or  expanse  of  Gen.  i.  denotes  the  in- 
ternal man,  24.     See  Expanse. 

FIRST  \^primus,  primurn].  There  is  nothing  unconnected  with 
somewhat  prior  to  itself  and  thereby  through  the  medium  of  other 
prior  things  with  the  First  of  all,  thus  with  the  Lord,  3627.  How  all 
the  contents  of  the  Word  have  respect  to  him  as  the  First  and  the 
Last,  3382.  Did  man  only  acknowledge  the  Lord  in  faith  and  heart 
as  the  First  and  Last  End,  he  would  be  the  medium  of  descent  to  the 
ultimates  of  nature,  and  of  ascent  from  the  ultimates  of  nature  to  the 
divine,  3702.  The  connection  of  things  depends  on  the  presence  of 
the  first  end  in  the  ultimates,  6044,  7004.  The  first  and  the  last  are 
always  together,  thus  there  is  continual  progression  from  one  church 
or  state  to  another ;  hence  the  last  and  first  denote  what  is  perpetual, 
and  in  the  supreme  sense  what  is  eternal,  4901.  The  first  day  denotes 
the  beginning  of  a  given  state,  7887,  7891.  The  first  month  of  the 
year,  the  beginning  of  all  succeeding  states  to  eternity,  7828.  There 
are  two  things  which  signify  the  whole,  namely,  the  highest  and  lowest, 
or  the  first  and  last,  10,044,  10,329,  10,335.  The  first  and  the  most 
new  (or  last)  denotes  the  one  end  which  all  things  regard,  thus  the 
Lord,  10,044.  The  first  holds  all  things  in  connection  by  means  of 
the  last,  ill.  9828.     See  End,  Number. 

FIRST-FRUITS  [primitia].  The  first-fruits  of  the  harvest  and 
the  first-fruits  of  the  vintage  signify  all  the  goods  and  truths  of  faith, 
which  are  to  be  ascribed  to  the  Lord ;  of  what  they  respectively  con- 
sisted, 9223,  9300.  The  feast  of  harvest  or  first-fruits  of  labour  repre- 
sented the  fructification  of  truth  by  its  implantation  in  good,  9294. 
See  Feasts.  The  first  of  the  first-fruits  being  sacred  to  the  Lord  sig- 
nifies the  holiness  of  all  good  and  truth  by  the  life  received  from  him, 
ill.  9300,  10,680.  The  first  of  the  first-fruits  signifies  the  state  of 
innocence  induced  in  infancy,  3519.  The  first-fruits  of  the  earth  sig- 
nifies the  good  of  the  new  will,  5144.  The  day  of  first-fruits,  the  day 
of  the  wave-sheaf,  &c.,  denote  states  of  innocence,  ill.  10,132.  Their 
being  waved,  vivification,  10,083. 

FIRSTLINGS,  FIRST-BORN,  or  FIRST-BEGOTTEN  [primo- 
genita,  primogenitus].  The  firstUngs  of  the  flock  denote  what  is  of 
the  Lord  alone,  thus  love,  352.  By  the  first-born  is  meant  not  only  • 
the  prior  in  time,  but  the  prior  in  degree,  which  is  good,  3325,  4923, 
4925,  6273.  The  Lord  alone  is  the  First-born  or  the  First-begotten 
with  respect  to  his  human  essence,  and  others  are  so  called  from  love 
to  him,  352,  3325,  4925.  Love  or  good  is  the  first-born,  because  life 
is  in  it,  and  in  faith  or  truth  only  derivatively,  3225.  When  the  rege- 
neration of  the  spiritual  man  is  treated  of,  the  primogeniture  is  attri- 
buted to  truth  from  the  appearance,  sh.  3225,  8042.  Hence,  in  the 
opposite  sense,  the  first-born  of  Egypt,  and  the  first-born  of  the  maid- 
servant who  is  behind  the  mills,  signify  the  doctrine  of  faith  and  cha- 
rity perverted  by  scientifics,  thus  truths  falsified,  3325,  4335,  7039 ; 
particularly  7779,  7780,  7949,  7950.  In  the  genuine  sense,  the  first- 
born signifies  the  good  of  charity ;  but  according  to  appearances,  the 


222 


FIT 


I! 


truth  of  faith,  6344;  or  the  faith  of  charity,  7035,  and  citations.  The 
first-born  to  be  sanctified  to  Jehovah  denotes  acknowledgment  and  con- 
fession that  all  faith  is  from  him,  8038,  8042.  The  first  answers  for 
the  whole  in  these  cases,  because  all  derivative  truths  and  goods  draw 
their  essence  from  the  first,  8042.  See  First.  The  firstling  of  an 
ass  was  not  to  be  set  apart,  but  redeemed  with  a  lamb  or  a  kid,  because 
it  denotes  faith  merely  natural,  which  is  not  from  the  Lord  and  is  not 
to  be  ascribed  to  him,  8078.  The  first-born  of  men  were  to  be  re- 
deemed, and  the  tribe  of  Levi  was  substituted  in  their  place,  because 
the  truths  of  faith  arc  not  to  be  ascribed  to  the  Lord  except  by  its  good, 
8080.  The  first-born  of  beasts  that  were  redeemed  were  all  such  as 
were  not  offered  in  the  sacrifices,  asses,  mules,  horses  and  the  like,  9223. 
As  to  the  apparent  priority  of  truth  while  man  is  regenerating,  and  the 
ancient  controversy  whether  the  good  of  love  or  the  truth  of  faith  is 
the  first-begotten,  3863.  See  Jacob,  Esau,  Primogeniture.  As 
to  the  real  priority  and  superiority  of  good,  see  the  seriatim  passages 
cited,  3324.         '^  ^  ^       ^  To 

FIR-TREE  [abies].  The  cedar,  the  glory  of  Lebanon,  denotes 
celestial  spiritual  things ;  the  fir-tree,  the  pine,  and  the  box,  celestial 
natural,  2162.  The  fir-tree,  the  pine  and  the  box  signify  spiritual 
good  and  truth,  and  natural  goods  and  truths  corresponding  thereto, 
9406.  The  man  of  the  spiritual  church  is  called  the  garden  of  God  ; 
his  rational  mind  is  denoted  by  the  cedar ;  his  natural  mind,  as  to  good 
by  the  fir,  and  as  to  truth  by  the  chestnut  or  plane-tree,  4014.  The 
fir-tree,  and  others  of  its  kind,  abound  in  sulphur ;  hence  the  gopher- 
wood  of  which  the  ark  was  made  denotes  concupiscences,  643. 

FISH  [piscis].  Fishes  and  birds  denote  the  products  of  the  fifth 
state  of  regeneration,  which  arise  from  confirmations  of  truth  and  good, 
11.  Fishers  denote  those  who  instruct  natural  men  in  the  truths  of 
faith,  40;  thus  who  teach  from  sensual  truths,  3309;  or  give  instruc- 
tion in  the  externals  of  the  church,  10,582.  Fishes  denote  scientifics 
animated  by  faith;  great  whales,  their  common  products,  40,  42,  991. 
In  the  opposite  sense  fishes  denote  those  who  think  sensually,  and  thus 
confide  in  scientifics  only,  and  thence  conceive  falses,  99 1 .  The  pro- 
phecy of  much  fish  denotes  the  abundance  of  applicable  scientifics, 
2702.  The  piece  of  broiled  fish  and  honeycomb,  of  which  the  Lord 
ate  after  his  resurrection,  denotes  the  external  sense  of  the  Word  as  to 
its  truth  and  pleasantness,  5620.  The  reason  of  its  being  broiled,  &c., 
7852.  The  tribute-money  taken  from  the  mouth  of  the  fish  denotes 
the  subjection  and  servitude  of  the  natural  man,  6394.  Whales  signify 
the  common  products  or  heads  of  scientifics ;  fishes,  the  scientifics 
which  are  thus  contained  in  common ;  their  scales,  things  merely  sen- 
sual ;  hence  Pharaoh,  king  of  Egypt,  is  called  a  great  whale,  &c., 
6693.  The  fish  dying  denotes  the  scientifics  of  truth  extinguished, 
7318,  9755.  The  inhabitants  of  a  certain  earth  described  who  Hve  on 
fish  and  fruits,  &c.,  but  not  the  flesh  of  animals,  10,161.  To  fish  is 
to  instruct  in  external  truths  ;  to  hunt  is  to  instruct  in  internal,  10,582. 
FISHERS  [piscatores].     See  Fish. 

FITCHES  OR  VETCHES  [zea].  Wheat,  barley,  beans,  lentils, 
millet,  and  spelt  or  fitches,  as  different  species  of  bread,  signify  various 
species  of  good,  more  and  less  noble,  3332.  [The  passage  cited  here  is 
Ezek.  iv.  9;  the  same  Hebrew  word  occurs  Exod.  ix.  32  and  Is.  xxviii. 


FLA 


223 


25,  where  it  is  rendered,  in  the  authorized  version,  by  rye,  but  the 
author  translates  both  passages  uniform  with  the  above.  Accordingly,] 
Fitches  or  spelt  (zea  vel  spelt  a,  Exod.  ix.  32)  signifies  interior  natural 
truth  corresponding  to  interior  natural  good,  as  signified  by  wheat, 
7601 — 7605  ;  and  to  sow  wheat,  barley,  and  fitches  (Is.  xxviii.  25) 
signifies  the  implantation  of  truth  in  good,  10,669.  [The  word  ren- 
dered fitches  in  the  authorized  version.  Is.  xxviii.  25,  27,  which  is  the 
only  place  where  it  occurs,  is  quite  distinct  from  the  above,  and  is 
translated  uigella  by  the  author.  Thus,]  Nigella  and  cummin  denote 
scientifics,  these  coming  first  under  man*s  cognizance  when  he  receives 
intelligence,  10,669.  To  grind,  which  signifies  the  disposition  of  truths 
in  their  series,  is  predicated  of  wheat,  barley,  and  fitches ;  to  bruise 
or  pound,  which  has  the  same  signification,  is  predicated  of  oil,  frank- 
incense, and  aromatics,  10,303. 

FIVE,  Fifteen,  Fifty,  &c.     See  Numbers. 

FIX  FIRM,  to  [obfirmare'].     See  Hard. 

FLAGS  [alffiB],  The  flags  in  which  the  ark  of  Moses  was  placed 
denote  the  false  scientifics  in  which  they  are  who  are  first  initiated  into 
divine  truth,  6726.     See  Reed,  Egypt. 

FLAME  [Jlamma].  The  loves  and  their  affections  are  represented 
by  flames,  and  truths  by  lights,  3222,  6272.  All  celestial  and  spiritual 
heat,  or  love  and  charity,  are  perceived  in  heaven  as  a  flame  from  the 
sun  ;  all  celestial  and  spiritual  light,  thus  faith,  as  light  from  the  sun, 
3862.  Fire  and  flame  denote  good,  and  heat  thence  proceeding  the 
affection  of  good  ;  in  the  opposite  sense,  evil  and  the  affection  of  evil, 
4906.  Heat,  fire,  and  flame  in  the  genuine  sense  denote  celestial  and 
spiritual  loves;  in  the  opposite  sense,  corporeal  and  terrestrial  love, 
ill.  5215,  6033.  Good  with  man  is  like  a  little  flame  which  gives  light 
to  and  illuminates  his  mind,  so  that  he  can  see,  perceive,  and  believe 
truths,  5816.  The  flame  of  the  spiritual  sun  is  nothing  but  divine 
love,  and  the  light  of  that  flame  is  the  holy  proceeding  of  love,  which 
is  divine  truth,  6645.  Fire  and  flame  signify  the  divine  love  of  the 
Lord,  and  the  divine  truth  proceeding  therefrom  ;  in  the  opposite  sense 
they  denote  filthy  loves,  sh,  6832.  The  flame  of  divine  love  is  so  pure, 
that  if  it  were  to  flow  into  any  one,  even  an  angel,  it  would  instantly 
consume  him,  8644;  ill,  8760.  Flames  signify  divine  truths  proceeding 
from  divine  good,  8914.  When  the  will  flows  into  the  understanding 
it  kindles  a  flame,  which,  with  the  evil,  consumes  all  the  goods  and 
truths  of  faith,  ill.  9144.  Flame  denotes  mutual  love,  its  heat  cha- 
rity, its  light  faith,  ill.  9473.  Light  in  the  inmost  heaven  is  flaming, 
because  in  good ;  but  in  the  middle  heaven  white,  because  in  truth, 
9570;  hence  there  are  two  fundamental  colours,  red  and  white,  which 
correspond  to  good  and  truth,  ill.  9866.  See  Colours,  Precious 
Stones.  Good  cannot  become  manifest  without  truth,  as  flame  cannot 
appear  without  light ;  and  in  like  manner  truth  cannot  exist  except 
from  good,  as  light  cannot  exist  except  from  flame,  9637.  Spiritual 
light  and  spiritual  heat  proceeding  from  divine  truth  and  divine  good 
constitute  the  very  life  of  man,  ill.  6033.  Charity  may  be  compared 
to  a  flame,  which  is  the  essential  of  heat  and  light ;  faith  separate,  to 
the  light  of  the  flame  without  its  heat,  365.  All  celestial  flame  and 
spiritual  light  is  from  the  Lord,  who  appears  as  a  sun  in  the  midst  of 
his  kingdom,  2973.     The  flame  and  light  of  the  spiritual  sun  decrease 


i\ 


^1  I 


224 


FLE 


to  their  minimum,  and  in  their  termini  the  opposites  commence,  2973. 
In  the  opposite  sense,  faces  of  flame  denote  cupidities,  1326.  There 
is  a  certain  flame  and  delight  in  the  hfe  of  cupidities,  but  it  is  exterior, 
1594,  2973.  The  quality  of  heavenly  light  discovered  by  the  appear- 
ance of  an  intense  flame,  from  experience,  1524.  The  quality  of  the 
celestial  church  represented  by  flames  and  colours,  from  experience, 
4328.  The  quality  of  ideas  interiorly  open  represented  by  a  lucidity 
and  a  flame  therein,  as  the  token  of  the  Lord's  presence,  from  experi- 
ence, 6620.  The  Lord's  presence  manifested  by  a  cloud,  which  gra- 
dually became  more  lucid,  and  assumed  the  human  form,  and  at  length 
appeared  like  a  bright  flame,  from  experience,  10,810.  The  state  of 
the  inhabitants  of  Mars  represented  by  a  flame  which  changed  into  a 
bird,  &c.,  from  experience,  7620—7622.     See  Fire,  Light. 

FLAX  [linu7n],  signifies  exterior  natural  truth,  corresponding  to 
barley,  which  signifies  exterior  natural  good,  7600.  It  takes  this  sig- 
nification from  representatives  in  heaven  ;  natural  truth  appearing  as  a 
texture  of  fine  linen  threads,  ill.  &nd  sh.  7601.  See  Linen,  Gar- 
ment. 

FLEE,  to  [fugere].     See  Fugitive. 

FLESH  [caro].    See  Body,  Food,  Bread,  Wine.    The  proprium 
of  man  is  denoted  by  bone  ;  the  proprium  vivified,  by  flesh,  148,  149, 
780,  3540.     The  coherence  of  the  internal  with  the  external,  when  the 
posterity  of  the  most  ancient  church  desired  Ho  live  in  their  proprium, 
is  signified  by  the  man  and  his  wife  becoming  one  flesh,  160 — 162.    In 
a  general  sense  flesh  denotes  all  mankind,  specifically  the  corporeal 
man,  sh.  574,  627,  661,  670,  780,  999.     The  people  lusting  for  flesh 
signifies  the  desire  to  live  corporeally,  574  ;  compare  8431.     The  way 
of  all  flesh  corrupted  signifies  the  understanding  of  truth  wholly  de- 
stroyed in  the  corporeal  state  of  man,  627.     The  destruction  of  all 
flesh  in  which  was  the  spirit  of  lives,  under  heaven,  signifies  the  pos- 
terity of  the  most  ancient  church  perishing  by  their  corporeal  lusts  and 
persuasions,  661,  800.     See  Flood.     Every  hving  soul  denotes  man 
as  to  the  intellectual  part ;  all  flesh,  as  to  the  voluntary  part,  670. 
As  flesh  denotes  the  voluntary  proprium,  it  also  signifies  all  its  concu- 
piscences, ilL  and  sh.  999  ;  particularly  10,283.     Life  is  predicated  of 
flesh  when  man,  from  corporeal,  becomes  regenerate,  thus  when  his 
proprium  is  vivified,  780.     The  Hving  soul  in  all  flesh  is  predicated  of 
the  whole  human  race  from  the  remains  of  innocence  and  charity  with 
them,  ill.  1050.     The  flesh  of  the  foreskin  to  be  circumcised  denotes 
the  removal  of  the  defiled  loves  of  the  proprium,  2041,   2056,   2057. 
The  covenant  of  Jehovah  in  their  flesh  denotes  the  conjunction  of  the 
Lord  with  man  even  in  his  impurity,  and  purification  thereby,  ill.  2053. 
My  bone  and  my  flesh  denotes  conjunction  as  to  truths  and  as  to  goods, 
3812;  compare  156.    Flesh  denotes  the  proprium  in  both  senses,  good 
and  evil ;   in  the  former  case  the  heavenly  proprium  with  which  man  is 
gifted  by  the  Lord,  3812;  in  the  latter,  his  own  pleasure  and  lust,  sh. 
8408,  8409.     In  the  supreme  sense  it  denotes  the  proprium  of  the 
Lord's  divine  human  or  the  divine  good ;  in  the  respective  sense,  the 
voluntary  proprium  of  man  vivified  by  divine  good,  sh.  3813,  5200, 
6968,  7850.    Flesh  and  blood  denote  the  divine  good  and  divine  truth, 
thus  in  the  Holy  Supper,  3813;  lY/.  and  «A.  4735,  7850,   8682;  sh. 
9127,  10,283.     See  Supper.     Flesh  and  blood  signify  the  divine  pro- 


FLO 


225 


prium  in  the  humanity,  4735.  The  flesh  in  which  is  spirit  signifies 
the  internal  church;  bones  only,  the  external,  6592.  Living  flesh 
denotes  acknowledgment  and  faith ;  leprosy  in  it,  profanation  therewith, 
6963.  Flesh  predicated  of  the  spiritual  man  denotes  the  good  of  truth, 
6968.  Flesh  denotes  the  divine  good  of  the  divine  love,  which  is  from 
the  Lord's  divine  human,  and  the  reciprocal  good  with  man,  7850. 
The  flesh  of  Sclav,  a  bird  or  flying  creature,  denotes  the  good  or  de- 
light of  the  external  or  natural  man,  8431  ;  compare  8413.  In  the 
genuine  sense  flesh  denotes  the  good  of  celestial  love ;  in  the  opposite 
sense,  the  evil  of  self-love,  9068.  The  spirit  shown  to  be  the  true  life 
of  man,  and  the  flesh  his  proprium ;  the  former  at  great  length,  9818  ; 
tlie  latter  in  particular,  10,283.  The  most  ancient  people  did  not  eat 
flesh,  and  the  eating  thereof  considered  in  itself  is  somewhat  profane  ; 
yet  no  one  is  condemned  oij  this  account  who  eats  it  without  violating 
the  conscience,  1002,  1003.  The  inhabitants  of  a  certain  earth  in  the 
universe  described  who  eat  no  other  flesh  than  that  of  fishes,  10,161. 
The  Jews  were  severely  prohibited  from  eating  either  fat  or  blood  be- 
cause they  were  wholly  in  externals,  and  would  thereby  have  represented 
the  appropriation  and  profanation  of  divine  truth  and  divine  good, 
10,033.  They  were  permitted  to  eat  the  flesh  of  the  sacrifices  because 
the  flesh,  without  the  fat  and  the  blood,  denotes  the  proprium  of  man, 
10,040;  or  the  evil  of  his  own  love,  ill.  10,035.  Still  it  was  eaten  to 
represent  what  is  holy  in  externals,  thus  the  appropriation  of  celestial 
good  and  consociation  by  love,  8682,  10,040.  Specifically,  the  flesh 
of  sacrifice  represented  spiritual  good,  the  meat-offering,  which  was 
bread  and  cakes,  celestial  good,  10,079,  end.  The  flesh  of  the  ram 
that  was  eaten  denotes  the  good  of  the  internal  man,  appropriated  by 
those  who  are  purified  from  evils  and  falses,  10,106;  e//.  10,109,  10,114. 
See  to  Eat.  Flesh,  when  predicated  of  the  Lord,  denotes  the  divine 
good  of  the  divine  love,  sh.  10,283.  The  signification  of  flesh  gene- 
rally ill.  2i:A  sh.  10,283.  That  spirit  is  life  from  the  Lord,  and  flesh 
life  from  man,  sh.  10,283. 

FLIGHT  [fuga'\.     See  to  Flee. 

YIA^T  [lapis  sen  petra].  Knives  of  flint  denote  the  truths  into 
which  they  are  initiated  who  are  delivered  from  their  evils,  2039,  2799, 
7044.     See  Circumcision. 

FLOCKS  [ffreges].  1.  He  who  teaches  and  leads  to  the  good  of  cha- 
rity is  a  shepherd  ;  and  they  who  are  taught  and  led  are  the  flock,  sh.  343, 
3772,  4713,  5913,  6044,  6778,  6786.  A  flock  denotes  those  who  are  in 
the  truths  and  goods  of  faith,  343,  3767,  3772.  More  interiorly,  shep- 
herds or  keepers  of  the  flock,  denote  the  truths  themselves  which  lead  to 
good,  ///.  6044.  In  the  same  sense,  flocks  denote  the  rational  or  internal 
goods  themselves,  and  hence,  they  who  are  truly  rational  or  internal 
men,  2566,  3408,  4505.  Flocks  and  herds  denote  the  goods  of  the 
natural  man,  interior  and  exterior,  415,  1486,  1565.  They  denote 
his  supposed  goods,  which  are  to  be  separated  in  consequence  of  dis- 
crepancy with  the  internal  man,  1565,  4250.  Animals  of  the  herd 
denote  celestial  natural  effects,  those  of  the  flock  celestial  rational, 
2180.  A  flock,  in  the  widest  sense,  denotes  all  who  are  in  good 
throughout  the  whole  world,  but  in  a  particular  sense  those  only  who 
are  imbued  with  the  good  of  charity  and  the  truths  of  faith,  thus,  who 
are  within  the  church,  3767.     Hence,  flocks  denote  churches,  and. 


226 


FLO 


I! 


abstractly,  the  doctrinals  of  the  churches  by  which  the  good  of  charity 
is  imbued,  3767,  3768,  3783.  A  flock  led  to  drink  denotes  the  in- 
struction of  those  who  are  willing  to  be  led  to  good  from  the  Word, 
3772,  6778,  6786.  A  flock  denotes  the  interior  good  of  the  natural 
man,  which  is  the  good  approved  by  reason ;  a  herd  exterior  good, 
2566,  4250,  4378,  5913,  7504,  7663,  ill,  and  sh,  10,609.  A  flock 
denotes  the  good  of  the  rational  man  when  a  herd  is  understood  to 
signify  the  good  of  the  natural ;  otherwise,  a  flock  denotes  natural 
domestic  good,  ill,  3518.  Ox  and  ass  denote  exterior  goods  and 
truths ;  flock,  and  man-servant  and  maid-servant,  interior  goods  and 
truths,  4244.  A  flock  denotes  charity;  a  herd,  its  exterior  goods, 
which  are  the  exercises  of  charity,  6531,  7663.  Flocks  denote  goods 
and  truths,  4073.  Flocks  denote  interior  goods  and  the  truths  thence 
derived ;  cattle,  interior  truths  and  goods  thence  derived,  9 1 35 ;  but 
observe  that  cattle  is  sometimes  predicated  both  of  the  flock  and  the 
herd,  6049,  6134.  See  Cattle.  The  animals  belonging  to  the  flock 
are  lambs,  sheep,  kids,  he  and  she-goats,  and  rams,  by  which  are 
denoted  affections  of  good  and  truth  in  the  internal  man ;  the  animals 
belonging  to  the  herd  are  oxen,  and  he  and  she-calves,  which  denote 
affections  of  good  and  truth  in  the  external  man,  8937,  9391,  briefly, 
5913.     See  Herd,  Ox,  Goat,  Sheep. 

2.  AbePs  offering  of  the  firstlings  of  his  flock  to  Jehovah,  denotes 
the  ascription  of  holy  love  to  the  Lord,  thus  worship  from  charity, 
350 — 354.  Lot's  possession  of  flocks  and  herds  and  the  strife  between 
his  herdmen  and  Abram's,  the  goods  of  the  external  man  separate 
from  the  internal,  and  their  discordance,  1562,  1565,  1570.  Isaac's 
acquisition  of  flocks  and  herds,  and  servants,  when  dwelling  in  Gerar, 
the  goods  and  truths  of  the  rational  man  which  are  acquired  by  doc- 
trine, 3365,  3403,  3408.  The  strife  between  his  keepers  and  those 
of  Abimelech  about  the  well  that  the  servants  of  Isaac  had  discovered, 
the  opposition  of  those  who  teach  from  external  doctrine  to  those  who 
teach  from  internal,  3423—3425.  Rebeccah's  sending  Jacob  to  the 
flock,  the  procedure  and  influx  of  truth  to  good  not  yet  rational,  3518. 
His  coming  to  Haran,  and  behold  a  well  in  the  field,  and  three  flocks 
of  sheep  lying  by  it,  and  the  well  closed,  the  state  of  the  church  as 
yet  only  instructed  from  the  external  sense  of  the  Word,  3763 — 3769. 
Rachel  with  her  father's  sheep  coming  into  the  field,  the  affection  of 
interior  truth  manifested,  3793,  3794.  Jacob's  watering  the  flock 
and  kissing  Rachel,  instruction  and  conjunction  thereby  with  the 
doctrine  and  aff*ection  of  interior  truth,  3799,  3800.  His  acquisition 
of  flocks  and  herds  in  her  father's  service,  the  genuine  goods  and 
truths  which  are  then  acquired,  and  all  the  means  thereto,  1993,  4005, 
4073,  4084,  4087,  4169,  4217.  His  return  home  and  the  division 
of  his  flock  on  the  approach  of  Esau,  the  arrangement  and  disposition 
of  all  that  the  natural  man  has  acquired,  in  order  to  the  influx  of 
divine  good,  4250,  4336,  4368,  4378,  4384.     See  Jacob,  Esau. 

FLOOD,  OR  DELUGE  [diluviuni],  1.  The  death  of  the  posterity 
of  the  most  ancient  church  was  occasioned  by  their  total  immersion  in 
evils  and  falses,  which  is  signified  by  a  flood  ;  their  decline  briefly 
described,  660,  661.  It  was  not  mankind  universally  that  perished, 
but  only  those  who  were  of  the  church,  662.  The  flood  of  Noah  de- 
notes the  temptations  which  they  underwent  who  were  capable  of  re- 


FLO 


227 


k^ 


■ 


generation ;  and  the  desolation  or  devastation  of  those  who  were  not, 
705,  729.  Inundations  of  waters,  signify  temptation  and  desolation, 
because  persuasions  and  false  principles  actually  flow-in  from  evil 
spirits;  the  signification  sh.  705,  ill.  751.  A  flood  of  waters,  as  dis- 
tinguished from  a  flood,  signifies  the  beginning  of  temptations,  or 
temptations  comparatively  light,  being  as  to  intellectual  things  only, 
sh.  739,  752.  The  fountains  of  the  great  deep  broken  up,  and  the 
cataracts  of  heaven  opened,  signifies  the  extremity  of  temptation  as  to 
things  voluntary,  and  things  intellectual,  754,  sh.  l^^"*,  7^)7.  The 
nature  of  such  temptations  and  devastations,  ex.  and  ill.  7:^7,  760 — 
762.  Their  end  and  purpose  in  the  establishment  of  a  new  church, 
765  and  sequel.     See  Noaii. 

2.  The  genius  of  the  antediluvians  was  very  different  from  that  of 
the  people  who  lived  after  the  flood,  310.  Their  state  was  such, 
when  in  their  integrity,  that  the  whole  mind  was  ruled  by  love,  so 
that  it  was  one  and  undivided  ;  hence,  celestial  seed  was  derived  to  their 
posterity,  310,  805.  The  decline  from  such  a  state  is  most  perilous, 
for  it  perverts  the  whole  mind,  insomuch  that  it  can  hardly  be  restored 
in  the  other  life,  310.  The  decline  of  the  ante-diluvian  church  was, 
in  general,  like  that  of  subsequent  churches ;  but  it  was  distinguished 
by  the  suffV)cation  of  remains,  560.  The  antediluvians  fell  into  the 
most  direful  and  abominable  persuasions,  considering  themselves  as  it 
were  gods,  and  whatever  they  thought,  divine;  how  self-extinction 
or  suffocation  as  by  a  flood  is  the  necesbary  consequence  of  such  a  state, 
562,  563.  They  held  this  persuasion  to  such  a  degree  as  not  to  ac- 
knowledge any  god  above  themselves,  808;  see  below,  1268.  They 
immersed  the  most  holy  goods  and  truths  in  their  lusts,  and  thus  de- 
filed them,  560,  562,  570,  571,  581,  660.  They  were  called  Ne- 
philim,  or  giants,  from  the  persuasions  conceived  of  their  own  super- 
eminence,  580,  sh.  581 — 583.  Their  dire  persuasions  or  phantasies 
thus  originated,  were  the  causes  of  their  extinction  and  suffbcation,  585. 
When  in  their  integrity  they  enjoyed  an  internal  respiration,  and  dis- 
coursed together  by  the  representation  of  ideas  in  the  changes  of  the 
face;  they  were  also  in  the  perception  of  good  and  truth,  607,  11 18 — 
1121.  In  course  of  time  the  internal  respiration  was  changed ;  but 
with  those  who  conceived  such  dire  persuasions,  it  became  of  such  a 
quality  that  every  idea  of  thought  was  represented  in  a  most  deformed 
shape ;  hence,  all  these  became  extinct,  607.  The  way  for  the  pro- 
duction of  remains  being  closed  up,  they  necessarily  perished,  for 
when  this  is  the  case,  man  is  no  longer  man,  for  then  he  can  no  longer 
be  guarded  by  angels,  660.  In  their  integrity  the  men  of  the  most 
ancient  church  respired  with  the  angels,  and  their  being  no  longer 
capable  of  doing  so  was  the  genuine  cause  of  their  extinction,  ill.  805. 
The  intellectual  and  the  voluntary  part  with  them  cohered  together  in 
one  corrupt  form,  so  that  they  could  not  be  separated,  1034.  Their 
quality  described  in  ^^>eir  integrity  and  in  their  decline  from  experience, 
seriatim,  1114 — 1128.  How  magnificently  and  in  what  happiness 
they  dwell  in  heaven,  1115—1117.  The  quality  of  the  antediluvians 
who  perished  described  from  experience,  seriatim,  1265 — 1272.  Their 
abode  is  in  a  hell  under  the  left  foot,  where  a  misty  mountain  appears, 
by  which  they  are  separated  from  the  other  hells  and  the  world  of 

Q  2 


228 


FLU 


■I 


spirits,  1266,  311,  581.  Their  influx  is  so  deadly,  that  if  they  were 
permitted  in  the  world  of  spirits  the  human  race  would  perish,  1266, 
1270.  They  breathe  nothing  but  hatred,  and  treat  one  another  most 
cruelly,  1267.  How  the  author  was  guarded,  in  order  that  he  might 
know  their  quality,  and  by  what  means  they  were  discovered  to  him, 
1268 — 1270.  They  confessed  that  they  had  thought  much  of  God, 
and  persuaded  themselves  that  they  were  gods,  in  which  they  were 
confirmed  by  dreams,  1268,  compare  1122.  \Vhcn  they  descended 
into  their  hell,  their  phantasies  against  the  Lord  were  represented  by 
a  noise  from  the  mountain,  1270.  Their  weakness  is  such  that  they 
were  thrust  down  by  an  infant,  1271.  Their  women  and  children  re- 
presented, and  their  glory  in  the  latter,  1272,  compare  112:^.  Some 
less  evil  described,  but  not  of  the  number  who  perished,  or  Nephilim, 
1124,   1265. 

3.  The  promise  that  the  earth  shall  not  be  destroyed  any  more  by  a 
flood  denotes  that  such  a  deadly  persuasion  cannot  again  exist,  1 035, 
1051.  The  church  before  the  flood  is  calkd  the  most  ancient  church, 
that  after  the  flood  the  ancient  church,  1148.  The  consummation  of 
the  most  ancient  church  described  by  the  flood,  was  a  last  or  genertil 
judgment,  besides  which  there  have  been  three  others,  4333.  There 
are  two  kinds  of  spiritual  inundations  or  floods,  the  one,  of  lusts  per- 
taining to  the  right  part  of  the  brain,  the  other  of  falses  pertaining  to 
the  left  part;  the  case  described  from  experience,  5725,  see  above, 
739,754.  The  waters  of  a  flood  denote  temptations  as  to  things  intel- 
lectual;  heat,  or  a  hot  wind  as  to  things  voluntary,   739,  5215. 

FLOUR,  FINE  [similago].  Fine  flour,  and  oil,  and  frankincense, 
denote  the  whole  of  charity ;  fine  flour  its  spiritual,  oil  its  celestial, 
and  frankincense  its  grateful  essence ;  their  use  in  the  sacrifices,  ex. 
2177.  See  Meat-offering,  Sacrifice.  Fine  flour  made  into  cakes 
denotes  the  celestial  principle  of  love ;  farina  or  meal  the  spiritual, 
2177.  Fine  flour,  or  the  farina  of  fine  flour,  denotes  celestial  good 
and  the  good  of  faith  ;  cakes,  both  conjoined,  2177,  3880.  Fine  flour 
signifies  charity  towards  the  neighbour;  mixed  with  oil,  love,  4581. 
Fine  wheat  flour  [simila]  denotes  the  spiritual ;  honey,  its  sweetness ; 
and  oil,  its  good,  5620.  Fine  flour  signifies  truth  producing  good, 
7966,  and  truth  derived  from  good,  both  ill.  9995,  10,136.  It  signi- 
fies good  prepared  for  use  by  reduction  into  series  or  truths,  10,303. 
See  to  Grind,  Farina,  Corn,  Bread,  Cake,  Wheat,  Barley. 

FLOWER  [fos\.  When  a  man  is  reborn  spiritual  life  flows  into 
him,  as  the  heat  of  the  sun  into  a  tree,  causing  it  to  produce  leaves 
and  flowers,  5115.  The  tree  flowering  represents  the  state  near  re- 
generation, 5116.  Flowers  denote  the  scientifics  of  truth,  and  gene- 
rally truths ;  the  fruits  by  which  they  are  followed,  good,  ill.  and  sh. 
9553,  10,185.  The  cherubim,  and  palms,  and  flowers  that  were 
sculptured  upon  the  walls  of  the  temple,  denote  providence,  wisdom, 
and  intelligence  which  constitute  the  state  of  heaven,  8369.  The 
spheres  of  charity  and  faith  are  sometimes  perceived  as  odours,  re- 
sembling the  sweet  scent  of  flowers,  1519.     See  Fruit,  Vegetation. 

FLUCTUATION.  After  a  state  of  temptation  the  mind  some- 
times fluctuates,  if  the  man  is  celestial,  between  good  and  evil ;  if  he 
is  spiritual,  between  truths  and  falses ;   and  if  he  is  natural,  between 


FOO 


229 


cupidities  and  their  contraries,  ill.  847,  848,  857.  Fluctuation  be- 
tween truths  and  falses  is  denoted  by  the  ark  floating  on  the  waters, 
789.  See  Flood.  The  confluence  of  scientifics  is  denoted  by  the 
sea ;  reasonings  therefrom  concerning  divine  things,  by  its  waves  and 
tides,  9755. 

FLUXION,  the,  of  the  form  of  heaven  is  derived  from  the  love  of 
the  Lord  flowing  in,  3889.  The  author's  perception  of  its  flux  or  gy- 
rations, and  their  correspondence,  in  the  lowest  sphere,  with  the  human 
brain,  4041.     See  Form,  Influx,  Heart. 

FLY  \j)iu8ca].     See  Insect. 

FOAM,  OR  Froth  [spumd].  The  scholastic  learning  of  this  world 
compared  to  filthy  spume  by  the  spirits  of  another  earth,  3348.  Fil- 
thiness  and  scum  or  foam  denotes  what  is  evil  and  false,  4744  ;  also 
the  profanation  of  good,  and  filthy  loves,  8408,  10,105.  The  fig-tree 
reduced  to  froth,  cited,  51 13,  7643.     See  Filth. 

FOE  [inimicus].     See  Enemy. 

YOO^  [cibus].  There  is  celestial,  spiritual,  and  natural  food  con- 
sisting, generally,  in  knowledges  of  faith  and  works  of  charity,  thus 
goods  and  truths,  and  the  nature  of  each,  12,  ^Q — 59,  676—681,  par- 
ticularly 1480,  1695.  The  food  of  the  spiritual  man  is  described  by 
the  herb  yielding  seed,  which  denotes  all  truth  having  respect  to  use ; 
and  by  the  tree  yielding  fruit,  which  denotes  the  good  of  faith,  56,  57, 
The  food  of  the  natural  man  is  described  by  the  green  herb,  because  it 
consists  especially  in  scientifics,  56,  59.  Goods  and  their  delights  are 
signified  by  foods,  because  it  is  by  these  that  the  soul  is  sustained,  678. 
Goods  and  truths  are  the  genuine  foods  of  man,  and  without  them  he 
is  only  a  dead  man,  680.  Food,  in  the  Word,  always  denotes  spiritual 
and  celestial  food,  thus  faith  and  love,  sh.  680.  Food  in  the  other  life 
is  whatever  comes  forth  from  the  mouth  of  the  Lord,  by  which  alone 
spiritual  life  is  sustained,  681.  Man  is  not  only  aff*ected  but  sustained 
by  pleasures  and  their  delights,  providing  there  be  good  in  them  from 
the  Lord,  ill.  995  ;  see  below,  5147.  Foods  succeed  each  other  in 
order  from  the  celestial  degree  to  the  natural,  insomuch  that  one  kind 
of  food  corresponds  to  the  other,  1480,  4459.  Spirits  have  not  the 
sense  of  taste,  but  the  appetite  of  knowing  in  its  stead,  the  satisfaction 
of  which  is  their  food,  1973.  See  Taste.  The  food  of  evil  spirits  is 
the  contrary  of  wisdom,  &c.,  thus  all  that  is  false,  by  which  also  they 
are  equally  sustained,  1695.  The  food  with  which  the  Lord  continually 
supplies  the  angels  is  love  and  charity,  thus  the  divine  humanity  itself, 
2838,  5147,  9396.  Whatsoever  conduces  to  intelligence  and  wisdom 
is  celestial  food,  and  what  relates  to  the  Lord  the  very  felicity  thereof, 
3085.  The  spiritual  food  proper  to  man  is  to  know,  ill.  31*14.  The 
appetite  and  savour  of  food  is  of  the  soul,  which  by  these  delights,  or 
external  goods,  administers  to  its  body;  the  afl'ection* and  relish  of  know- 
ledge, and  the  introduction  of  good  illustrated,  3570.  The  taking  of 
food  with  another  signifies  conjunction  by  love  and  charity,  3596.  See 
Feasts.  An  illustration  of  the  manner  in  which  ends  ascend,  from  the 
nourishment  of  the  body,  and  the  correspondence  of  corporeal,  spiritual, 
and  celestial  foods ;  moreover  what  it  is  to  be  in  externals  and  in  inter- 
nals, 4459.  Spiritual  food  is  science,  intelligence,  and  wisdom,  and 
hereby  infants  and  youths  who  enter  the  other  life  actually  grow  to 
maturity,  4792,  5576.     Food  in  general  denotes  celestial  and  spiritual 


'M 


230 


FOO 


^tl 


II! 

Illl 


good,  ill.  and«A.  51 17,  5360,  5435.    The  angels  derive  their  recreation 
and  nourishment  from  the  exercises  of  love  and  charity  as  men  from 
corporeal  food  ;   illustrated  by  the  greater  nutrition  of  the  body  when 
food  is  eaten  joyfully,  51  17,  557C,  G078.     Food,  in  the  genuine  sense, 
signifies  divine  good  in  exercise  or  act,  5147,  end.     Food  is  what  nou- 
rishes the  internal  man  or  the  soul,  thus  goods  and  truths  ;  in  general, 
whatsoever  is  conducive  to  use,  ill.  5'293.     Food  denotes  truth  when 
adjoined  to  good,  5340,  5342  ;   consequently,  the  truth  of  good,  5426  ; 
or  the  good  of  spiritual  truth,  5410,  5487,  5582,  5588,   5655,   5733. 
Spiritual  food,  which  nourishes  minds,  consists  in  the  things  of  intelli- 
gence and  wisdom,  thus  in  the  understanding  of  truth  and  the  willing 
of  good,  ill.  and  sh.  5576.     In  the  spiritual  world,  as  in  the  natural 
world,  when  foods  adequate  to  use  fail  them,  they  become  hungry, 
and  it  is  then  evening  with  them,  5579,   6078,    6110.     See  Supper, 
Evening.     Sustenance  by  meat  and  drink  signifies  the  influx  of  good 
and  truth  through  heaven  from  the  Lord,  by  which  the  internal  man 
is  sustained,  ///.  and  sh.  5915,  6106,  6576.     Scientifics  and  truths  sus- 
tain the  soul ;  hence  to  feed  signifies  to  be  instructed,  ///.  and  s/i.  6078. 
Goods  and  truths,  and  the  knowledges  of  such,  constitute  the  sfiiritual 
life  of  those  who  are  in  heaven  ;  states  of  reception  illustrated  by  the 
times  of  the  day,  &c.,  6110.     All  food  in  general  is  signified  by  bread, 
which  denotes  spiritual  life,  or  the  good  of  love  and  charity,   6118, 
9545.     See  Bread.     All  food  requires  the  accompaniment  of  drink, 
illustrating  how  good  appetites  truth,  8562.     Food  and  drink  signify 
the  goods  of  love  and  the  truths  of  faith,  8562;  ///.  and  «//.  9139,  9396, 
9527.     Falses  unwittingly  held  by  the  good,  and  which  arc  therefore 
susceptible  of  being  bent  to  good,  may  be  compared  to  foods  which  are 
unclean  to  the  sight,  but  still  savory ;  falses  derived  from  evil,  to  foods 
which  are  really  unclean  and  stinking;   and  truths  adjoined  to  evils,  to 
foods  which  appear  clean,  but  are  interiorly  corrupt  or  poisonous,  9192. 
A  table,  as  containing  food,  denotes  the  receptacle  of  the  goods  of  love 
and  charity,   thus  heaven  itself  as  receptive  of  such  good ;   and  in  the 
opposite  sense,  9527,  9543,  9545.    Spiritual  food  in  general  is  all  good, 
but  in  particular  it  is  the  good  that  is  acquired  by  truth  passing  into 
will  and  act,  5820.     Hence  the  signification  of  teeth,  ill.  and  «/^  9052; 
compare  5175.     See  Teeth.     In  times  of  temptation,  inconsequence 
of  the  hatred  of  evil  spirits  to  all  that  is  good  and  true,  the  only  food 
that  they  leave  to  man  is  compared  to  the  green  herb,  59.     The' foods 
which  the  Lord  gives  are  compared  to  the  herb  yielding  seed  and  the 
tree  yielding  fruit,  to  receive  which  is  to  come  into  tranquillity  and 
peace,  59.     To  ride  upon  the  high  places  of  the  earth  signifies  the 
fruition  of  internal  peace  and  felicity ;  to  be  fed  with  the  heritage  of 
Jacob,  external  tranquiHity  and  delight,   >^d.     Straw  and  provender  for 
the  camels  denotes  the  common  scientifics  which  are  the  food  of  the 
natural  man,  3114,  3146.     Food  stored  uj)  in  the  cities  denotes  truths 
concealed  in  the  interiors  of  the  natural  mind,  ///.  5342.     To  buy  food 
denotes  the  appropriation  of  truths  by  good,  or  the  procuring  of  the 
good  of  spiritual  truth,  5410,  5435,  5582,  jitSS,  bdo^.     The  Israelites 
forbidden  to  kindle  a  fire  and  prepare  food  on  the  sabbath,  denotes  that 
man  is  not  to  act  from  his  own  loves,  or  teach  from  his  own  intelligence, 
ill.  10,362.     The  inhabitants  of  Jupiter  dress  their  food  not  to  gratify 
their  palate,  but  for  the  sake  of  use,  and  that  thev  who  dress  their 


I!! 


FOO 


231 


food  to  gratify  their  palate  plunge  into  luxuries,  sensual  indulgence, 
and  stupidity  of  mind,  8378.  The  entrance  of  man  into  the  other  life 
illustrated  by  food  passing  into  the  human  system,  5175.  See  to  Eat, 
to  Drink. 

FOOT  [^pes].  The  feet,  generally,  denote  things  natural,  such  as 
pertain  to  the  ultimate  life  of  man,  259,  2162,  3147,  3148,  3761, 
3986,  4280,  4382.  The  sole  of  the  foot  and  the  heel  such  as  are  more 
and  more  exterior,  259,  1748,  2162,  3304,  4951,  6406.  The  ancients 
considered  celestial  and  spiritual  things  in  reference  to  the  head  and 
the  face;  the  affections  of  the  rational  man  derived  therefrom,  such  as 
charity  and  mercy,  to  the  breast;  those  of  the  natural  man,  to  the 
feet,  the  sole  of  the  foot,  and  the  heel,  according  to  degree,  259 ;  sh, 
2162.  The  sole  of  the  foot  and  the  heel  denote  the  ultimate  natural 
parts ;  the  shoe,  which  invests  them,  and  yet  can  be  put  off,  the  cor- 
poreal, sh.  1748,  3540,  3761;  from  experience,  5378.  Moses  was 
commanded  to  put  his  shoes  from  off  his  feet,  because  the  lowest  sen- 
sual things  cannot  be  retained  when  man  approaches  the  Lord,  ilL 
6844  ;  compare  7864  and  context.  The  lace  or  thread  of  the  shoe 
denotes  what  is  false;  its  latchet  or  fastening,  evil,  1748.  Abram's 
requesting  the  three  angels  to  wash  their  feet  denotes  that  somewhat 
natural,  in  order  to  better  perception,  should  be  put  on,  ill.  and  sh, 
2162.  The  God  of  Israel  seen  as  to  his  feet,  under  which  was  as  it 
were  a  work  of  sapphire  stone,  denotes  that  they  only  saw  the  externals 
of  the  church  represented  in  natural  things,  2162.  Such  natural  repre- 
sentations, proceeding  from  internals,  are  denoted  by  the  place  of 
Jehovah's  feet,  and  by  his  footstool,  sh,  2162.  See  Footstool.  It 
was  customary  in  the  representative  church  to  wash  the  feet,  which 
denotes  the  purification  of  the  natural  man,  sh.  3147.  To  wash  the 
feet  was  also  a  token  of  charity  and  humiliation,  indicating  that  they 
did  not  reflect  upon  the  evils  of  others  except  to  reform  them,  3147. 
It  was  customary  for  travellers  and  sojourners  to  wash  the  feet,  because 
journeying,  &c.,  signifies  the  life,  3148.  The  heels  denote  outermost 
goods,  3540,  4938.  The  heels,  the  soles,  the  hollow  of  the  feet,  and 
hoofs  signify  the  ultimates  of  the  natural  man,  sh.  7729,  9391.  The 
hoofs  of  the  horse  in  particular,  either  the  truth  or  the  false  in  ultimates, 
or  the  lowest  intellectual  things,  ill.  and  sh.  3923 ;  ill.  6400,  7729, 
9391.  See  Hoof,  Horse.  The  foot  to  be  cut  off  if  it  scandalize, 
denotes  the  natural  ability  destroyed  when  it  lifts  itself  against  spiritual 
things,  br.  sh.  4302.  According  to  the  foot  (or  progress)  of  the  flocks 
and  herds,  and  according  to  the  foot  of  the  sons,  denotes  the  conjunc- 
tion of  good  and  truth  proceeding  according  to  the  acquired  ability  of 
the  natural  man,  4382,  4383.  The  spirits  who  belong  to  the  province 
of  the  feet  are  natural  men ;  those  who  belong  to  the  soles  of  the  feet 
more  grossly  natural,  4403.  Seriatim  passages  on  the  correspondence 
of  the  feet,  of  the  soles  of  the  feet,  and  of  the  heels  with  the  grand 
man,  4938 — 4952.  Celestial  things  are  terminated  in  spiritual,  and 
these  again  in  things  natural,  to  which  the  feet,  the  soles  of  the  feet, 
and  the  heels  correspond,  4938 ;  from  the  author's  experience,  4939. 
They  who  are  merely  natural  dwell  under  the  feet  and  the  soles  of  the 
feet  in  various  and  most  distinct  places,  according  to  character ;  many 
varieties  described,  4940 — 4951.  Such  places  in  general  are  called  th% 
lower  earth,  4945.     To  lift  up  the  hand  denotes  power  in  what  is  spi- 


232 


FOR 


ritual;  to  lift  up  the  foot  power  in  what  is  natural,  5327;  ill  5328. 
"When  the  three  heavens  are  presented  to  sight  as  one  man,  the  celestial 
or  inmost  heaven  forms  the  head,  the  spiritual  or  second  heaven  the 
body,  and  the  first  or  ultimate  heaven  the  feet,  5328.  The  spiritual 
world  has,  as  it  were,  its  feet  and  the  soles  of  its  feet  in  the  natural, 
5945,  6436.  The  sceptre  shall  not  depart  from  Judah,  nor  the  law- 
giver from  between  his  feet,  until  Shiloh  come,  denotes  the  government 
of  the  natural  man  by  influx  through  the  celestial  heaven  until  the 
Lord's  advent.  Hi.  6371—6373.  The  feet  signify  lower  or  inferior 
things  in  which  are  interiors,  ill.  6  163.  Hence  feet  denote  the  ulti- 
mates  of  the  church,  of  the  Word,  &c.,  9406.  The  things  which  are 
under  the  feet  of  God  are  the  ulti mates  of  the  W^ord,  and  are  called 
the  place  of  his  feety  and  footstool,  sh.  9406.  The  thumb  of  the  right 
foot  denotes  the  intellectual  faculty  in  the  lowest  heaven,  10,063.  To 
wash  the  hands  and  the  feet  is  to  purify  both  the  internal  and  external, 
10,241.  To  tread  upon  serpents  and  scorpions  is  to  destroy  falses  and 
evils,  10,019.  To  tread  down  or  bruise,  predicated  of  the  serpent's 
head,  denotes  the  depression  of  evil  so  that  it  shall  only  affect  the 
natural  man,  ill.  258,  259.  As  to  Jacob's  being  named  from  the  heel, 
see  Jacob.  As  to  the  signification  of  fractured  feet  or  hands,  2162. 
FOOTSTOOL  [scabellum  pediun].  Heaven  is  my  throne  denotes 
the  celestial  and  spiritual  interiors ;  earth  is  my  footstool,  the  rational 
and  natural  exteriors  corresponding  thereto,  sh.  2162,  5313.  Other 
passages  explained  of  external  worship  corresponding  to  internal,  2162. 
A  footstool  signifies  divine  truth  below  heaven,  such  as  the  Word  in 
the  literal  sense,  upon  which  the  Word  in  the  internal  sense  is  made 
to  rest,  9166,  9406.     See  Foot. 

FORCES  [vires],  denote  the  power  of  truth  ;  strength,  the  power  of 
good,  iV/.  6343,  6344,  8710.  There  are  always  two  forces  which  contain 
all  things  in  their  connection  and  form,  the  thing  contained  being  be- 
tween them,  3627,  3628.  The  interior  of  these  forces  is  a  living  force, 
the  exterior  not  living,  but  in  correspondence  and  reaction  with  it,  3628. 
Description  of  certain  spirits  who  correspond  to  the  passive  forces  of 
the  membranes  that  cover  the  viscera,  5557.  There  are  two  forces 
acting  in  all  temptations,  the  one  of  falses  which  are  injected  from  hell 
into  the  external  man,  the  other  of  truths  which  are  insinuated  by  the 
Lord  into  the  internal,  8168.  No  one  can  resist  temptation  by  his 
own  powers,  they  being  those  of  the  falses  in  which  he  is,  8172—8175. 
The  Lord  alone  subjugated  all  to  himself  by  his  own  powers,  2025. 
In  innocence  there  are  innate  forces,  because  it  pertains  to  celestial  love 
and  the  voluntary  part  of  man,  6367.  Recipient  substances  and  forms 
are  the  subjects  of  life,  and  the  results  of  their  mutations  and  modifi- 
cations are  forces  which  are  properly  called  living,  8603.  The  recipient 
faculties  of  man  are  the  will  and  understanding,  to  which  the  heart 
and  lungs  correspond  ;  what  their  vital  forces  signify,  &c.,  9050.  See 
Power. 

FOREHEAD  [frons].  All  things  whatsoever  in  the  ideas  of  angels 
have  some  reference  to  the  human  form ;  thus  the  lintel  and  the  door- 
posts of  a  house  have  a  similar  signification  to  the  forehead  and  the 
hand,  7847.  A  sign  upon  the  hand  and  a  memorial  between  the  eyes 
denote  perpetual  presence  or  remembrance  in  all  thought  and  action, 
8066,  8067;   or  perpetually  in  the  will  and  perpetually  in  the  under- 


FOR 


233 


I 


standing,  8090.  The  interiors  are  expressed  in  the  face,  those  of  love 
particularly  in  the  forehead,  9936.  See  Face.  Hence  the  forehead, 
and  also  frontlets  between  the  eyes,  denote  celestial  love,  and  they  were 
worn  as  a  sign  of  love  to  God ;  in  the  opposite  sense  they  denote  infer- 
nal love,  sh.  9936,  10,061. 

FORESIGHT  [prcevidentia].     See  Providence,  View. 

FORESKIN  [prceputiiim].  The  organs  of  generation  correspond 
to  the  conjunction  of  good  and  truth ;  the  foreskin  to  the  obscuration 
of  good  and  truth  in  the  most  ancient  church,  because  that  church  was 
at  the  time  an  internal  man ;  and  to  their  defilement  in  the  ancient 
church,  because  that  church  was  respectively  an  external  man,  4462. 
On  account  of  the  defilement  of  good  and  truth  in  externals  circum- 
cision was  instituted  by  the  ancient  church,  but  it  was  unknown  to  the 
most  ancient,  4462.  The  Philistines  in  particular,  who  did  not  conform 
to  this  rite,  and  cared  little  about  charity,  are  called  the  foreskinned  or 
uncircumcised,  3412,  4462,  1197.  The  foreskin  signifies  the  defile- 
ment of  all  celestial  and  spiritual  love  by  the  impurities  of  the  external 
man,  which  impede  their  influx,  7225.  The  foreskinned  male  signifies 
one  who  is  not  in  the  truth  of  faith  in  consequence  of  its  defilement, 
thus  what  defiles  and  impedes  the  influx  of  truth,  2056.  The  flesh  of 
the  foreskin  denotes  the  impure  loves  of  self  and  the  world,  which  per- 
tain to  the  proprium,  and  which  impede  the  influx  of  celestial  love, 
2041.  Those  who  are  in  the  life  of  defiled  loves  are  called  foreskinned 
or  uncircumcised,  2049.  Such  are  they  in  whom  the  life  of  charity  is 
not  formed,  whether  they  be  in  the  church  or  out  of  it,  1197,  2049. 
To  be  foreskinned  or  uncircumcised  is  to  be  impure;  to  be  of  uncircum- 
cised lips  is  to  be  impure  in  respect  to  those  things  which  are  of  doc- 
trine, 7225.  Moses  was  so  called  on  account  of  the  impure  Jewish 
church,  7245.  The  cutting  ofi*  of  the  foreskin  signifies  the  removal  of 
defiled  loves,  7045.     See  Circumcision. 

FOREST  [si/lva].  When  the  angels  discourse  of  intelligence  and 
wisdom,  thus  of  perceptions  and  knowledges,  there  are  represented 
paradises,  vineyards,  forests,  meadows,  &c.,  3220.  A  forest  denotes  the 
church  as  to  science,  or  the  knowledges  of  good  and  truth,  thus  a 
religious  system  or  religion,  ill.  and  sh.  9011.  See  Grove,  Tree, 
Vegetation. 

FORGET,  to  [obliviscijy  denotes  the  gradual  abolition  of  repug- 
nance by  delay  and  habit,  3615.  To  forget  denotes  disjunction  and 
removal,  51/0;   ill.  5278,  5352.     See  Memory. 

FORM,  denotes  the  very  essence  or  substance  of  a  thing,  3821, 
4223,  4224,  4985,  8603,  3484.  When  mention  is  made  in  the  Word 
of  beautiful  in  form  and  beautiful  in  aspect,  form  has  reference  to  the 
esse  of  a  thing,  thus  to  good,  aspect  to  the  existere,  or  beauty  thence 
derived,  thus  to  truth,  3821,  4985,  5199.  The  functions  of  the  viscera 
and  organs  of  the  body  make  a  one  with  their  organical  forms,  such 
forms  being  really  produced  by  their  functions  or  uses,  ill.  4223.  Be- 
sides these,  there  are  forms  or  substances  which  are  inscrutable  in 
natural  light,  4224.  The  conjunction  of  good  and  truth  in  a  material 
form  is  like  the  conjunction  of  the  heart  and  lungs,  ill.  3889.  Truth 
is  the  form  of  good,  that  is,  when  good  is  so  formed  that  it  can  be 
intellectually  perceived  it  is  called  truth,  3049,  5337,  9474.  Good 
cannot  come  into  form  or  sight  except  by  truth,  and  truth  cannot  exist 


( 


234 


FOR 


I 


iiiii 


ii^i 


except  from  good  as  its  essence,  9637,   9781,   9995.     There  are  two 
forms  of  good,  internal  and  external,  4988.     The  idea  of  form,  or  of 
truth  as  the  form  of  good,  illustrated  by  what  is  honest  and  decorous, 
4574.     The  form  in  which  truths  and  goods  consociate  is  derived  from 
the  form  of  heaven,  3584,  9878.     In  like  manner  the  form  of  the  brain 
and  its  functions  in  the  body,  4040 — 4054.     The  form  of  heaven  is 
stupendous,    and  exceeds  all  human  intelligence,    4041,   9877.     The 
things  which  are  in  heaven,  however,  are  represented  in  the  world  of 
spirits  by  forms  to  the  similitude  of  which  accede  forms  in  the  world, 
4043,  10,270.     See  Heaven.     A  discourse  with  a  philosopher  in  the 
other  life  concerning  forms,  that  one  is  from  another  in  man,  and  that 
the  operations  of  mind  are  variations  of  form  under  changes  of  state, 
ill,  6320.     All  things  both  in  man  and  in  universal  nature  are  formed 
from  one  another  successively,  and  not  by  a  continuum  becoming  more 
and  more  pure;   hence  things  interior  and  exterior  are  distinct  from 
each  other,  the  former  being  within  the  latter ;   tlius  they  succeed  in 
order,  0405,  8603.    He  who  does  not  thus  conceive  of  formation  cannot 
comprehend  the  internal  and  external  of  man  ;  neither  can  he  conceive 
otherwise  but  that  when  the  external  dies,  the  internal  man  dies  also, 
6405.     See  Degree.     In  accordance  with  this  doctrine  of  forms  and 
of  influx,  everything  of  thought  and  of  will  flows  in  by  means  of  a 
wonderful  form,  which  is  the  form  of  heaven,  from  the  Lord,  5288, 
5980,   0007.     All  the  operations  of  the  mind  are  variations  of  form, 
6326.     Inferior  thought  circulates  according  to  the  form  of  the  clneri- 
tious  substance  in  the  brain ;  but  the  superior  forms  which  are  in  heaven 
are  altogether  incomprehensible,  6007.     Scientifics  are  arranged  into  a 
heavenly  form  when  man  is  in  heavenly  love,  and  it  is  that  love  which 
arranges  or  forms  them,  6690.    Thus  it  is  good  that  reduces  truths  into 
a  heavenly  form,  3316,  3470,  4302,  5704,  5709,  6028;  or  into  series, 
10,303.     See  Series.     Hence,  also,  truth  is  called  the  form  of  good, 
9840.     The  interior  form  receptive  of  good  and  truth  from  heaven  is 
depraved  and  distorted  by  hereditary  evil,  4317.     This  form,  however, 
was  created  in  all  the  fairness  of  good  and  truth,  and  recovers   the 
native  beauty  of  its  form  by  regeneration,  3804.     The  first  form,   by 
virtue  of  which  man  is  man,  is  his  internal ;   by  this  internal  form  the 
Lord  is  united  to  him  :  on  the  other  hand,  so  far  as  man  gives  himself 
up  to  evil,  he  separates  himself  from  it,   1999.     The  human  form  is 
the  form  of  heaven,  and  is  perfect  and  beautiful  in   proportion  to  the 
communication  of  affection  and  thought  with  heavenly  societies;   thus 
good  forms  man  into  an  image  of  heaven,  as  evil  forms  him  into  an 
image  of  hell,  0005,  0020,  3513,  3584.     See  Good,  Heaven,  Evil, 
Hell.     It  is  by  the  good  of  love,  therefore,  that  all  truth  with  the 
regenerate  is  disposed  into  a  heavenly  form  and  preserved  therein,  ill. 
9840 ;  and  he  is  in  the  form  of  heaven  who  is  in  the  good  of  love  con- 
joined with  the  truth  of  faith,   5199.     The  conjunctions  which  take 
place  in  heaven  are  called  forms  in  respect  to  good,  and  societies  in 
respect  to  persons,  8409.     The  form  of  divine  truth,  or  the  Word,  is 
its  perception,  thought,  and  enunciation ;   hence  it  is  various  in   the 
several  heavens  and  with  man  on  earth,  8920.    Unless  it  were  so  accom- 
modated in  form  it  could  not  be  received,  thus  it  could  not  flow  into 
any  faith  nor  into  the  life  of  faith,  8922.     The  form  of  heaven  is  im- 
pressed upon  it  by  the  Lord,  and  through  its  medium  the  same  form 


FOU 


235 


r. 


is  impressed  upon  man,  4040.  When  the  Lord  appears  it  is  always 
in  an  angelic  or  human  form,  9359,  9972.  Before  the  Lord's  advent 
into  the  world,  he  assumed  the  human  form  by  transition  through 
heaven  ;  the  human  form  being  his  own  form  or  divine  presence  in 
heaven,  10,579.  See  Lord.  The  whole  heaven  is  arranged  by  the 
Lord  according  to  the  divine  form  in  himself;  his  spiritual  kingdom 
being  according  to  the  ordination  of  affection  in  his  divine  human,  3189. 
The  primitive  human  form  is  not  in  the  form  of  the  body,  but  in  a 
most  perfect  form  known  to  the  Lord  alone,  which  conspires  and  tends 
to  that,  3033.  Hence  the  human  form  is  put  on  bv  all  angels  and  men, 
but  the  Lord  alone  is  man,  3034,  0020.  All  organical  forms,  which 
are  substances,  are  nothing  but  recipients  of  influx  from  the  Lord; 
and  they  receive  it  according  to  their  correspondence,  as  organs,  with 
the  only  life,  3484,  3743,  6872,  8003.  The  form  of  the  habitation  or 
tabernacle  shewn  to  Moses  on  Mount  Sinai  is  representative  of  heaven 
where  the  Lord  is,  9481,  9570,  9577,  10,270.  The  forms  of  all  its 
vessels  also  are  representative  of  celestial  and  spiritual  things,  9482, 
10,270.  See  Tent.  Form,  generally,  illustrated  by  the  procedure  of 
that  which  is  formed,  or  its  derivation,  from  internal  to  external,  5337. 

FORTIFICATIONS  \munimenta\  denote  truths  so  far  as  they 
defend  good,  7297.     See  Castle,  Tower. 

FORTUNE.  The  all  of  fortune  is  from  the  divine  providence  of 
the  Lord  in  the  ultimates  of  order,  5049,  0493,  0494.  The  spiritual 
spheres  that  are  about  man  produce  the  effects  which  are  ascribed  to 
fortune,  which  are  therefore  of  the  ultimate  sphere  of  Divine  Provi- 
dence, 5179.  All  fortune,  contingency,  or  chance,  is  of  the  Divine 
Providence  acting  secretly  and  incomprehensibly,  5508,  0485.  All 
misfortune  is  owing  to  the  sphere  of  evil  spirits  prevailing,  who  have 
the  art  to  make  occurrences  appear  like  chance,  0493.  Things  the  most 
minute  and  apparently  trivial,  even  to  the  cast  of  dice,  are  directed 
from  the  spiritual  world ;  the  providence  of  the  Lord  ruling  all,  0493, 
6494.  The  case  argued,  7007.  The  ancients  expressed  their  sense 
of  the  Divine  Providence  in  all  things  by  the  very  terms  in  which  they 
alluded  to  apparent  chances,  ill.  90 10.    See  Providence,  to  Prosper. 

FORTY,  &c.     See  Numbers. 

FOUNDATION,  the  [futidamentu7n']t  or  common  basis,  denotes 
the  truth  of  faith  derived  from  good ;  such  is  the  signification  of  the 
foundation  of  the  earth,  the  foundations  of  the  walls  of  the  New 
Jerusalem,  &c.,  9643.  The  foundation  of  the  altar  denotes  the  ulti- 
mate or  sensual  life  of  man,  10,028.  The  church  upon  earth  is  the 
foundation  of  heaven,  4060,  ill.  4618,  9430.  The  external  is  uni- 
versally the  foundation  and  receptacle  of  the  internal,  6299.  The 
fundamental  of  all  loves  is  conjugial  love,  686,  2733,  2738,  5053. 
The  influx  of  innocence  in  early  life  is  the  fundamental  principle  upon 
which  the  intellectual  or  rational  man  is  afterwards  built  up,  5126.  It 
is  of  fundamental  importance  that  the  thoughts  of  those  who  are  to  be 
together  in  the  other  life  agree  together,  5182.  The  foundations  of 
the  mountains  signify  hell,  sh.  1691. 

FOUNDER  [co7tyiator].  An  artificer  or  maker  of  graven  images 
denotes  one  who  fashions  what  is  false  from  his  own  intelligence  ;  a 
founder,  him  who  makes  it  appear  like  good,  424,  9852,  10,406.  See 
Engraving,  Fashion. 


236 


FRA 


III 


FOUNTAIN  [/ons].     Fatness  and  the  fountain  of  lives  {scaturiyo 
vitarum)  denotes  the  celestial  principle,  which  has  relation  to  love,  353. 
The  love  of  the  Lord  and  the  love  of  the  neighbour  are  the  verimost 
fountains  of  life,  from  which  all  and   everything  flow  out,    14.")0.     A 
fountain  of  waters  in  the  desert  denotes  natural  truth  which  has  not  yet 
received  life,   Vyi7  ;  compare  195G,   1957.     A  fountain  in  like  manner 
as  a  well  denotes  the  Word,  also  doctrine  from  the   Word,  and   truth 
itself,  8h.   2/02.     In  the  supreme  sense  it  denotes  truth  divine,  3005, 
3082,  ill.  3131,  3137.     A  fountain  denotes  pure  truth,  a  well  truth 
less  pure,  3096,  3424.     The  Word  is  called  a  fountain  and  a  well  of 
living  waters,  because  the  literal   sense  contains  divine  truths,  3424. 
The  Word  is  called  a  well  where  the  natural  mind  is  treated  of,  which 
perceives  nothing  of  itself  but  the  literal  sense  ;  and  it  is  called  a  foun- 
tain,  when  the  rational  mind  and  its  perception  of  the  internal  sense  is 
treated  of,  3705,  0774.     Waters   denote  truths;  rivers,   intelligence; 
and   fountains,  wisdom,  which  are  all  from  the  Word,  4097.     A  door 
of  fountains  denotes  entrance  both  to  truths  or  falses,  thus   the   literal 
sense  of  the  Word  which  opens  the  way  to  either,  according  as  man  is 
in  good  or  evil,   4801,   4891.     The  twelve   fountains  of  Ehm  denote 
truths  in  all  abundance,  8308.     The  fountain  of  the  waters  of  life,  the 
truths  and  goods  of  faith,  8508.     The  fountain  said  to   be   opened  in 
Mount   Parnassus  denotes  intelligence,  4900.     Such  is  the  connection 
and  dependence  of  all  things  that  they  must  receive  influx  from  one 
fountain  of  life,  4524,  5005.     The  denial  of  this  single  source  of  good, 
thus  self-merit,  or  the  self- righteousness  of  man  is  the  fountain  of  nu- 
merous evils,  57p8,   10,033.     The  heart  and   lungs  are  the  two  foun- 
tains of  all  motion,  action,  and  sensatiou  in  the  external  man  or  mere 
body,  3035. 

FOUR,  Fourteen,  Forty,  &c.     See  Numkers. 

FOWL  [volatile].  Fowls  or  flying  creatures  denote  truths  ;  in  the 
opposite  sense,  falses,  1834.  The  flesh  of  a  bird  denotes  the  good  of 
truth,  or  the  good  of  faith,  8131.     See  Bird. 

FRACTURED  or  BROKEN  [fractus  seu  fractvra'].  Those  who 
were  fractured  in  the  feet  or  hands  represented  such  as  are  principled 
in  perverted  external  worship,  2102.     See  to  Break. 

FRAGRANCE.  When  the  perceptions  of  the  angels  are  turned 
into  odours,  they  are  sensated  like  fragrance  from  aromatics  and  flowers, 
5021.  Fragrant  spices  were  used  in  the  worship  of  the  ancients,  be- 
cause of  their  correspondence  with  the  grateful  perceptions  of  faith  and 
charity,  4748.  Fragrant  aromatics  are  of  two  kinds,  answering  re- 
spectively to  the  celestial  and  spiritual  states,  10,291,  10,293.  Fra- 
grances in  general  signify  the  aflections  of  truth  derived  from  good, 
10,295.     See  Frankincense,  Incense,  Aromatics. 

FRANKINCENSE  [thus'].  The  frankincense  used  with  oil  and 
fine  flour^m  the  sacrifices  denotes  the  grateful  perception  of  charity  and 
love,  2177.  Frankincense,  incense,  and  odours  in  ointments,  *  were 
made  representative  because  odour  corresponds  to  perception,  4748. 
Pure  frankincense  denotes  the  truth  of  celestial  good,  9993,  10,252; 
thus,  it  denotes  inmost  truth,  which  is  spiritual  good,  ill.  10,236,' 
10,303.  Generally,  frankincense  denotes  the  truth  of  faith  ;  and  hence 
oil  or  gold,  &c.,  is  mentioned  along  with  it  to  denote  the  good  of  love, 
10,177.     The  gold  of  Sheba  signifies  the  good  of  love,  its  frankincense 


FRU 


237 


the  truth  of  faith,  thus  the  celestial  and  spiritual  internals  of  worship, 
1171,  9293.   10,177.     See  Odour,  Incense,  Aromatics. 
FRAUD  [fraus].     See  Deceit. 
FREEDOM  [liberum].     See  Liberty. 

FRIEND  [amicus].  The  spiritual  man  is  called  by  the  Lord  a 
friend  and  a  son  of  light ;  but  the  celestial  man,  a  son  of  God,  as  in 
the  gospel  of  John,  51. 

FRIENDSHIP  [amicitia'].  Friendships  and  civilities  are  not  charity, 
but  they  partake  of  charity  in  proportion  to  their  sincerity,  1158. 
Mutual  love  has  respect  to  the  good  in  man,  and  to  the  man  for  the 
sake  of  the  good ;  friendship  accedes  to  self-love,  and  is  opposed  to 
mutual  love  or  charity  in  proportion  as  it  does  so,  3875.  How  many- 
societies  there  are  in  the  other  life  of  mere  sensualists,  who  have  re- 
garded nothing  but  external  satisfaction  in  friendships ;  how  they  take 
away  all  the  aff'ection  of  truth  and  of  good  appertaining  to  others,  and 
how  sad  their  lot  is,  4054.  There  are  also  numerous  societies  called 
societies  of  friendship,  and  that  such  take  away  delights  from  others, 
4804.  There  are  also  societies  of  interior  friendship,  founded  upon  the 
afi'ection  of  spiritual  things,  and  true  love  for  one  another,  4805.  As 
to  the  friendship  of  the  good  for  those  who  are  signified  by  their  ene- 
mies in  the  Word,  9255. 

FROGS  [ranee],  from  the  river  of  Egypt,  signify   reasonings  from 
mere  falses,  720.5,  7295,  sh.  7351,  73.)2,  7384,  9331.     The  Egyp- 
tians prayed  to  be  delivered  from  the  evil  of  the  frogs  because  infernal 
spirits  have  no  pleasure  in  reasoning  from   mere  falses,  inasmuch  as 
they  cannot  do  evil  thereby,   7392.     See  Egypt. 
FRONTLETS  [frontalia].     See  Forehead. 
FROST  [pruina].     See  Hoar-Frost,  Cold. 
FROTH  [spuma].     See  Foam. 

FRUCTIFY  AND  MULTIPLY,  to  [fructificare  et  multiplicare]. 
Fructification  is  predicated  of  states  of  love  ;  multiplication  of  faith  or 
truth,  43,  ^'o,  913,  983,  ill,  1015,  2840,  2847.  The  fruit,  which 
is  predicated  of  love,  contains  the  seed  by  which  it  multiplies  itself,  43. 
The  fructification  of  good  and  the  multiplication  of  truth  take  place  in 
the  external  man  ;  the  former  in  his  aff'cctions,  the  latter  in  his  memory, 
913.  The  fructification  of  truth  is  from  the  good  that  is  in  it;  and  to 
such  a  degree,  that  truths  are  indefinitely  multiplied  with  the  good 
however  simple  they  had  been  in  the  life  of  the  body,  5527.  See  Fruit,, 
Multiplication. 

FRUIT  [fructus].  Fruits  that  are  truths  are  denoted  by  sons, 
fruits  that  are  goods  by  daughters,  55.  The  gift  of  the  Lord  to  the 
celestial  man  is  fruit,  to  the  spiritual  man,  seed,  ^7.  The  tree  yielding 
fruit  is  the  good  of  faith,  57.  The  fruit  of  the  tree  in  the  garden  of 
which  they  were  not  to  eat,  is  the  good  and  truth  of  faith  which  are  not 
to  be  thought  of  as  man*s  own,  198—200.  The  fruits  of  the  ground 
denote  works  of  faith  without  charity,  which  pertain  to  the  external 
man  only,  348.  Good  works  are  called  the  fruit  of  faith  in  the  exter- 
nal sense,  but  not  so  in  the  internal  sense,  unless  they  contain  charity 
in  which  is  love  to  the  Lord,  and  in  this  love  the  Lord  himself,  1873. 
The  fruit  of  faith  is  the  fruit  of  good,  which  is  of  love  and  charity  pro- 
ceeding by  faith,  2349,  3140,  3207,  3324,  ill.  3427,  ill,  and  sh.  3934, 
3995,  4003,  4083,  5351,    9337.     The  fruit  of  faith  is  nothing  but  a 


'i 


238 


FUL 


GAI 


239 


life  according  to  the  precepts  of  faith,  which  life  and  not  the  precepts 
is  saving,  4663.  The  fruit  of  the  belly  denotes  the  conjunction  of  truth 
and  good  springing  out  of  their  acknowledgment  in  faith  and  act,  391 1. 
See  Boy,  Conjunction,  to  Conceive.  The  fruit  of  a  tree  denotes 
the  faculty  of  knowing  good;  its  viridity,  what  is  sensitive  of  truth, 
7690,  7691.  Fruits  are  the  works  and  goods  of  charity,  sh.  7690. 
To  fructify  denotes  the  increase  of  good,  and  this  is  the  first  and  the 
last,  because  the  end,  sh.  9337.  See  to  Fructify.  Fruit  denotes  the 
good  of  life,  which  is  the  good  of  wisdom,  9353. 

FUGITIVE,  Flight  [profuyus,  fuga].  Flight  denotes  the  last 
time,  in  particular  the  time  of  death  with  every  individual,  34.  To  be 
a  fugitive  and  vagabond  is  to  have  no  knowledge  of  what  is  true  and 
good,  382,  388.  To  flee  away  and  fall  signifies  to  be  overcome,  1689. 
To  fly  from  the  face  of  any  one  is  not  to  endure  his  presence,  thus,  in- 
dignation, &c.,  1923,  1933.  The  flight  of  Jacob  from  Ilaran  signifies 
the  separation  of  good,  4 1 1 3,  4 1 1 1,  4 1 20.  Joseph  leaving  his  garment 
and  fleeing  away  out  of  doors,  signifies  spiritual  truth  separated  and 
left  defenceless,  5008,  5009,  5029.  Moses  flying  from  Pharaoh,  the 
divine  law  separated  from  falses,  6772.  His  flying  from  the  serpent, 
horror  on  account  of  the  sensual  principle  separated,  6950.  The  Egyp- 
tians who  feared  the  Lord  causing  their  servants  and  their  cattle  to  flee 
into  the  houses,  the  concealment  and  reservation  of  natural  goods  and 
truths  in  the  interiors,  7563.  The  flight  of  the  children  of  Israel  from 
Egypt,  separation  from  the  falses  of  evil,  8142.  The  Egyptians  flying 
from  them,  separation  from  good  and  truth,  8218.  Their'flying  against 
the  sea,  that  such  immerse  themselves  in  the  falses  of  evil,  8227.  The 
old  inhabitants  of  Canaan  put  to  flight,  the  removal  of  evils  and  falses, 
9332,  9333.  See  to  Expel.  Flight  signifies  removal  from  a  state  of 
love  and  innocence ;  the  prayer  that  it  be  not  in  the  winter  nor  on  the 
sabbath  day,  ex.  3755,  3756;  compare  35.  "Sin  lieth  at  the  door'* 
explained ;  if  only  it  is  put  to  flight,  love  and  charity  will  enter,  364. 
The  Lord  is  continually  putting  evils  and  falses  to  flight,  but  this  is 
only  done  by  conscience,  and  when  that  is  relaxed  there  is  no  medium 
of  influx,  1835.  Supplication  and  worship  avail  nothing  if  evils  are 
not  shunned,  illustrated  by  the  case  of  the  guilty  homicide  flying  to  the 
altar  from  which  he  was  to  be  taken  and  slain,  9014.  As  to  the  flyin* 
of  a  bird,  see  Wings.  ^ 

FULFIL,  to  [implere]  an  engagement  (understood  of  service,  &c.), 
denotes  study,  or  the  state  arrived  at  that  was  the  end  of  study,  3830, 
3840,  3845,  3847.  To  fulfil  the  period,  or  forty  days,  of  embalmment 
denotes  the  state  of  preparation  for  the  removal  of  evils  and  falses  by 
temptations,  6505,  9506.  To  fulfil  all  things  written  of  the  Lord  in 
the  law  of  Moses,  and  in  the  Prophets  and  in  the  Psalms,  denotes  as 
to  the  internal  sense,  5620,  7933.  The  common  idea  concerning  the 
Lord's  fulfilment  of  the  law  is  erroneous ;  its  fulfilment  consisted  in  the 
subjugation  of  the  hells,  and  the  reduction  of  the  heavens  to  order 
10,239.     See  Full,  to  Fill. 

FULL,  FvhUESs  [plenum,  pletiitudo].  The  full  of  days  denotes 
those  that  are  confirmed,  2348.  The  fulness  of  times  or  states,  pre- 
dicated of  the  church,  signifies  the  end,  2905.  It  is  predicated  of  the 
Lord's  coming  when  there  was  no  longer  any  good,  not  even  natural 
good  with  the  Jewish  people,  3398.     To  be  filled  full,  or  replete,  sig- 


nifies  to  reign,  because  whatever  the  mind  is  replete  with  rules  the  man, 
ill.  7648.  The  hands  or  fists  full  denotes  potency  fully  equal  to  recep- 
tion, 7518.  Every  state  has  its  beginning,  its  progression,  and  its 
end  ;  the  latter  is  called  its  fulness,  ill.  8750.  Fulness  signifies  all  or 
abundance,  for  multitude  is  predicated  of  truth,  magnitude  of  good, 
and  fulness  of  both,  ill.  6297.  That  is  a  plenum  in  which  there  is 
good  or  use,  5214.  Fulness  is  predicated  of  the  regenerate  state,  when 
man  is  receptive  of  good  and  truth  from  the  Lord,  2636.  The  state  is 
not  full  when  good  is  regarded  from  truth,  but  when  truth  is  regarded 
from  good :  for  in  this  case,  the  good  is  receptive  of  innocence,  7839. 
With  those  who  are  in  good  there  is  a  fulness  of  truth,  because  their 
truths  have  extension  into  heaven.  5478.  When  the  fulness  of  good  is 
deficient  in  any  society  of  angels,  it  is  supplied  from  some  neighbouring 
one,  7836.  It  is  necessary  that  there  be  a  plenum  of  spirits  every- 
where, in  order  to  make  a  continuum  between  the  Lord  and  man,  illus- 
trated by  the  state  of  the  spiritual  heaven  before  the  Lord's  advent, 
8054.     See  to  Fill,  to  Fulfil. 

FURNACE  [fornax].  The  smoke  of  a  furnace  denotes  the  most 
dense  falsity;  its  fire,  the  vilest  evil,  ill.  and  sh.  1861.  Man  is  no- 
thing but  evil,  and  evil  continually  exhales  from  him  as  from  a  furnace, 
5354.  A  furnace  has  the  same  signification  as  the  fire  which  it  con- 
tains, hence,  it  denotes  the  evils  of  lusts,  7519  ;  the  ashes  of  a  furnace, 
falses  derived  from  such  evils,  7519.  Its  smoke  going  up  like  the 
smoke  of  a  furnace  denotes  somewhat  obscure,  like  the  obscurity  of 
lusts,  8821.  A  brick  furnace  or  brick-kiln  denotes  worship  derived 
from  the  falses  signified  by  bricks,  1296;  or  the  lust  of  the  falses  de- 
rived from  evil,  7519.  An  oven,  the  delight  experienced  in  the  natural 
man  by  the  influx  of  interior  goods ;  in  the  opposite  sense,  the  delight 
of  infernal  loves,  which  are  lusts,  sh.  7356.     See  to  Bake. 

FUSE  OR  MELT,  to.     See  Engraving. 

FUTURE.     The  spirits  of  those  who  have  been  very  solicitous 
concerning  the  future  described ;  their  influx,  &c.,  5177,  5178. 


G. 

GAD.     See  Tribes. 

GAHAM  [gacham].     See  Nahor. 

GAIN  [lucnmi].  The  cupidity  of  avarice  with  the  Jews  illustrated 
by  the  sale  of  Joseph ;  no  gain  denotes  no  profit  nor  eminence,  4751. 
How  often  the  truths  of  the  church  are  only  regarded  on  account  of 
gain  and  honour,  the  love  of  which  must  be  removed  before  man  can 
be  regenerated,  5280.  Where  the  love  of  gain  exists  there  cannot 
be  the  love  of  truth,  ill.  5433.  Unless  the  truths  of  the  church  be 
conjoined  by  good  with  the  internal  man,  whosoever  professes  thera 
can  have  no  other  end  than  gain,  5449.  In  such  cases  they  may  be 
as  capable  as  others  of  teaching  the  truth,  but  they  do  not  confess  it 
to  themselves,  rather  they  see  the  contrary,  5464.  Gain  denotes 
everything  false  derived  from  evil,  which  perverts  the  judgments  of  the 
mind  and  withdraws  it  from  truth  and  good,  sh.  8711.  Gains  and 
honours  are  a  blessing  to  man  when  he  is  in  the  true  order  of  his  life, 
otherwise  they  are  curses,  9184.     All  the  blandishments  of  the  natural 


» ^  ■ 


240 


GAR 


man,  whether  opulence,  dignity,  or  wealth,  are  understood  hy  gain, 
and  are  signified  by  the  gift  that  blinds  and  perverts,   9265. 

GALBANUM,  denotes  the  affection  of  interior  truth  in  the  in- 
ternal man,    10,294.     See  Incense. 

GALEED,  the  heap  set  by  Jacob  and  Laban  to  be  a  witness,  de- 
notes the  quality  of  the  conjunction  between  them  as  representative 
persons,  ill.  4190,  4197. 

GALL  [/el].  Judgment  turned  to  gall  and  the  fruits  of  righte- 
ousness to  hemlock,  denotes  truths  and  goods  perverted,  1488.  De- 
scription of  the  spirits  that  correspond  to  the  i)ancreatic,  hepatic,  and 
and  cystic  ducts,  5185:  and  they  that  constitute  the  eall-bladder, 
3186,  5187. 

GAMMADIM,  the  [Gammadcei],  in  the  towers  of  Tyre  (soldiers, 
supposed  to  be  swordsmen),  signify  knowledges  of  interior  truth,  4599. 
GANGLIA.     See  Gland. 

GARDEN    [hortus].     A   garden    signifies   intelligence;    its   being 
planted  by  Jehovah,  that  it  springs  from  divine   influx ;  its  being  in 
Eden  eastward,  that  it  is  grounded  in  the  celestial  state  of  love,  99, 
100.     The  celestial  church  is  described  by  the  garden  of  Eden ;  its 
perceptions    by  all  manner  of  trees;   its  good   by   fruits,  &c.,    1069. 
When  the  human  mind  is  compared  to  a  garden  or  plantation,  the  cor- 
respondence extends  to  waters  and  rivers;   and  in   the   most  ancient 
times  wisdom  and  intelligence  were  actually  called  by  such  names,  sh. 
108,  more  fully,  2702.     From   this  correspondence  the  ancients  per- 
formed worship  in  gardens  and  groves,  but  it  was  prohibited  when  the 
places  themselves  were  worshiped,  sh.  2702,  4552.     A  garden  denotes 
good  and  truth  with  man,  with  a  difference  according  to  cultivation ; 
the  midst  of  a  garden,  the  celestial  interior  from  which  all  perception 
is  derived,  225.     To  build  a  house  and  dwell  in  it,  is  predicated  of 
the  will;   to  plant  a  garden,  of  the  understanding,   710.     Tbe   trees 
of  the  garden  of  Eden  denote  inmost  or  intellectual  perceptions ;   the 
trees  of  Lebanon,  such  as  the  cedar,  rational  perceptions ;   oak-groves, 
the  perceptions  of  the  external  man  or  of  scientifics,   144:^.     Woods 
denote  scientific  persuasions  occupying  and  ruling  the  mind ;   a  garden, 
truth,  9642.     Tlie  rational  mind  is  called  the  garden  of  Jehovah  when 
its  intcHigence  is  derived  from  a  celestial  origin,    1588;   and  the  garden 
of  God  when  spiritual,  4014.     The  regenerate  man  is  called  Eden  as 
to  good,  and  the  garden  of  Jehovah  as  to  truth,  5376.     Gardens,  &c., 
derive  their  signification  from  representatives  in  the  other  life,   1069, 
9841,    10,644,  from  experience,  3220.     The  immense  extension  of  the 
paradisiacal  gardens,  the  beauty  and  variety  of  the  trees,  thus  repre- 
sented,  are  ineffable,  from   exp.   1622.     The  heavens  in   which  they 
appear  correspond  to  the  chamber  of  the  eye ;   and  they  appear,  to- 
gether with  many  other  wonderful  representations,  when  the  superior 
angels  are  discoursing  intellectually  concerning  truths,   4528.     How 
the  spirits  of  Mercury  oppose  themselves  to  such  representations,  and 
endeavour  to  change  or  disturb  them  unless  they  perceive  them  intel- 
lectually, 7071,  7072. 

GARMENT  [vestis].  1 .  To  be  naked  is  to  be  destitute  of  truth,  1073. 
Truths  of  faith  are  called  garments  because  they  cover  the  goods  of  cha- 
rity, and  charity  is  the  body  itself,  1073.  Truths  are  called  the  clothing 
of  good  because  they  are  the  recipients  or  vessels  of  good,  and  good 


\ 


GAR 


241 


18  the  life  of  them,  2189,  3652.     Garments  denote  inferior  truths,  as 
the  clothmg  of  superior;   thus,  rational  and  scientific  truths  as 'the 
Testures  of  spiritual,  2576,  6918.     Also  sensual  truth,  which  is  the 
lowest,  and  therefore  invests  all,  9158,  ill.  9212,  ill.  by  the  skin,  &c., 
9215.     Garments  denote  exterior  goods,  as  the  clothing  of  interior 
thus  celestial-spiritual  and  celestial-natural  good ;   celestial  good  itself 
which  IS  innocence,  is  not  clothed,  297,   165.     When  predicated  of 
the   Lord,   garments  signify  divine  truths,   3735.     Garments  signify 
the  ultimate  forms  of  spiritual  truth,  5006,  ill.  5008,  5022.     In  general 
garments  denote  whatever  is  inferior  or  exterior,  as  the  covering  and 
clothing  of  what  is  superior ;  thus,  the  external  or  natural  man,  in 
which  IS  the  internal ;  and  more  particularly,  the  truths  of  faith,  5248 
63/7,  sh.  9212.     Truths  are  called  the  clothing  of  good,  because  the 
good  exists  and  circulates  in  them,  as  blood  in  a  blood-vessel,  or  as  the 
animal  spirit  in  the  nerves,  5954.     The  signification  of  clothing  is 
denved  from  representatives  in  the  other  life,  where  spirits  and  angels 
appear  clothed  according  to  their  understanding  of  truths,   165    5248 
5954,  9158,  9212,  9814,   10,536.     It  is  the  quality  of  truth' in  the 
natural  man  that  is  thus  represented ;  its  quaUty  in  the  rational  is 
manifested  by  the  beauty  of  their  countenances,  5248,  5319.     The 
clothing  of  angels  is  more  or  less  splendid,  that  of  spirits  without 
splendour,  5248.     They  who  are  in  the  truths  of  faith,  and  thereby 
in  good  appear  m  white  garments ;   they  who  are  in  good,  and  thereby 
in  the  truths  of  faith,  in  shining  garments,  5954,  9212.    The  garments 
ot  angels  are  varied  according  to  change  of  state,  and  they  who  are  in 
good  only  appear  naked,  9212,  9814,   165,  297.     The  garments  of 
angels  come  upon  them  and  are  formed  according  to  the  reception  of 
light  from  the  sun  of  heaven,  thus  it  is  their  intellectual  state  which 
IS  rendered  visible  and  represented  by  clothing,  ill.  and  sh.  9814,  9952, 
10,536.     Garments  signify  truths,  because  truths  form  the  intellectual 
part  of  man,  and  it  is  the  intellectual  part  or  understanding  which 
clothes  the  will,  in  like  manner  as  truth  clothes  good,    10,536.     The 
intellectual  textures  are  signified  by  needle  Tork,    cunning- work,   and 
woven-work ;  needlework  denotes  the  scientifics  which  form  the  imagi- 
nation and  understanding  of  the  external  man ;    cunning-work,  intel- 
lectual truths  which  proceed  from  thought ;  and  the  work  of  the  weaver, 
that  which  proceeds  from  celestial  good,  thus  from  the  will,  9688,  9835^ 
9915.     See  Needlework,  Linen. 

Precious  clothes  for  chariots  signify  exterior  goods  or  the  good  of 
rituals,  11 72.  Black,  shining  garments— a  girl  wearing  them,  hastening 
from  light  to  light— signify  the  Word  in  the  letter,  1872.  A  hairy 
garment,  truth  with  the  natural  man,  3301.  Raiment  of  desires,  the 
genuine  truths  of  good,  3537.  White  garments  as  of  fine  linen,  truth 
from  the  divine,  5319.  Garments  of  silk,  spiritual  truths,  5319. 
v-arments  like  hnen  or  snow,  holy  truths,  5954.  Garments  of  wrought 
gold  and  raiment  of  needlework,  truths  with  good  in  them,  and  scien- 
tific truths,  5954.  Garments  of  the  slain,  truth  profaned,  4728.  The 
skirts  of  a  garment,  external  truths,  3540.  Change-garments,  or  new 
garments,  holy  truths  put  on  by  a  change  of  state,  4545,  5248 ;  or 
truths  initiated  into  good,  5954.  To  put  on  garments,  the  reception 
of  truths  induced  by  good,  9952.  To  wear  garments,  the  appropriation 
and  conjunction  of  truths,  3735.     To  rend  the  garments,  mourning  for 


n 


\> 


242 


GAT 


X  > 


i 


truth  lost  or  destroyed,  or  the  loss  of  faith,  *^.  4763.  To  mend  an 
old  garment  with  a  piece  of  a  new  one,  the  truth  of  an  old  dispensation 
or  church,  and  the  truth  of  a  new  church  applied  together,  by  which 
both  are  destroyed,  9212.  Garments  of  mixed  linen  and  wool  not  to 
be  worn,  denotes  that  spiritual  truth  and  celestial  truth^are  so  discrete 
that  they  cannot  both  be  in  one  subject,  ill,  and  «A.  94/0. 

2.  Adam  and  his  wife  clothed  in  coats  of  skins,  denotes  instruction  i 
in  spiritual  and  natural  good,   292-297.     Shem  and  Japheth  covering 
the  nakedness  of  their  father  with  a  garment    the  excuse  «/  ^^^-f  a»f 
perversities  by  those  that  are  in  charity,  1082,   1084,   1086—1088. 
Silver,  and  gold,  and  raiment  given  to  Rebecca,  the  means  by  which 
the  truth  of  the  church  is  prepared  for  conjunction  with  good,  dl04. 
Her  clothing  Jacob  with  the  garments  of  Esau,  the  natural  nrian  imbued 
with  the  genuine  truths  of  good,  3537,  3539.     Joseph  clothed  with  a 
coat  of  many  colors,  the  appearances  of  truth  by  which  the  spiritual 
becomes  manifest  to  the  natural  man,  4677,  4741,  4/42,  4/6/--4786. 
Tamar's  removing  the  garments  of  her  widowhood    the  simulation  ot 
truth  derived  from  good,  4858.     The  garment  of  Joseph  left  in  the 
hands  of  Potiphar's  wife,  the  ultimate  of  spiritual  truth  relinquished, 
or  its  abstraction  from  the  Hfe  and  spirit  by  the  natural  man,  ;.000, 
5008,  5019,  ilL  5028.     His  garments  changed  when  he  was  releasea 
from  prison,  the  investiture  of  new  truths  according  to  the  state,  oJ4W. 
His  being  clothed  in  fine  linen  by  Pharaoh,  the  appearance  of  celestial- 
spiritual  truth  in  externals  when  the  natural  man  is  submissive,  5^19. 
His  criving  changes  of  raiment  to  his  brethren,  truths  initiated  into 
good!  5954,  5955.     The  sons  of  Israel  borrowing  gold,  and  si  ver,  and 
Garments  from  the  Egyptians,  the  scientifics  of  truth  and  good Jost  by 
the  evil  within  the  church  and  accruing  to  the  good,  6914,  7909,  /  J/U. 
The  holy  garments  commanded  to  be  made  for  the  priests,  the  repre- 
sentation of  the  Lord's  kingdom,  internal  and  external,  a«d  th»s  of 
the  proceeding  of  divine  truth  in  the  church,  9814,  9815,  9826,  9942. 
The  garments  of  the  Lord  washed  in  wine,  and  his  clothing  in  the  blood 
of  grapes,  the  procedure  of  divine  truth  from  divine  good  mthe^  natural 
man,  and  of  divine  good  from  divine  love  in  the  rational,  63//,  O^/H. 
His  garments  divided  and  his  vesture  or  coat  preserved  whole,  the  dis- 
sipation  of  external  truths  by  the  Jews  and  the  inviolability  of  internal 
truth,  9093.     His  garments  shining  as  the  light  when  he  was  trans- 
formed, the  manifestation  of  divine  truth  proceeding  from  him,  921^. 
His  disciples  placing  their  garments  on  the  ass  and  the  colt,  and  the 
aarments  of  the  people  and  branches  of  trees  strewed  in  the  way  when 
he  rode  to  Jerusalem,  the  ministration  of  truths  in  their  whole  complex, 
as  the  substratum  by  which  divine  tnith  proceeds,  9212.     His  riding 
on  a  white  horse  his  garments  dyed  with  blood,  the  procedure  of  divine 
truth  imbued  with  divine  good,  9987.     Peter  girding  himself  when  a 
boy  denotes  the  faith  of  the  church  in  its  beginning  when  truths  inves,. 
good ;  another  girding  him  in  his  old  age,  its  faith  at  the  end  invested 
by  thefalsesofevil,  9212.  ,     n-^n        c 

GAS.  The  inhabitants  of  Mars  know  how  to  make  fluid  fires,  trora 
which  they  have  light  at  evening-time  and  night,  7486. 

GATE  [  porta] .  There  are  two  gates  in  man,  the  infenor  gate  where 
infernals  are,  and  the  superior  gate  where  angels  are,  and  they  open 
into  the  rational  mind,  2851.     The  rational  mind  between  the  gates  is 


GE  H 


243 


M 


J. 


compared  to  a  city,  which  the  evil  assault ;  and  when  they  come  to  the 
gate,  it  is  instantly  closed,  2851.     If  they  enter  within  the  gate,  thus 
among  goods  and  truths,  man  is  lost,  for  the  superior  gate  is  then 
closed  against  the  influx  of  angels,  285 1.     Thy  seed  shall  inherit  the 
gate  of  thy  enemies,  signifies  that  charfty  and  faith  shall  succeed  in  the 
place  of  the  evil  and  false,  2851,  ill.  3187.     Gates   denote  rational 
truths,  655.     The  gate  of  a  city  denotes  what  is  doctrinal,  thus,  what 
leads  to  truth,  2943,  ill.  4492,  4493.     The  house  of  God  and  the  gate 
of  heaven  is  predicated  of  the  regenerate  man  who  is  in  the  knowledge 
of  celestial  and  spiritual  things,   1453,  ill.  3720,  3721.     Lot  in  the 
gate  of  Sodom,  denotes  those  who  are  in  the  good  of  charity,  and  in 
external  worship,  2324.     To  sit  in  a  gate  as  the  way  both  of  entrance 
into  the  city  and  of  departure  from  it,  signifies  to  be  with  the  evil  and 
yet  to  be  separate  from  them,  2324.    Be  thou  multiplied  into  thousands 
of  millions,  and  may  thy  seed  inherit  the  gate  of  thy  haters,  or  enemies, 
was  a  customary  saying  at  betrothals ;  how  it  was  explained  by  the  wise 
ones  of  the  ancient  church,  and  how  understood  afterwards,  3187.     A 
gate   denotes   the  ultimate  principle  in  which  order  closes,  also  the 
natural  mind,  3721.     It  appears  as  if  there  was  entrance  from  nature, 
by  the  natural  mind  as  by  a  gate  into  interiors,  but  the  influx  is  really 
the  contrary  way,  3721.     Hamor  and  Sheckhem  going  to  the  gate  of 
their  city,  denotes  good  and  truth  in  the  doctrine  of  the  ancient  church, 
4477.     Their  going  out  from  the  gate  of  the  city  denotes  recession  from 
doctrine,  ill.  4492,  4493.     The  bars  by  which  gates  are  fastened  de- 
note the  potency  of  truth,  ill.  and  sh.  9496.     A  gate  or  entrance  east- 
ward, denotes  the  good  of  love  by  which  the  Lord  flows  in,  ill.  9668. 
Gates  denote  communication  and  introduction  ;  the  gates  of  the  court 
of  the  tabernacle,  introduction  into  the  ultimate  heaven,  9763.     The 
ways  to  the  hells  appear  as  gates  opening  into  the  world  of  spirits,  from 
experience,  6626,  ill.  10,483.     The  gates  of  hell  and  the  gates  of  the 
enemy  signify  these  apertures  of  the  hells,  sh.  10,483.     Gates  likewise 
denote  the  entrance  into  heaven  and  the  church  by  truth  and  good,  and 
the  influx  of  truth  and  good  into  man,   10,483.     The  Levites  going 
from  gate  to  gate  through  the  camp,  and  slaying  the  people,  signifies 
the  closing  of  influx,  ill.  10,489,   10,490. 

GATHER  OR  COLLECT,  to  [colligere'],  when  predicated  of  good 
is  to  receive  by  influx,  8418,  8467,  8472.  To  gather  is  predicated  of 
those  things  which  are  in  the  memory  of  man,  that  is,  of  goods  and 
truths  before  regeneration,  679.  To  gather  denotes  the  collating  of 
scientifics  true  and  suitable  into  a  one,  6112.  To  gather  denotes  to 
procure,  71 15 ;  also,  to  appropriate  after  instruction,  9273.  To  gather 
the  feet  is  predicated  of  superior  principles  collated  in  inferior,  ill.  6463. 
To  be  gathered  to  his  fathers  and  his  people  was  predicated  of  the  dying 
in  ancient  times,  because  they  actually  went  amongst  their  kindred  in 
the  other  life  ;  all  who  are  in  the  same  good  and  truth  being  formed 
together  into  societies,  ill.  3255,  4619,  6451.  See  Congregation. 
Gathered  things  denote  the  interiors  of  worship  brought  together  and 
represented  in  externals,  9459.  Collections  denote  the  series  of  truths 
in  the  regenerate  mind,  5339.     See  Fascicle. 

GATH.     See  Philistines. 

GAZA  [Assa].     See  Azzah. 

GEHENNA,  is  the  hell  of  those  who  are  in  concupiscences,  espe- 

R  2 


/ 


244 


GEN 


GEN 


cially  the  concupiscences  of  adultery,  sh.  9010,  compared  with  the 
author's  experience,  825,  826,  950,  50G0.  Its  quality,  and  the  appear- 
ances seen  there,  825,  826.  Description  of  certain  infernal  cities  called 
the  Filthy  Jerusalem  and  the  Judgment  of  Gehenna,  941,  942  ;  of 
the  habitation  of  dragons  near  Gehenna,  950 ;  and  of  a  hell  under 
Gehenna,  815.     See  Hell. 

GEMS.     See  Precious  Stones. 

GENEALOGY.  It  was  a  most  familiar  custom  with  the  most  an- 
cient people  to  express  spiritual  things  by  the  names  of  persons,  and 
thus  form  genealogies  to  show  the  birth  of  one  principle  from  another, 
339;  examples,  1238,  1246.  When  representatives  were  instituted, 
living  persons  and  their  genealogies  had  the  same  significations  applied 
to  them,  2861,  4642,  6024,  6025.  The  names  of  real  persons  living 
at  a  later  period  were  also  applied,  on  account  of  their  signification,  to 
the  factitious  genealogies  assigned  to  an  earlier,  3240.  Names  and 
genealogies  are  constantly  given  in  the  Word  on  account  of  the  order  in 
which  heavenly  societies  are  instituted,  ill.  7836. 

GENERA  AND  Species.  Goods  and  truths,  both  celestial  and 
spiritual,  are  distinguished  into  their  genera,  and  these  again  into  their 
species  with  indefinite  variety,  775.  Uow  these  innumerable  varieties 
arise,  by  conjunctions  of  good  and  truth,  and  births  proceeding  there- 
from, 4005,  10,032.     See  Connection,  Conjunction. 

GENERAL  [commune].     See  Common. 

GENERATION.  See  Nativity.  Generations  are  predicated  of 
such  things  as  proceed  from  faith,  613.  Generations  of  an  age,  or 
perpetual  generations,  signifies  those  who  are  regenerated  for  ever, 
1041.  The  fourth  generation  signifies  the  time  and  state  of  restitution, 
1856.  Generations  are  predicated  of  faith  and  charity,  2020,  2584, 
6239;  see  also  1145,  125.5,  3860,  3868,  4070,  4668.  Generation  and 
birth  denote  regeneration,  or  the  new  birth  by  faith  and  love,  5160, 
5598,  9042,  9845.  Generation  of  the  just  denotes  truths  derived  from 
good,  6239.  Expressions  relating  to  generation,  as  conception,  gesta- 
tion in  the  womb,  birth,  &c.,  signify  similar  things  in  the  regeneration, 
9042.  To  go  out  from  the  womb  or  belly  is  predicated  of  love,  to  be 
separated  from  the  bowels,  of  truth  ;  the  former  expression  is  used 
when  the  mother  is  spoken  of,  the  latter  in  reference  to  the  father, 
3294  ;  compare  1803.  The  truths  and  goods  appertaining  to  a  rege- 
nerate man  are  as  generations,  and  as  families,  and  so  forth,  9079. 
From  generation  to  generation  denotes  what  is  eternal,  and  is  predicated 
of  spiritual  things,  but  the  word  eternal,  or  to  eternity,  of  celestial 
things,  sh.  9789  ;  the  former  predicated  of  divine  truth,*  the  latter  of 
divine  good,  6888.  According  to  their  generations,  denotes  accordino* 
to  the  order  in  which  spiritual  generation  is  effected,  and  in  which  i*t 
proceeds,  9845.  Generations  denote  those  who  are  of  the  church, 
10,212.  Throughout  your  generations,  signifies  in  all  things  of  the 
church,  10,212,  10,282.  Spiritual  generations  in  heaven  and  the 
church  are  like  natural  generations  or  families,  the  arrangement  of 
goods  and  truths  being  according  to  affinities  and  consanguinities,  9079. 
See  Affinity,  Consanguinity,  Conjunction,  Consociation. 

GENESIS.  The  account  of  the  creation  in  Genesis  is  not  a  real 
history,  but  a  narrative  written  in  the  style  of  the  ancient  churches 
signifying  spiritual  and  divine  things ;  in  general,  the  regeneration  of 


245 


^ 


man,  ill.  8891.  The  general  subject  of  the  first  chapter  is  the  regene- 
ration of  man ;  the  particular  subject,  the  rise  of  the  most  ancient 
church,  4,  6—13,  10,238.  This  style  is  continued  from  the  first  chap- 
ter to  Eber,  with  whom  the  true  history  commences;  such  history 
being,  in  like  manner,  representative,  1403,  1409.  See  Genealogy. 
In  general,  there  are  four  different  styles  of  writing  in  the  Word,  and 
they  all  contain  the  internal  sense,  64 — 66.     See  Word. 

GENII.  There  are  two  kinds  of  temptations,  namely,  those  of 
evil  spirits,  who  accuse  and  excite  man  from  what  he  has  thought  and 
done,  and  those  of  evil  genii ;  with  what  subtlety  the  latter  act  upon 
the  very  springs  of  life,  751,  9013.  The  worst  and  most  deceitful 
genii  are  in  an  infernal  tun,  and  on  account  of  their  extreme  subtilty 
are  not  admitted  to  man,  947.  Evil  genii  fight  against  the  affections 
of  good,  evil  spirits  against  the  affections  of  truth,  ill.  1820,  2363. 
Evil  spirits  and  genii  are  in  the  very  delight  of  their  life  when  they  can 
enter  into  any  cupidity,  and  allure  man  to  evil ;  how  easily  they  take 
those  captive  who  are  only  in  natural  good,  5032.  Evil  spirits  act  into 
the  intellectual  part,  but  genii  into  the  voluntary  part;  how  differently 
their  presence  is  manifested  in  the  other  life,  and  where  they  respectively 
dwell,  5035;  ill.  from  experience,  5977.  Genii  are  in  interior  evil,  of 
which  there  may  not  be  the  least  trace  discernible  in  the  actions,  in 
the  discourse,  and  in  the  countenance ;  for  they  belong  to  the  province 
of  the  cerebellum,  and  to  that  part  of  the  spinal  marrow  which  emits 
the  involuntary  fibres,  8593.  They  never  assault  man  openly,  nor 
when  he  is  in  the  full  vigour  of  resistance,  but  when  he  is  on  the  point 
of  succumbing  they  are  suddenly  present,  and  impel  him  to  fall,  ilL 
by  the  Amalekites,  8593,  8622,  8625.  They  become  genii  in  the  other 
life  who  have  continually  meditated  evil  to  others,  and  effected  their 
purposes  clandestinely,  or  by  the  agency  of  others,  while  appearing 
modest  and  friendly  themselves,  and  even  Hke  good  Christians,  8622. 

GENITALS  [genitalia].  The  organs  and  members  of  generation 
in  both  sexes  correspond  to  the  marriage  of  good  and  truth,  4462  ; 
seriatim,  5050 — 5062.  In  general,  the  loins  and  the  members  adher- 
ing to  them  correspond  to  genuine  conjiigial  love;  consequently,  to 
societies  of  such  as  are  in  conjugial  love,  5050,  9960.  Those  societies 
are  as  distinct  from  others  as  that  province  of  the  human  body  from  the 
rest  of  the  organs  and  members,  5053.  In  general  they  are  of  a  celes- 
tial genius,  and  dwell  in  a  most  interior  and  inscrutable  sphere  ;  for 
this  reason,  and  on  account  of  the  filthy  thoughts  which  are  indulged 
when  these  organs  are  named,  the  particular  correspondences  are  not 
given,  5055.  Those  who  correspond  to  the  seminal  vessels  described, 
represented  by  a  spirit  who  ardently  desired  to  enter  heaven,  5056, 
8847.  Those  who  are  in  the  opposite  correspondence  of  the  testicles 
described ;  how  they  ensnare  in  conjugial  love  by  simulating  friendship 
and  innocence,  5060.  From  the  correspondence  of  these  organs,  the 
foreskin,  when  predicated  of  the  celestial,  denotes  the  obscuration  of 
good  and  truth ;  when  predicated  of  the  spiritual,  the  defilement  of 
good  and  truth  by  external  loves;  hence  circumcision,  4462.  See 
Foreskin.  As  to  the  nakedness  of  the  genitals  and  loins,  9960. 
See  Nakedness. 

GENIUS.     From  the  hereditary  nature  which  they  derive  from 
their  parents  and  their  parents*  parents  in  a  long  succession,  children 


/I 


V 


I 


li 


246 


GIF 


inherit  a  particular  genius  ;  in  general  they  are  either  celestial  or  spi- 
ritual, 2300,  2301.  With  respect  to  adults,  there  are  two  other  general 
distinctions,  viz.,  into  those  who  are  principled  in  charity  and  those 
who  are  not,  1079.  Also  those  who  are  easily  instructed  and  those 
who  are  given  to  self-intelligence,  736.  As  to  the  distinct  and  peculiar 
genius  of  the  ante-diluvians,  see  Flood  ;  and  as  to  the  posterity  of 
Jacob,  see  Jew. 

GENTILES.     See  Nations. 

GERAR,  signifies  what  is  revealed  concerning  faith,  1209—1211. 
Gerar  (which  was  in  Philistea)  signifies  faith  itself,  and  the  king  of 
Gerar,  the  truth  of  faith,  2504,  3365.  See  Abimelech.  To  dwell 
in  Gerar  is  to  be  or  to  live  in  faith,  3384.  The  men  of  Gerar  denote 
the  spiritual  of  the  first  class,  namely,  those  who  are  in  doctrinals  of 
faith  and  not  in  perception,  3385.  The  valley  of  Gerar  denotes  sub- 
servient truths,  ill.  3417.     See  Philistines. 

GERSHOM  [Gerschotn].     See  Moses. 

GESTURE  [gestus].  The  manifestation  of  the  affections  and 
thoughts  by  gestures  is  in  consequence  of  the  Lord's  will,  that  the 
good  of  one  should  be  communicated  to  another,  and  thus  all  be  affected 
and  made  happy  by  mutual  love,  1388.  All  affections  have  gestures 
corresponding  to  them,  such  gestures  being  their  natural  and  proper 
effects,  2153.  The  gestures  and  the  speech  of  man  are  his  will  and 
thought  formed  externally,  thus  they  are  their  corresponding  images, 
3393.  See  Language.  Embracing  is  a  gesture  which  corresponds  to 
affection  in  general ;  kissing  to  conjunction  from  affection,  3807 ;  UL 
4215.  See  to  Kiss.  Gestures  are  derived  from  the  correspondence  of 
the  exteriors  with  the  interiors,  but  they  may  be  simulated  by  external 
habit;  examples  of  gestures  which  correspond,  4215,  5323,  5420, 
7596,  8873. 

GETHER.     See  Uz. 

GIANTS  [gigantei].  As  to  the  giants  mentioned  in  the  book  of 
Genesis  and  other  parts  of  the  Word,  see  Nephilim.  As  to  giants 
inhabiting  the  planet  Venus,  7249. 

GIBEAH,  Ramah,  and  Bethaven,  signify  those  things  which 
are  of  spiritual  truth  from  a  celestial  origin,  4592. 

GIBEONITES,  the  [Gibeonitce]^  denote  those  who  serve  in  the 
church,  1097.  The  Gibeonites  or  Hivites  were  a  remnant  of  the  ancient 
church,  with  whom  truth  was  not  altogether  extinct,  4431.  See  to 
Draw,  Hivites. 

GIFT  [donum\     See  to  Give. 

GIFT  or  Present  [munus].  Gifts  or  offerings  put  upon  the  altar 
signify  worship ;  presents  to  kings  and  priests,  initiation,  sh,  4262 ; 
as  to  the  former,  see  Offering.  These  presents  were  commanded  to 
be  given  as  a  representation  of  what  is  due  to  the  Lord,  for  kings  re- 
presented the  Lord  as  to  divine  truths  and  priests  as  to  divine  good, 
5619.  See  to  Give.  Gifts  denote  initiation  and  insinuation,  because 
they  were  offered  to  obtain  grace  or  favour,  5619,  5671,  5675.  The 
insinuation  of  truths  in  this  way  «//.,  4364.  A  gift  in  the  opposite 
sense,  or  a  bribe,  denotes  all  that  closes  the  understanding  or  per- 
verts truth,  thus  everything  of  a  worldly  nature  loved  by  man, 
9265.  The  gifts  or  offices  of  angels  described,  5992,  6206,  6213, 
1977,454. 


G  IR 


247 


GIHON 

good  and  tru 


Gichon^  denotes  the  knowledges  of  all  things  relating  to 
;h,  or  to  love  and  faith,   1 16.     See  Eden,  Ethiopia. 

GILEAD.  Mount  Gilead  denotes  the  good  into  which  man  is  first 
initiated  when  he  becomes  regenerate,  or  in  which  the  first  state  of 
conjunction  occurs,  which  is  the  good  of  sensual  things,  or  the  good  of 
pleasure,  4117,  4124,  4255.  Gilead  was  within  the  land  of  Canaan,  on 
this  side  Jordan,  and  was  one  of  its  boundaries,  sh.  4117.  Gilead 
denotes  exterior  good,  4747,  9340,  by  which  man  is  initiated  or  intro- 
duced into  internal  good,  4117,  4124,  4747.  The  balm  of  Gilead  de- 
notes interior  natural  truth  concluded  from  or  divined  in  externals,  ill, 
4748. 

GINS  [tendicula].     See  Snare. 

GIRDLE  [cingulum].  To  be  girded  is  to  be  in  order,  prepared  to 
receive  and  to  act,  7863.  The  loins  girded  denotes  the  interiors  held 
in  order,  7863  ;  or  good  invested  with  truth,  9212.  The  girdle  of  the 
loins  denotes  an  external  or  common  bond,  containing  all  things  of  love 
and  of  faith  in  connection,  briefly,  9341,  9698.  A  belt  or  girdle  de- 
notes the  common  bond  which  collects  together  and  firmly  holds  all 
the  interiors  in  connection,  and  directs  them  to  one  end,  ill.  and  sh. 
9828,  9944.  Such  bonds  are  goods  and  truths  in  ultimates  ;  celestial 
goods  being  denoted  by  a  girdle  of  the  loins,  and  spiritual  goods  and 
truths  by  girdles  of  the  thighs  and  breast,  9828.  A  girdle  of  the  loins 
denotes  the  good  of  the  church,  which  concludes  and  holds  together 
the  truths  therein,  sh.  9828.  The  girdle  of  the  Ephod  denotes  the 
external  coUigament  or  knitting  up  of  the  interiors,  9837,  9895.  The 
belt  of  the  inner  garment  or  waistcoat  denotes  the  middle  bond,  which 
collects  and  contains  spiritual  things,  and  sei)arates  them  from  things 
external,  9944;  ill.  10,005.  The  leathern  girdles  of  John  the  Baptist 
and  Elias  represent  the  common  bond  of  good,  and  their  coats  of  hair 
the  common  bond  of  truth,  in  the  external  sense  of  the  Word,  5247, 
7643,  9828 ;  especially  9372.  Peter's  girding  himself  when  young 
denotes  the  state  of  the  church  when  faith  and  charity  were  one  ;  his 
being  girded  by  another  in  his  old  age,  the  state  of  the  church  at  its 
decline,  when  the  falses  of  evil  prevail,  9212. 

GIRGASHITES  [Girgaschi],  and  Jebusites,  signify  falses  derived 
from  evil,  1867.     See  Amorite,  Jebusite. 

GIRL  [puella],  denotes  affection  in  which  is  innocence,  3067, 
3080,  3110  ;  or  the  affection  of  truth  in  which  is  good,  3080,  3179. 
Her  virginity  its  purity  from  all  that  is  false,  3081.  Affections  serving 
or  ministering  are  also  signified  by  girls,  3189.  They  signify  affection 
in  which  is  innocence  before  consent,  and  the  affection  of  truth  after 
consent  to  betrothal,  3179.  Good,  which  is  of  the  celestial  church,  is 
denoted  by  virgin  ;  and  the  truth  of  good,  which  is  of  the  spiritual 
church,  by  girl,  but  otherwise  expressed  in  the  original  than  in  the 
former  cases,  sh.  6742.  The  girls  attendant  on  the  daughter  of  Pha- 
raoh denote  the  ministries  of  that  false  religion,  6731.  See  Egypt 
(6).  Those  who  acknowledge  and  love  the  interiors  of  the  Word  repre- 
sented by  a  beautiful  girl  in  the  first  flower  of  her  age,  1774.  Repre- 
sentation of  the  Word  by  a  beautiful  girl  in  shining  black  raiment, 
1872.  Girls  who  have  become  harlots,  and  passed  into  the  other  life 
at  an  early  age,  are  instructed  and  severely  chastised  in  order  to  their 
amendment,  1113.     See  Virgin^  Boy. 


Y 

/ 


'         ?  ; 


/, 


I 


A» 


/    \ 


248 


GLO 


r 


\ 


GIVE,  to  \dare\  is  predicated  of  what  is  derived  from  the  pro- 
priura  ;  the  Father  giving  to  the  Son,  therefore,  denotes  what  the  Lord 
derived  from  his  own  proprium,  which  was  the  divine  itself,  3/0.5, 
3740;  compare  1007,  especially  2026,  4738.  To  give  denotes  influx 
from  the  divine,  ill.  8899.  By  gifts  or  offerings  to  Jehovah  is  signified 
the  attributing  all  to  him  which  is  really  his  already,  it  being  from 
him,  10,093;  iV/.  10,227.  His  giving  wisdom  to  man  is  predicated  of 
those  who  attribute  all  wisdom  and  all  good  to  him,  for  thus  good  and 
truth  can  flow  in,  10,227,  10,336.  His  covenant  given  between  him 
and  man  denotes  his  presence  in  charity,  and  conjunction  thereby,  1039. 
All  love  and  charity,  thus  the  celestial  proprium,  is  the  Lord's  gift, 
1594.  His  gifts  to  man  denotes  what  is  conceded  for  the  sake  of  use, 
997.  Good  and  truth  given  to  man  by  the  Lord  without  any  ability 
of  man's  proprium  was  represented  by  the  money  returned  with  the 
corn  to  the  sons  of  Jacob,  5532,  5649,  5664.  The  same  in  the  case 
of  interior  truth  signified  by  the  cup  of  Joseph,  and  that  these  gifts 
to  man  are  at  first  regarded  by  him  as  not  given,  5747 ;  compare 
4364.  To  give  into  the  hands  of  any  one  denotes  application  to  use, 
or  instruction  tending  thereto,  thus  furthering  the  initiation  of  truth 
into  conjunction  with  good,  4009,  4266,  4978,  5045,  7726,  9342,  col- 
lated.     See  Gift  [tnunus]^  Dowry. 

GLADNESS  [latitia].     See  Joy. 

GLAND  [fflandula].  There  are  societies  of  spirits  who  are  dissi- 
milar in  speech,  but  similar  in  thought ;  they  correspond  to  the  isthmus 
between  the  cerebrum  and  the  cerebellum  by  which  the  fibres  pass  out, 
and  diffuse  themselves  to  the  various  functions  of  the  body ;  also  to 
the  glandular  or  cortical  substances  of  the  brain  ;  and  to  the  ganglia  in 
the  course  of  the  nerves,  4051,  4052,  5189.  Spirits  of  an  infantile 
genius,  whose  perception  is  interior,  thus  not  given  out  in  meditations 
and  thoughts,  correspond  to  the  thymus  gland,  517.  The  mucus  and 
salival  glands,  &c.,  correspond  to  tenacities  of  opinion  and  scruples  of 
conscience  in  things  of  no  moment ;  spirits  of  this  character  have  no 
extension  of  thought,  and  pay  no  attention  to  reasons,  5386.  There 
are  two  kinds  of  spirits  who  correspond  to  the  cutaneous  glands ;  how 
they  judge  of  the  truth  by  its  fluency,  &c.,  5558. 

GLASS.     See  Crystal. 

GLORIFICATION.  The  glorification  of  the  Lord  was  the  union 
of  his  external  and  internal  man,  1603,  2826;  or  of  the  human  with 
the  divine,  sh.  10,053.  So  far  as  he  was  in  the  infirm  human  taken  from 
the  mother,  he  was  in  a  state  of  humiliation  ;  and  so  far  as  he  put  off 
this  human  he  was  in  a  state  of  glorification,  1999.  The  Lord's  glori- 
fication was  not  effected  at  once,  but  successively,  2033,  2523.  The 
human  was  in  continual  progress  towards  union  with  the  divine,  even 
until  it  was  absolutely  united,  2523.  This  union  or  glorification  was 
effected  by  divine  love,  2826.  As  to  the  manner  of  its  procedure, 
3141,  10,057.  The  Lord  completely  changed  his  human  state  into  a 
divine  state,  and  this  glorification  is  imaged  in  the  regeneration  when 
the  old  man  is  made  new,  3296,  6864.  How  the  liberation  of  the  spi- 
ritual church  from  damnation  is  signified  by  being  glorified,  and  what 
is  denoted  by  the  immersion  of  Pharaoh  and  his  host  in  the  Red  Sea, 
8137,  8138.  The  Lord's  glorification  was  effected  by  continual  temp- 
tations, or  conflicts  with  hell,   9715,   10,828.     To  glorify  is  to  make 


GO 


249 


ij 


divine,  10,828.  The  internal  sense  of  the  Word  everywhere  treats  of 
the  Lord's  glorification,  which  is  represented  to  the  apprehension  of 
the  angels,  together  with,  its  innumerable  consequences,  under  the 
most  beautiful  forms,  2249,  2523.     See  Lord. 

GLORY  [gloria].  Somewhat  worldly  is  understood  by  glory  in 
the  letter,  but  in  the  internal  sense  it  denotes  celestial  love  and  humi- 
lity, 1419.  Even  the  light  and  glory  of  heaven  confers  no  happiness 
apart  from  use,  455.  Hence  glory  does  not  consist  in  dominion,  9039, 
where  the  Lord's  words  are  explained.  Power  is  predicated  of  good, 
glory  of  truth,  4060.  Glory  denotes  the  internal  sense  of  the  Word, 
cloud  the  literal  sense  ;  Preface  before  2135  ;  ill.  and  sh.  5922.  Human 
glory  is  an  end  for  the  sake  of  self,  but  divine  glory  an  end  for  the 
sake  of  others ;  hence  the  humiliation  and  submission  of  the  human 
race  before  the  Lord  is  required  for  their  own  sakes,  ill.  4347,  5957, 
7550,  8263;  further  ill.  10,646.  Glory  denotes  the  intelligence  and 
wisdom  which  are  in  divine  truth,  and  in  the  splendour  of  its  light, 
4809.  Glory  is  predicated  of  the  divine  human  of  the  Lord  as  to 
divine  truth,  thus  of  the  divine  truth  which  is  from  himself,  sh.  5922. 
It  denotes  the  spiritual  heaven,  5922.  It  is  attributed  to  royalty,  be- 
cause by  it  is  represented  the  divine  truth,  5922.  By  glory  in  the 
representative  sense  is  meant  the  good  of  love  towards  the  neighbour, 
or  charity,  5922.  The  glory  of  those  who  are  in  spiritual  good  is 
truth,  6355.  The  magnificence  or  glory  of  heaven  is  nothing  else  but 
divine  truth,  consequently  faith  ;  the  glory  of  man  is  faith  in  the  Lord, 
8267.  How  the  Lord  is  glorified,  ill.  and  sh.  826 1 .  Glory  is  the  pre- 
sence and  coming  of  the  Lord,  and  is  the  Lord  as  to  divine  truth, 
8427.  The  glory  of  Jehovah  is  the  divine  truth  proceeding  from  the 
Lord,  such  as  it  is  in  heaven,  thus  the  interiors  of  the  Word,  sh.  9429; 
also  the  interiors  of  the  church  and  of  worship ;  and  all  this  because 
it  is  of  light  in  heaven,  which  is  divine  truth,  10,574.  The  appearance 
of  the  glory  of  the  Lord  like  a  fire  at  the  top  of  the  mountain  signifies 
the  divine  truth  in  heaven  resplendent  from  the  good  of  love,  ill.  9434. 
A  general  glorification  of  the  Lord  heard  in  heaven,  and  seen  by  radi- 
ation, described ;  it  was  an  outflow  of  the  inmost  joy  of  the  angels, 
2133. 

GO,  to  \ire]f  denotes  separation  according  to  the  subject  treated 
of,  &c.,  3030,  3042,  3176,  4144.  See  to  Depart.  To  go  signifies 
progression  in  those  things  which  are  of  good,  or  life,  in  like  manner 
as  to  journey,  to  travel,  to  progress,  3335.  It  denotes  the  order  and 
institutes  of  hfe,  3685.  It  denotes  life,  or  to  live,  3690;  ill.  4882, 
5493,  5522,  5605,  5962,  7061,  8417,  8420,  8707;  and  when  predi- 
cated of  Jehovah,  to  give  life,  to  be  present,  and  to  lead,  10,567, 
10,569,  10,627.  Going  one's  way  denotes  what  is  successive,  4234; 
compare  3407,  3973,  3976.  To  go  and  see  denotes  conjunction,  5975. 
To  go  and  do  denotes  obedience,  7944.  Moses  going  from  Midian  to 
return  to  his  brethren  in  Egypt,  signifies  elevation  to  a  more  spiritual 
life  in  the  natural  degree,  7016.  To  go  day  and  night  signifies  life 
both  in  a  state  of  illustration  and  a  state  of  obscurity,  8109.  To  go 
after  or  follow  is  to  be  led  of  the  divine  auspices,  3191.  When  predi- 
cated of  the  angels  attending  the  camp  of  the  Israelites  it  denotes  divine 
guardianship,  lest  the  false  of  evil  should  flow  into  the  will,  8194. 
Jehovah's  going  before  them  denotes  the  Lord's  continual  presence. 


250 


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GOL 


251 


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" » 


1 


\ 


8105;  and  his  teaching  them  the  precepts  of  faith  and  life,  9315: 
see  ahove,  10,567.  See  also  to  Journey,  to  Walk.  To  go  down 
involves  declension  to  evil;  to  go  up,  elevation  to  good,  4815.  See  to 
Ascend,  to  Descend. 

GOBLETS  OR  Basons  [crateres^,  denote  the  scientifics  of  the 
memory,  as  the  receptacles  of  truth,  ill.  9394.     See  Bason,  Vessel. 

GOATS: — 1.  He-goats  [hirciy  capri^,  denote  those  who  are  in 
the  truth  of  faith,  and  hence  in  some  charity ;  in  the  opposite  sense, 
those  who  are  in  the  faith  of  no  charity,  or  in  the  doctrine  of  faith  and 
not  in  the  life,  4169  at  the  end,  4769.  He-goats  denote  the  truths  of 
good  ;  she-goats,  the  goods  of  truth,  4005.  He-goat  of  the  she-goats 
denotes  natural  truths,  or  truths  of  the  external  man,  from  which  come 
the  delights  of  life ;  in  the  opposite  sense,  external  truths  chosen  in 
accordance  with  the  delights  of  the  natural  man,  thus  derived  from 
them,  4769.  Hence  he-goats  denote  those  who  are  in  faith  separate ; 
and,  generally,  who  are  in  externals,  sh.  4769.  They  who  are  signified 
by  the  goats  in  the  words  of  the  Lord  concerning  the  last  judgment 
actually  appear  separated  to  the  left ;  the  passage  explained,  4809  ; 
briefly,  9263.  He-goat  of  the  she-goats  denotes  the  truth  of  faith, 
9937.  The  he-goat  of  the  she-goats,  seen  in  vision  by  Daniel,  denotes 
the  doctrine  of  faith  separated  from  the  good  of  charity ;  its  horn  grow- 
ing towards  the  south,  the  power  of  the  false  against  truth  ;  its  growing 
towards  the  east,  against  good ;  towards  the  pleasant  land,  against  the 
church ;  to  the  host  of  heaven,  against  all  heavenly  good  and  truth ; 
its  casting  some  down  and  trampling  upon  them,  the  destruction  of  the 
knowledges  of  good  and  truth,  9642,  and  more  briefly,  where  the  sig- 
nification of  rams  is  shown,  2830. 

2.  She-goats  and  Kids  [capra,  hoedi'].  A  she-calf  denotes  exte- 
rior good ;  a  she-goat  interior  good ;  a  ram,  the  truth  of  good,  ill. 
1821 — 1824.  He-lambs  and  she-lambs  denote  the  innocence  of  the 
internal  or  rational  man,  consequently  his  truths  and  goods ;  he  and 
she-kids,  the  innocence  of  the  external  or  natural  man,  and,  in  like 
manner,  his  truth  and  good,  3519,  7840.  Kids  of  the  she-goats 
denote  the  truths  of  good,  3519.  She-goats  denote  the  goods  of 
truth,  or  the  charity  of  faith;  he-goats,  the  truths  of  good,  3995, 
4005,  4006.  Sheep  denote  good  ;  she-goats,  the  good  of  truth,  4169. 
In  the  supreme  sense,  she-goats  and  sheep  signify  divine  goods ;  he- 
goats  and  rams,  divine  truths,  4263.  She-goats  signify  the  natural 
delights  of  good,  4769.  A  lamb  or  she-goat  denotes  innocence,  the 
former  of  the  internal  man,  the  latter  of  the  external,  7832.  A  lamb 
denotes  the  good  of  innocence ;  a  she-goat  or  kid,  the  good  of  truth  in 
which  is  innocence,  7840.  The  wool  of  she-goats  denotes  good  derived 
from  the  good  of  mutual  love,  ill.  9470 ;  or  external  innocence,  such 
as  the  innocence  of  the  Gentiles,  3519.  On  account  of  their  signifying 
innocence,  a  lamb,  a  kid,  or  a  she-goat  were  commanded  to  be  offered 
for  sins  committed  in  ignorance ;  and  because  genuine  conjugial  love  is 
innocence,  it  was  customary  to  present  a  kid  on  entering  into  a  wife, 
3519.  Hence  a  kid  of  the  she-goats  denotes  a  conjugial  pledge  or 
token  of  conjunction,  ill.  by  the  case  of  Thamar,  4871. 

GOD,  Gods.     See  Name. 

GO  DOWN,  to  [descender e].     See  to  Descend. 

GO  FORTH,  or  Go  Out,  to  [exire].    To  enter  in  and  go  out 


II 

r 


denotes  the  whole  state  of  the  life,  and  of  the  thing  treated  of,  from 
beginning  to  end,  ill.  and  sh.  9927,  10,240.  See  Entrance,  to  Go. 
To  go  out,  predicated  of  the  Israelites  in  Egypt,  is  to  be  liberated, 
1851.  To  arise  and  go  forth,  predicated  of  the  state  of  evil,  is  to 
recede  from  it,  2401.  The  Philistines  are  said  to  have  gone  out  from 
the  family  of  Mitzraim,  not  to  have  been  begotten,  because  they  signify 
the  knowledges  of  faith  acquired  by  another  way  than  by  reasonings 
from  scientifics,  1 198.  To  go  out  from  the  bowels  is  predicated  of  the 
regenerate,  and  the  state  of  love,  1803;  compare  3294.  To  go  out 
from  the  thighs  is  predicated  of  what  originates  from  the  good  of  conju- 
gial love,  3021.  He  or  them  which  goes  out  must  be  of  the  essence  of 
that  from  which  it  goes ;  hence  Jesus  is  called  the  Sent,  and  the  Holy 
Spirit  was  promised  to  be  sent,  2397;  ilL  5337.  The  Son  going  out 
from  the  Father  denotes  the  assumption  of  the  human  by  the  divine, 
and  his  returning  to  the  Father,  the  human  and  the  divine  made  one 
essence,  3736.  To  go  out  or  to  proceed  is  to  become  present  before 
another  in  a  form  accommodated  to  him,  5337,  7124.  In  this  sense 
it  is  predicated  of  the  Lord,  who  was  the  Divine  formed  as  man,  and 
thus  accommodated  to  perception,  ill.  5337,  9303.  In  like  manner, 
truth  goes  out  or  proceeds  from  good,  the  understanding  from  the  will, 
speech  from  thought,  action  from  will,  and  in  general,  the  external 
man  from  the  internal,  5337.  To  go  forth  from  any  place,  as  from  a 
house  or  a  city,  denotes  to  recede,  to  be  separated  and  removed,  4493, 
5696,  6100,  7404,  7463.  Entering  the  gates  of  a  city  denotes  accession 
to  doctrine,  and  a  receding  from  externals ;  going  out  from  a  city,  acces- 
sion to  externals,  and  a  receding  from  doctrine,  4492 ;  ill.  4493.  Hamor 
and  Sheckhem  going  out  from  their  city  denotes  the  recession  of  the 
last  posterity  of  the  most  ancient  church  from  their  doctrines,  ill.  4492, 
4493.  Joseph's  going  out  from  his  brethren  denotes  the  apparent 
withdrawal  of  the  Lord  from  those  who  are  regenerating,  5696.  To 
go  forth  denotes  influx,  5333.  To  go  forth  and  meet  another  denotes 
preparation  to  receive,  7000.  The  exactors  and  the  moderators  going 
forth  denotes  the  emission  of  those  who  proximately  infest  and  who 
proximately  receive  the  infestation,  7124.  See  Moderators.  Moses 
and  Aaron  going  out  from  before  Pharaoh  denotes  the  separation  of  the 
divine  law,  external  and  internal,  from  those  who  are  in  falses,  7404  ; 
thus  the  removal  of  divine  truth  from  them,  7463.  Pharaoh'^s  going 
forth  to  the  water  denotes  thought  from  evils  to  falses,  thus  its  proce- 
dure with  thp  evil,  7307,  7437.  Moses'  going  to  meet  him,  divine 
influx  discovering  the  state  of  such,   7307,  7308.     See  to  Walk. 

GOG  [Goffus].     See  Magog. 

GOLD  [aurum].  In  general,  gold  denotes  the  good  of  love;  silver, 
truth,  113,  425,  1551,  1552,  2954,  4453,  5658,  6112,  6914,  6917, 
8932,  9490,  9510,  9644,  9832,  9874,  9881,  10,402.  Gold  denotes 
the  good  of  wisdom,  or  the  good  of  love,  113.  Gold  denotes  inmost 
celestial  good,  425,  643.  Gold  denotes  wisdom ;  silver,  intelligence, 
113.  Gold  and  silver  denote  good  and  truth  proceeding  from  the  divine, 
thus  from  the  Word,  9391.  See  Silver.  Gold,  and  frankincense, 
and  myrrh  signify  the  good  of  love,  the  good  of  faith,  and  the  truth 
derived  therefrom  in  externals;  thus  celestial,  spiritual,  and  natural 
good,  113,  1171,  9293,  10,177,  10,199,  10,252.  Aromatics,  and  pre- 
cious  stones,  and  gold,  the  merchandise  of  Sheba,  denote  charity,  and 


I 


252 


GOL 


ffdth,  and  love,  or  the  knowledges  thereof,  1171.  Precious  stones  de- 
note interior  truths,  gold  their  good,  and  aromas,  all  that  is  grateful 
proceeding  from  them,  10,099;  more  fully  «A.  10,227.  See  Precious 
Stones,  Aromatics.  Gold  denotes  the  good  of  innocence,  and  that 
good  in  the  other  life  appears  golden,  from  influx,  shown  hy  experi- 
ence, 5658 ;  compare  4453.  The  ancient  times,  when  innocence  and 
integrity  prevailed,  are  denoted  by  the  golden  age;  the  succeeding 
times,  when  men  were  guided  by  truth,  the  silver  age,  &c.,  5658. 
These  ages  or  states  of  the  church  were  also  represented  by  the  statue 
seen  in  vision  by  Nebuchadnezzar,  briefly  ex,  3021.  Gods  of  silver 
and  gods  of  gold  denote  falses  and  evils  which  appear  in  the  external 
form  like  goods  and  truths,  «A.  8932.  See  Idolatry.  Gold,  and 
silver,  and  brass,  named  in  series,  denote  internal  good  and  truth,  and 
external  good,  9464;  ill,  10,332.  A  chain  of  gold  denotes  conjunction 
by  good,  5320.  Precious  stones  set  in  gold  denote  truths  founded  in 
good,  9847,  9851;  and  proceeding  from  good,  9874.  To  be  covered 
with  gold  denotes  to  be  wholly  founded  upon  good,  9490.  To  make  of 
gold,  what  is  representative  of  good,  9510.  In  general,  fine  gold,  or 
gold  from  Uphas,  denotes  celestial  good;  gold  from  Ophir,  spiritual 
good ;  gold  from  Sheba  and  Havilah,  the  good  of  knowledges ;  and 
gold  and  silver  from  Tarshish,  scientific  truth  and  good,  988 1 .  Gold 
tried  in  the  fire  denotes  genuine  good  from  the  Lord,  10,227.  Gold 
for  brass  denotes  celestial  good  to  be  in  the  place  of  natural  good,  425. 
The  river  of  Eden  encompassing  the  land  of  Havilah,  where  there 
is  gold  and  precious  stones,  denotes  the  state  of  the  celestial  man  as  to 
love  and  intelligence,  1 10 — 115.  Abram's  being  rich  in  silver  and  gold, 
denotes  the  state  of  the  Lord  in  boyhood  as  to  celestial  good  and  truth, 
1549 — 1552.  The  Israelites  borrowing  vessels  of  silver  and  vessels  of 
gold  and  raiment  of  the  Egyptians,  denotes  scientific  truths  and  goods 
taken  away  from  the  evil,  and  acquired  by  those  who  are  of  the  spi- 
ritual church,  ill,  6913,  and  sequel.  The  people  ofl^ering  gold,  and 
silver,  and  brass,  and  blue,  and  purple,  &c.,  for  the  works  of  the  taber- 
nacle, denotes  interior  things  collated  and  disposed  in  externals,  where 
they  are  represented,  9458,  and  sequel.  The  gold  of  the  ark,  and  the 
border  of  gold  round  about  it,  denote  good  in  the  inmost,  and  the 
common  sphere  of  good  which  proceeds  from  the  Lord,  and  contains 
all,  9484,  9492.  The  mercy-seat  and  the  cherubim  of  gold  denote  the 
hearing  and  reception  of  worship,  and  approach  to  the  Lord,  from  the 
good  of  love,  9506,  9509,  9510.  The  table  of  show-bread  covered  with 
gold,  and  the  border  of  gold  round  about  it,  denotes  the  reception  of 
all  that  conduces  to  the  spiritual  life  in  good,  and  the  sphere  of  good 
affording  protection  from  evil,  9527,  9532,  9533.  The  candlestick,  its 
branches,  &c.,  all  of  gold,  denotes  all  mental  illumination,  intelligence, 
or  the  truth  of  faith,  proceeding  from  good,  9548,  9549,  9550.  The 
couplings  for  the  curtains  of  gold,  denotes  the  whole  connection  and 
conjunction  of  truths,  thus  the  whole  order  and  harmony  of  heaven, 
preserved  by  the  good  of  love,  9611 — 9613.  The  boards  of  cedar 
covered  with  gold  denotes  the  whole  merit  and  good  of  works,  thus  all 
the  good  that  sustains  heaven,  from  the  good  of  love,  thus  from  the 
Lord,  9634,  9667,  collated  with  9472,  9486.  The  blue,  and  purple, 
and  scarlet,  and  fine  linen  of  the  Ephod,  embroidered  all  over  with 
golden  thread,    denotes  the  universal  prevalence  of  love,   and  every 


GOO 


253 


manifestation  of  charity  and  faith  imbued  therewith,  9332 — 9334, 
9339.  The  sockets  of  the  onyx  stones  made  of  gold,  and  the  chains 
of  gold,  denote  the  subsistence  and  coherence  of  all  things  in  the 
memory  grounded  in  good,  9840,  9847,  9851.  All  the  stones  of  the 
breastplate  set  in  gold,  its  rings  and  chains  of  gold,  denote  all  the 
goods  and  truths  of  the  internal  man  proceeding  from  divine  good,  and 
surrounded  with  the  sphere  of  good,  and  their  indissoluble  conjunction 
thereby,  9874,  9880—9889,  9892.  The  bells  of  gold  upon  the  border 
of  the  robe  of  Aaron  denote  all  that  is  heard  and  perceived  of  the  church, 
thus  all  doctrine  and  worship  to  be  from  good,  9921,  9923.  The 
plate  of  gold  engraved  with  "  Holiness  to  Jehovah"  upon  Aaron's  fore- 
head, denotes  illustration  and  wisdom  proceeding  from  the  divine  good 
of  the  Lord,  9930.  The  altar  of  incense  covered  with  gold  denotes  the 
elevation,  or  hearing  and  reception,  of  all  worship  rising  from  love  and 
charity,  10,177.  Bezaleel,  of  the  tribe  of  Judah,  called  and  inspired 
to  do  these  works  for  the  tabernacle,  to  work  in  gold,  &c.,  denotes 
those  who  are  in  the  good  of  love  receiving  divine  influx,  and  their 
exceeding  wisdom,  10,329 — 10,331.  The  works  of  the  tabernacle, 
and  the  heavenly  state  it  represented,  shown  in  a  summary,  2575.  In 
the  opposite  sense,  the  ear-rings  of  gold  given  to  Aaron  to  make  the 
golden  calf  denotes  the  delight  of  external  loves,  which  are  the  loves  of 
self  and  the  world,  rendering  worship  idolatrous ;  thus  the  good  of  the 
external  man  instead  of  the  good  of  love,  or  divine  good,  represented, 
9391,  10,402,  10,406,  10,407. 

GOMER,  the  son  of  Japhet,  denotes  those  who  are  in  external 
worship  comparatively  remote  from  internal,  1131.  The  sons  of  Gomer, 
Ashkenaz,  Raphath,  and  Togarmah  denote  so  many  derivations  or 
doctrinals  of  external  worship,  1154.  Specifically,  those  of  the  spi- 
ritual class,  as  the  sons  of  Javan  those  of  the  celestial,  1155.  See 
Javan. 

GOMORRAH  [Amora],  Sodom  denotes  the  evil  of  the  love  of 
self;  Gomorrah,  the  false  thence  derived,  sh.  2220.     See  Sodom. 

GOOD  [5owMm]. — 1.  General  Principles,  That  which  man  knows 
and  understands  he  calls  truth,  that  which  he  wills,  good,  4301.  The 
varieties  of  good  pertaining  to  man,  both  within  the  church  and  out 
of  it,  are  as  various  as  men  themselves,  and  their  varieties  exist  from 
truths,  genuine  or  otherwise,  3986.  There  are  many  kinds  and  species 
of  good,  for  example,  celestial  and  spiritual  good,  interior  and  exterior 
good,  the  good  of  love,  the  good  of  innocence,  and  the  good  of  faith ; 
and  all  good  is  varied  and  qualified  by  truth,  10,334.  By  good  in  its 
proper  sense  is  not  meant  civil  and  moral  good,  which  is  known  out  of 
the  church  as  well  as  in  it,  but  spiritual  good  or  charity,  which  is  to 
will  and  to  do  good  to  others  without  any  aid  but  the  delight  of  the 
afl^ection  of  good,  4538,  5354.  All  good  and  truth  thus  understood 
are  from  the  Lord,  and  he  who  cannot  perceive  that  it  is  so  cannot  be 
in  heaven ;  on  the  other  hand,  so  far  as  any  one  receives  good  from 
the  Lord,  and  believes  it  to  be  from  him,  he  is  in  his  kingdom,  1614, 
2904.  In  good  from  the  Lord  there  is  heaven  and  the  Lord  himself; 
but  good  from  the  proprium  has  inmostly  in  itself  hell,  ill.  8480,  9473. 
All  the  good  peculiar  to  man  as  distinguished  from  the  brute  animals, 
is  the  good  flowing  in  from  the  Lord  as  the  afl^ection  of  good,  thus, 
the  love  of  God  and  the  neighbour,  3715,  3768.     All  good  is  of  love. 


t 


^1 


254 


GOO 


GOO 


255 


and  love  is  a  celestial  and  spiritual  fire  from  which  the  affection  of 
good  is  derived  as  heat,  3300,  3865,  4906.  Good  in  man  appears  to 
be  one  and  simple,  but  it  is  so  manifold  and  various  that  even  its 
common  varieties  could  never  be  explored,  4067.  The  varieties  of 
good  are  comprised  in  two  universal  kinds,  namely,  the  good  of  faith, 
which  is  spiritual,  and  the  good  of  love,  which  is  celestial ;  thus,  good 
deriving  its  origin  from  the  will,  and  good  deriving  its  origin  from  the 
understanding,  4581,  6065.  From  these  two  faculties  of  life,  the  will 
receptive  of  good  and  the  understanding  of  truth,  is  derived  the  plural 
form  of  the  expression  for  life  in  the  Hebrew  language ;  the  two  lives 
also  form  one  when  the  understanding  is  of  the  will,  or,  what  is  the 
same,  when  truth  is  of  good,  3623.  All  good  is  conjunction,  the  good 
of  love  conjoins  man  to  the  Lord,  and  the  good  of  charity  to  the 
neighbour,  4997.  It  may  be  known  what  good  is  if  there  be  any 
study  to  know  what  love  to  God  is,  and  love  towards  the  neighbour, 
but  not  otherwise,  4997,  5354,  7178.  No  truth  can  be  known  ex- 
cept from  good,  thus,  it  cannot  be  known  what  heaven  is,  for  good 
makes  heaven,  7178,  7181,  7197.  It  is  good  alone  from  which,  and 
by  which,  all  things  exist,  for  they  all  refer  to  good  and  truth,  and 
truth  is  from  good,  9667,  ill  9832  and  citations.  There  is  no  good 
that  is  really  such  without  interior  good  be  in  it,  and  thus  all  proceed 
according  to  genuine  order,  and  there  be  influx  from  the  inmost  to  the 
external,  ill,  9912,  9812,  ill  10,021  and  citations.  All  good  is  the 
divine  with  man  because  it  is  from  the  divine,  10,618  :  see  below  (23). 
2.  Good  Works,  Man  of  himself  can  neither  do  anything  that  is 
good,  nor  think  anything  that  is  true,  but  in  the  first  state  of  rege- 
neration it  appears  as  if  he  did  good  and  thought  the  truth  of  himself, 
874—876,  2946,  2960,  2974,  3310.  Evil  cannot  even  be  separated 
from  man,  he  can  only  be  witheld  from  evil,  and  held  in  good,  789, 
929,  1581,  2016,  5398,  5854.  Every  one  ought  to  do  good  as  it  were 
from  the  proprium,  only  acknowledging,  when  he  reflects  upon  it,  that 
it  is  not  his  own  good,  1712.  He  is  in  the  good  of  charity  whether 
in  the  church  or  one  of  the  church  who  thinks  nothing  but  good  of 
others,  and  wills  nothing  but  good  to  them,  even  though  they  be 
enemies,  and  without  any  idea  of  reward,  2380.  He  who  intends  evil 
to  his  neighbour  and  thinks  evil  of  him,  is  among  infernals ;  he  who 
intends  good,  and  never  thinks  anything  except  good,  and  also  does 
good  whenever  practicable,  is  among  angels,  1680.  He  who  suffers 
himself  to  be  led  by  the  Lord  never  intends  and  thinks  anything  but 
good,  3573.  Good  is  done  from  the  perception  of  good  by  the  celestial; 
but  from  truth,  thus  from  knowledge  and  understanding,  by  the 
spiritual,  4169.  Good  works  are  called  the  fruit  of  faith,  but  they 
are  inanimate  unless  they  proceed  from  charity  ;  in  charity,  again, 
there  ought  to  be  love  to  the  Lord ;  and  in  this  love  the  Lord  himself 
is  present,  1873.  Man  ought  to  compel  himself  to  do  good  and  speak 
truth,  1937,  1947.  He  ought  to  compel  himself  because  what  is  first 
done  from  the  understanding  is  at  length  willed  and  made  habitual ; 
thus,  the  truth  passes  from  the  memory  and  becomes  the  good  of  truth 
in  the  will  by  good  works,  4337,  4346,  4390,  ill,  4538,  compare  5351. 
No  one  can  merit  heaven  by  any  good  that  he  does,  for  so  far  as  his 
good  is  not  from  the  Lord  it  is  nothing  but  evil,  2370.  Every  one 
ought  to  do  good  and  think  truth  from  himself,  that  what  is  good  and 


true  may  become  as  his  proprium,  and  he  may  have  celestial  freedom, 
2882,  2883,  289 1 .  The  interior  conscience  is  formed  in  spiritual  good 
and  truth,  but  there  are  two  other  planes  in  which  the  Lord  operates, 
the  exterior  conscience  of  what  is  just  and  equitable,  and  the  sense  of 
honesty  and  decorum,  which  are  as  goods  succeeding  each  other  in 
order,  2915,  4167.  They  who  do  not  live  according  to  the  precepts 
of  the  Word,  can  have  no  perception  of  good  and  truth ;  and  even  those 
who  are  regenerating  imagine  truth  to  be  good,  ill,  3603,  3612,  3793. 
They  who  become  regenerate  do  not  learn  truths  as  naked  knowledges, 
but  they  acquire  them  as  a  life  by  doing  them,  3701.  With  the  re- 
generate good  is  regarded  in  the  first  place,  and  person  in  the  second ; 
hence,  they  delight  in  doing  good  to  others  according  to  the  good  they 
perceive  in  them,  3701,  ill,  3768.  It  is  essential  that  faith  be  acknow- 
ledged by  the  good  of  life,  that  is  by  works  of  charity,  3923.  The 
good  of  faith  cannot  be  given  without  works,  for  works  are  its  produc- 
tions, and  correspond  to  it,  3934.  Unless  they  correspond  to  the  good 
of  faith  they  are  neither  works  of  charity  nor  works  of  faith,  for  they 
do  not  come  from  the  internal,  3934.  The  good  of  faith  is  compara- 
tively like  the  will  and  the  thought  of  man,  and  works  as  the  face 
which  ought  to  be  the  representative  image  of  what  is  willed  and 
thought,  3934.  The  good  of  faith  which  is  of  the  internal  man,  and 
good  works  which  are  of  the  external,  constitute  the  third  common 
medium  that  is  to  be  acknowledged  in  faith  and  act,  before  man  can 
enter  into  the  Lord's  kingdom,  3935.  To  do  good  from  the  will  is  to 
do  it  from  the  perception  of  good,  which  is  celestial ;  to  do  good  from 
the  understanding  is  to  do  it  from  knowledge  and  instruction,  which 
may  sometimes  be  fallacious,  but  the  good  end  is  accepted,  4169.  To 
do  good  believing  it  to  be  self-derived  is  to  be  willing  to  merit  salva- 
tion, whereby  the  good  continually  flowing  in  from  the  Lord  is  defiled, 
4171.  See  Merit.  Good  works  may  exist  without  any  good  of 
charity  in  them,  but  there  is  no  good  of  works  without  charity,  ill, 
4189.  The  works  of  the  external  man  are  of  no  account  unless  they 
proceed  from  the  internal,  briefly,  4368.  They  who  are  in  truth  or 
faith  only  are  more  apt  than  others  to  ascribe  merit  to  all  that  appears 
as  good  in  the  external  form,  4638.  They  that  cherish  internal  love 
and  reverence  towards  the  Lord  testify  it  by  exercises  of  charity  to- 
wards those  that  are  in  the  good  of  charity  and  life,  for  the  Lord  him- 
self is  in  their  good,  sh,  5066,  5067.  Goods  in  exercise  or  act  are  the 
recreations  of  the  angels,  and  are  the  means  by  which  their  spiritual 
Hfe  is  nourished  and  made  joyful,  ill,  5147.  Unless  good  from  the 
Lord  flow  out  into  life  it  cannot  flow  in,  for  it  is  a  universal  law  that 
influx  accommodates  itself  to  efflux,  ill.  5828,  ill.  6299.  Goods  in  act 
performed  according  to  the  precepts  of  faith  received  in  the  under- 
standing, are  spiritual  good,  6065.  Goods  are  works  of  charity  or 
uses  performed  towards  one's  neighbour,  or  country,  or  the  Lord's 
kingdom,  briefly  ill,  and  sh.  6073.  When  goods  are  thus  applied  they 
are  said  to  be  from  the  Lord  with  man,  when  bent  to  self  and  the 
world  they  are  said  to  be  from  man,  though  the  Lord  is  still  the  source 
from  which  they  flow  in,  7564.  Works  are  the  complex  of  all  charity 
and  faith  with  man,  and  are  called  spiritual  goods,  for  goods  become 
such  by  their  exercise,  that  is,  by  use,  6073.  They  who  do  good  for 
the  sake  of  reward  can  never  know  what  heavenly  fehcity  there  is  in 


I  • 

lit 


256 


GOO 


GOO 


257 


doing  good  for  its  own  sake ;  yet  the  Lord  himself  is  its  reward  in  this 
case,  for  he  is  present  with  the  good  that  proceeds  from  him,  ill,  6391, 
6392,  9984.  Neither  they  who  do  good  from  natural  genius  alone, 
nor  they  who  do  so  for  the  sake  of  meriting  heaven  can  come  into 
association  with  the  angels,  ill.  8002,  see  5032,  7761  :  see  below  (3). 
Good  works  or  exercises  of  charity  consist  in  acting  conscientiously 
and  prudently  in  all  the  relations  of  life,  for  the  sake  of  good  as  an 
end,  8120 — 8122.  Man's  state  as  to  good  completely  depends  on  the 
use  of  his  life,  according  as  he  regards  the  service  of  others  or  himself 
only,  ill.  9296,  9297.  Without  good  in  the  life,  interior  goods  and 
truths  lose  their  coherence  and  are  dissipated,  for  they  can  only  be  held 
together  by  one  end  prevailing  in  all  things,  ill,  9828,  9832.  They 
who  put  merit  in  works,  love  themselves,  and  they  who  love  themselves 
despise  others  in  the  same  proportion ;  hence  all  good  is  to  be  done 
from  the  Lord,  9975,  9976,  9981.  All  the  good  that  is  done  is 
quahfied  by  the  end,  if  it  is  not  done  for  the  sake  of  good,  thus  from 
love  to  the  Lord,  it  has  self  in  it  and  is  evil,  10,336.  To  do  good  and 
truth  for  the  sake  of  good  and  truth  is  to  love  the  Lord  above  all 
things,  and  the  neighbour  as  oneself,  10,336.  See  Proprium, 
Works. 

The  necessity  of  man*s  compelling  himself  to  do  good  according  to 
the  dictate  of  the  internal  man  represented  by  the  vision  of  the  angel 
and  his  words  to  Hagar,  1937,  1947.  The  ascent  from  the  lowest 
goods  and  truths  done  in  the  life  to  heavenly  wisdom,  and  the  descent 
afterwards  through  every  degree  of  good,  represented  by  the  angels 
ascending  and  descending  in  the  vision  of  Jacob,  3701,  compare  5147. 
The  commencement  of  regeneration  by  works  of  charity,  or  the  good 
of  life,  represented  by  the  birth  of  Dan,  3923;  and,  more  ultimately, 
by  the  birth  of  Gad,  3934.  The  production  of  good  and  the  good  of 
truth  into  life  represented  by  the  ewes  and  the  she-goats  not  casting 
their  young,  4169.  Good  that  has  once  acquired  life  injured  by  evils 
and  reasonings  from  externals,  represented  by  a  flock  ravaged  and  torn 
by  wild  beasts,  4171 ;  compare  5828.  Uses  or  works  of  charity  re- 
plenished from  within  with  celestial  good  represented  by  the  food  in 
the  uppermost  of  the  three  baskets  carried  by  Pharaoh's  baker,  5147, 
5148.  The  goods  of  charity  represented  by  the  works  or  employ- 
ments of  life,  6073,  6074.  The  infelicity  of  works  done  with  a  view 
to  reward  represented  by  Issachar  under  the  character  of  an  ass 
crouching  with  his  burthen,  6387 — 6394.  They  who  do  good  from 
natural  genius  alone  represented  by  the  stranger  inhabiting  with  the 
Israelites,  and  they  who  do  good  for  gain  by  the  hired  servant,  8002. 
The  fruition  and  use  of  all  good  in  the  life  when  man  suffers  himself 
to  be  withheld  from  doing,  willing,  and  thinking  evil,  represented  by 
the  harvest  of  first  fruits,  or  first  works,  9294,  and  sequel.  Good 
done  in  all  things  from  the  love  of  good  represented  by  the  gold  every- 
where woven  in  the  Ephod,  9832.  Good  not  communicable  with  those 
who  do  good  from  merit,  represented  in  the  parable  of  the  wise  and 
foolish  virgins,  4638.  The  works  of  charity  in  their  true  order,  or 
the  essence  and  exercise  of  charity,  represented  by  the  Lord's  words 
concerning  the  hungry  and  thirsty,  and  naked,  &c.,  4955,  5066,  fully 
ill.  5008.  Good  done  from  truth,  and  evil  done  from  falses,  repre- 
sented by  trees  and  their  fruits,  9258. 


3.  Natural  Good.  All  the  good  in  man  before  he  becomes  rege- 
nerate is  only  an  appearance  of  good,  because  it  is  not  vivified  by 
the  Lord,  671.  All  external  or  natural  goods  are  only  so  far  good  as 
celestial  and  spiritual  goods  are  in  them,  1420.  Natural  good  is 
accepted  so  far  as  there  is  innocence  in  it,  thus  in  infancy  and  child- 
hood, and  so  long  as  man  is  not  better  instructed,  but  it  is  not  the 
good  of  charity,  1667.  The  natural  man  has  his  good  and  his  truth, 
for  the  marriage  of  good  and  truth  is  universal ;  his  good  is  the  de- 
light that  is  perceived  from  charity,  from  which  delight  the  pleasure 
of  the  body  exists ;  and  his  truth  is  the  scientific  favouring  such  good, 
2184.  The  good  of  the  natural  man  is  what  the  phrase  'celestial 
natural'  denotes,  2184.  Natural  good  devastated  of  all  truth,  and 
defiled  with  falses,  is  impure  and  profane,  2463,  2464,  2468.  The 
truths  of  the  natural  man  are  scientifics,  that  is  to  say,  whatsoever  is 
in  the  external  memory ;  his  goods  are  the  delights  pertaining  to  the 
affections  of  those  truths,  3114.  After  the  illustration  of  the  natural 
man  by  influx  from  the  spiritual,  his  good  consists  in  the  delight  and 
pleasure  of  serving  his  neighbour,  still  more  in  promoting  the  public 
weal,  and  further  still  in  serving  the  Lord  and  his  kingdom;  his  truths 
also  consist  of  such  doctrines  and  scientifics  as  further  these  uses,  and 
tend  to  wisdom,  3167.  Natural  good  is  the  delight  of  natural  affec- 
tion, which  forms  itself  and  exists  by  scientifics ;  and  the  natural 
man  is  not  human  unless  the  one  is  perfected  by  the  other,  3293. 
The  life  of  the  natural  man  is  from  good,  which  is  of  two  kinds,  in- 
terior and  exterior ;  interiorly  it  communicates  with  the  rational  mind, 
exteriorly  with  the  life  of  the  bodily  senses,  3293.  Natural  good, 
such  as  the  animals  also  have  is  connate  with  man,  but  not  truth,  on 
account  of  hereditary  evil ;  such  connate  good  is  only  good  in  appear- 
ance, and  is  easily  perverted,  but  good  acquired  or  given  by  the  Lord 
is  properly  so  called,  3304,  3408.  When  man  is  regenerating,  the 
good  and  truth  of  the  natural  man  are  conceived  together  from  the 
influx  of  rational  good  as  a  father,  and  rational  truth  as  a  mother;  and 
until  this  influx  can  take  place  the  marriage  is  a  barren  one  in  respect 
to  truth,  3286,  3299.  The  influx  of  the  good  of  the  rational  man 
into  the  good  of  the  natural  is  both  immediate  and  mediate ;  in  the 
latter  case,  by  rational  truth,  3314,  ill.  3563,  ill,  3570,  ill.  3573, 
briefly,  3616.  Its  influx  into  the  truth  of  the  natural  man  is  by  the 
medium  of  his  good,  or  by  the  mediation  of  rational  truth,  3314. 
The  natural  good  connate  with  man  is  of  four  kinds,  namely,  from 
the  love  of  good,  from  the  love  of  truth,  from  the  love  of  evil,  and 
from  the  love  of  the  false ;  inclinations  to  these  are  received  by  chil- 
dren hereditarily  from  their  parents,  ill.  3469.  Natural  good  is  not 
the  good  of  faith  or  charity,  until  it  is  reformed  of  the  Lord  by  re- 
generation, 3470.  To  this  end,  truths  not  genuine  are  first  adjoined 
to  it,  and  become  the  means  of  introducing  genuine  truths ;  on  this 
account,  states  of  vastation  and  temptation  have  to  be  endured  until 
the  concupiscences  languish  and  the  good  of  charity  can  flow  in,  3470, 
3471,  ill'  3570.  The  truths  thus  received  are  as  fibres  which  are  led 
and  applied  into  form  by  interior  good,  3470,  ill.  3570.  The  good 
thus  formed  in  the  natural  or  external  man  is  as  a  texture  woven  and 
formed  by  the  internal  man  from  the  Lord,  who  is  the  Former  and 
Creator,  3470,  3494,  3513.     It  is  by  the  delights  of  the  natural  man 

B 


258 


GOO 


that  knowledges  of  good  and  truth  are  first  insinuated,  hence  called 
the  truth  of  good,  3502,  ill  3518,   3519,  tV/.  3570,  compare  35/5. 
The  good  of  the  natural  man  is  derived  from   the  order  in  which 
good  and  truth  flow  in  from  the  rational,  and  from  the  order  of  its 
scientifics,   knowledges,    and   doctrinals  among  themselves,  3508,  ill, 
3ol3.     The  good  thus  flowing  in  from  the  Lord  is  called  the  good  of 
the  natural  to  distinguish  it  from  the  natural  or  domestic  good  which 
man  derives  from  his  parents,  3518,  4231,  7920.     There  can  he  no 
good  with  the  natural  man  but  what  flows  in  by  means  of  the  rational, 
2//.^  3563,  3575;  thus  from  the  existence  of  the  rational  within  it, 
3o76.     The  formation  of  good  in  the  natural  man,  by  the  good  of  the 
rational  as  a  soul,  is  like  the  formation  of  the  child  in  the  womb,  ill, 
3.)70.     While  it  is  in  that  state  that  good  is  exterior,  and  truth  in- 
terior, much  IS  admitted  by  the  natural  man  that  is  not  good,  but  still 
useful  as  means,  3570.     The  means  of  forming  the  good  and  truth  of 
the  natural  man  by  the  influx  of  the  rational  are  innumerable,  3573. 
feuch  formations  proceed  by  successive  derivations  of  truth  from  good, 
and  good  from  truth,  ilL  3579.     The  good  of  the  natural  man  is  a 
manifestation  and  procedure  from  the  rational,  3587.     The  goods  and 
truths  of  the  natural  man  are  so  innumerable,  that  it  is  hardly  possible 
for  their  most  common  genera  to  be  known,  and  yet  when  natural  good 
IS  named  it  appears  as  if  it  were  one  and  simple,  3660.     The  whole 
natural  mmd  and  all  it  contains  is  nothing  but  good  and  truth,  but 
some  of  Its  goods  and  truths  are  discordant  with  rational  goods,  and 
hence  the  rational  cannot  be  in  them,  3660.     Exterior  good  and  truth 
are  as  ground  m  which  interior  good  produces  itself  Hke  a  seed,  3671. 
Ihe  natural  man  may  know  and  perceive  natural,  moral,  and  civil  good, 
but  not  spiritual  without  revelation,  ill.  3768.     The  quality  of  natural 
good,  like  all  other,  can  only  be  known  from  truths,  3804.*    The  good 
ot  the  natural  man  is  called  common  good,  because  the  innumerable 
tilings  which  flow  m  from  the  internal  appear  there  as  one,    3829. 
Ihe  goods  of  the  external  man,  which  are  the  delights  of  life  while 
man  lives  m  the  worid,  are  only  so  far  good  as  they  have  spiritual  cood 
in  them,  tlL  3951.     The  truths  of  the  external  man  before  regenera- 
tion are  scientifics  and  doctrinals,  howsoever  acquired,  and  his  good 
IS  the  pleasure  and  delight  he  perceives  in  them ;  but  the  heavenly 
marriage  cannot  be  formed  by  this  good  and  truth  unless  spiritual  good 
flow  m,  ill,  39.)2.     The  arrangement  of  good  and  truth  in  the  natural 
man  is  derived  from  the  spiritual,  and  thereby  from  the  Lord,  whose 
influx  is  into  the  good  of  the  internal  man,  and  by  truth  into  the  ex- 
ternal,  401o.     Natural   goods   and   truths   are   appropriated   by   the 
senses,  and  contained  in  the  exterior  memory,  truths  by  sight  and 
heanng  especially    and  goods  by  the  other  three  senses;   the  commu- 
nication between  these  and  things  corporeal  below  them  and  rational 
above  them,  t//.  4038,  compare  10,236  and  citations.     The  good  of 
the  sensual  things  of  the  body,  or  pleasure,  is  the  good  into  which 
they  who  become  regenerate  are  first  of  all  initiated,  4117.     The  good 
first  produced  when  the  church  is  created  anew  is  the  good  of  the 
natural  man,  that  is,  spiritual  good  in  its  external  form  with  its  afl^ec- 
tion  nnd  Its  truths,  ill  4231.     They  who  are  only  in  natural  good 

TTq.w''T/P'"^"*^^'"^^'  ^^^^"^^  of  appearances  and  fallacies, 
tlL  4303.     Interior  goods  and  truths  predicated  of  the  natural  man 


GOO 


259 


are  those  which  correspond  to  the  goods  and  truths  of  the  rational ; 
in  general  they  are  uses  and  the  means  of  application,  4973.  Scien- 
tific truths  appropriated  to  the  good  of  the  natural  man,  are  as  water 
to  bread  or  drink  to  meat  in  nourishment,  without  which  the  solid 
food  could  not  be  resolved  into  parts  and  distributed  to  the  uses  of  the 
body,  ill.  4976.  Natural  good  as  derived  from  parents  is  only  good 
in  external  form,  and  may  be  compared  with  that  of  the  milder 
animals;  but  natural  good  derived  from  the  doctrine  of  faith  and 
charity  is  proper  to  man,  for  thus  he  acts  from  reason,  and  knows  how 
to  dispense  good  according  to  use,  4988,  ill.  4992.  They  that  are  in 
natural  good,  not  spiritual,  are  easily  persuaded  that  evil  is  good,  and 
that  the  false  is  truth,  for  there  is  no  plane  in  which  heaven  can 
operate ;  hence  they  suffer  much  from  the  infestation  of  evil  spirits 
in  the  other  life,  ill.  5032,  5033,  7197,  7761,  8002,  from  experience, 
6208.  External  good  is  elevated  to  heaven  by  internal  good,  and  if  it 
be  not  elevated,  thus,  if  there  be  not  conjunction  between  them,  they 
perish,  5841,  compare  5828.  The  elevation  of  the  natural  man  is 
effected  by  his  withdrawal  from  sensuals  and  scientifics  into  a  state  of 
interior  thought  and  affection,  ill.  6183.  Natural  good  constitutes 
the  external  of  the  church,  spiritual  good  the  internal,  ill.  5965. 
When  the  church  is  formed  in  man  the  midst  of  the  natural  mind  is 
occupied  by  the  best  good,  and  other  goods  are  disposed  round  about, 
nearer  or  more  remote,  according  to  their  degree  of  goodness,  6028. 
When  this  order  prevails,  all  the  interiors  close  together  in  ultimates, 
according  to  the  procedure  of  influx ;  thus,  there  is  spiritual  good  and 
apparently  life  itself  in  the  natural  man,  6451.  Before  this  order 
prevails  good  is  mixed  with  evils  and  falscs  in  the  natural  man,  but  it 
is  guarded  by  the  operation  of  divine  truth  given  in  the  midst,  6724  ; 
compare,  as  to  the  mixed  state  of  goods  and  evils,  3993,  3995,  4005. 
The  exterior  goods  and  truths  of  the  natural  man  look  outwards  and 
downwards,  thus,  to  self  and  the  world,  and  are  thereby  adjoined  to 
evils  and  falses ;  but  his  interior  goods  and  truths  look  inwards  and 
above  himself,  and  thus  have  regard  to  the  Lord  and  his  kingdom, 
ill.  7601,  7604,  7607.  Natural  good  is  both  connate  with  man  and 
produced  by  the  accidents  of  misfortune,  sickness,  imbecility,  and  the  like, 
hence  it  is  not  saving ;  spiritual  good,  which  saves,  derives  its  quality 
from  the  copiousness  and  connection  of  truths,  7761,  8002.  Without 
the  truths  of  faith  the  natural  man  is  like  a  reed  shaken  by  the  wind, 
for  there  is  no  stamina  by  which  the  angels  can  hold  him  to  good  and 
truth,  7 1 97,  8002.  It  is  not  the  life  of  natural  good  but  the  life  of 
Christian  good  that  makes  heaven,  7197,  8772.  The  good  of  plea- 
sure, or  natural  delight  separate  from  spiritual,  makes  the  life  of  hell, 
8410,  compare  41 17.  Natural  good,  not  made  spiritual,  is  only  de- 
light, ill.  8977,  8981.  The  good  of  charity  in  the  natural  man  is 
perceived  as  delight,  the  good  of  the  spiritual  man  as  duty ;  but  the 
latter  is  also  sensibly  perceived  as  delight  in  the  other  life,  9103.  The 
good  of  the  natural  man,  whose  state  is  described  by  wounds  and 
bruises,  cannot  be  restored  except  from  a  full  state  of  spiritual  good ; 
for  it  is  the  internal  that  regenerates  the  external,  ill.  9103.  Natural 
good,  when  in  order,  contains  spiritual  good,  and  in  mostly  celestial 
good,  for  one  good  exists  and  subsists  by  another,  9812,  ill.  9912. 

s  2 


260 


GOO 


Ministering  goods  and  truths  are  the  knowledges  and  scientifics  of  the 
external  man,  10,272,  10,340.     See  Natural,  External. 

The  discordant  goods  of  the  natural  man  to  he  separated,  repre- 
sented by  Lot  and  his  acquisitions  parting  from  Abram,  1581.    Natural 
good  after  the  affection  of  truth  is  separated  and  defiled  with  falses,  repre- 
sented by  Lot  and  his  daughters,  2459,  2461,  2463,  2465,  2466,  2468. 
The  pleasure  and  delight  yielded  by  good  and  truth  with  the  natural 
man  when  truth  is  initiated  into  good  in  the  rational,  represented  by 
the  servant  of  Isaac,  3167—31/0.     Good  and  truth  conceived  and  pro- 
duced in  the  natural  man,  represented  by  the  birth  of  Esau  and  Jacob, 
3286,  3293,  3294,  3297—3306.     The  good  thus  produced  preferred 
to  truth  by  the  rational  man,  represented  by  Isaac's  partiality  for  Esau, 
3313.     The  good  of  the  natural  man  conjoined  to  truth  not  genuine, 
represented  by  the   marriage  of  Esau,  3468—3471.     The  good  into 
which  the  natural  man  is  first  initiated  when  he  becomes  regenerate, 
represented  by  Jacob's  arrival  at  Mount  Gilead,  4117.     The  natural 
man  from  his  proprium  assuming  spiritual  good  as  his  own,  represented 
by  the  proposal  of  Laban  to  make  a  festival  with  music,  &c.,  on  ac- 
count of  Jacob,  4138.     Influx  from  the  divine  into  natural  good,  or 
the  celestial  spiritual  man  initiated  therein,  represented  by  Joseph  in 
the  house  of  the  Egyptian,  4973,  49/4,  4977,  4983—4985.     Thev 
who  are  m  natural  good  not  spiritual  easily  persuaded  that  the  false  i*s 
true,  represented  by  Potiphar  hearkening  to  the  false  accusation  of  his 
wife,  5032.     The  church  instituted  by  the  heavenly  disposition  of  good 
m  the  natural  man,  and  all  other  goods  and  truths  gathered  thereto, 
represented  by  Israel  and  his  sons  dwelling  in  E»:ypt,  6028,   6081— 
6087,    6101-6107.     The   divine   truth   with   man  in  the  midst  of 
natural  good  mixed  with  evils  and  falses  represented  by  Moses  in  the 
ark,  6717— 6726.     The  destruction  of  good  merely  exterior  and  the 
truth  corresponding  thereto,  in  consequence  of  evil  and  the  falses  of 
evil,  represented  by  the  flax  and  barley  destroyed,  and  that  by  hail 
and  fire  mingled  with  hail,  r^ll,  7601,  7602—7604.     The  good  of 
natural  life  appropriated  to  the  full  represented  by  the  bread  or  flesh 
eaten  by  the  sons  of  Israel  in  Egypt,  8406—8410.     Good  from  his 
own  delight  supplied  to  the  natural  man,  represented  by  the  quails 
sent  at  evening-time  to  the  sons  of  Israel;  and  the  good  of  truth  by 
manna  supplied  in  the  morning,  8451—8464.    The  state  of  the  natural 
man  when  good  conjoined  with  his  truth  is  derived  from  the  spiritual, 
represented  by  the  Hebrew  servant  and  his  wife,  8979—8991.     The 
good  of  the  natural  man  alienated  by  evil,  represented  by  the  ox  stolen 
away,  and  the  law  respecting  it,  9098—9103.     The  worship  of  the 
Lord  from  the  good  of  innocence  and  charity  in  the  natural  man,  and 
trom  the  truth  of  that  good,  represented  by  the  burnt  offerings,  and 
the  sacrifice  of  oxen,  9391,  9990.     The  worship  of  the  Lord  from 
natural  delight  or  good,  without  spiritual,  represented  by  the  golden 
calf  made  by  Aaron,  9391,   10,395—10,416. 

4.  The  Good  of  Ignorance  is  predicated  of  man  while  he  is  being 
instructed  from  the  tenth  year  of  his  age  to  the  twentieth,  ill.  2280. 
It  is  called  good,  but  not  the  good  of  wisdom,  because  there  is  little 
intelligence  associated  with  it,  2280.  Those  of  whom  it  is  predicated 
imagine  that  they  do  good  and  think  truth  of  themselves ;  hence,  good 


i« 


GOO 


261 


and  truth  with  them  is  obscured  by  what  is  evil  and  false,  ill.  1712. 
See  Ignorance. 

5.  Simple  Good.  They  are  said  to  be  in  simple  good  who  are  in 
the  externals  of  the  church,  and  believe  the  Word  in  siniplicity  ac- 
cording to  the  literal  sense,  each  as  he  can  understand  it,  and  live 
accordingly,  ^77d.  They  receive  the  influx  of  the  internal  by  good, 
but  are  in  obscurity  because  they  have  no  interior  truths  by  which  it 
can  distinctly  illustrate  them,  6775.  The  divine  law  given  to  them  is 
signified  by  Moses  flying  from  Pharaoh  and  dwelling  in  Midian,  6772 — 
6774,  6827.  The  priest  of  Midian  having  seven  daughters,  and  their 
coming  to  water  the  flock,  denotes  the  holy  things  of  the  church  with 
them,  and  instruction  in  the  good  of  charity,  6775,  6779.  The  shep- 
herds driving  them  away,  denotes  the  teaching  of  those  who  are  in 
evil  opposed  to  instruction  from  those  who  are  in  the  truths  of  simple 
good,  6779.  Moses  withstanding  them,  denotes  the  truth  of  the  divine 
law,  though  unknown  to  them,  overcoming  the  falses  of  evil,  6780, 
6784.  Moses  dwelling  with  the  family  of  the  priest,  and  having  one 
of  his  daughters  to  wife,  denotes  truth  of  a  divine  origin  hereby  ad- 
joined to  their  good,  6792,  6793.  A  son  born  of  this  union,  denotes 
truth  native  with  them  from  the  heavenly  marriage  of  good  and  truth, 
6794.  See  Moses.  They  are  properly  said  to  be  in  simple  good  who 
are  without  the  church,  and  who  live  in  good  according  to  their  re- 
ligion, 6775,  compare  3986.  In  this  case  it  is  also  called  common  or 
collateral  good,  see  below  (6.) 

6.  Collateral  Good  and  Middle  Good.  The  affection  of  good  in 
the  natural  man,  or  the  affection  of  external  good,  is  called  external 
collateral  good,  for  it  pertains  to  the  universal  or  common  stock  in 
which  the  Gentiles  share,  ill.  3665,  36/6.  Collateral  good  is  the  good 
of  those  who  constitute  the  church  among  the  Gentiles,  and  do  not 
possess  the  Word,  3778.  Collateral  good  differs  from  good  of  the 
same  stock  in  a  right  line  by  its  conjunction  with  fallacies  of  the  senses, 
in  place  of  truths,  3778.  Collateral  good  is  the  first  medium  by  which 
genuine  truths  and  goods  can  be  introduced,  3778,  3972 — 3974.  It 
is  only  useful  as  a  means  of  introducing  genuine  goods  and  truths,  and 
is  afterwards  relinquished,  ill.  3983,  4063,  4145.  Collateral  good  does 
not  flow  in  directly  from  the  Lord,  or  by  the  mediation  of  heaven,  but 
is  derived  in  a  great  measure  from  things  of  a  woridly  nature  which 
appear  as  goods,  and  are  not  such,  4145,  compare  4099,  4151.  It 
is  such,  however,  that  the  divine  can  be  in  it,  and  they  who  are  in 
this  good  suffer  themselves  to  be  led  by  the  Lord,  for  they  are  soft 
and  yielding,  3986.  It  is  called  middle  good,  4063,  4145,  4243. 
It  is  separated  when  worldly,  corporeal,  and  terrestrial  things  are  no 
longer  regarded  as  an  end,  4063.  It  is  the  good  of  the  natural  man 
that  is  separated  from  middle  good,  4096,  4151.  When  the  societies 
of  spirits  who  are  in  middle  good  are  in  society  with  augels,  it  appears 
to  them  that  the  goods  and  truths  of  the  angels  are  theirs,  hence  it 
appears  when  they  separate  that  they  have  been  deprived  of  them, 
4151.  Collateral  good  is  so  called  because  it  does  not  flow  in  directly 
from  heaven,  they  of  whom  it  is  predicated  not  having  the  Word,  4189, 
ill.  4197.  It  is  predicated  of  good  works  within  which  is  the  good  of 
charity,  4 189.  For  the  representation  of  collateral  good,  and  its  connec- 
tion with  the  procedure  of  regeneration.    See  Laban,  Jacob,  Nations. 


1. 


2G2 


GOO 


7.  Domestic  Good.  Natural  domestic  good  is  the  good  that  man 
derives  from  his  parents,  which  is  interior  from  the  father  and  exterior 
from  the  mother,  ill.  3518.  At  the  commencement  of  regeneration 
domestic  good  and  the  truth  thence  derived  appear  to  man  like  genuine 
good  and  truth,  3556.  The  manner  in  which  this  apparent  good,  and 
its  external  delight,  serves  as  the  means  of  producing  the  genuine 
good  that  flows  in  from  the  Lord,  is  represented  by  Jacob  simulating 
the  person  of  Esau,  and  his  taking  two  kids  from  the  flock,  and 
serving  them  to  Isaac  for  venison,  &c.,  3516 — 3518,  3527,  3535 — 
3542,  3548,  3550,  3552,  3563,  ill.  3570.     See  Esau,  Jacob. 

8.  The  Good  of  Remains  [reliquiarum  bonum^.  See  Remains,  and 
The  Good  of  Infancy y  below. 

9.  The  Good  of  Infancy.  There  are  three  kinds  of  good  signified 
by  Remains,  namely  the  good  of  infancy  insinuated  to  the  tenth  year, 
the  good  of  ignorance  insinuated  during  instruction,  to  the  twentieth 
year,  and  the  good  of  intelligence  procured  by  reflecting  upon  good 
and  truth,  and  by  temptations,  2280.  The  good  of  infancy  is  not  equal 
in  kind  to  the  good  of  ignorance,  and  much  less  to  the  good  of  intelli- 
gence, for  as  yet  it  is  without  knowledge,  2280.  The  good  of  infancy 
and  the  good  of  life,  thence  derived,  are  the  same  as  natural  good,  and 
it  is  made  spiritual  by  the  implantation  of  truth,  3504.  Good  in  man 
without  truth  is  Hke  the  good  of  infancy,  in  which  there  is  no  wisdom, 
but  the  man  is  formed  by  truth,  or  the  intelligence  of  wisdom  conjoined 
with  good,  ill.  3726.  The  good  of  innocence  and  charity  flows  in 
from  the  Lord  in  early  infancy,  and  in  the  succeeding  age  is  drawn  to- 
wards the  interiors,  where  it  is  preserved  by  the  Lord,  in  order  to 
temper  the  states  of  life  which  are  induced  afterwards,  3793,  fully 
illustrated  5135.  Without  this  good,  man  would  be  worse  than  any 
wild  beast,  3793.  As  the  good  of  infancy  is  indrawn,  evil  enters  into 
its  place  in  the  natural  man,  where  the  false  copulates  with  it  and 
forms  as  it  were  a  marriage  ;  hence  the  necessity  of  regeneration,  and 
the  heavenly  marriage  of  good  and  truth,  3793.  With  those  who  be- 
come regenerate  there  are  continual  changes  of  the  states  of  good  ; 
thus,  the  good  of  infancy  is  varied  and  changed  into  the  good  of  boy- 
hood, and  soon  to  the  end  of  life,  4136.  When  the  goods  and  truths 
of  infancy  and  boyhood  are  recalled  by  those  who  are  in  evil,  and  ap- 
plied to  the  confirmation  of  evils  and  falses,  the  spiritual  life  is  destroyed, 
for  then  remains  are  consumed,  ill.  by  the  signification  of  stealing, 
5135  ;  compare  7601.  See  Thief.  The  good  of  infancy  is  the  be- 
ginning of  the  new  will,  which  is  opened  and  continually  perfected  in 
adult  age  with  the  regenerate,  but  closed  with  the  evil,  ill.  9296;  com- 
pare 9742.  The  good  of  infancy  is  the  habitation  of  the  Lord  himself 
with  man,  9296,  ill.  9473.  The  good  of  innocence  and  charity  is  im- 
planted in  infants  and  children,  to  serve  as  a  plane  for  the  reception  of 
truth,  10,110,  2306.     See  Remains. 

The  salvation  of  those  in  whom  any  good  of  infancy  and  early  life 
yet  remains,  signified  in  the  intercession  of  Abraham  for  the  people  of 
Sodom,  2277—2285.  The  good  of  life  derived  from  the  good  of  in- 
fancy desired  by  the  rational  man,  signified  by  Isaac's  desire  to  bless 
Esau  and  eat  of  his  venison,  3496 — 3505. 

10.  The  Good  of  Life.  All  the  good  of  life,  in  general  and  in  par- 
ticular, is  comprehended  in  charity,   2388,  3324;  see  below,  3923. 


GOO 


263 


. 


( 


The  good  of  life,  or  the  afl^ection  of  good,  is  from  the  Lord,  and  is  in- 
sinuated by  an  internal  way,  man  not  knowing;  but  faith  or  the  truth 
of  doctrine  is  received  externally,  2875,  3324,  and  citations.  The  good 
of  life  is  not  the  good  of  the  church,  or  spiritual  good,  until  doctrinals 
are  adjoined  thereto,  but  only  a  potency  which  may  become  such,  like 
the  good  of  the  Gentiles  who  are  in  ignorance  of  the  Word,  3310,  ill. 
8002.  The  church  is  formed  by  the  life  of  good  and  the  doctrine  of 
truth,  3305.  The  good  of  life,  the  good  of  truth,  and  the  good  of  doc- 
trinals are  most  distinct  from  each  other;  the  good  of  life  flows  from 
the  will,  the  good  of  truth  from  the  understanding,  and  the  good  of 
doctrinals  is  of  science,  3332.  All  the  good  with  which  man  is  imbued 
in  infancy  and  childhood  by  the  love  of  his  parents  and  companions, 
&c.,  remains  permanently  with  him,  and  becomes  the  good  of  life ; 
without  such  good  man  would  be  worse  than  any  wild  beast,  3494, 
The  good  of  infancy  and  the  good  of  life  thence  derived  is  not  spiritual, 
because  it  is  without  science,  without  intelligence,  and  without  wisdom ; 
but  it  becomes  spiritual  by  the  implantation  of  truth,  thus  by  regene- 
ration, 3504.  The  difi^erence  between  the  evil  and  the  good  in  respect 
to  truths  is,  that  the  latter  have  an  affection  for  truth  on  account  of 
good ;  hence  the  good  of  life  derived  from  truth  is  the  first  state  of 
reformation,  3539.  When  man  is  regenerating  truth  is  apparently  in 
the  first  place ;  but  when  he  is  regenerated  the  good  of  life  is  first, 
3539.  The  procedure  described  through  four  successive  states,  3603 ; 
see  below  (11),  (20).  At  the  commencement  of  man's  regeneration 
the  aff*ection  of  natural  truth  appears  to  him  to  be  the  good  of  life, 
3546 — 3548,  3556.  The  good  of  life  consists  in  the  works  of  charity, 
and  charity  is  the  holy  principle  of  faith,  ill.  3923.  The  good  of  life 
and  the  holy  principle  of  faith  comprise  all  things  of  the  church,  for 
the  one  is  the  external  and  the  other  the  corresponding  internal,  3921, 
3964.  All  who  are  in  the  good  of  life,  that  is,  who  live  in  love  to  the 
Lord  and  charity  towards  the  neighbour,  are  saved,  3986.  All  things 
in  heaven  and  the  church  have  respect  to  good  and  truth,  thus  all  the 
truths  of  doctrine  and  all  the  goods  of  life  are  included  in  them,  4390. 
The  good  of  life  is  made  spiritual  good  by  conjunction  with  truth, 
7724.  The  veriest  worship  that  can  be  off*ered  to  the  Lord  is  from  the 
good  of  life  made  spiritual,  7724. 

The  salvation  of  those  who  are  in  faith  when  they  recede  from  evil, 
and  thus  come  into  the  good  of  life,  signified  by  the  deliverance  of  Lot 
when  the  cities  of  the  plain  were  destroyed,  2386 — 2393.  The  good 
of  life  procured  from  sensual  truths  and  scientifics  signified  by  Esau  as 
a  man  of  the  field  or  hunter,  3309,  3310.  The  good  of  life  given  with 
the  good  of  truth  and  the  good  of  doctrinals  signified  by  Esau  sustained 
by  the  pottage  of  Jacob,  3331 — 3335.  The  good  of  life  from  the 
aflection  of  good  in  the  natural  man,  prior  and  superior  to  the  afi^ection 
of  truth,  signified  by  Esau  as  the  greater  son,  3494,  3603. 

1 1 .  The  Good  of  Truth  is  the  good  that  exists  from  truth,  thus  it 
is  truth  appearing  as  good,  3295.  The  good  of  truth  is  the  good  done 
by  man  before  he  is  regenerated,  thus  it  is  good  done  from  the  under- 
standing, 3295  ;  ill.  3310.  The  order  in  which  man  proceeds  from 
his  sensual  state  in  becoming  spiritual  is  from  doctrinals  to  the  good  of 
doctrinals,  from  the  good  of  doctrinals  to  the  good  of  truth,  and  from 
the  good  of  truth  to  the  good  of  life ;   when  in  the  good  of  life  the 


264 


GOO 


order  is  inverted    and  he  regards  all  truth  and  doctrine  from  good, 
3332;  compare  3603,  3701,  3882,  4538,  6396.     The  good  of  life  is 
of  the  will,  the  good  of  truth  is  of  the  understanding,  and  the  good  of 
doctnnals  is  of  science,  3332.     They  who  put  faith  and  knowledge 
before  charity,  and  thence  derive  the  good  which  they  do,  are  in  the 
good  ol  truth ;  and  this  good,  compared  with  the  good  of  charity,  is 
hard  and  inflexible,  3459.     The  Lord  conjoins  himself  with  those  who 
are  in  the  good  of  truth,  but  not  in  the  same  way  as  with  those  who 
are  m  the  good  of  charity,  thus  remotely,  3459,  3463.     They  are  in 
the  good  of  truth  who  are  in  the  doctrinals  of  faith  alone,  but  as  to 
life  in  good,  3463.     They  that  are  in  the  good  of  truth  have  no  per- 
ception  of  good,  but  only  a  kind  of  persuasion  that  such  and  such 
things  are  good  and  true  because  they  are  enjoined  by  their  doctrinals  ; 
hence  they  are  easily  led  into  falses,  3463.     The  good  of  truth  is  pre- 
dicated when  truth  is  apparently  in  the  first  place  at  the  commencement 
ot  reformation  and  regeneration,  3539,  3995.     Before  regeneration  it 
IS  supposed  that  good  consists  in  doing  what  the  truth  teaches;   vet 
this  is  not  good,  but  truth,  3603.     The  state  of  those  who  are  in  the 
good  of  truth  compared  with  the  state  when  good  is  regarded  in  the 
Q^m^    ?^i!  ^^^\^H  ^^"^^  is  ^-^P^ete  with  ineffable  wisdom  and  felicity, 
3610.     The  good  of  truth  and  the  truth  of  good  are  inverse  in  respect 
^^firn     v;  f  ^^^"'^  regeneration,  but  afterwards  they  are  conjoined, 
3669 ;  dl  by  an  example,  3688.     The  good  of  truth  is  good  derived 
iTom  truth  in  the  natural  man ;   the  truth  of  good  the  contrary,  3677. 
Ihe  good  of  truth  is  the  affection  of  truth  for  the  sake  of  life,  for  life 
is  the  good  which  is  regarded  in  truth  by  those  who  are  afterwards 
regenerated    3865.     The  affection  of  truth  without  the  good  of  truth, 
which  IS  a  life  according  thereto,  is  from  self,  and  not  from  the  Lord, 
hence  it  does  not  constitute  the  church,  3963.     Goods  flows  in  from 
the  Lord  while  man  is  regenerating,  and  inapplies  itself  to  his  truths, 
from  which  It  produces  itself  as  the  good  of  truth ;  after  regeneration 
the  priority  of  the  good  is  acknowledged,  and  truth  is  apprehended  as 
the  truth  of  good,  3995;  compare  4385.     By  reason  of  this  inversion, 
the  goods  of  charity  are  oflen  called  the  fruits  of  faith,  3995.     By 
good,  simply  so  called,  is  meant  the  good  of  the  will ;  by  good  of 
truth,  the  good  of  the  understanding,  ///.  4169.     The  good  of  truth 
indicates  one  of  the  states  of  good  and  truth  in  their  procedure  to  con- 
junction, 42/3,  4538.    When  man  is  in  the  good  of  truth  he  comes 
into  temptations,  but  not  before  then,  ill.  4274.     The  good  of  truth  is 
I^ji^    iQon   '•r?5i^''^."}  ^^'^  "memory  into  will  and  act,  4337,  briefly, 
tli^'  «^  in'  n  n/^^2,'  ^^ f  ^^^^'  ^"^^^  ^^95,  ill.  5595,  6065,  6427 
783a,  8649,  9404.     Truth  passes  into  the  will,  and  thus  becomes  the 

f^^^l  ^l^of^'j^^-  ^'^V"^  ^?^  ""^^^^  ^'  *^^°^  externally,  4353  ;  compare 
5301,  o;,26.  It  is  when  the  good  flowing  in  from  the  Lord  meets  with 
the  good  of  truth  m  the  will  that  the  conjunction  of  good  and  truth 
takes  place,  433/ ;  zlL  4353,  particularly  4984  ;  compare  7056.  The 
good  of  truth  increases  with  man  so  far  as  he  exercises  charity  from 
good  will,  thus  according  to  the  quality  and  degree  of  his  love  of  the 
neighbour,  4390  The  truth  of  doctrine  becoming  the  truth  of  life  is 
called  the  good  of  truth,  4539      By  the  good  of  truth,  otherwise  called 

4^«i^°«9«o    ^    '  ''  ?'T^  ^T-  ^^^^'^^^  ^^^  neighbour,  or  charity, 
4581,  6289.     The  good  of  truth  is  the  good  of  charity  acquired  by  the 


GOO 


265 


) . 


► 


truth  of  faith  ;  it  is  called  the  celestial  spiritual  of  the  natural,  4598  • 
or,  more  generally,  spiritual  good,  6065,  6289,  7835.  Truth  producing 
good,  by  passing  into  the  will,  is  as  a  seed  passing  into  the  womb  •  iti 
production  in  act  is  comparatively  like  going  out  from  the  womb  ;  hence 
the  import  of  regeneration  or  the  new  birth,  ill,  4904.  It  is  not  truth, 
but  only  the  good  of  truth,  that  is  appropriated ;  that  is  to  say,  the 
uses  derived  from  truth,  ill.  4984.     When  the  truth  of  doctrine  enters 

LonV  h  '  """n  ''  c^^^'^^  ^°  ^^^''  '^  ^^^°^"^^  g«o^'  a^d  from  this 
good  the  new  will  is  formed,  5526.     By  the  good  of  truth  is  meant 

^'rT'-V^"ifr  ^^n^^i'"'^^  ^^'  ^^"  ^^"'^^  *»d  it  a^e  one  thing  with 
man,  5o36,  5826  7957.  By  the  will  in  which  truth  becomes  good  is 
meant  the  new  will  formed  in  the  intellectual  part,  and  the  good  so 
procured  is  called  spiritual  in  contradistinction  to  celestial  good?  which 
IS  implanted  m  the  voluntary  part  itself,  5595;  eV/.  5733,  6065,  8521. 
Ihe  truth  of  good  is  predicated  of  the  celestial  church,  because  the 
perception  of  truth  with  them  was  wholly  from  good  ;  and  the  good  of 
truth  IS  predicated  of  the  spiritual  church,  because  it  is  by  truth  they 
are  led  to  good,  5733,   7957,  8458,  8521,  9404.     The  good  of  truth 

^«9n'^' T  ""!  T"^'  7*f  ^  ^?  appropriated  by  being  willed  and  done, 
o820.  The  influx  of  the  celestial  internal  is  the  truth  of  good  ;  that 
of  the  spiritual  internal  the  good  of  truth,  ill.  5959.  They  who  are 
in  the  good  of  truth  are  in  the  internal  of  the  church,  but  they  who 
are  m  the  truth  of  faith,  and  not  in  its  good  manifestly,  are  in  the 
external,  622o  ;  compare  7474.  The  good  of  truth  is  called  the  good 
of  the  spiritual  church,  or  the  good  of  spiritual  truth,  because  it  con- 
sists in  what  IS  done  according  to  instruction  in  good,  6277,  7957 
Ihe  good  of  truth  is  various  according  to  the  doctrines  from  which  it 
is  deduced  ;  it  is  likewise  more  or  less  impure,  6427.  The  goods  of 
truh,  or  goods  m  truth,  are  so  various,   that  in  myriads  of  myriads 

"^ol^^  r^u""  ^^'?'x^  ^^T.  ^^"^^  "°t  ^^  ^0"°d  one  like  another,  ill. 
72db.  Ihe  good  of  truth  is  so  called  because  it  is  derived  from  the 
reception  of  truth  together  with  the  good  of  charity ;  for  when  the 
truth  IS  reproduced  the  aff-ection  also  recurs  to  which  it  was  adioined  • 
7QrV"^^  wears  under  the  form  of  good,  7835;  compare  3336,' 
7967  They  who  live  a  life  of  charity  are  capable  of  receiving  the 
tru  h  of  good  or  the  good  of  truth,  and  all  such  are  saved ;  in  truth 

wio  r  lu      *^T  i'  "^  ^^'^"^'^  °^  receiving  influx  from  the  Lord,  ill. 
8321      The  good  of  truth  is  truth  both  as  to  its  origin  and  essence, 
for  It  appears  as  truth,  and  forms  the  intellectual  part  of  the  mind 
but  IS  sensated  as  good,  and  thereby  forms  the  new  voluntary  part' 
f/^.  by  the  manna  given  to  the  children  of  Israel,  8458,  8521      The 
good  of  truth  vanishes  according  to  the  degree  of  increasing  concnpis- 
cence ;  and,  contrariwise,  all  delight  in  the  loves  of  self  and  the  world 
vanishes  according  to  its  increase,  8487.     On  this  account,  and  lest 
the  spiritual  life  should  sicken,  the  good  of  truth  does  not  remain  with 
S'fo"^'''  «'  Pu"^^'  ^"t  ^'  tempered  by  the  delights  of  natural  pleasure, 
8487.    By  the  appropriation  of  the  good  of  truth  man  is  led  to  heaven 
but  he  IS  not  admitted  into  heaven,  for  he  is  not  in  the  order  of  heaven 
until  he  acts  from  good,  8539,  8559,  9832;  ill.  8722,  8772.     By  good 
from  truth  the  spiritual  church  is  meant,  for  that  church  is  in  good 
from  truths,  9404.  ^ 

The  origin  and  procedure  of  the  good  of  truth  with  those  who  be- 


266 


GOO 


come  regenerate  represented  by  the  history  of  Esau  and  Jacob,  3232, 
3233,3288,  3293,  3294,  3296,  3297,  3300,  3301,  3303,  3306,  3317 
-3320,  3325,  3336,  3470,  341^,  3494,  3502,  3508,  3509,  3539, 
3550,  3563,  3576,  3588,  3599,  3601—3607,  3678,  3687,  3688,  4232, 
4239—4241,  4247-— 4249.  4265,  4266,  4269,  4337,  4381—4387. 
The  good  of  truth  or  good  of  faith  represented  by  the  drink-offering, 
4581.  The  good  of  truth,  or  the  good  of  charity  acquired  by  the 
truth  of  faith,  represented  by  Israel,  4598,  5536,  and  citations,  5826, 
6225,  6277,  6426.  The  good  of  truth  appropriated  signified  by  bread 
or  food,  4984,  5733,  5820,  and  citations;  compare  5959,  606a  :  and 
as  to  manna,  8458,  8487,  8521,  8539.  Faith  in  the  will,  forming  the 
good  of  truth,  signified  by  Simeon,  5526.  The  goods  of  truth,  inte- 
rior  and  exterior,  signified  by  flocks  and  herds,  6065.  The  goods  of 
truth  signified  by  the  armies  of  Israel,  and  by  the  people  of  Israel. 
7236,  8321,  8722,  8772.  J  f    f 

12.  The  Good  of  Faith  makes  the  spiritual  church,  the  truth  of  faith 
does  not  make  the  church,  but  introduces  to  it,  2669.  The  good  of  faith, 
that  is,  the  life  of  love  and  charity  according  to  the  dictates  of  faith, 
is  the  veriest  essential  of  the  church,  and  no  confidence  or  saving  faith 
can  be  given  except  in  that  good,   2982.     The  good  of  faith  is  what  is 
called  in  the  Word  charity  towards  the  neighbour,  and  charity  towards 
the  neighbour  is  a  life  according  to  the  ten  commandments,  3249.    The 
good  of  truth  is  sometimes  called  the  good  of  faith,  and  it  is  predicated 
of  all  who  are  led  to  good  by  external  means  or  instruction,  4581. 
Truth,  when  it  is  received  in  the  will,  becomes  the  good  of  faith,  ill, 
4984.     When  truth  is  received  in  the  will,  and  thereby  passes  into  the 
life,  it  becomes  the  good  which  is  called  the  good  of  truth,  or  the  good 
of  faith,  or  spiritual  good,  or  the  good  of  the  spiritual  church,   6289. 
They  who  are  in  the  good  of  faith  belong  to  the  external  church  ;  they 
who  are  in  the  good  of  charity  to  the  internal,  7474.     So  far  as  any 
one  is  in  a  state  of  peace  from  the  good  of  faith,  so  far  he  is  in  divine 
providence,   8478.     The  good  of  faith  consists  in  all  that  is  deduced 
from  the  doctrines  of  the  church  with  a  view  to  use  or  life  as  an  end, 
and  so  done  from  obedience ;  the  good  of  charity,  in  what  is  done  from 
the  affection  of  good,   9230.     The  internal  of  the  good  of  faith  is  the 
good  of  charity,  which  is  spiritual ;  the  internal  of  the  good  of  charity 
IS  the  good  of  mutual  love,  which  is  celestial ;  the  internal  of  the  good 
of  mutual  love  is  the  good  of  innocence,  in  which  is  divine  good  pro- 
ceeding from  the  Lord's  divine  human,   9473,  9683  ;  and  with  regard 
to  the  corresponding  heavens,  9670,  9673,  9680,  9682,  9741,   9812, 
9873,  10,270  ;  see  below  (17).     The  good  of  faith  is  from  illumination 
by  light  proceeding  from  the  Lord,  for  that  light  is  truth,  and  when  it 
forms  a  new  will  in  the  intellectual  part  of  man  it  becomes  good,  9742. 
They  who  are  in  the  ultimate  heaven,  signified  by  the  court  of  the  taber- 
nacle, are  in  the  good  of  faith,  9742. 

13.  The  Good  of  Doctrine  is  love  and  charity,  the  truth  of  doctrine 
IS  faith,  ill.  2572.  See  Doctrine,  especially  (2)  (4)  :  Charity,  (1)  : 
Faith.  ^  * 

14.  The  Good  of  Scienii/ics.  Scientifics  cannot  enter  into  the 
memory  unless  they  are  introduced  by  some  affection,  which  afterwards 
mheres  with  them ;  hence  they  form  a  kind  of  marriage  with  their  own 
goods,  and  as  goods  are  respectively  interior,  scientifics  are  the  recep- 


GOO 


267 


tacles  of  good,  ill.  5489,  ill.  5881,  ill.  by  the  case  of  instinct  with 
brute  animals,  &c.,  6323;  briefly  eV/.  8005.  Scientifics  (understand 
scientifics  and  their  own  goods  conjointly)  are  also  the  receptacles  of  the 
goods  of  charity  and  faith,  ill.  5213;  compare  1472,  1486,  4965;  ill. 
5201,  5373,  ill.  6004,  6022,  6071,  ill.  6077,  ill.  6751,  ill.  7770,  espe- 
cially  9922,  and  citations  of  seriatim  passages.  The  good  of  scientifics 
IS  the  delight  arising  from  scientific  truths,  5670.  See  Scientifics, 
Vessels. 

15.  national  Good.     The  man  who  is  in  truth  without  the  good  of 
charity,  thus  rational  truth  alone,  is  morose  and  pugnacious,  ill.  1949 
—1951,  1964.     Rational  good  is  mild  and  clement,  patient  and  yield- 
ing, for  it  is  the  good  of  love  and  mercy,  hence  it  never  fights,  and  yet 
is  always  victorious,    1950.     Rational  good  is  never  subjected  by  evil 
because  it  is  divine,  and  no  evil  can  subsist  within  its  sphere,   1950. 
The  Lord  was  never  tempted  as  to  divine  rational  good,  but  as  to  truth, 
ill.  2813.     The  life  of  charity  is  perfected  according  to  the  quantity 
and  quality  of  truths,  for  they  are  the  vessels  of  good,  and  good  con- 
stitutes the  rational  state  when  it  becomes  the  life  of  truth,   2189. 
Rational  good  to  which  truth  is  adjoined  has  much  in  it  derived  from 
worldly  delights,  because  it  is  not  formed  from  truths  alone,  but  also 
from  sensual  and  other  dehghts  into  which  spiritual  good  is  insinuated 
by  the  Lord,  2204.     Rational  good  is  procured  by  reflection  on  good 
and  truth,  and  by  temptations  consequent  thereon ;   how  superior  it  is 
to  the  good  of  infancy  and  the  good  of  ignorance,  2280.     The  genuine 
rational  principle  is  from  good  and  exists  from  truth,  3030.     The  good 
from  which  it  is,  flows  in  by  an  internal  way ;   the  truth  by  which  it 
exists  by  an  external  way,  3030.     Rational  good  formed  internally  is 
the  ground  itself;  truth  is  the  seed  inseminated  therein,  3030.     The 
influx  of  good  into  the  natural  mind  is  through  the  rational,  thus  by 
an  internal  way ;  but  truth  flows  in  by  the  sensual  faculties,  especially 
those  of  hearing  and  sight,  3098.     The  conjunction  between  good  and 
truth  is  not  where  their  first  confluence  takes  place  in  the  natural  mind, 
but  in  the  rational ;  hence  truth  must  be  first  elevated  out  of  the  natural 
sphere  into  the  spiritual,  3098;  see  below,  3952  (21).     Only  those 
truths  are  received,  when  they  are  elevated  into  the  rational  sphere, 
which  agree  with  rational  good,  and  by  insertion   and  insemination 
therein  can  act  as  one  with  it,  3101.     The  election  of  truth  is  effected 
by  the  illustration  of  the  natural  man,  and  the  natural  man  is  illustrated 
by  the  influx  of  good,  3102,  3141,  3166,  3167.     Truths  are  not  initi- 
ated into  good  without  the  most  exquisite  exploration  and  caution,  to 
prevent  the  least  minimum  of  what  is  false  being  conjoined  thereto, 
3110,  31 16.     See  Initiation.     The  influx  of  good  is  at  first  remote, 
because  it  can  only  be  received  as  instruction  proceeds  ;  the  initiation 
and  conjunction  of  truth  is  also  according  to  the  quality  of  instruction, 
3141.     Good  can  only  flow  in,  and  thus  the  rational  state  be  formed, 
as  the  loves  of  self  and  the  world,  or  evil  lusts  and  false  persuasions, 
are  removed,  3142,  3147.     Man  is  not  born  rational,  but  with  the 
potency  of  becoming  rational  by  the  acquisition  of  truths,  and  their  con- 
junction with  good,  3161,  3175.    It  is  good  that  elects  to  itself  and  forms 
the  truth  to  which  it  may  be  conjoined  ;  for  it  acknowledges  nothing 
for  truth  but  what  agrees  with  itself,  3161,  3570;   ill.  9034,  9079. 
The  affection  of  good  and  the  affection  of  truth  in  the  natural  man  are 


268 


GOO 


GOO 


269 


f 


It 


as  brother  and  sister ;  but  the  affection  of  truth  elevated  therefrom  into 
the  rational,  and  there  conjoined  with  good,  is  as  a  married  woman, 
3160.  The  good  into  which  truth  is  initiated,  and  with  which  it  is 
conjoined  in  the  rational  mind,  is  the  love  of  God  and  the  neighbour  ; 
for  from  this  love  all  human  good  is  derived,  3175.  When  truth  is 
conjoined  with  this  good,  thus  when  man  is  regenerated,  the  one  is 
infinitely  multiplied  and  the  other  infinitely  fructified  ;  for  their  offspring 
is  from  a  legitimate  marriage  union,  3186,  3987.  The  affection  of  truth 
and  perception  of  good  first  come  together  when  the  latter  relinquishes 
mere  scientifics,  and  flows  spontaneously  into  life,  ill.  3203.  When 
the  rational  state  is  formed,  good  and  truth  are  both  conceived  together 
in  the  natural  mind,  namely,  from  rational  good  as  a  father,  and  ra- 
tional truth  as  a  mother,  3286,  3299.  Both  together,  namely,  rational 
good  and  truth,  are  called  the  soul,  but  still  good  is  the  principal,  and 
truth  clothes  it  as  with  a  tender  vessel  or  body,  thus  good  is  interior, 
within  truth,  3299.  The  marriage  of  good  and  truth,  thus  the  rational 
principle,  is  barren  as  regards  truth,  except  in  so  far  as  it  can  flow  in 
and  regenerate  the  natural,  3286.  Rational  good  flows  in  without 
truth,  thus  immediately  into  the  good  of  the  natural  man ;  and  also 
mediately  by  truth,  3314,  ilL  3563,  ill,  3570,  ill.  3573,  briefly,  3616. 
By  the  mediation  of  its  own  truth,  or  the  good  of  the  natural  man,  it 
also  flows  into  the  truth  of  the  natural,  and  thereby  into  its  good,  same 
numbers.  Hence  the  conjunction  between  the  good  of  the  rational 
degree  and  the  good  of  the  natural,  is  stronger  than  that  between  good 
in  the  one  degree  and  truth  in  the  other,  3314,  3564.  Good  and  truth 
produced  in  the  natural  man  are  called  the  offspring  of  the  rational ; 
still  it  is  not  the  rational  that  produces  and  begets  them,  but  influx 
thereby  from  the  Lord,  3494,  3513.  Rational  good  is  manifested  as  a 
certain  fire  of  life  glowing  in  the  countenance,  and  rational  truth  as  the 
light  of  that  fire  ;  natural  good  appears  as  a  more  obscure  fire ;  corpo- 
real good  as  hardly  anything  but  a  heat,  3527;  compare  4906.  When 
rational  good  flows  in  by  the  medium  of  truth,  it  is  only  somewhat 
similar  to  good  that  is  manifested  in  the  natural  man,  and  not  genuine ; 
for  it  is  good  in  the  outward  form,  but  truth  in  the  interior,  35*63 . 
The  good  of  the  rational  man  consists  of  the  ends  of  life  which  have 
good  for  their  object,  namely,  the  good  of  the  neighbour,  and  thus 
the  Lord's  kingdom,  ill.  3570.  This  good,  when  it  flows  in,  appro- 
priates nothing  in  the  natural  but  what  accords  with  itself;  the  remain- 
der is  relinquished  as  the  means  of  introducing  still  more  that  is  accord- 
ant, 3570;  see  below,  3972,  &c.  (21).  It  conjoins  itself  with  good 
first,  and  with  truth  afterwards,  3570,  3576;  compare  3160.  Its 
conjunction  with  the  good  of  the  natural  man  is  immediate  and  close, 
when  man  is  so  led  by  the  Lord  as  never  to  intend  and  think  anything 
but  what  is  good,  3573.  Its  conjunction  could  never  be  effected  except 
by  innumerable  means,  which  are  treated  of  in  the  internal  sense  of 
the  Word,  3573.  When  it  flows  into  the  natural  man,  the  good  of 
the  rational  appears  in  a  common  form,  and  hereby  it  produces  truths 
almost  as  life  produces  fibres  in  the  body,  and  disposes  them  to  use  ; 
by  truths  thus  disposed  into  celestial  order  it  produces  another  good, 
whereby  truths  are  again  formed  ;  and  so  on  in  successive  derivations, 
3579.  The  good  of  the  rational  is  like  a  seed  planted  in  the  good 
and  truth  of  the  natural  man  as  ground,  and  there  producing  and  mul- 


tiplymg  Itself,  .//  3671.     Rational  truths  are  the  interior  intuitions 

the  rr?h '"' 'r  r '"^V  \^'^^'^^^  the  blessing  and  happiness  of 
onrnn  \  ^^  l?^^^^^^?"  ^^^  the  natural  man  between  the  rational  and 
CO  poreal  briefly  explamed  4038.  The  rational  mind  is  more  pure 
Ta.  f "J^t^t  than  the  natural,  because  it  is  more  interior ;  hence  it  is 
adapted  to  the  reception  of  interior  goods  and  truths,  4612. 

1  he  rational  man  as  to  truth  without  good  represented  by  Ishmael ; 
iLn  ^\n'^  ^"^  parentage;   its  procedure  by  his  history,   1944—1946 

2?05""2??9'  Zf^^2f^  2076-2078,  2087-2090  2099,  2J00: 
2105-2112,  2610,  2650-2661,  2668-2718,  3262-3277  The 
internal  man  as  to  good  represented  by  Abraham,  and  as  to  truth  bv 
Sarah  ,468,  1901  1904  2063,  2173,  2204,  2507,  2588,  2618,  3030^ 
Ihe  rational  man,  from  the  marriage  of  good  and  truth,  represented  by 
Isaac  and  his  history,  2066,  2081—2085.  2092  20Q3  21 HQ  9iSft 
--2196,  2203,  2204',  2610,' 26 15-2649^666^7 19%772    2^^^^^^^ 

W?'   f.'^^o    f^':   '''''    3194-3200, '3209-3212:3278-3281 
336a,    33/2,  3384,    3392-3395,    3404-3409,    3416     3419    3436 

'.ttn'^nf'  'Al\'  3492,  3498,  3554,  3563,  3572-3603,%6' 8- 
3688  461  -4621.  See  Abraham  r^w;,;,/^^,;,^;,  Ishmael,  Isaac. 
16.  Celestial  Good  and  Spiritual  Good.  Celestial  good  is  love  to 
the  Lord,  and  truth  derived  therefrom  is  love  to  the  neighbour,  or 
spiritual  good,  2227,  2507.     Celestial  good  is  the  good  of  love  to  the 

97 1«  '  T'^oTf^  f,"!'  ^^^  ^°°^  ^^  ^^^"ty  towards  the  neighbour,  ill. 
2718,  I//.  3240,  4138,  4982,  ill  5365,  ill.  5922,  9277,  10,261.    Celes- 
tial good  IS  love  to  the  Lord,  and  its  truth  is  the  love  of  the  neighbour- 
spiritual  good  is  charity  towards  the  neighbour,  and  its  truth,  the 
doctrine  of  charity,  thus,  faith,  3240.     The  celestial  are  in  the  good 
•77  A^o  1     V,  ^Z^ '  ^^"^  spiritual,  in  the  good  and  truth  of  faith,  3240, 
J//  4581    til.  10,577.     The  good  of  faith  and  the  good  of  charity  are 
both  called  spiritual  good,  and  that  spiritual  good  is  from  the  Lord, 
J         1*        ^  natural  man  could  have  no  knowledge  of  spiritual  good 
w    ^'"o^ff  ^^If'''"'  revelation,  thus,  it  can  only  be  derived  from  the 
word,  3768.     The  good  of  one's  neighbour  and  country  and  the  good 
ot  the  church  are  made  spiritual  good  by  the  conjunction  of  good  with 
truth,  ill  3951.     There  are  two  kingdoms  most  distinct  from  each 
other  m  heaven,  the  celestial  kingdom  consisting  of  those  who  are 
principled  m  love  to  the  Lord,  and  the  spiritual  kingdom  consisting  of 
those  who  are  principled  in  charity  towards  the  neighbour.  4138  2660 

07«n'  o«t^'  '^,^\  'V'^'  ^^'^'  ^^^^'  ^^^^>  and  citations;  ilL  mt 
9780,  9873;    til.  by  the  heart  and  lungs,   and  by  the  will  and  under- 
standing. 3887-3888,  9817-9818,  9993,  9995.    There  are  three  dis- 
tinct planes  or  receptivities  of  influx  from  the  Lord,  the  first  or  interior 
ot  which  is  the  conscience  of  spiritual  good  and  truth  formed  in  the 
rational  man,  ill.  4167,  2046.     The  celestial  are  they  who  are  in  the 
perception  of  good  and  thus  do  good  from  good,  4169.     In  general,  all 
good  that  IS  of  love  and  charity  is  called  celestial,  and  all  truth  that  is 
thereby  of  faith  and  intelligence,  spiritual,  4286.    Spiritual  good,  in  the 
Word,  is  called  charity,  and  it  consists  in  doing  good  for  no  selfish  end 
but  from  the  delight  of  the  affection  ;  no  one  can  come  into  this  good 
except  by  regeneration,  4538.   The  good  of  love  is  called  celestial  good 
the  good  of  faith  spiritual  good;  and  that  the  former  is  received  by  an 
internal  way  from  the  Lord,  the  latter  imbued  externally,  4581.    They 


270 


GOO 


GOO 


271 


who  are  in  the  good  of  celestial  love  arc  most  conjoioeJ  to  the  Lord, 
for  they  dwell  in  a  state  of  innocence  in  the  inmost  heaven,  4/50.  Ce- 
lestial good  flowing  in  from  the  Lord  forms  the  new  voluntary  part  in 
the  natural  man,  and  spiritual  good  the  new  intellectual  part,  ill. 
5351 — 5354,  ill.  5510,  particularly  5526.  The  new  will  is  formed  hy 
the  confluence  of  truth  received  externally,  with  good  received  internally 
from  the  Lord;  thus  the  truth  is  made  good  by  being  willed,  and  such 
good  is  spiritual,  5595,  ill.  5826.  Spiritual  good,  or  the  will  of  that 
good,  is  formed  in  the  intellectual  part,  celestial  good  is  received  in  the 
voluntary  part,  5595,  2/15,  2954,  3235,  and  citations  of  seriatim  pas- 
sages; 4328,  ill.  4493,  ill.  5113,  6296.  7233,  ill.  8521.  Spiritual  good 
constitutes  the  internal  of  the  church,  for  it  consists  in  the  light  of 
heaven  and  has  in  it  the  affection  of  good  and  the  perception  of  truth, 
5965,  ill.  6256,  compare  7992,  8042.  Spiritual  good  is  the  good  of 
truth,  for  it  originates  from  the  understanding,  but  celestial  good  ori- 
ginates from  the  will,  6065,  6647.  Spiritual  good  is  called  the  good  of 
faith,  the  good  of  truth,  and  the  good  of  charity,  thus  the  good  of  the 
spiritual  church,  6225,  7836,  9277,  see  below,  6435.  Spiritual  good  is 
predicated  both  of  the  natural  man  (when  regenerate)  and  of  the  rational, 
but  the  former  is  in  obscure  perception  compared  with  the  latter,  ill.  6256, 
6289,  7233,  and  citations,  compare  3374.  Spiritual  good  is  various, 
because  derived  from  various  doctrines,  and  is  also  impure,  ///.  6727,  ill. 
2715,  2718.  Celestial  good  in  the  internal  is  the  good  of  love  to  the 
Lord,  and  in  the  external  the  good  of  mutual  love;  spiritual  good  in  the 
internal  is  the  good  of  charity  towards  the  neighbour,  and,  in  the  exter- 
nal, the  good  of  faith,  ill.  6435,  9680,  9741,  9780,  9873;  compare 
6366,  9993,  10,077—10,079.  Spiritual  good  is  the  good  of  life  when  it 
is  invested  with  truths,  as  a  soul  or  essence  with  a  body,  7724.  Spiritual 
good  derives  its  quality  from  the  copiousness  and  connection  of  the 
truths  of  faith,  7761,  7977.  Spiritual  good  has  the  church  and  the 
salvation  of  others  for  its  end,  and  cannot  be  given  to  those  who  are 
only  in  the  external  delight  of  truth,  ill.  8977.  When  the  truths  re- 
ceived into  the  memory  come  under  the  intuition  of  the  internal  man, 
such  truths  are  elected  as  agree  with  good  flowing  in  from  the  Lord, 
and  conjoined  thereto  ;  these  elect  truths  are  understood  by  the  truths 
of  faith,  and  good  thus  formed  by  spiritual  good,  ///.  9034,  9206  ;  prac- 
tically, 4538  ;  see  below  (21).  None  but  those  who  are  in  spiritual  good 
can  confess  truth  from  faith ;  but  without  such  good  the  truths  of  faith 
may  be  confessed  from  doctrine,  5747.  Spiritual  good  is  the  proceed- 
ing of  celestial  good,  and  invests  or  clothes  it,  ill.  9817.  Celestial 
good  is  that  of  the  love  of  doing  truths  derived  from  the  Word  for  the 
sake  of  good,  thus  for  the  sake  of  the  Lord,  10,252.  Celestial  good 
is  brought  into  existence  with  man  by  truths  received  externally  into 
the  memory,  out  of  which  they  are  elevated,  first,  by  a  life  according 
to  them,  and  afterwards  by  the  love  of  them,  in  which  case  they  form 
celestial  good,  10,252,  10,266.  Celestial  good  both  exists  and  subsists 
by  truths,  which  are  disposed  in  order  from  inmost  to  outmost,  thus 
one  series  within  another,  the  ultimates  containing  all  being  composed 
of  sensual  truths  or  scientifics,  10,252,  10,266.  The  generation  and 
formation  of  celestial  good  is  entirely  dependent  on  the  acquisition  of 
truths,  and  their  orderly  arrangement  in  the  mind;  and  this  takes 
place  from  whatever  affection  truths  were  at  first  acquired,  providing 


only  the  evd  affections  are  successively  put  off,  and  the  man  purified 
ill.  10,266.  As  to  the  middle  good  or  state  called  celestial  spiritual' 
4277,  4278,  4286,  5805 ;  and  that  called  the  spiritual  of  the  celestial' 
and  the  celestial  of  the  spiritual,  4586.  Celestial  spiritual  good  is  the 
medium  by  which  the  good  of  mutual  love  and  the  good  of  charity  are 
conjoined,  or  the  celestial  kingdom  and  the  spiritual,  6435.  Spiritual 
and  celestial  good  freely  given  by  the  Lord  to  those  who  are  receptive 
ot  them  IS  denoted  by  his  grace  and  mercy,  ill.  10,577.  See  Grace. 
l-rom  the  want  of  knowledge  concerning  spiritual  good  it  has  become  a 
question,  especially  among  the  learned,  in  what  the  highest  good  con- 
sists ;  and  there  is  scarcely  any  one  who  knows  that  it  is  perceived 
from  mutual  love  or  the  good  of  charity  without  any  end  of  self  and 
the  world,  5365.  For  the  representation  of  celestial  and  spiritual  good 
see  Gold,  Colours,  Precious  Stones,  Bread,  Wine,  Food 
Feasts,  Oil,  Fat,  &c.  ' 

^i  ^l*  ^^f^^^o"^  0/ Love,  the  Good  of  Mutual  Love,  and  the  Good  of 
Charity,     The  good  of  love  is  predicated  of  those  who  are  led  to  good 
by  the  internal  way,  thus  of  celestial  good,  ill.  4581,    ///.    10,577. 
Ihere  is  celestial  good  of  love  and  spiritual  good  of  love,  and  these  two 
f  ^°  n  '^^;E,  W°s^^  to  the  two  evils  of  the  loves  of  self  and  the  world,  ill. 
4/.')0.     rhe  good  of  love  is  a  spiritual  fire,  and  the  affection  of  that 
good  IS  Its  proceeding  heat,   ill,  4906.     The  good  of  love  is  the  heat 
proceeding  from  the  Lord  as  a  sun,  9490.     All  good  is  either  the  good 
ot  love  to  the  Lord,  or  the  good  of  love  to  the  neighbour,  by  which  men 
and  angels  are  conjoined  one  with  another  and  all  to  the  Lord ;  all  evil 
on  the  contrary,  is  either  of  the  love  of  self  or  the  love  of  the  world' 
and  is  the  cause  of  disjunction,  4997.    The  good  of  love  is  interior,  the 
good  of  charity  respectively  exterior,  ill,  9263.     Such  is  the  communi- 
cative nature  of  the  good  of  love,  that  when  it  is  said  to  be  in  any  one 
It  is  also  as  truly  said  to  be  from  him,  for  its  desire  is  to  impart  all  its 
own  to  others,  9310.     The  good  of  love  is  celestial,  and  it  is  by  it  that 
spiritual  good  exists,  and  by  which  angels  and  men  are  conjoined  to  the 
Lord,  98 1 7,  9874.     The  good  of  love  is  the  internal  good  of  the  celes- 
tial kingdom ;  the  good  of  mutual  love,  its  external,  ill.  6435,  9680 
9741,  9873,  99 12.     The  good  of  mutual  love  is  in  the  place  of  faith  to 
the  celestial,  for  with  the  spiritual,  faith  or  the  good  of  faith,  is  exter- 
nal   6435,  9680  ;  see  below,  9404.     The  good  of  mutual  love  and  the 
good  of  charity  coincide  together  as  internal  and  external ;  for  the  o-ood 
of  mutual  love  is  the  external  of  the  celestial  kingdom,  and  the  good  of 
charity  is  the  internal  of  the  spiritual ;  the  difference  between  them  not 
previously  distinguished  by  the  author,  6435,  compare  5922.    The  good 
ot  mutual  love  is  more  interior  than  the  good  of  charity  because  it  is 
generated  out  of  the  rational  man,  while  the  good  of  charity  is  gene- 
rated out  of  the  natural,  6435.     The  good  of  mutual  love  and  the  good 
ot  charity  are  not  conjoined  as  the  internal  and  external  of  one  and  the 
same  degree,  but  by  a  middle  good  which  is  called  celestial  spiritual, 
6435,  compare  the  illustrations  4277,  4278,  4286,  5805.     The  good  of 
mutual  love  is  celestial  good  as  formed  without  truths  ;  good  formed  bv 
truths  is  spiritual,  9404.     The  good  of  mutual  love  is  the  celestial  love 
ot  truth,  9466,  9912.     Good  in  man  makes  his  heaven  ;  the  good  of 
love  the  inmost  or  third  heaven,  the  good  of  charity  the  middle  or 
second  heaven,   and  the  good  of  faith  the  first  or  ultimate  heaven,  ill. 


272 


GOO 


9741.  The  three  heavens  are  comprised  in  two  universal  kingdoms, 
the  celestial  and  spiritual,  each  of  which  is  internal  and  external ;  hence, 
the  good  of  the  inmost  heaven  is  interiorly  the  good  of  love  to  the 
Lord,  and  exteriorly  the  good  of  mutual  love ;  that  of  the  middle  hea- 
ven is  interiorly  the  good  of  charity  towards  the  neighbour,  and  exte- 
riorly the  good  of  faith;  and  that  of  the  ultimate  heaven  is  the  externals 
of  both,  which  coalesce  together,  9/41.  The  good  of  mutual  love  flow- 
ing in  gives  existence  to  the  good  of  charity,  for  there  is  no  good  which 
does  not  depend  from  some  interior  good,  and  the  order  of  their  exist- 
ence within  one  another  denotes  the  order  of  influx,  ill.  9912.  The 
good  of  mutual  love  is  the  external  good  of  innocence,  and  unless  the 
good  of  charity  have  innocence  within  it,  it  is  not  the  good  of  charity, 
9912.  They  who  are  in  the  good  of  charity  are  in  the  internal  church, 
they  who  are  in  the  good  of  faith  in  the  external,  ill.  7474.  The  good  of 
charity,  or  spiritual  good,  derives  its  quality  from  the  copiousness  of  the 
trnths  of  faith  by  which  it  is  formed  and  from  their  connection  one  with 
another,  hence,  it  is  called  also  the  good  of  truth,  7759,  7700,  8658.  The 
good  of  charity  in  the  interior  man  is  the  good  of  spiritual  life,  and  it 
comes  to  perception  as  what  ought  to  be,  or  duty,  and  makes  tiie  soul  con- 
tent; in  the  exterior  man  it  is  the  good  of  natural  life,  and  is  sensibly 
perceived  as  delight,  9 103.  In  the  other  life,  the  interior  good  of  charity 
also  comes  to  sensation,  thus,  is  perceived  as  delight,  9103.  The  good 
of  love  to  the  Lord  makes  the  celestial  church,  the  good  of  charity 
towards  the  neighbour  the  spiritual  church,  9277.  No  one  can  be  in 
the  good  of  charity  from  himself,  for  it  flows  in  from  the  Lord  ;  but 
man  can  remove  the  evils  which  obstruct  its  reception,  and  then  it  is 
freely  given  him  and  forms  his  new  will,  ill.  5354,  ill.  5526,  5595. 
See  Charity,  Love. 

18.  The  Good  of  Innocence.  The  innocence  of  infancy  is  only  a 
plane  to  receive  genuine  innocence,  which  is  the  innocence  of  wisdom, 
briefly,  2280  ;  ill.  from  experience,  2306  ;  ill.  and  sh.  5608,  and  cita- 
tions.  It  is  innocence  that  makes  good  to  be  good,  2526,  10,021. 
Unless  innocence,  which  is  the  same  thing  as  love  to  the  Lord,  be 
within  charity  it  is  not  charity,  and  unless  charity  with  innocence  in  it 
be  within  the  works  of  charity,  they  are  not  works  of  charity,  5608. 
The  good^  of  innocence  and  charity  are  both'  interior  and  exterior, 
6529 — 6532.  The  good  of  innocence  is  both  interior  and  exterior 
because  the  Lord  flows  in  by  innocence  r.nd  vivifies  good,  and  good  is 
interior  and  exterior,  ill.  7840.  The  Lord,  who  is  innocence  itself, 
flows-in  into  the  inmost  heaven  immediately,  because  innocence  reigns 
there,  but  into  the  second  heaven  mediately,  7836.  It  is  by  the  mediate 
influx  of  innocence  that  the  societies  of  the  second  heaven  are  arranged 
according  to  their  goods  ;  and  when  the  state  of  any  society  is  not  full 
enough  for  the  innocence  flowing  in,  other  societies  are  conjoined,  ill. 
7836.  They  are  in  innocence  above  all  others  who  are  in  the  third  hea- 
ven, because  the  good  of  innocence  is  the  good  of  love  to  the  Lord;  they 
are  also  the  most  wise,  for  innocence  and  wisdom  dwell  together,  7877. 
Tiie  good  of  charity  or  innocence  in  the  external  man,  is  of  the  same 
quality  as  the  good  of  infancy;  a  series  of  passages  concerning  innocence 
cited,  10,021.  The  difl^erence  between  the  innocence  of  infancy  and 
the  innocence  of  wisdom  is,  that  hereditary  evil  is  within  the  former, 
and  innocence  is  without ;  while  innocence  is  within  in  the  latter  case. 


GOO 


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I 


and  hereditary  evil  without,  4563  ;  the  diff'erence  further  ill.  9301,  and 
citations.  The  good  of  innocence  exists  in  three  degrees,  interior,  mid- 
dle, and  exterior,  for  it  is  the  essential  itself  of  all  good,  and  is  thereby 
in  all  truth,  10,132,  10,133.  The  good  of  innocence  is  to  acknowledge 
that  all  truths  and  goods  are  from  the  Lord  and  nothing  from  man, 
thus,  it  is  to  be  led  by  the  Lord  and  not  by  self,  10,210.  Without  the 
good  of  innocence  there  can  neither  be  love  to  the  Lord,  nor  charity 
towards  the  neighbour,  nor  a  living  faith,  for  it  is  the  one  and  only 
thing  that  receives  the  Lord,  10,131.  As  to  the  good  of  external  inno- 
cence represented  in  the  sacrifices,  9391,  10,021,  10,132,  10,135, 
10,210.  As  to  the  good  of  internal  innocence  and  middle  good  so 
represented,  10,042,  10,132,  10,134,  10,210. 

19.  Christian  Good  is  the  good  of  charity  towards  the  neighbour, 
without  which  the  truths  of  the  church  cannot  exist  in  any  order,  ill. 
5704.  No  one  can  be  led  to  Christian  good  except  by  the  truths  of 
faith,  8516,  particularly  8635—8640.  By  the  good  with  which  truths 
are  to  be  conjoined  is  meant  no  other  than  Christian  good,  8754.  All 
Christian  good,  or  spiritual  good,  has  in  itself  the  truths  of  faith,  for  it 
derives  its  quahty  from  those  truths  ;  if  it  does  not  derive  its  quality 
from  truths,  it  is  not  Christian  good  but  natural  good,  which  is  not 
saving,  8772. 

20.  Its  Procedure  with  those  who  become  Regenerate.     Good  is  not 
good,   neither  is  it  made  fruitful,  until  man  is  regenerated;  because 
before  this  there  is  not  in  good  its  essential  soul,  3186.     While  man  is 
in  his  unregenerate  state  it  is  evil  that  he  believes  to  be  good,  and  the 
false  that  he  believes  to  be  true,  ill.  3701,  3793,  end.     It  is  necessary 
for  man  to  be  instructed  in  what  is  evil  and  false  and  in  what  is  good 
and  true,  for  without  knowledge  no  one  can  be  imbued  with  any  good, 
3701.     In  the  first  state  of  those  who  are  regenerating  it  appears  that 
good  and  truth  are  from  themselves,  and  to  this  opinion  they  are  relin- 
quished for  the  reasons  explained ;  when  regenerated  they  believe  that 
good  and  truth  are  from  the  Lord,  and  the  angels  sensibly  perceive  that 
it  is  so,  874,  2946,  2960,  2974,  3310.     The  good  that  is  done  by  man 
in  the  first  state  of  regeneration  is  not  the  good  of  faith,  nor  is  the 
truth  that  he  thinks  really  truth,  because  the  good  of  faith  is  not  in  it, 
874.     In  the  second  state  the  good  of  charity,  which  is  good  from  the 
Lord,  is  received,  and  then  faith  becomes  living,  ill.  880.    In  this  state 
natural  good  is  as  the  vessel  of  spiritual  good,  and  spiritual  good  of 
celestial ;  thus,  life  from  the  Lord  pervades  all,  880,  1420—1422.     So 
long  as  man  is  not  regenerate  the  good  of  the  external  man  is  at  enmity 
with  that  of  the  internal ;  and,  so  far  as  they  cannot^  be  brought  into 
correspondence,  the  former  must  be  separated,  1577.     The  apparent 
goods  and  truths  which  occupy  man  before  regeneration  are  mixed  with 
evils  and  falses,  but  they  are  excused  by  ignorance  and  the  absence  of 
actual  evil,    1667.     The  good  acquired  in  temptations  is  the  good  of 
intelligence  or  wisdom ;    but  there  are  less  degrees  of  good  without 
temptations,  namely,  the  good  of  infancy  and  the  good  of  ignorance,  ill. 
2280.     Good  from  the  Lord  continually  flows  in,  but  it  is  only  received 
by  man  so  far  as  he  recedes  from  evil;  otherwise,  it  cannot  be  inapplied 
•to  his  truths,  for  the  evil  of  life  impedes,  2388,  2411.    The  good  of  life 
or  the  aff*ection  of  good  is  insinuated  from  the  Lord  by  an  internal  way; 
the  truth  of  doctrine  or  faith  is  rece^'ed  externally,  2875.     The  truths 

T 


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GOO 


) 


If 


li 


thus  received  are  conjoined  to  the  affection  of  good,  and  thus  good  is 
received  in  them  as  vessels,  so  far  as  man  freely  submits  himself,  28/5. 
Good  continually  flows  in  from  the  Lord,  but  unless  the  natural  man  is 
prepared  for  its  reception  by  purification  from  evil,   it  is  perverted  or 
suffocated,  3142,  3147.     Good  is  infinitely  fructified,  and  truth  is  infi- 
nitely  multiplied  after  their  conjunction  in  the  heavenly  marriage  by 
regeneration,  3186,  5345,  5355.     In  order  to  regenerate  man  the  good 
of  charity  is  insinuated  from  the  Lord  into  his  rational  mind,  and  to 
this  good  is  adjoined  truth  received  from  the  natural ;  by  the  rational 
principle  thus  formed,  the  natural  man  is  at  length  brought  into  cor- 
respondence with  the  spiritual,  328G.     In  the  regeneration  of  the  natu- 
ral man  its  good  and  truth  are  conceived  together,  namely  from  rational 
good  as  a  father,  and  rational  truth  as  a  mother ;  for  it  is  good  that  im- 
parts life  by  the  medium  of  truth,  3299.    Natural  good  is  connate  with 
man,  but  not  truth,  on  account  of  hereditary  evil ;  nevertheless,  truth 
adheres  to  good  with  some  power,  3304.     It  is  good  that  forms  the 
ground  of  regeneration,  thus,  in  which  the  Word  can  be  inseminated, 
3310.     Good  producing  itself  according  to  instruction   and   doctrine 
forms  the  first  state  of  regeneration  ;  when  regenerate,   man  no  longer 
does  good  from  doctriuals  but  from  love  and  charity,  ill.  3310.     In  the 
first  state  of  regeneration  the  doctrinals  of  truth  are  stored  in  the  me- 
mory without  order,  but  they  are  reduced  into  order  by  good  flowing  in, 
which  appears  as  the  affection  of  truth,  and  appetites  the  truths  that 
are  agreeable  to  its  own  state,  3316,  ill.  35/0,  5704  ;  see  below,  3579. 
The  spiritual  man  when  he  is  regenerating  proceeds  from  the  doctrine 
of  truth  to  the  good  of  Hfe,  but  when  he  is  regenerated  the  order  is  in- 
verted ;  for  from  the  good  of  life  he  now  regards  the  good  of  truth,  from 
this  again  the  good  of  doctrinals,  and  from  the  good  of  doctrinals,  the 
doctrmals  of  truth  themselves,  3332,  compare  3603,  3/01,  3882,  4538. 
Some  affection  always  adjoins  itself  to  whatever  enters  the  memory,  and 
when  the  affection  recurs  the  memory  of  the  thing  recurs,  thus  they  are 
always  reproduced  together ;  in  this  manner  the  doctrinals  of  faith  are 
associated  with  the  affections  of  various  loves,  and  as  far  as  possible 
with  the  genuine  affection  of  charity,  3336.     Regeneration  commences 
when  the  affection  of  good  to  which  the  things  of  the  memory  are  thus 
adjoined  is  inspired  by  the  Lord;  for  the  remains  of  former  states  are 
now  reproduced,  and  by  these,  as  a  medium,  falses  and  evils  are  re- 
moved,  3336.     See  Remains.     In  the  process  of  regeneration   the 
truths  adjoined  to  natural  good  are  as  fibres  which  are  led  and  applied 
into  form  by  interior  good;  thus  the  state  of  natural  good  is  re-formed, 
3470.    Man  is  first  regenerate  when  the  understanding  and  the  will  are 
united,  and  thus,  capable  of  acting  as  one  ;   for  then  good  can  be  done 
from  good,  3539.     Good  proceeds  into  the  natural  man  by  the  medium 
of  truth  at  the  commencement  of  regeneration,  and  manifests  somewhat 
similar  to  good,  but  it  is  in  inverted  order,  and  hence  not  genuine,  3563. 
Its  procedure  in  the  formation  of  genuine  good  is  like  that  of  the  soul 
which  forms  the  child  in  the  ovulum  and  womb  of  the  mother,  ill. 
3570;  see  below  4904.    By  the  common  form  in  which  it  first  presents 
Itself  It  disposes  the  natural  mind  into  order,  and  forms  truths;  by  these 
again  it  produces  good,  and  so  on,  3579.     Regeneration  proceeds,  at 
first,  by  ascent,  from  truth  to  good  ;  afterwards  its  procedure  is  from 
good,  whence  all  truth  is  regarded  as  from  an  eminence,  thus  by  descent. 


GOO 


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1 


3882.     While  regeneration  is  proceeding  man  is  preserved  in  a  middle 
good  to  the  intent  that  genuine  goods  and  truths  may  be  introduced, 
after  which  it  is  relinquished,  4063 ;  and  the  illustrations,  3665,  3690, 
3972—3974,  3982,  3986,  4145.     The  good  into  which  they  who  be- 
come regenerate  are  first  initiated  is  the  good  of  the  sensual  things  of 
the  body,  or  pleasure,  4117,  compare  8410.     States  of  good  are  varied 
and  changed  with  the  regenerate  from  infancy  to  the  end  of  life,  but  of 
these  changes  man  is  in  utter  ignorance  because  there  are  no  knowledges 
at  the  present  day  concerning  good  and  truth,  4136.     There  are  two 
general  states  with  the  man  who  is  regenerating,  the  first  when  he  is 
led  by  truth,  and  the  second  when  he  is  led  by  good  ;  and  until  he  is 
led  by  good  he  cannot  come  into  heaven,  8516,  8539,  8559,  8754. 
The  regenerate  come  into  temptations  when   good  assumes  the  first 
place,  and  begins  to  rule  over  truths,  ill.  4256,  ill.  4274,  4275,  5773. 
It  is  the  conjunction  of  truths  with  good  from  the  Lord,  which  takes 
place  in  the  natural  man,  that  constitutes  regeneration,  ill.  4353,  4380. 
Goods  and  truths  were  implanted  by  the  Lord  in  the  voluntary  part 
with  the  man  of  the  most  ancient  church,  and  in  the  intellectual  part 
with  those  of  the  ancient  church ;  thus  the  influx  of  the  good  of  love 
was  received  bv  the  former  in  the  will,  but  with  the  latter  a  new  will 
was  created  by  regeneration,  ill.  4493,  and  citations.     The  new  will  is 
formed  when  truth  is  received  by  the  will  comparatively  as  seed  is  re- 
ceived by  the  womb ;  when  this  takes  place  good  produces  itself  in  act, 
or  goes  out  from  the  womb  and  is  born,  ill.  4904.     When  man  is  first 
regenerated  good  does  not  appear  but  secretes  itself  in  the  interior  man, 
but  truth  manifests  itself,  ill.  4925.     There  can  be  no  influx  of  good 
from  the  Lord  unless  the  natural  man  be  regenerated,  thus,  unless  good 
flow  out  into  life,  5828,  6299.    When  man  is  regenerated  good  increases 
itself  by  truths,  and  truths  are  continually  multiplied  from  good ;  thus, 
the  angels  are  perfected  to  eternity  and  yet  cannot  arrive  far  beyond  the 
first  degree  of  wisdom,  6648.    When  man  is  first  reformed  good  is  min- 
gled with  evils  and  falses  in  the  external  man;  but  in  the  midst  is  divine 
truth  operating  into  every  individual  part  of  the  external,  and  continually 
flowing  in  with  good  and  truth,  6724,  compare  3993,  3995,  4005.    The 
evil,  and  infernal  spirits,  are  permitted  to  assault  truths  but  not  good,  for 
in  all  good  the  Lord  is  present ;  hence,   the  evil  come  into  torment  and 
cast  themselves  into  hell  when  they  draw  near  it,  Q^77t  7474.     Goods 
and  truths  are  planted  in  man  by  temptations,  but  they  are  not  arranged 
until  after  temptations,  for  it  is  only  by  the  procedure  of  good  that 
arrangement  can  take  place,  and  good  proceeds  tranquilly,  8370,  com- 
pare 5704,  5709,  particularly  8754.     The  arrangement  is  from  divine 
good  by  divine  truth,  and  it  commences  when  man  begins  to  act  from 
good  ;    because  so  long  as  he  acts  from  truth  he  is  tempted,  8643,   ill. 
8648,  8658.     The  good  of  the  internal  regenerates  the  good  of  the  ex- 
ternal man,  but  not  before  its  own  state  is  filled,  ill.  9103.    Good  itself 
is  first  infused  in  infancy  and  childhood,  when  it  forms  the  commence- 
ment of  the  new  will ;  it  is  afterwards  either  closed  up  by  evils  of  life, 
or  it  produces  itself  and  is  perfected  by  the  truths  of  faith,  ill.  9296. 
9742.     Man  can  only  be  regenerated  by  good,  that  is,  evils  and  falses 
can  only  be  removed,  so  far  as  he  can  be  held  in  the  good  of  charity, 
ill.  9937.     His  state  is  altogether  according  to  the  formation  of  the 
understanding  by  truths,  and  the  wilF  by  goods  from  the  earliest  age, 

T  2 


276 


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ill.  10,298.     The  whole  man  is  formed  according  to  his  good,  and  not 
to  truth  without  good  ;   for  when  he  is  in  good  as  to  the  will,  he  is  in 
the  truth  of  that  good  as  to  the  understanding,  ill.  10,3G7.     The  rege- 
neration of  man  is  by  good,  but  he  is  led  to  good  by  truth,  the  will 
consenting  thereto,  &c.,  ill.  10,367.     See  Regeneration,  Freedom. 
21.  The  connection  of  Good  with  Truths.     Truth  is  the  form  of 
good,  and  is  formed  in  man  according  to  the  quality  of  his  good,   668. 
Truths  cannot  be  regenerated  except  by  goods  and  their  delights,  6/1. 
Goods  and  their  delights  constitute  the  life  of  man,  and  they  communi- 
cate their  life  to  his  truths,  6/8.     No  scientific  or  rational  truth  is 
communicable  from  the  beginning  to  the  end  of  life  except  by  the  de- 
light of  some  good,  678.     Goods  and  truths  are  the  genuine  foods  of 
man,  by  which  the  Lord  operates  his  regeneration,  679,  680.    The  true 
life  of  man  consists  in  good  and  truth,  for  it  is  only  in  good  and  truth 
that  there  can  be  life  from  the  Lord,  3623.    The  truth  of  faith  can  only 
be  rooted  in  man  by  the  good  of  faith,  that  is,  by  the  good  of  charity, 
ill.  880.    There  is  external  good  and  truth  and  internal  good  and  truth, 
and  they  ought  to  correspond  together  and  act  as  one,    1577,    1581. 
The  true  rational  principle  consists  of  good  and  truth,  good  being  its 
soul  or  life,  and  truth  accepting  its  life  from  good,   1950.     Truth,  in 
this  case,  is  formed  by  good,  and  may  be  called  its  own  proper  form, 
thus,  it  partakes  of  the  same  celestial  quality,   1950.     The  affection  of 
good  and  the  affection  of  truth  are  distinct  things,  and  are  respectively 
predicated  of  the  will  and  the  understanding  ;  hence,  the  union  of  good 
and  truth  is  likened  to  a  marriage,    1904.     The  affection  of  good  con- 
sists in  doing  good  from  the  love  of  good ;  the  affection  of  truth  in  doing 
good  from  the  love  of  truth  ;   the  former  is  predicated  of  the  celestial 
man,   the  latter  of  the  spiritual,   1997.     Good  and  truth  considered  in 
themselves  have  no  life,  but  are  only  instrumental  to  Ufe,  which  they 
derive  from  the  affection  of  love  ;  hence,  the  quality  of  good  and  truth 
is  according  to  the  quality  of  the  love  or  life,  1904.    The  multiplication 
of  truth  from  good  with  those  who  are  in  charity,   thus  who  are  in  the 
heavenly  marriage,  is  so  immense  as  to  be  inexpressible,  especially  so  in 
the  other  life,    1941,   1997.     The  marriage  of  good  and  truth  is  con- 
tinually represented  in  the  historical  parts  of  the  Word,  because  it  pre- 
vails everywhere  in  the  Lord's  kingdom  both  in  heaven  and  earth  ;  all 
nature  likewise  subsists  from  that  marriage,  2173,  2184,  2508.     Man 
is  reformed  and  regenerated  by  the  knowledges  and  scientifics  of  truth 
continually  implanted  in  good,  that  is,   in  charity,  and  their  accepting 
the  life  of  charity,  2189.     Goods  are  born  and  brought  to  maturity  by 
the  truths  of  faith,  and  hence  they  derive  their  quality  from  the  qua- 
lity and  quantity  of  such  truths,   2190.     Truth  derived  from  good,  in 
the  genuine  sense,  is  spiritual  good,   which  is  love  towards  the  neigh- 
bour ;  celestial  good  is  love  to  the  Lord,  which  is  love  derived  from  the 
Lord,  2227.     The  truths  of  faith  are  the  vessels  recipient  of  good,  and 
they  receive  good  in  the  degree  that  man  recedes  from  evil,  otherwise 
good  cannot  flow  in,   2388.     With  those  who  are  in  the  affection  of 
truth,  there  is  also  the  affection  of  good,  but  it  only  comes  to  their  per- 
ception obscurely;  but  with  those  who  are  in  the  affection  of  good,  and 
thereby  in  truth,  its  distinctions  are  clearly  perceived,  2425.    Good  and 
truth  are  always  proportionate  to  one  another  both  in  measure  and  de- 
gree, thus,  where  there  is  little  good  there  is  little  perception  of  truth, 


GOO 


277 


«« 


2429.     Truth  is  not  truth  unless  it  contain  good  within  it,  2434.     In 
the  Lord  himself  there  is  a  marriage  of  divine  good  and  divine  truth, 
and  all  understanding  and  reason  and  science  are  conceived  from  a  simi- 
lar marriage  in  man,  2508,  fully  ill.  2588  :  and  as  to  perception  and  con- 
science, 2831.     Interior  truths  may  be  known,   but  they  can  never  be 
received  except  by  those  that  are  in  good,   2531.     The  proceeding  of 
divine  good  flows-in  into  every  man,  but  its  reception  is  according  to  his 
rational  apprehension  of  truths  ;  hence,  it  is  of  the  greatest  moment  that 
truths  be  genuine,  2531,  7759  ;  see  below,  7887.    They  who  are  in  the 
good  of  doctrine,  which  is  love  and  charity,  are  in  the  truth  of  doctrine, 
which  is  faith,  ill.  2572.     All  good  is  of  the  voluntary  part  of  man ;  all 
truth  of  the  intellectual  part,  2781.     Good  and  truth  with  the  spiritual 
is  implanted  in  the  intellectual  part;  with  the  celestial  in  the  voluntary 
part;   hence,   the  spiritual  have  no  perception  of  good  and  truth  like 
the  celestial,  ill.  2831 ;  see  4493  (20).     So  far  as  any  angel,  spirit,  or 
man,  receives  good  and  truth  from  the  Lord,  and  believes  that  they  are 
from  him,  so  far  he  is  in  his  kingdom,  and  contrariwise,   2904.     The 
spiritual  who  have  no  perception  of  good  are  introduced  to  good  by 
truth,  hence  they  are  called  the  redeemed  or  those  bought  with  silver, 
2937.     What  is  false  cannot  be  conjoined  with  good,  nor  what  is  true 
with  evil,  ill,  3033.     To  prevent  the  conjunction  of  anything  false  with 
good,   or  of  anything  true  with  evil,  a  most  exquisite  exploration  takes 
place,  i7/.  3110,  3116.     See  Initiation,  Exploration.     They  who 
are  in  the  affection  of  good  are  receptible  of  all  truth  according  to  the 
quantity  and  quality  of  the  good  with  them,  3033.     When  good  is 
formed  so  as  to  be  intellectually  perceived  it  is  called  truth ;  hence, 
truth  is  the  form  of  good,  and  in  itself  is  good,  3049,  3121.     No  one 
is  affected  with  any  scientific  or  truth  but  for  the  sake  of  use  ;   hence, 
the  use  makes  it  to  be  good,  and  such  as  the  use  is,  such  is  the  good, 
3049.    When  the  natural  man  is  illustrated  by  influx  from  the  rational, 
good  sees  and  acknowledges  its  own  truth,  and  truth  its  own  good  ; 
thus  they  can  be  conjoined,  3101,  3102,  3179,  4358,   10,555.     Good 
does  not  conjoin  truth  unless  there  be  innocence  and  charity  present 
with  it;  when  this  is  not  the  case  it  is  adjoined  to  some  apparent  good, 
3110  ;  see  below,   7056.     There  is  nothing  in  the  universe,  that  is  ac- 
cording to  order,  but  what  has  reference  to  good  and  truth,  and  in  man 
to  the  will  and   understanding  as  their  receptacles,  3166,   ill.  3704, 
4390,  5232,  7256,   10,122.     Good  and  truth  are  conjoined  by  mutual 
acknowledgment  and  consent ;   when  truth  perceives  in  itself  the  image 
of  good,  and  in  good  the  very  effigy  of  itself,  3179,  3180,  ill.  9079, 
9495.     It  is  with  good  and  truth  as  with  offspring,  for  they  are  con- 
ceived, carried  in  the  womb,  born,  and  afterwards  grow  up  to  maturity; 
these  being  so  many  states  of  their  progress,  or  conjunction,  3298, 
3308,   3570.     These  states  succeed  each  from  infancy  to  old  age,  and 
with  the  good  are  continued  to  eternity  ;  thus,  the  angels  are  continually 
growing  more  perfect,  3308,  8772.     Good  and  truth  are  conceived  to- 
gether in  the  natural  mind,  from  rational  good  as  a  father,  and  from 
rational  truth  as  a  mother;  and  these  together  are  called  the  soul,  3299. 
When  good  and  truth  are  predicated  their  subjects  are  to  be  understood, 
namely,  those  who  are  in  good  and  truth,  3305,  4380.    They  are  spoken 
of  in  the  abstract  by  the  angels,  because  they  are  not  willing  to  attribute 
good  and  truth  to  themselves,  and  because  all  heaven  is  filled  therewith; 


278 


GOO 


the  ancients  also  were  accustomed  to  speak  of  them  abstractly,  4380. 
When  good  first  appetites  truth  it  appears  under  the  form  of  the  affec- 
tion of  truth,  3316  ;  see  below,  4247.    Truths  and  whatever  else  is  con- 
tained in  the  memory  of  the  natural  man  form  an  undigested  and  chaotic 
mass,  until  good  flows  in  by  regeneration  and  discriminates  and  reduces 
all  to  order,  3316.    It  is  according  to  the  appearance,  and  to  the  proce- 
dure of  regeneration  with  the  spiritual  man,  that  truth  is  held  to  be 
prior  and  superior  to  good,  or  faith  to  charity,  but  this  appearance  is  a 
fallacy,  fully  ///.  3324,  332.5,  3330,  3336.     Hence,  truth  is  apparently 
in  the  first  place  when  man  is  regenerating  ;   but  the  good  of  hfe  is  in 
the  first  place  when  he  is  regenerated,  3539,  3546 — 3548,  3563,  3570, 
3576,  3601,  3603,  3610,  3701,  3863,  3995,  4247,  4256,  4337,  4925, 
5351,  5354,  5747,  6247,  6396.     See  Doctrine  (4),  Truth.     Good 
from  the  Lord,  or  divine  good,  cannot  flow  in  unless  there  be  truths, 
for  truths  are  vessels  of  good,  and  without  them  there  is  no  recipiency 
or  state  corresponding  to  good,  3387.     Truths  or  appearances  of  truth 
are  imparted  to  man  in  order  that  divine  good  may  form  his  intellectual 
part  thereby,  and  thus  the  man  himself ;  when  they  are  not  received 
there  can  be  no  rational  or  human  good,  consequently  no  spiritual  life, 
3387.     Appearances  of  truth  are  also  given  to  man  and  acknowledged 
for  truths  when  genuine  truths  cannot  be  received,  because  the  divine 
good  can  still  flow  into  them,  ill.  3387,  3388.    To  know  good  and  truth 
is  not  to  have  them,  for  that  is  to  be  affected  with  them  from  the  heart, 
not  from  the  loves  of  self  and  the  world,  3402.    It  is  of  the  divine  pro- 
vidence that  no  one  is  admitted  into  the  acknowledgment  and  affection 
of  good  and  truth  further  than  he  can  remain  in  them,  on  account  of 
the  peril  of  eternal  damnation,  3402.     So  far  as  man  comes  into  what 
is  evil  and  false,  good  and  truth  are  removed  into  the  interiors,  which 
is  occasioned  by  the  angels  receding  from  him  and  evil  spirits  drawing 
nigh,  3402.     If  good  and  truth  be  formed  in  the  natural  man,  which  is 
done  by  the  influx  of  the  rational,  it  is  an  image  of  heaven,  but  if  evil 
and  the  false,  it  is  an  image  of  hell,  3513.     The  genera  and  species  of 
good  and  truth  are  innumerable,  even  when  they  appear  and  are  ex- 
pressed as  one,  3519,  3677;  see  below,  4005,   4149.     Every  truth  also 
has  its  own  good,  and  every  good  its  own  truth,  and  these  must  be  con- 
joined in  order  to  their  being  anything,  3540,  3599,  ilL  by  the  will  and 
understanding,   9637,  and  by  esse  and  existere,   &c.,    10,555.     The 
truth  of  good  is  produced  in  the  natural  man  by  the  influx  of  the  ra- 
tional, which  is  both  immediate  and  mediate,  3575.    The  common  good 
produced  from  the  influx  of  the  rational  man  disposes  the  truths  of  the 
natural  into  celestial  order,   and  thereby  produces  another  good,  by 
which  again  other  truths  are  formed,  and  so  on  successively,  3579,  ///. 
4005;  see  below,   4302,  5912,  9258.     Good  and  truths  consociate  to 
form  a  society,  and  at  length  a  state  (civitas),  and  this  from  the  form 
of  heaven,  and  influx  thence,  3584,   3612.     Truth  has  no  life  from  it- 
self but  from  good,  for  it  is  nothing  but  a  vessel  recipient  of  good,  ill. 
3607,  and  citations.     When  truth  is  deprived  of  self-derived  life,  it  is 
then  conjoined  with  good,  and  by  good  receives  essential  life,  that  is  to 
say,  Hfeirom  the  Lord,  3607.    Truth  is  first  deprived  of  its  self-derived 
life  when  good  begins  to  be  regarded  in  the  first  place,  and  thus  to  ac- 
quire the  dominion,  3607.     The  state  of  the  life  when  truth  is  in  the 
first  place  compared  with  its  state  when  good  is ;  that  the  former  rcsem- 


GOO 


279 


bles  the  sordid  life  of  brute  animals,  and  that  the  latter  is  replete  with 
wisdom  and  ineffable  felicity,  3610.  There  is  a  continual  endeavour  on 
the  part  of  good  with  the  regenerate  to  restore  the  state  according  to 
the  order  of  heaven,  that  truth  may  be  subordinate,  ill.  3610.  When 
this  order  exists  in  the  mind  innumerable  things  are  known  and  per- 
ceived concerning  good  and  truth,  and  this  more  and  more  distinctly ; 
at  length  the  proximities  of  good  and  truth,  such  as  they  are  in  heaven, 
and  heaven  itself  in  form  become  manifest,  3612.  All  truth  of  what- 
soever quality  it  is,  contains  in  itself  good,  for  it  is  from  good  that  it  is 
called  truth,  3659.  Interior  good  is  like  a  seed  capable  of  producing 
itself  in  good  ground ;  exterior  good  and  truth  are  like  ground,  ill. 
3671,  fully  ill.  9258.  Goods  and  truths  are  distinguished  according  to 
degrees,  and  the  superior  flow  into  the  inferior,  and  thus  manifest 
themselves  as  in  their  images,  ill.  3691 ;  see  below,  4154.  The  lowest 
goods  and  truths,  from  which  those  begin  who  are  regenerated,  exem- 
plified ;  that  they  are  such  as  admit  of  interior  truths  being  received, 
and  have  a  tendency  to  extirpate  falses,  3701.  Good  and  truth  are  like 
a  father  and  mother,  and  their  state  with  man  like  that  of  a  marriage  ; 
hence  all  inferior  goods  and  truths  are  as  sons  and  daughters,  etc.,  ac- 
cording to  consanguinities  and  affinities  in  every  degree,  fully  ill.  and  sh. 
3703.  All  consanguinity  and  society  in  heaven  is  derived  from  good, 
the  affinities  of  which  take  the  place  of  natural  relationship,  3815. 
All  things  in  heaven  and  man,  and  in  the  whole  universe,  which  are  ac- 
cording to  order,  have  reference  to  good  and  truth ;  hence,  divine  good 
and  divine  truth  are  predicated  of  the  Lord,  from  whom  they  actually 
proceed  as  the  sun  of  heaven,  thus  as  heat  and  light,  ill.  and  sh.  3704, 
4696,  compare  ^(i(j7.  Good  is  the  first  essential  of  order ;  truth  the 
last,  3726.  Without  the  marriage  of  good  and  truth,  nothing  can  be 
produced,  for  all  production  and  eficct  is  derived  therefrom,  3793. 
Good  varies  in  all  and  every  one  by  truths,  and  from  truths  it  receives 
its  quality,  3804,  ill.  3986.  Notwithstanding  these  indefinite  varieties, 
all  who  are  in  good  and  truth  constitute  one  universal  heaven,  for  they 
are  harmonized  by  love  and  charity  from  the  Lord,  which  eficcts  spiri- 
tual conjunction,  3986.  Truths  are  conjoined  with  good  when  they 
are  learned  and  acknowledged  for  the  sake  of  uses  of  life,  3824.  It  is 
only  by  the  affection  of  truth  from  good,  or  the  affection  of  good,  that 
truths  can  be  conjoined ;  and  so  far  as  man  is  in  these  afi'ections  inte- 
rior truths  are  conjoined  to  him,  because  truths  are  the  vessels  of  good, 
3834.  Good  is  insinuated  by  the  Lord  through  the  external  man,  and 
it  adopts  to  itself  the  truths  which  are  introduced  by  the  external ; 
hence  all  the  life  and  soul  is  in  good,  ill.  3863.  There  is  no  conjunc- 
tion of  truth  with  good  without  a  life  according  to  the  truth,  for  other- 
wise there  is  no  appropriation,  ill.  3865.  Good  appropriated  by  its 
conjunction  with  truth  is  the  only  good  that  is  spiritual  and  that  re- 
mains to  eternity,  395 1 ;  see  below,  9404.  The  conjunction  of  good  and 
truth,  or  the  heavenly  marriage,  is  not  effected  between  good  and  truth 
of  one  and  the  same  degree,  but  between  a  superior  and  inferior,  thus, 
between  the  good  of  the  external  man  and  the  truth  of  the  internal, 
3952;  see  below,  8516.  The  church  is  formed  from  the  affection  of 
truth  in  what  is  good,  and  from  the  affection  of  good  proceeding  to 
truth,  but  not  from  either  separate,  3963.  Good  and  truth  not  genuine 
serve  as  the  means  of  introducing  genuine  good  and  truth,  3972 — 3974, 


280 


GOO 


GOO 


281 


^11 


3986,  4063,  4145.  After  such  introductioD,  good  and  truth  not 
genuine  are  relinquished,  3975,  3982,  4063,  4145,  compare  3665, 
3690  :  see  35/0  (15).  Good  cunnot  be  fructified,  and  truth  cannot  be 
multiplied  until  the  external  man  is  conjoined  with  the  internal,  ill, 
3987;  afterwards,  they  are  infinitely  fructified  and  multiplied,  3186, 
5355,  6091;  see  below,  5345.  When  genuine  goods  and  truths  are 
introduced  into  the  natural  man,  they  are  in  the  midst  of  evils  and 
falses;  how  wonderfully  they  are  disposed  from  the  centre,  so  that  evils 
and  falses  are  rejected  to  the  circumference,  exemplified,  3993,  3995, 
4005  ;  see  below,  6724.  The  truths  comprehended  in  one  good  are  in- 
numerable, for  they  are  produced  in  continual  series,  truths  from  goods 
and  goods  from  truths,  4005.  There  are  also  goods  mixed  with  evils, 
and  truths  mixed  with  falses ;  and  the  ways  in  which  they  are  tempered 
exceed  myriads  of  myriads,  4005.  All  the  genera  of  good  and  truth, 
and  every  specific  difi^erence,  correspond  with  angelic  societies,  which 
are  qualified  by  them  ;  with  such  societies  therefore  they  who  are  in 
good  and  truth  are  interiorly  associated,  4067,  4263  ;  see  below,  4151, 
4154,  4302.  The  influx  of  good  from  the  Lord  proceeds  by  the  me- 
dium of  angels,  and  is  received  in  the  knowledges  of  truth  by  the  natu- 
ral man  ;  how  it  proceeds  to  conjoin  truths  with  itself,  ill.  4096,  4097, 
4099.  Good  considered  in  itself  is  one,  but  it  is  made  various  by 
truths ;  comparatively,  as  the  life  flowing  in  from  the  soul  is  varied  in 
the  body  by  the  variously  composed  fibres,  4149.  The  truth  of  one 
can  never  subsist  in  the  good  of  another,  if  transferred  therefore  it 
passes  into  the  form  of  him  who  receives  it,  and  puts  on  another  appear- 
ance, 4149.  No  good  and  truth  with  any  one  is  his  own  except  appa- 
rently, for  it  all  flows  in  from  the  Lord,  both  immediately  and  through 
the  medium  of  angelic  societies,  ill,  4151.  Goods  and  truths  are  in 
three  distinct  degrees,  which  are  external  and  internal  according  to  so 
many  heavens,  for  they  correspond  together,  4154,  9891.  Their  cor- 
respondence more  particularly  described,  9670,  9673,  9680,  9682, 
9741,  9812,  9873,  10,270,  compare  9473,  9683.  The  truth  that 
enters  with  any  afi^ection  is  reproduced  whenever  that  affection  recurs, 
and  the  good  or  affection  is  reproduced  when  the  truth  recurs,  for  they 
cohere  together,  4205,  ill.  4301.  Good  flows  in  according  to  its  recep- 
tion by  truths,  and  as  truths  receive  good  they  also  describe  the  limits 
of  its  influx,  4205.  The  influx  of  good  is  continual,  but  it  cannot 
apply  itself  or  be  appropriated  except  by  the  acquisition  of  truths  as  its 
vessels,  4247.  Before  truths  are  acquired  it  manifests  itself  as  the 
affection  of  truth,  which  is  nothing  but  the  always  flowing  conatus  of 
divine  good,  4247.  Before  good  and  truth  are  conjoined,  the  former  is 
as  lord  and  master,  and  the  latter  as  a  servant ;  after  conjunction  they 
are  as  brethren,  4267,  5510.  Truths  are  insinuated  and  conjoined  to 
good  by  affection  or  delight,  and  they  are  necessary  to  make  it  good, 
ill.  4301.  They  cannot  be  conjoined  to  good  from  the  Lord  until  they 
are  disposed  into  the  order  of  heaven,  and  they  assume  this  order  when 
they  are  filled  into  the  goods  of  charity,  and  these  again  into  the 
goods  of  love,  ill.  4302  ;  see  below,  5704.  The  conjunction  of  good  and 
truth  takes  place  when  good  flowing  in  from  the  Lord  meets  with  the 
good  of  truth,  which  is  truth  in  the  will,  4337,  4353,  4904,  4984,  com- 
pare 7056.  The  conjunction  commences  with  the  common  affections 
and  the  truths  belonging  to  them,  and  proceeds  to  the  less  common,  or 


^TV 


more  and  more  particular  affections,  ill,  4345,  compare  4353.  Before 
truths  can  be  received  and  conjoined  to  good  they  must  be  freely  re- 
ceived and  confirmed ;  for  there  is  i^  influx  from  heaven  beyond  the 
means  that  exist  with  man,  and  no  conjunction  of  good  and  truth  except 
in  liberty,  4364,  and  citations^  Truths  cannot  be  accepted  and  there- 
fore cannot  be  conjoined  to  good,  except  with  those  who  are  in  the  good 
of  charity  and  love,  ill.  4368.  The  affection  of  truth  appears  to  derive 
its  origin  from  truth,  but  it  is  from  good  flowing  into  truth,  4368,  ill. 
4373.  When  good  conjoins  itself  to  truth  it  is  good  that  acts,  and 
truth  that  suffers  itself  to  be  acted  upon  ;  the  apparent  reaction  of  truth 
is  also  from  good  conjoined  thereto,  4380.  It  is  by  truth  that  good 
acts  or  exercises  its  power,  4757;  see  below,  5928.  Good  flowing  in  by 
the  internal  man  brings  along  with  it  truths,  hence  called  the  truths  of 
good,  4385,  compare  3677,  3995.  There  is  a  parallelism  or  correspon- 
dence between  the  Lord  and  good  with  man,  but  not  with  truth,  ill. 
4493,  and  citations.  Truths  derived  from  good  are  called  the  forms  of 
good,  because  they  are  goods  formed,  ill,  4574,  ill.  4926.  A  doctrine 
may  be  true  in  itself,  yet  it  is  not  true  with  him  who  receives  it  without 
good ;  and  contrariwise,  falses  are  accepted  as  truths  if  there  be  good  in 
them,  and  more  especially  if  it  be  the  good  of  innocence,  4736.  Good 
is  as  solid  food,  and  truth  as  water  or  drink,  by  which  it  is  resolved  and 
distributed  to  the  body,  4976,  compare  10,040.  Good  does  not  appro- 
priate truth  to  itself,  but  the  good  of  truth,  or  use ;  truths  that  enter 
alone  are  either  rejected  altogether,  or  retained  for  the  future  iiUroduc- 
tion  of  goods,  4984.  The  influx  of  good  from  the  Lord  is  received  in 
the  voluntary  part,  and  the  influx  of  truth  in  the  intellectual  part,  but 
the  one  cannot  be  received  without  the  other,  5147.  The  intellectual 
state  may  be  compared  to  forms  which  are  continually  varied,  and  the 
voluntary  state  to  the  harmony  of  such  variation  ;  hence,  truths  are  the 
variations,  and  goods  the  delights  yielded  by  them,  5147,  5807;  see 
below,  9206.  Truths  are  adjoined  to  good  when  man  finds  his  delight 
in  doing  good  to  others  for  the  sake  of  good  and  truth ;  and  when  so 
adjoined  they  are  preserved  and  concealed  in  the  interiors,  to  be  pro- 
duced as  spiritual  nourishment,  especially  in  times  of  temptation,  5340, 
5342,  5733,  5820.  See  Remains.  If  truths  be  multiplied  by  their 
association  with  anything  but  good,  they  are  not  truths,  and  instead  of 
the  heavenly  marriage  there  is  adultery,  ill.  5345,  6090.  There  is  no 
end  to  the  multiplication  of  truth  from  good  after  the  heavenly  mar- 
riage, because  the  infinite  is  in  them,  5355.  The  multiplication  of  truth 
precedes,  and  the  fructification  of  good  follows ;  hence,  there  are  states 
of  spiritual  indigence  or  hunger,  and  hence  the  conjunction  of  truth  and 
good  is  according  to  desire,  ill.  5365.  Truths  are  first  manifested  be- 
cause they  are  nearer  the  sensual  things  of  the  body,  but  good  is  more 
in  the  spirit,  and  in  the  light  of  heaven,  ill.  5827,  compare  8648. 
Truths  cannot  be  conjoined,  and  form  a  brotherhood,  without  good;  for 
if  good  be  not  present,  the  falses  of  evil  enter  and  separate  them,  5440. 
There  is  no  conjunction  of  truths  without  good,  because  there  is  no  end 
to  which  they  all  alike  tend,  and  no  origin  from  which  they  all  alike 
come ;  thus,  they  are  not  pervaded  and  ruled  by  any  universal  princi- 
ple, 5440.  By  the  fructification  of  truth  from  good  with  those  who 
become  regenerate  is  meant  their  continually  increasing  power  of  per- 
ceiving truths,  and  they  enjoy  this  faculty  because  the  influx  of  good 


282 


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\ 


brings  along  with  it  the  wisdom  of  the  angelic  society  with  which  it  com- 
municates, 5527.  They  who  have  lived  in  the  good  of  charity  come 
into  all  the  wisdom  of  that  good^ter  the  life  of  the  body,  5859,  7474. 
Good  arranges  truths  into  its  own  likeness,  thus  into  the  form  of  hea- 
ven, for  there  is  a  living  force  in  it,  because  the  Lord  himself;  thus 
the  whole  application  of  truth  is  under  good,  ///.  5704,  briefly,  5709 ; 
see  below,  8370.  They  who  vindicate  as  their  own  the  good  and  truth 
proceeding  from  the  Lord  cannot  be  in  heaven,  and  all  do  so  before  they 
are  regenerated,  ill.  5747,  5759.  See  Thief.  When  good  is  willed  it 
is  insinuated  into  the  understanding,  and  assumes  a  quality  and  form 
there  which  is  called  truth ;  between  good  and  truth  in  this  case  the 
conjunction  is  close  and  strong,  like  that  of  a  father  and  son,  5807,  ill- 
5835.  Good  multiplies  truths  about  itself,  and  makes  every  truth  as  a 
little  star  sparkling  from  its  fire  in  the  midst ;  by  one  truth  also  it  pro- 
duces another  and  another  in  succession,  5912.  The  reciprocality  and 
reaction  of  truth  is  from  good,  for  truths  with  good  in  them  are  like 
blood-vessels  containing  blood,  and  without  good  they  are  empty  and 
lifeless,  5928,  ill.  by  this  and  other  comparisons,  8530,  9154,  10,555  ; 
and  by  the  conjunction  of  the  heart  with  the  lungs,  9495.  There  is  a 
nisus  or  endeavour  in  all  things,  from  inmost  to  outmost,  to  act  the  part 
of  a  cause  in  its  effect,  or  to  produce  itself  in  something  ulterior  as  a 
body ;  thus,  good  seeks  to  live  in  truths,  truths  in  scientifics,  scientifics 
in  the  sensual  things  of  the  body,  and  these  in  the  world,  6077.  Di- 
vine truth  given  to  man  is  in  the  midst,  and  around  it  is  good  mixed 
with  evils  and  falses  ;  how  the  good  is  protected  by  the  operation  of  the 
internal  into  every  individual  part  of  the  external,  6724.  The  good  of 
every  one  is  enriched  and  qualified  by  the  affections  of  good  and  truth 
that  are  in  affinity  with  it ;  truths  also  become  goods  when  they  are 
lived,  6917,  ill.  7236,  compare  7770,  7834,  7835,  7836  end.  Good  flows 
softly  and  freely  with  those  in  whom  truths  are  properly  arranged  ; 
but  when  not  so,  the  rigidity  and  inflexibility  of  truth  is  manifest,  ill. 
7068,  compare  8370.  All  goods  and  truths  flow  in  from  the  Lord,  but 
when  man  bends  them  to  himself  they  become  the  goods  of  the  loves  of 
self  and  the  world;  they  are  said  to  be  from  the  Lord  with  him  when 
they  are  applied  to  the  welfare  of  one's  neighbour,  or  country,  or  the 
Lord's  kingdom,  7564.  The  truths  by  which  good  is  qualified  in  con- 
sequence of  its  influx  therein  are  rarely  genuine,  but  are  appearances  of 
truths  and  falses,  yet  not  such  as  are  opposite  to  truths ;  they  are  ac- 
cepted as  truths  if  received  from  ignorance,  providing  there  be  innocence 
and  a  good  end  in  them,  7887,  ill.  7975,  and  citations.  When  there  is 
no  good  the  affection  of  truth  is  undelightful,  and  where  there  is  good 
there  is  delight  in  truth,  for  good  and  truth  mutually  aflect  one  another 
and  proceed  from  one  another,  8349,  8352,  8356.  When  truths  are 
arranged  they  make  with  good  one  body  in  the  image  of  a  man,  ill. 
8370.  When  truth  is  presented  to  view  in  the  other  life,  it  appears 
like  a  discrete  quantity  of  minute  angular  forms,  and  also  as  white  ; 
when  good  appears  it  is  like  a  continued  quantity,  round  in  form,  and 
as  to  colour,  blue,  yellow,  and  red  ;  their  conjunction  ill.  by  the  appear- 
ance of  the  manna,  8458.  See  Colours,  Precious  Stones.  It  is 
good  that  adopts  truth  when  they  are  conjoined,  because  truth  is  sub- 
jacent, and  influx  is  from  what  is  superior  to  what  is  beneath,  not  from 
what  is  inferior  to  what  is  above,  ill.  8516,  compare  8778.     He  who 


.^i^« 


GOO 


283 


knows  what  the  formation  of  good  from  truths  is,  knows  the  veriest  ar- 
cana of  heaven,  for  he  knows  the  secrets  of  man's  creation  anew  and  the 
formation  of  heaven  within  him,  8772.  Truths  received  into  the  exte- 
rior memory  are  subject  to  the  intuition  of  the  internal  man,  who  elects 
therefrom  such  as  concord  with  good  flowing  in  from  the  Lord  ;  such 
elected  truths  are  called  spiritual,  and  the  good  to  which  they  are  con- 
joined is  called  spiritual,  because  it  is  formed  by  them,  9034,  compare 
3161,  3570.  This  election  of  truth  and  its  association  with  good  in  the 
heavenly  marriage  is  from  their  mutual  love  for  one  another,  which  is 
derived  from  the  angels  of  the  societies  corresponding  thereto  in  heaven, 
9079.  It  is  with  good  as  with  all  delight  and  sweetness  and  consent 
and  harmony,  which  are  not  such  from  themselves  but  from  what  is  con- 
tained in  them  ;  thus  good  is  made  good  by  truths,  and  he  is  not  in 
good  who  does  not  desire  truths,  ill.  and  sh.  9206,  9207.  Good  im- 
planted from  the  Lord  by  truths  is  like  the  prolific  principle  secreted  in 
the  interior  of  fruits  by  their  fibres  ;  when  good  is  thus  formed,  it  pro- 
duces itself  by  truths  with  a  continual  conatus  to  a  new  good,  compara- 
tively as  the  fibres  afterwards  carry  juice  from  the  seed,  and  as  the  seed 
produces  a  new  tree,  which  again  bears  fruit,  &c.,  ill.  9258.  Good  is 
first  received  in  infancy,  and  is  increased  in  the  succeeding  age  accord- 
ing to  the  life  of  obedience  and  innocence ;  this  is  the  beginning  of  the 
new  will,  which  is  afterwards  perfected  by  the  implantation  of  truth, 
such  implantation  of  truth  forming  the  commencement  of  the  new 
understanding,  ill.  9296,  9297.  Good  implanted  by  truth  is  the  good 
of  truth,  which  is  spiritual ;  good  not  implanted  by  truths  is  the  good 
of  mutual  love,  which  is  celestial,  9404.  Good  must  be  all  in  all  in 
truths  of  whatever  degree,  and  it  must  be  one  good,  in  order  that  they 
may  have  being  and  consistence  together,  9550,  9568,  9574,  9667. 
The  same  illustrated  by  the  belt  as  a  common  bond,  9828,  and  by  the 
precious  stones  filled  into  the  gold  of  the  breastplate,  9863,  9874.  See 
Gold.  Good  cannot  appear  in  light  except  it  be  formed  by  truth,  as 
the  will  cannot  appear  except  by  the  understanding ;  hence  truth  mani- 
fests that  it  is  genuine  by  its  purity  and  clearness,  9781.  There  is  the 
same  difficulty  in  distinguishing  between  good  and  truth  as  between 
willing  and  thinking,  for  good  is  of  the  will  and  truth  of  the  under- 
standing, ill.  9995.  The  marriage  of  good  and  truth  is  in  the  inter- 
nal man,  with  the  spiritual  in  the  intellectual  part,  and  with  the  celes- 
tial in  the  voluntary  part,  9995.     See  Marriage. 

All  good  and  truth  flowing  in  from  heaven  amongst  the  evil  is 
changed  into  evil  and  the  false  in  its  descent ;  on  the  contrary,  when 
anything  evil  and  false  flows  in  amongst  the  good,  it  appears  under 
another  form  according  to  their  genius  and  state  of  goodness,  3607,  3743. 
They  who  are  not  in  good  and  truth,  however  intelligent  they  may 
appear  in  other  things,  cannot  acknowledge  the  interior  truths  of  the 
Word,  3793.  They  who  are  receptive,  on  the  contrary,  have  divine 
good  and  divine  truth  freely  revealed  to  them  by  the  Lord,  ill.  10,577 ; 
see  above  2531,  3387,  4096,  7564. 

22.  Good  in  heaven.  The  arrangement  of  goods  and  truths,  and 
the  arrangement  of  heaven,  are  the  same,  for  they  correspond  together; 
thus,  a  regenerate  man  is  a  little  heaven,  and  heaven  is  a  grand  man, 
1900,  1928,  3584,  3612,  4154,  4302,  5704,  5709,  8370,  9473,  9670, 
9673,  9680,  9682,  9683,  9741,  9812,  9873,  9891,  10,270.    Goods  and 


284 


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GOO 


285 


1 


truths  are  so  real  that  a  spirit  is  uothing  but  the  goads  and  truths  that 
the  maa  had  acquired  in  the  world,  and  yet  it  appears  in  human  form, 
ill.  10,298.  It  is  good  that  forms  the  faces  of  the  angels,  and  tlieir 
indefinite  varieties  are  derived  from  the  truths  in  which  goods  form 
themselves,  ill.  7236.  It  is  goodness  and  charity  itself  which  is  effigied 
in  their  faces,  and  their  fairness  exceeds  all  human  imagination,  553. 
In  like  manner  all  beauty  in  the  human  countenance  is  derived  from  the 
good  of  innocence  flowing  in  ;  and  hence  the  beautiful  or  good  in  form 
denotes  what  is  easy  of  reception,  3080,  3388.  All  the  beatitude  and 
felicity  that  man  can  enjoy  in  heaven  is  also  from  good  in  truth,  not 
from  truth  only,  2434.  Truth  itself  with  the  angels,  thus,  all  their 
wisdom  and  intelligence  are  from  mutual  love  and  the  love  of  the  Lord, 
for  hereby  they  are  in  the  very  principles  and  springs  of  all  things,  thus 
in  ends  and  causes,  2572.  It  is  according  to  good,  or  the  genius  of  the 
inhabitants  for  good,  that  the  heavens  are  arranged  and  distinguished, 
and  this  arrangement  extends  to  the  most  minute  differences,  7833,  ill, 
7836.  The  arrangement  itself  is  eflFected  by  divine  good,  5704.  Divine 
good  itself  is  far  above  heaven,  its  proceeding  in  heaven  is  called  celes- 
tial divine  good,  8758;  see  below,  9810,  9995.  The  celestial  kingdom 
of  heaven  is  where  divine  good  from  which  divine  truth  proceeds  is 
principal ;  the  spiritual  kingdom,  where  divine  truth  which  contains 
divine  good  is  principal,  ill.  and  sh.,  5313;  ill.  and  sh.  5922.  The  two 
goods  that  are  in  the  inmost  heaven  are  the  good  of  love  to  the  Lord 
and  the  good  of  mutual  love,  and  beneath  these  are  the  good  of  charity 
towards  the  neighbour  and  the  good  of  faith,  9468,  9680,  9683,  9780. 
The  Lord  is  present  in  heaven  by  influx,  and  they  are  its  nearest  reci- 
pients who  are  in  the  good  of  love,  more  remotely,  they  who  are  in  the 
good  of  charity,  and  more  remotely  still,  they  who  are  in  the  good  of 
faith  or  good  of  life,  9682.  Divine  truth  proceeding  from  the  Lord  and 
received  in  the  voluntary  part  is  called  celestial  good,  received  in  the 
intellectual  part  spiritual  good,  9810,  9811;  ill.  9995.  Celestial  divine 
good,  which  makes  the  third  or  inmost  heaven,  is  the  good  of  love  to 
the  Lord  ;  spiritual  divine  good,  which  makes  the  second  or  middle 
heaven,  is  the  good  of  charity  towards  the  neighbour ;  and  natural 
divine  good,  which  makes  the  first  or  ultimate  heaven,  is  the  good  of 
faith  and  obedience,  i7/.  9812,  10,005,  10,017,  10,270;  variously  i7/. 
4279,  4286,  4938,  4939,  9992,  10,068.  All  truths  and  goods  that  are 
in  heaven  are  from  divine  truth  proceeding  from  the  divine  good  of  the 
Lord,  thus,  divine  truth  received  by  the  angels  of  the  celestial  kingdom 
is  called  celestial  good,  and  received  by  the  angels  of  the  spiritual  king- 
dom, spiritual  good,  ill.  9995.  The  divine  proceeding  is  called  truth, 
because  it  appears  as  light  to  the  angels,  but  the  heat  is  within  the 
light,  which  makes  it  good,  9995.  The  divine  good  of  the  Lord  is  one 
only  good,  but  it  is  distinguished  into  celestial  and  spiritual  from 
reception,  comparatively  as  heat  and  light  from  the  sun  are  varied  by 
the  different  regions  of  the  earth,  &c.,  10,261.  Influx  from  the  Lord's 
divine  human  into  the  good  of  the  inmost  heaven  is  received  imme- 
diately ;  into  the  good  of  the  middle  heaven  it  is  both  immediate  and  by 
the  mediation  of  celestial  good  ;  and  into  the  good  of  the  ultimate  hea- 
ven it  is  both  immediate  and  mediate,  10,270.  See  Influx.  The 
only  good  that  reigns  universally  in  heaven  is  the  good  of  the  Lord's 
merit  and  justice,  thus  the  divine  human,  briefly  sh.,   9486,  briefly, 


9635,  ill.  And  sh.t  9715,  compare  9310.  In  heaven  there  is  a  com- 
munion of  all  goods  ;  the  peace,  the  intelligence,  the  wisdom,  and  the 
felicity  of  all  are  communicated  to  every  one ;  hence,  their  so  great  hap- 
piness, 10,723. '  Heaven  is  also  conjoined  with  the  world  by  the  good 
of  love  and  charity  prevailing  with  those  who  receive  the  Word,  9817. 
All  that  the  Word  treats  of  throughout  is  the  good  that  constitutes  the 
heavenly  life;  thus  the  Word  in  its  whole  complex  is  the  doctrine  of 
good,  9780.  The  extension  of  heaven  is  to  the  limit  of  every  one's 
good,  8794.     See  Heaven. 

23.     Divine  Good  and  Good  predicated  of  the  Lord.     Divine  truth 
is  the  order  itself  of  the  universe,  and  divine  good  is  the  essential  itself 
of  order,   1728,  2258.     The  Lord  is  good  itself  and  truth  itself,  201 1 ; 
see  below,  3704.     All  good  and  truth  are  from  the  Lord  alone,  and  the 
universal  heaven  is  filled  with  the  sphere  of  good  proceeding  from  him, 
1614.      There  could  be  no  proceeding  of  divine  good  except  by  the 
medium  of  the  diviue  human,  2016.     All  the  power  of  the  Lord  in  the 
government  of  the  universe  is  exercised  by  good  and  truth,  thus  his 
universal  dominion  is  the  dominion  of  love  and  mercy,   1749,    1755. 
The  union  of  divine  good  and  divine  truth  in  the  Lord  is  the  cause  of 
all  existence  and  subsistence  ;  hence,  a  similar  marriage  prevails  uni- 
versally in  all  kingdoms;   and  the  state  of  marriage  abounds  in  com- 
parisons with  the  conception  and  growth  of  things,  2173,  2184,  2508, 
2588,  2618,  3703,  3704.     When  good  is  treated  of,  the  Lord  is  called 
Jehovah,  and  where  the  subject  is  truth,  God,  2769.    See  Name.  The 
divine  marriage  is  not  between  divine  good  and  divine  truth  in  the 
divine  human,  but  between  the  good  of  the  divine  human  and  the 
divine  itself;  thus,  between  the  Father  and  the  Son,  3952.    The  divine 
good  of  the  Lord,  which  is  called  the  Father,  is  good  itself,  and  the 
divine  itself;  the  divine  truth,  which  is  called  the  Son,  is  the  divine 
good  appearing  in  heaven  before  the  angels,  3704,  3712.     The  Lord  in 
his  essence  is  nothing  but  divine  good,  both  as  to  the  divine  itself  and 
the  divine  human;  thus,   the  divine  truth  is  not  in  divine  good,  but 
from  it,  3704,  ill.  5704,  8724.     The  Lord,  as  divine  good,  is  repre- 
sented by  the  sun,  for  he  is  seen  as  a  sun  in  the  other  life;  and  as 
diviue  truth  by  light,   for  the  light  proceeding  from  him  as  a  sun  fills 
the  whole   heaven,    1053,    1521,    1529— -1531,    2441,    2495,    2776, 
3138,  3195,  3223,  3339,  3636,  3641,  3712,  end,  3862,  3969,  4321, 
4696,  5097,  5377,  5704,  9682,  9684,  and  citations.  The  Lord  appears 
as  a  sun  to  those  who  are  in  his  celestial  kingdom,  thus  as  to  celestial 
good;  and  as  a  moon  to  those  who  are  in  his  spiritual  kingdom,  thus 
as  to  spiritual  good,  ill.  9682,  and  citations.     The  divine  love  itself  is 
as  the  sun,  or  its  pure  fire,   which  represents  the  Lord,  divine  good  is 
as  its  proceeding  heat,  and  divine  truth  as  its  light,  ill.  5704.     Divine 
truth  proceeding  from  the  Lord  does  nothing  of  itself  but  from  the 
divine  good,  for  divine  good  is  the  esse,  and  divine  truth  the  existere, 
8724,  ill.  9995.    Good  proceeding  from  the  Lord  as  a  sun  is  the  sphere 
which  surrounds  and  contains  all  in  heaven,  comparatively  as  air  and 
ether  contain  the  body ;  variously  ill.  9490—9492,  9498,  9499,  9502, 
9534,  9874. 

When  the  Lord  was  in  the  world  he  was  the  divine  truth,  and  then 
divine  good  in  him  was  the  Father;  but  by  glorification,  he  made  the 
human  in  itself  divine,  and  thus  made  himself  divine  good  as  to  the 


286 


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GOV 


287 


human  likewise,  4973,  8127,  8281,  8724,  8861,  9199,  ill.  10,125. 
Since  the  human  was  made  divine  good,  divine  truth  proceeds  there- 
from, and  this  is  meant  by  the  spirit  of  truth  or  holy  spirit,  4973, 
8127,  8861,  9199,  particularly  9807,  9818.  Divine  good  was  the  esse 
of  the  Lord's  life  while  he  was  in  the  world,  for  it  was  the  same  in  him 
as  the  soul,  which  is  derived  from  the  Father  in  man,  ill.  9954.  It 
was  from  the  divine  good  that  was  in  him  by  virtue  of  his  conception 
from  Jehovah,  that  the  Lord  made  his  human  divine  truth,  and  this 
while  he  was  in  the  world;  when  he  left  the  world,  he  fully  united 
divine  truth  to  divine  good,  9199  and  citations,  10,367,  10,730. 
The  union  of  the  human  essence  of  the  Lord  with  the  divine,  is  like  the 
union  of  truth  with  good;  and  the  union  of  the  divine  with  the  human, 
like  the  union  of  good  with  truth  ;  thus,  good  united  itself  to  truth  and 
truth  to  good  reciprocally,  2011.  In  the  glorification  of  his  natural 
man,  the  Lord  proceeded  from  truth  to  the  good  of  truth,  and  finally 
to  good,  4538.  The  good  that  was  with  the  Lord  from  conception  and 
nativity  was  clothed  over  by  what  he  assumed  from  the  mother,  which 
was  not  good  but  evil ;  this  assumed  humanity  was  made  new  by  good 
acquired  therein,  and  this  acquired  good  was  what  the  Lord  conjoined 
to  divine  good,  briefly  ill.  4641.  The  Lord  made  his  human  divine  by 
good  flowing  through  heaven  from  the  divine  itself,  and  this  good  was 
the  divine  human  before  the  Lord's  advent,  6720.  The  Lord  as  to 
divine  good  itself  and  divine  truth  itself  conjoined  to  divine  good,  was 
represented  by  Abraham  and  Sarah,  1468,  1901,  1904,  2003,  2065, 
2172,  2173,  2189,  2198,  2204,  2507,  2588,  2618,  2904,  3077,  7022; 
as  to  divine  good  spiritual,  and  divine  truth  conjoined  thereto,  by 
Abraham  and  Keturah,  3236  ;  as  to  the  same  in  the  divine  human  or 
rational  man,  by  Isaac  and  Rebecca,  3012,  3013,  3030,  3077,  3102, 
3110,  3116,  3141,  3161,  3203,  3599,  3387;  and  as  to  the  same  in  the 
natural  man,  by  Esau  and  Jacob,  3232,  3288,  3297,  3300,  3306, 
3518,  3599,  3659,  4234,  4641.     See  Lord. 

When  the  Lord  is  named  in  the  "Word  the  divine  good  of  the 
divine  human  is  signified,  thus  the  Lord  as  to  divine  good,  4973,  9167, 
9 1 94,  and  citations.  Good  is  from  the  Lord,  the  Lord  is  in  good,  and 
he  is  good  itself,  6818,  8480.  The  Lord  is  continually  flowing  in 
with  good,  and  by  the  influx  of  good  he  is  present  with  man  and  gives 
the  apperception  of  truth,  5127,  5355,  5470,  6564,  10,153.  The 
omniscience  of  the  Lord  is  from  his  universal  presence  in  good;  it  is  a 
fallacy  to  imagine  that  he  is  in  truth  separate  from  good,  2572.  What- 
ever is  done  from  the  will  or  good  pleasure  of  the  Lord,  is  from  the 
laws  of  order  as  to  good;  also,  many  things  that  are  done  from  indul- 
gence, and  some  that  are  done  from  permission,  2447,  9940.  The 
Lord  judges  all  from  good,  for  he  is  goodness  itself  and  mercy  itself; 
but  the  evil  separate  themselves  from  good,  and  become  subject  to  the 
laws  of  order  from  truth  alone,  2258,  2335,  2447,  2769.     See  Evil. 

GOPHER- WOOD  [ligna  Gopher],  or  woods  of  Gopher  denote 
concupiscences,  from  the  sulphur  with  which  it  abounds  in  common 
with  the  fir,  and  several  others  of  the  same  species,  643.  The  ark 
made  of  Gopher-wood  signifies  the  man  of  the  Noatic  church,  who 
passed  through  the  temptations  denoted  by  the  flood,  640 — 643.  See 
Flood. 

GOSHEN,  the  best  of  the  land  of  Egypt,  denotes  the  inmost  of 


the  natural  mind,  5910,  6028,  6051.  After  the  location  of  the  Israelites 
there,  it  denotes  the  spiritual  church,  which  is  formed  by  truths  and 
goods  collated  in  the  interiors,  6649,  7443.  In  the  representation  of 
the  spiritual  church  infested  by  the  falses  of  evil,  it  denotes  the  lower 
earth,  and  the  other  parts  of  Egypt  the  neighbouring  hells,  7240,  7826. 
See  Egypt. 

GOSPEL,  the  \evangelium\  denotes  annunciation  concerning  the 
Lord,  concerning  his  coming,  and  concerning  those  things  which  are 
from  him;  thus,  that  the  whole  Word  is  the  gospel,  9925.  To  preach 
the  gospel  is  to  worship  the  Lord  from  love  and  charity,  795. 

GO  UP,   to  [ascendere].     See  to  Ascend. 

GOVERNMENT  [regimen].  Societies  have  been  transformed  into 
empires  and  kingdoms  by  the  loves  of  self  and  the  world  ruling,  7364. 
In  the  most  ancient  or  golden  age,  dominion  over  others  from  the  love 
of  self,  and  heaping  up  of  riches  beyond  necessity  from  the  love  of  the 
world  were  unknown  ;  at  that  time  the  people  dwelt  in  tents  and 
enjoyed  both  internal  and  external  peace,  10,160.  Governments  under 
various  forms  were  commenced,  when  the  love  of  self  and  the  world 
began  to  prevail,  by  houses  and  families  uniting  together  for  mutual 
protection  ;  so  long  as  they  lived  in  separate  houses,  and  families, 
there  was  no  dominion  but  that  of  the  love  of  the  neighbour,  10,814.  At 
this  day,  order  cannot  be  preserved,  and  the  human  race  would  perish, 
unless  there  was  a  government  to  enforce  the  laws,  with  the  power  of 
reward  and  punishment;  such  is  the  hereditary  disposition  of  every  one 
to  possess  himself  of  the  goods  of  others  and  dominate  over  them, 
10,789 — 10,791.  For  the  same  reason,  order  and  subordination  are 
necessary  among  those  who  govern,  lest  any  one  either  for  his  own 
gratification,  or  from  ignorance,  should  permit  some  evil  to  be  done 
against  order,  and  so  destroy  it,  10,792.  In  the  ancient  church, 
government  was  not  divided,  but  the  office  of  king  and  priest  were 
united  in  one  person,  ill,  6148.  Such  is  the  love  of  self  and  its  per- 
suasions, that  it  aspires  to  dominion  over  the  universe,  and  even  the 
Lord  himself,  1594,  1675;  from  experience,  4227,  5719.  See  Do- 
minion, King,  Priest. 

The  Lord  governs  the  universe  by  the  holy  proceeding  from  his 
divine  humanity,  which  fills  the  whole  heaven,  2288.  The  Lord 
governs  man  either  by  genuine  good  and  truth  which  form  the  interior 
conscience,  by  the  sense  of  justice  and  equity,  which  form  the  exterior 
conscience,  or  by  self-interest  and  the  external  bonds  belonging  thereto, 
4167.  The  government  of  the  Lord  is  most  universal  and  most  par- 
ticular, and  angels  are  called  his  ministers,  because  their  ministrations 
are  necessary  to  their  own  felicity,  6482.  See  Providence.  In 
heaven  every  one  is  desirous  of  ministering  to  others,  and  hence  the 
form  of  government  there  is  that  of  mutual  love,  5732.  Subordination 
in  heaven  is  according  to  intelligence  and  wisdom,  for  the  love  of  good 
makes  every  one  defer  to  those  who  are  more  in  the  wisdom  of  good  and 
intelligence  of  truth  than  themselves,  7773.  Subordination  in  hell  is 
that  of  empire,  resembling  a  confederation  of  enemies,  or  a  band  of 
robbers,  and  is  maintained  by  the  most  cruel  punishments,  7773, 
8232.  Evil  spirits  imagine  they  can  contribute  to  the  government  of 
the  universe,  but  their  proffered  services  are  not  accepted  because  the 
whole  government  of  the  Lord  is  from  good,  1749.   The  government  of 


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289 


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the  Lord  represented  by  a  softly  flowing  sound,  like  an  angelic  choir, 
in  the  midst  of  a  tumultuous  crowd  of  spirits,  and  how  it  formed  the 
whole  into  order  gradually  and  without  violence,  5396. 

GOVERNOR  [pra/ectus].  Princes  denote  primary  truths;  go- 
vernors, the  common  truths  in  which  and  under  which  are  particulars, 
5290.  To  appoint  a  governor  is  to  arrange  or  dispose  the  natural  mind 
into  order,  which  is  done  by  influx,  5288,  5290.  The  governors  or 
officers  of  the  people  of  Israel  were  distinct  from  the  princes,  and  are 
called  moderators,  7111.     See  Moderators,  Government. 

GRACE,  OR  Favour  [gratia].  The  mercy  and  grace  of  the  Lord 
both  involve  the  salvation  of  the  whole  human  race,  that  being  their  end, 
598.  Mercy  and  grace  are  distinguished  according  to  the  difference  of  re- 
ception; thus,  the  celestial  acknowledge  and  implore  the  mercy  of  the 
Lord;  the  spiritual,  his  grace,  598,  ill,  981,  2412,  2423,  3118,  5929. 
The  mercy  and  grace  of  the  Lord  are  denoted  by  clemency,  2412. 
Grace  is  predicated  of  humiliation  from  the  afi^ection  of  truth;  mercy  of 
humiliation  from  the  afi*ection  of  good,  2423.  The  humiliation  from 
which  grace  is  asked  is  less  in  proportion  as  the  affection  for  truth  is 
less,  2423.  To  find  grace  or  favour  in  the  eyes  of  another,  denotes  the 
propensity  of  the  one  for  the  other ;  thus,  similarity  of  state,  3980, 
4455;  also,  the  desire  of  the  will,  6178;  and,  when  predicated  of 
inferiors,  humiliation,  6162.  It  was  the  customary  formula  of  insinua- 
tion with  a  view  to  being  well  received,  6512.  Hence,  grace  is  predi- 
cated of  the  intellectual  faculty,  and  denotes  that  the  understanding  has 
accepted  that  which  finds  grace,  4975.  They  who  are  more  remote  from 
what  is  internal  speak  of  grace,  not  of  mercy  ;  and  that  this  is  from  the 
love  of  self,  5929.  The  form  of  benediction,  "God  be  gracious  to 
thee,"  denotes  the  divine  presence,  5689.  To  give  grace,  predicated  of 
temptations,  is  to  afford  consolation,  and  elevate  with  hope,  5043. 
Generally,  to  do  grace  or  favour,  when  predicated  of  the  Lord,  denotes 
to  gift  with  spiritual  good;  to  do  mercy,  to  gift  with  celestial  good  ; 
both  according  to  reception,  ill.  and  sh.  10,577,  10,617.  Grace  or 
favour  from  those  who  are  in  evils  and  falses,  is  fear,  ill.  6914.  See 
Mercy. 

GRACES,  the  [charites].    See  Charities. 

GRAIN  [ffranuni].  Wheat,  barley,  and  seeds  generally,  signify 
interior  goods  and  truths,  7112.  The  kingdom  of  God  compared  to 
grain  sown,  &c.,  5212. 

GRAND  MAN  [inaximus  homo].     See  Man. 

GRAPE  \uva].     See  Vine. 

GRASS  {j^ratnen].  The  green  herb  is  the  food  of  the  natural  man, 
59.  To  eat  grass  is  to  live  as  a  wild  beast,  274;  also  to  appropriate 
the  scientific  only,  939 1 ;  by  which  come  falses,  9807.  Certain  spirits 
employed  in  mowing  grass  described,  1111.  See  to  Cut.  Grasses  or 
herbs  are  scientifics,  and  the  same  is  signified  by  the  sedge  or  larger 
grass  \ulva]j  which  grows  by  the  side  of  rivers,  5201.  To  feed  on  it  is 
to  be  instructed  in  scientifics,  and  by  scientifics  concerning  truth  and 
good,  sh.  5201.  Grass  for  reeds  and  bulrushes,  signifies  scientific 
truth  for  such  things  as  are  void  of  truth,  6723.  Reeds  and  weeds  sig- 
nify vile  and  false  scientifics,  6726.  Grasses  and  herbs  denote  the 
lowest  and  most  common  scientifics,  7112,  7644.  Grass  burnt  up 
denotes  that  the  scientifics  of  truth  have  perished,   7553.     Its  viridity 


1*1 


denotes  the  sensitive  or  ultimate  apprehension  of  truth,  7691.  Grass 
and  the  green  thing  signify  true  scientifics  by  which  comes  the  truth 
of  faith,  9936.     See  Herb. 

GRASSHOPPER.     See  Locust. 

GRATE,  the  [cribrum\  of  net-work  round  the  altar  denotes  the 
sensual  principle,  which  as  it  were  sifts  and  separates  the  things  that 
flow  into  the  will  and  understanding,  ill,  by  the  reticular  surfaces  of 
the  body,  9726,  9731.  When  scientifics  are  seen  in  the  other  life, 
they  appear  like  needlework  or  lace,  5954.     See  Entwisting. 

GRATIS.  The  sacks  of  his  brethren  filled  with  corn  by  Joseph, 
and  their  silver  returned,  denotes  the  influx  of  the  internal  man  into 
the  receptacles  or  scientifics  of  the  external ;  and  truths  filled  into  them 
without  any  aid  from  the  proprium,  5486 — 5489.  Every  man's  bundle 
of  silver  in  his  sack  denotes  the  arrangement  of  truths  given  gratis, 
5530.  Their  returning  to  Joseph  with  the  silver  thus  given  them, 
denotes  the  submission  of  the  external  man  to  the  internal,  procured  by 
the  gratuitous  influx  of  truth,  5624,  5659,  bl^^y  blhl.  The  silver 
first  given  to  Joseph  denotes  the  appearance  at  fijst  that  the  truths  of 
faith  are  procured  by  man,  5664|.  The  Hebrew  servant  to  go  out  free 
for  nothing,  denotes  the  confirmation  of  truth  with  those  in  whom  good 
and  truth  cannot  be  conjoined,  8973,  8976.  The  woman-servant  to  go 
away  gratis  without  silver,  in  case  of  not  pleasing  the  master,  denotes 
the  affection  of  truth  derived  from  merely  natural  delight  alienated, 
8992,  9005. 

GRAVE.     See  Sepulchre,  to  Bury. 

GRAVEN  THING  \smljitile].     See  Engraving,  Idolatry. 

GREAT  \magnum]y  is  predicated  of  good,  numerous  of  truth, 
2227,  6172.  The  greatest  in  heaven  are  they  who  are  in  the  greatest 
obedience  and  humiliation,  or  in  the  greatest  affection  of  serving  others, 
for  such  are  in  the  inmost  heaven,  3417,  5164.  To  will  to  be  greatest 
is  not  heaven,  but  hell,  450,  451.  In  heaven  the  least  is  greatest, 
because  most  happy,  452.  No  one  can  be  admitted  into  heaven  who 
has  an  idea  of  eminence  and  greatness,  1419,  ill.  from  experience,  952, 
953.  The  Lord  did  not  engage  in  combat  with  a  view  to  becoming 
greatest,  but  for  the  salvation  of  the  human  race,  1812.  The  least 
being  greatest  in  heaven,  denotes  that  there  is  nothing  of  power  and 
wisdom  from  self,  4459.  Pharaoh  not  greater  in  the  house  than 
Joseph,  denotes  that  natural  good  is  only  prior  in  time,  not  in  state, 
4994.  Manasseh  becoming  great,  but  Ephraim  greater  than  he, 
denotes  the  increase  of  truth  from  good,  which  is  the  celestial  state; 
but  the  greater  increase  of  good  from  truth,  which  is  the  spiritual  state, 
ill.  6295,  6296.  See  Tribes.  Moses  a  great  man  in  Egypt,  denotes 
the  respect  of  the  evil  for  the  divine  law  from  fear,  7772.  See  Moses. 
Jehovah  greater  than  all  gods,  denotes  the  Lord  who  is  the  only  God, 
8677  and  citations.  Great  in  goodness  and  truth,  denotes  that  good 
itself  and  truth  itself  proceed  from  him,  10,619. 

GREEN  \yiridi8].     See  Colours,  Grass. 

GRIEF,  OR  Pain  [dolor],  denotes  the  anxiety  of  the  heart  or  will; 
and,  with  a  difference  in  the  expression,  the  sadness  of  the  spirit  or 
understanding,  5887,  5888.  Griefs  or  afflictions  denote  the  anxieties 
and  torment  of  mind  into  which  the  good  come  when  they  are  immersed 
in  falses,  6853.     Grief  or  bitterness  of  the  spirit  is  predicated  of  the 

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291 


anxieties  endured  when  tmths  are  first  implanted  in  good,  3471.  The 
woman  condemned  to  bring  forth  sons  in  sorrow,  denotes  the  anxieties 
and  combats  attending  the  production  of  truths,  261 — 263,  8313. 
To  eat  in  grief,  or  in  great  sorrow,  of  the  ground,  denotes  the  miserable 
state  of  those  who  are  in  externals,  270.  Anxiety,  sadness,  misfortune, 
sickness,  &c.,  from  corporeal  and  natural  causes,  are  very  different  from 
spiritual  temptations,  and  temptations  at  this  day  are  but  little  known, 
762.  Temptations  or  the  internal  pains  called  remorse  of  conscience  are 
to  the  end  that  the  external  man  may  be  rendered  entirely  subservient  to 
the  internal,  857,  ill.  5127.  When  anything  evil  and  false  is  insinuated 
among  the  goods  and  truths  of  the  regenerate,  they  come  into  tempta- 
tion, and  hence  grief,  more  and  more  acute  according  as  their  percep- 
tion is  more  interior,  1668.  The  grief  of  the  Lord  when  any  state  of 
the  assumed  humanity  was  changed  or  glorified,  denotes  his  love  for 
the  whole  human  race,  and  unwillingness  that  any  should  be  separated, 
compare  2250,  2660,  2664.  See  Temptation.  No  weeping  and 
crying  denotes  that  there  is  nothing  evil  and  nothing  false,  2240.  See 
to  Weep.     As  to  the  sadness  and  pains  of  the  body  :  see  Disease. 

GRIND,  to  [molere],  signifies  to  eliminate  doctrinals,  sh,  4335. 
Such  as  do  so  without  regard  to  use  are  seen  grinding  in  the  world  of 
spirits,  4335.  To  grind,  in  a  good  sense,  is  to  elect  truths  from  the 
Word,  and  explain  them  as  a  means  to  good ;  and  in  the  opposite  sense 
as  a  means  to  evil,  9995,  compare  7780.  To  take  a  mill  and  grind 
flour  is  to  fashion  doctrine  from  such  things  as  minister  to  the  end, 
9960.  To  grind  and  to  bruise  denote  reduction  to  use ;  the  former 
being  predicated  of  wheat,  bariey,  and  fitches;  the  latter  of  oil,  frankin- 
cence,  spices,  etc.,  ill.  10,303.  When  grinding  is  predicated  of  good, 
as  signified  by  wheat  and  barley,  it  denotes  its  reduction  into  truths, 
and  thus  into  series  applicable  to  use,  10,303.  See  Series.  To  grind 
or  crush  to  powder  is  to  form  the  false  from  infernal  delight,  10,464. 
See  Mill,  Flour,  Farina. 

GRINDER  [molensj.     See  to  Grind,  Mill. 

GROUND  [humus],  denotes  the  external  man  after  regeneration, 
because  celestial  seeds  are  then  implanted  in  him,  prior  to  this  he  is 
denoted  by  earth,  90,  268,  872,  990.  Hence  ground  denotes  the  church, 
earth  or  land  where  there  is  no  church,  566.  The  faces  of  the  ground 
denotes  wherever  there  is  instruction  in  the  truths  of  faith,  567,  620  ; 
consequently,  wherever  the  church  is,  567,  662,  1066,  2571.  The 
faces  of  the  ground  denotes  the  affections  and  memory  of  the  external 
man,  ill.  990.  In  the  opposite  sense  ground  denotes  a  schism  or 
heresy,  377 ;  to  till  or  cultivate  the  ground,  the  becoming  merely  cor- 
poreal, 305,  345  ;  and  to  be  cast  out  from  the  faces  of  the  ground,  the 
being  separated  from  every  truth  of  the  church,  386.  In  the  most 
ancient  church  ground  denoted  the  voluntary  part,  in  which  goods  were 
planted,  from  which  again  perception  and  faith  sprung  up;  in  the 
spiritual  church  it  denotes  the  intellectual  part,  into  which  truths  are 
inseminated  as  the  means  of  good,  ill.  895.  Earth  as  the  continent  of 
the  ground  denotes  love  as  the  continent  of  faith;  and  ground  as  the 
continent  of  a  field,  faith  as  the  soil  in  which  knowledges  are  implanted, 
620,  636,  1066,  1068.  The  earth,  in  a  good  sense,  denotes  the 
Lord's  kingdom  in  heaven  and  earth,  thus  the  church ;  ground  and 
field  the  same,    but  ia  a  sense  more  and  more  strict,   ill.  and  sh. 


3310,  3766,  citations,  6767,  7571.  The  four  kinds  of  ground  in  the 
parable  of  the  sower,  denote  so  many  states  in  respect  to  the  truths  of 
faith  ;  good  ground,  the  good  of  charity,  3310.  Such  is  the  ground 
or  state  denoted  by  a  field  in  the  Word,  3500,  4073,  4397,  9230.  See 
Field.  The  earth  denotes  man  himself,  ground  the  church  with  man, 
thus  faith,  662,  ill.  10,570.  The  external  man,  and  the  body  itself, 
is  as  earth  or  ground ;  the  pleasures  of  the  body,  as  reptiles  and  creeping 
things,  909,  compare  990.  The  good  of  life  or  afifection  is  the  very 
ground  in  which  truths  are  inseminated,  and  their  reception  and  growth 
is  according  to  the  quality  of  the  good,  ill.  3324,  3066,  2343,  2590. 
The  seeds  of  good  and  truth  are  derived  from  the  interior  man,  but  not 
without  exterior  good  and  truth,  for  the  natural  mind  is  where  the 
ground  is,  3671.  Ground  denotes  the  doctrine  of  good  and  truth  in 
the  natural  man,  ill.  3712.  Ground  denotes  man  as  receptive  of  truth 
or  the  faith  of  charity;  thus  the  mind  of  man,  ill.  6135 — 6137,  6141, 
6154.  The  reception  of  truth  in  good,  as  its  proper  ground,  is  the 
means  of  its  conjunction  with  the  Divine  proceeding  in  man,  ill.  7056. 
An  altar  of  the  faces  of  the  ground  (altar  of  earth)  denotes  worship  from 
good;  an  altar  of  stones,  worship  from  truth,  ill.  8935.  It  is  from  this 
signification  of  ground  that  the  institution  of  the  most  ancient  church 
is  signified  by  the  creation  in  Genesis,  by  Paradise,  and  by  Adam, 
10,545.  In  general,  ground  denotes  the  church  from  the  reception  of 
seeds,  and  their  birth  and  produce,  like  a  field,  ill,  and  sh.  10,570, 
compare  6125,  3145. 

Jehovah  God  forming  man  in  the  dust  of  the  ground  denotes  the 
external  man,  which  before  was  not  man,  made  living,  94.  The  ground 
cursed  for  his  sake  denotes  the  state  of  the  external  man  averted  from 
the  internal,  267 — 270.  Cain,  a  tiller  of  the  ground  and  making  an 
offering  of  its  fruits,  the  corporeal  man  and  his  works  without  charity, 
345,  346.  The  voice  of  his  brother's  blood  crying  from  the  ground, 
the  violence  done  to  charity  discovered,  373,  374.  The  ground  hence- 
forth not  yielding  its  increase,  the  fruitlessness  of  the  heresy  of  faith 
alone  discovered,  380.  Every  living  substance  that  was  upon  the  face 
of  the  ground  destroyed  by  the  flood,  the  cupidities  derived  from  this 
source  apparently  extinguished,  807,  868.  The  waters  dried  up  from 
the  faces  of  the  ground  the  apparent  dissipation  of  falses,  868.  The 
ground  of  the  priests  of  Egypt  not  appropriated  by  Joseph,  the  faculty 
of  receiving  good  always  with  the  natural  man,  ill.  6 148.  See  Faculty. 
The  place  upon  which  Moses  stood  being  holy  ground,  the  state  in 
which  he  then  was  receptive  of  the  Divine  proceeding,  ill.  6845.  The 
ground  of  Egypt  (see  the  original)  covered  with  the  noxious  flying 
thing,  the  whole  natural  mind  occupied  by  the  falses  of  malevolence, 
ill.  7442.  The  hailstones  mingled  with  fire,  the  fire  running  along -upon 
the  ground,  the  falses  and  lusts  of  evil  therein,  7574,  7575,  7553. 

GROVE,  a  [lucus],  denotes  doctrine,  according  to  the  species  of 
trees  planted  therein,  sh.  2722,  4013, 10,644.  The  ancients  celebrated 
holy  worship  on  mountains  and  in  groves;  but  this  was  prohibited 
when  the  places  themselves  were  worshiped,  and  worship  became  idola- 
trous, 2722.  They  also  made  sculptured  groves,  which  were  idolatrous, 
2722.  In  consequence  of  the  ancient  Wjorship  on  hills  and  in  groves, 
and  the  observation  of  the  heavenly  bodies  having  become  idolatrous, 
the  use  of  representatives  was  restricted  to  those  at  Jerusalem,  4288. 

u  2 


11 


292 


GUT 


H  AB 


The  ancient  church  celebrated  worship  in  gardens  and  groves  beneath 
certain  trees  according  to  their  signification,  for  trees  of  all  kinds  sig- 
nify somewhat  spiritual  or  celestial,  ill.  4552.  They  were  accustomed 
to  set  up  statues,  which  were  of  stone,  in  their  groves,  because  stones 
signify  truth,  and  a  grove  heavenly  wisdom  and  intelligence,  ill.  10,643. 
Groves  signify  doctrinals,  because  trees  signify  perceptions  and  know- 
ledges of  good  and  truth  ;  perceptions  with  those  who  are  in  the  Lord's 
celestial  kingdom,  and  knowledges  with  those  who  are  in  his  spiritual 
kingdom,  10,644.  As  to  the  several  significations  of  paradises,  gar- 
dens, woods,  and  trees,  see  the  citations  same  number :  groves  of  the 
oak,  in  particular,  signify  perceptions  from  scientifics,  1443.  Abram 
at  the  oak-grove  of  Moreh,  the  perception  of  the  Lord  while  he  was  yet 
a  boy,  1442,  1443.  His  dwelling  in  the  oak-grove  of  Mamre,  a  state 
of  interior  perception,  1616.     See  Hebron. 

GROW,  to  [crescere],  is  predicated  of  increased  perfection,  accord- 
ing to  the  subject,  2646,  2707,  6749,  6755.  Growing,  going  on  in 
growing,  and  waxing  great,  denotes  the  increase  of  good  and  truth  in 
their  order,  namely,  from  truth  to  good,  and  from  good  to  truth,  3407. 
To  grow  by  suckling  denotes  increase  from  good,  6749.  To  grow  into 
a  multitude  predicated  of  truth,  extension  from  the  inmost,  6285. 
See  ^o  Dilate,  Expanse,  Extension,  Fructify,  Multiplication. 

GRUB  [blatta'].     See  Insect. 

GUARD  [custos].     See  Custody. 

GUARD  Xsatelles].  Pharaoh's  officer,  or  prince  of  the  guards, 
A^aa^^i}  primary  doctrines  or  principles  of  interpretation,  4790, 
4966,  ill.  5084.  The  armies  of  Egypt  denote  falses ;  horses  and  horse- 
men, the  intellectual  perversities  and  reasonings  pertaining  thereto  ; 
chariots,  their  doctrinals  ;  captains,  their  common  principles  holdine 
all  iQ  series  and  connection,  8138,  8146,  8148,  8150.     See  Egypt. 

GUILE.     See  Deceit. 

GUILT,  Guilty  [reatus,  Tens'].  Guilt  is  the  blame  and  imputation 
ot  sm,  and  of  prevarication  against  good  and  truth ;  thus,  it  is  all  sin 
that  remains,  3400.  He  is  guilty  who  is  in  blame,  and  thereby  in  im- 
putation, from  having  alienated  the  internal  by  the  non-reception  of 
good  and  truth,  5469.  The  ancient  custom  of  punishing  the  whole 
tamily  and  house  of  a  guilty  person  was  derived  from  hell,  where 
societies  act  as  one  man  against  good,  and  where,  as  a  consequence, 
they  are  all  punished  if  one  is  punished ;  but  it  is  contrary  to  the 
dmne  law  to  act  so  in  this  world,  5764.  Man  could  not  become 
guilty  because  he  could  not  appropriate  the  evil  he  did,  if  he  were  in  a 
true  faith,  6324.  Man  becomes  guilty  when  he  commits  evil  both 
from  the  understanding  and  the  will,  9012,  ill.  9069,  9132.  He  is 
guilty  who  knows  that  a  thing  is  e^^l  and  yet  does  not  restrain  himself 

^r«'*'f'^   ^'^^-     ^^^  ''""^'^'^^^  ^^'  g"il*  «^  profanation  is,  ill. 
3398.     See  Evil. 

GUM  [r^sina].  Aromatics,  and  gum,  and  myrrh,  denote  interior 
natural  truths,  which  are  truths  concluded  from  scientifics,  or  discovered 
m  them  by  intuition,  ill.  and  sh.  4748.  Gum  denotes  the  truth  of 
good,  because  it  is  both  an  ointment  and  an  aromatic,  and  hence  the 
same  Hebrew  word  denotes  balsam  or  balm,  5620.  See  Aromatics, 
Myrrh,  Frankincense,  Incense. 

GUTTER  [canalia].     See  Water-Pot. 


293 


4' 


GYRE.  The  speech  of  good  spirits  and  angelic  spirits  flows 
rythmically  in  gyres,  without  any  attention  on  their  part  to  the 
words,  from  experience,  1648.  How  easily  the  good  gentiles  come 
into  such  a  gyre  or  chorus,  2595.  There  is  a  fluxion  or  gyration 
of  all  the  societies  of  heaven,  according  to  the  interior  form  of 
heaven,  which  exceeds  all  human  understanding.  This  fluxion,  like 
that  of  the  earth  about  its  axis,  is  not  perceptible,  but  the  brain  is 
formed  in  correspondence  with  it,  4041,  compare  3889.  The  initiation 
of  spirits  into  gyres  is  represented  by  the  defecation  of  the  blood,  and 
Its  entering  into  the  circulation,  the  fluency  of  the  gyres  is  also  corre- 
spondent to  the  organs,  so  that  it  can  be  known  from  their  influx  to 
what  province  they  belong  in  the  grand  man,  5181,  5182.  See  Influx. 
There  are  four  distinct  progresses  in  the  formation  of  gyres,  briefly  ex- 
plained, 5182.  The  sun  of  heaven,  Hke  the  sun  of  the  world,  is  im- 
movable, and  makes  no  change  of  state  by  any  circumgyration  of  its 
own  ;  all  its  apparent  mutations  are  from  the  states  of  the  angels,  8812. 
See  Change,  Time,  Place,  Distance, 


H. 

H,  the  letter,  taken  from  the  name  of  Jehovah,  was  inserted  in  the 
names  of  Abram  and  Sarai,  on  account  of  the  representation  of  the 
Lord,  1416,  ill.  2010,  2063.  That  letter  is  the  only  one  in  the  name  of 
Jehovah  that  signifies  the  Divine,  or  I  AM,  2010.  The  pronoun,  Ps. 
cxxxii.  6,  is  expressed  by  the  letter  H,  taken  from  the  name  of  Jehovah, 
because  the  passage  is  prophetic  of  the  Lord,  4595. 

HABIT  [habitus].  Man  is  not  born  into  any  exercise  of  life,  like 
the  brute  animals,  but  all  his  habits  are  derived  from  what  he  learns, 
1050.  What  he  is  habituated  to,  flows  spontaneously  into  act,  as  if 
from  innate  genius  or  nature,  3203.  What  he  learns  from  childhood 
does  not  form  his  proprium  until  he  habituates  himself  to  it  from 
aff'ection  and  delight,  3843.  The  act  precedes,  the  will  follows  ;  thus, 
what  is  first  done  from  the  understanding,  is  at  length  done  from  the 
will,  and  finally  becomes  habitual,  4353,  ill.  4884.  Nothing  once 
acquired  is  ever  lost  by  man,  but  remains  to  eternity,  either  in  the 
exterior  or  interior  memory  ;  in  the  latter,  whatever  conduces  to  the 
formation  of  habit,  ill,  7398,  particularly  9723.  All  that  the  parents 
contract  from  actual  use  and  habit  is  derived  into  their  ofi*sprine.  ill, 
3469.     See  Evil  (2).  ^     ^ 

HABITATION,  Inhabitant,  to  Inhabit  \habitaculum,  habitator, 
habitare].  See  House,  City,  Palaces.  They  who  were  of  the  most 
ancient  church  have  magnificent  habitations,  1116;  the  habitations 
of  the  angels  described,  1628,  1629.  To  inhabit  signifies  to  live, 
1293.  Inhabitants  of  a  city  signify  goods  dwelling  in  the  truths  which 
form  the  mind,  2268,  2451;  thus,  city  is  predicated  of  truths,  and 
inhabitant,  of  the  aff'ection  of  truth,  or  good,  2712.  To  inhabit  denotes 
to  be  and  to  live,  thus,  the  state  of  life,  sh.  3384,  6051.  To  tarry  with, 
also  denotes  to  live,  but  it  is  predicated  of  life  derived  from  good  ; 
while  to  inhabit,  is  predicated  of  the  life  of  good  from  truth,  3613.  To 
cohabit,  from  which  Zebulon  is  derived,  in  the  supreme  sense,  signifies 
the  divine  itself,  united  with  the  Lord's  humanity ;  in  the  internal 


294 


HAG 


^nse,  the  heavenly  marriage  ;  in  the  external,  conjugial  love,  3960. 
The  habitation  of  thy  holiness,  denotes  the  Lord's  celestial  kingdom, 
and  the  habitation  of  thy  glory,  or  of  comeliness.  His  spiritual  kingdom, 
3960,  9825.  To  inhabit  or  dwell  with  them,  signifies  to  live  together, 
and  make  one  church,  445 1 .  To  inhabit  or  dwell  in  the  land  of  Midian, 
is  to  pass  the  life  amongst  those  who  are  in  simple  good,  6773.  To 
dwell  near  a  well,  signifies  study  in  the  Word,  6774.  To  dwell  with 
any  one,  denotes  to  agree  together,  6792.  Habitations  signify  things 
which  are  of  the  mind;  thus,  of  intelligence  and  wisdom,  7719;  or, 
the  interiors  of  the  mind,  where  intelligence  and  wisdom  dwell  together 
with  good,  7910.  The  tabernacle,  or  habitation  on  Mount  Sinai,  was 
representative  of  heaven,  where  the  Lord  is,  9481,  9594,  specifically  of 
the  second,  or  middle  heaven,  sh.  9594,  9632.  To  spread  out  the 
heavens  and  the  earth,  involves  the  same  things  as  spreading  out  the 
curtains  of  the  tabernacle  or  habitation,  sh.  9596.  To  inhabit  or  dwell 
in  the  midst,  when  predicated  of  the  Lord,  signifies  his  presence  and 
influx  into  the  good  of  love,  1 0, 1 53.  See  to  Dwell.  The  inhabitant 
of  the  land,  the  nations  dwelling  in  Canaan  being  treated  of,  denotes  a 
religious  principle  in  which  is  evil,  10,640. 
HADAR  IChadar-],     See  Ishmael. 

HADORAM,  one  of  the  sons  of  Joktan,  signifies  a  ritual  of  the 
Hebrew  church,   1245-— 47.     See  Eber. 

HAGAR,  denotes  the  affection  of  external  sciences,  from  which  the 
rational  man  is  produced  by  the  influx  of  the  internal,  1890,  1960, 
1964,  2652,  2691.  Hagar,  as  an  Egyptian  handmaid,  denotes  the 
afl'ection  of  the  exterior  man,  corresponding  in  degree  and  kind  with 
sciences  and  knowledges,  and  vivifying  them,  1895.  Hagar  denotes 
the  hte  ot  the  extenor  or  natural  man,  and  her  name  denotes  sojourning, 
because  sojourners  represented  those  who  were  instructed,  1896,  3264. 
Hagar  denotes  the  aflection  of  the  knowledges  of  truth,  2691.  Hagar, 
as  a  handmaid  or  concubine,  denotes  the  aff'ection  of  natural  truth  •* 
Sarah,  as  a  wife,  the  afl^ection  of  spiritual  truth,  8995.  General  sum- 
mary, 3264,  and  citations.     See  Handmaid. 

Sarah  being  barren  and  having  an  Egyptian  handmaid,  denotes  truth 
conjoined  to  good  with  the  internal  man  not  yet  productive  of  the 
rational,  and  the  affection  of  natural  truth  as  the  means  of  its  concep- 
tion and  nativity,  1892-1896.  Sarah  giving  her  to  Abraham  that 
she  might  have  children  by  her,  and  Abraham  taking  her,  denotes  the 
perception  of  the  only  way  in  which  the  rational  man  can  be  conceived, 
and  the  influx  of  the  internal  man  inciting  the  affection  of  truth,  1898 
—-l 902,  1 904,  1 907.  Hagar's  conception,  and  her  contempt  of  Sarah, 
denotes  the  beginning  of  rational  life,  and  truth  conjoined  to  good  not 
acknowledged  m  this  state,  1910,  1911,  1915,  1916.  Hagar  flying 
from  Sarah  mto  the  wilderness,  denotes  the  intestine  combats,  or 
tennptations  m  man,  while  he  is  becoming  rational,  1923.  The  angel 
finding  her,  and  directing  her  to  return  to  her  mistress,  denotes  the 
internal  thought  or  dictate  that  the  aff^ection  of  the  natural  man  must 
be  subject  to  the  spiritual,  1926,  1934-1937.  The  promise  that  she 
should  bear  a  son,  and  that  his  seed  should  be  multiplied,  denotes  the 
rational  mmd  formed  and  the  truths  belonging  thereto  in  abundance, 
7o.n  'lofi  %  ^'^J^^We^tual  truth,  or  truth  conjoined  to  good,  1938 
1 940,  1941.    Her  beanng  a  son,  and  calling  his  name  Ishmael,  denotes 


H  AI 


295 


c  • 


the  rational  man  in  his  first  state  from  the  affection  of  sciences,  1964. 
Her  being  cast  out  with  her  son,  and  wandering  in  the  desert  of  Beer- 
sheba,  denotes  the  erratic  life  which  succeeds  in  consequence  of  the 
rational  man  acting  from  his  proprium,  2650  and  sequel,  2672—2679. 
Her  despair  in  the  wilderness,  denotes  the  desolation  of  truth  and 
good,  2680—2682.  Her  sitting  down  at  a  distance  from  the  child  and 
weeping,  denotes  the  thought  of  the  mind,  and  its  extreme  sorrow  that 
spiritual  truth  should  perish,  2683—2689.  The  angel  of  God  crymg 
to  Hagar  out  of  heaven,  denotes  perception  afforded,  with  consolation 
and  hope,  2690—2694.  His  direction  to  Hagar,  to  take  up  the  boy, 
and  hold  him  in  her  hand,  denotes  the  elevation  of  the  mind,  and  its 
being  sustained,  2695—2698.  Her  eyes  opened,  and  behold  a  well  of 
water,  denotes  intellectual  light  flowing  in,  and  the  Word  discovered  as 
the  source  of  all  truth,  2700—2702.  Her  fiUing  the  bottle  with  water, 
and  giving  the  lad  to  drink,  denotes  instruction  so  far  as  such  truths 
could  be  received,  2703,  2704,  compare  2674.     See  Ishmael. 

HAL     See  Ar,  Bethel. 

HAIL  \^grando'],  and  rain  of  hail,  denote  falses  from  evil  devas- 
tating the  truths  and  goods  of  the  church,  sh.  7553,  7574.  Hail 
derives  this  signification  from  its  resemblance  to  stones,  also  from  its 
coldness  and  destructive  effects,  7553.  The  falses  signified  by  hail  are 
in  the  exterior  of  the  natural  mind  ;  those  signified  by  locusts,  m  the 
extremes,  7646.  Hail  mingled  with  fire,  the  fire  running  along  upon 
the  earth,  denotes  the  evils  of  lust,  which  accompany  falses,  and  how 
they  occupy  the  whole  mind,  7575,  7577.  The  raining  of  hail  denotes 
the  influx  or  infusion  of  falses,  7576.  Passages  briefly  ex.— ^ekiel 
xxxviii.  22  ;  xiii.  9,  11  ;  Isaiah  xxx.  30,  31  ;  xxviii.  2,  17 ;  Psalm 
Ixxviii.  47,  48,  49  ;  cv.  32,  33  ;   cxlvii.   16,  1/  ;  xviii.  12,  13,   14  ; 

Rev.  vii.  7  ;  Josh.  x.  11,  (7553).  •      r   •    u  ..u       fv,.. 

HAIR.  [There  are  several  Latin  words  denoting  hair,  but  the  author 
does  not  appear  to  discriminate  its  signification  by  his  usage  of  them  ; 
we  read  pilus  sen  crinis,  3301  ;  crinis  seu  capillus,5247  ;  pdus  seu 
capillus,   5247  ;    coma   seu   capillus,  5569,  etc       These  distinctions, 
therefore,    are   not   observed  in  the  references.]      Hair  signifies  the 
natural  principle  as  to  truth,  sh.  3301,  and,  generally,  all  that  is  merely 
exterior,   seriatim,    5569-5573,  6437.      Hair  has  this  signification, 
because  the  natural  principle  is  an  excrescence  from  things  internal,  as 
hair  from  the  ultimates  of  the  body,  3301 .    Hair  arranged  m  a  becoming 
manner,  denotes  the  natural  state  derived  from  good ;  otherwise,  when 
not  from  good,  330 1 .    In  the  opposite  sense,  hair  denotes  the  truth  ot  the 
natural  perverted  and  false,  sh.  3301.     Hair  m  leprous  flesh,  denotes 
the  unclean  falses  of  profanation,  3301.     Hair  denotes  what  is  denved 
from  the  natural  as  to  good ;  scales,  what  is  derived  tberefrom  as  to 
truth   3527.     The  hair  of  the  head  and  the  beard,  denote  the  exteriors 
of  the  natural,  5247.     To  poll  the  hair,  denotes  to  accommodate  and 
to  reject  what  is  unbecoming  in  exteriors,  sh   5247,  5569      The  priests 
not  to  shave  their  heads,  nor  cut  off  their  beards,  and  the  Leyites  to 
shave  the  hair  off  their  flesh  when  purified,  signifies  that  the  natural  is 
not  to  be  rejected,  but  accommodated  and  made  subordmate  to  the 
spiritual,  5247,  compare  9960.     To  conib  the  hair,  is  to  accommodate 
the  externals,  so  that  they  may  appear  becoming,  5570.     The  ange  s 
appear  with  hair  disposed  in  a  becoming  manner,  for  it  represents  their 


296 


HAM 


natural  life,   and  its  correspondence   with  internals,   5569.     Women 
who  have  made  everything  to  consist  in  adorning  their  persons,  appear 
in  the  other  life  with  long  hair  spread  over  the  face,  which  they  comb, 
5570.      With  those  who  have  been  purely  natural,  in  the  other  life, 
there  is  no  appearance  of  a  face,  but  somewhat  bearded,  or  like  a  bunch 
of  hair  5571,  5247,  3301.     Certain  Dutch  spirits  of  this  character 
seen  by  the  author,  that  they  were  merely  natural,  and  believed  nothing 
concerning  spiritual  life,  5573.    Other  spirits  described  who  also  appear 
without  any  face  because  the  face  corresponds  to  the  interiors,  and  in- 
stead thereof  a  hairy  appearance,  or  grate  of  teeth,  etc.,  4533,  10,429 
An  appearance  of  hair,  and  a  voice  tacitly  speaking  from  it,  representing 
the  sensitive  life  of  the  merely  corporeal  nature,  4329.     In  a  good 
sense,  the  growth  of  hair  denotes  the  natural  increase  or  extension  of 
^e  church,  6432.     Grey  hair  denotes  the  end  of  the  church  5832 
Hair  like  the  hair  of  women,  and  teeth  like  the  teeth  of  lions,  denotes 
the  fallacious  appearance  of  good  in  externals,  7643.    Baldness  of  every 
head,  denotes  no  good  and  truth  in  interiors  ;  every  beard  shaved  off 
no  good  and  truth  in  exteriors,  9656.     To  poll  the  head,  is  to  take  away 
the  internal  truths  of  the  church  ;  to  poll  the  hair  and  consume  the  beard 
Its  external  truths,  9960.    Hair  denotes  the  external  truth  of  the  church  • 
beard,  ultimate  truths,  which  are  scientific  sensuals,  9960.     Baldness 
denotes  that  there  is  no  natural  truth,  3301,  5247.    Making  themselves 
A^^n""  ^S  f ?  o*^™o""i»Dg»  denotes  grief  when  natural  truth  is  wanting 
4/79.     Baldness  denotes  the  intelligence  of  truth  and  the  wisdom  of 
good  deprived  of  their  ultimates,  thus,  that  the  interiors  flow  out  and 
pensh   9960,  10,044.    Elisha  called  baldhead,  denotes  the  false  persua- 
sion that  the  Word  contains  no  truth  adequate  to  the  understanding 
of  man  thus  no  natural  truth  upon  which  the  internal  or  spiritual  sense 
can  subsist,  3301,  5247.     Elias  a  hairy  man,  and  John  the  Baptist 
clothed  m  raiment  of  camels'  hair,  denote  the  truth  of  the  Word  in  ulti- 
mates 5247,  7643,  9828,  especially  9372.     The  prophets  were  clothed 
with  hair,  because  they  represented  the  Lord  as  to  the  truths  of  doc 
trine  which  are  of  the  natural  man,  4677.     Esau  a  hairy  man,  and 
Jacob  a  plain  man,  represented  the  respective  qualities  of  good  and 
truth  produced  in  externals,  3501,  3527.     The  Nazarites,  whose  holi- 
ness and  strength  consisted  in  their  hair,  represented  the  Lord  as  to 
the  Divme  Human,  or  the  celestial  man,  and  his  power  by  means  of 
truth  in  the  natural,  3301,  5247,  6437,  9839.     See  Nazarite.     The 
hair,   being  the  ultimate  or  last,   denotes  the  whole  ;    for  it  is  the 
ultimate  or  last  which  holds  all  the  interiors  in  their  connection  and 
order,  sh.  10,044.     See  First,  External. 
HALF  [dimidium].     See  Number. 

HALO,  tAe,  or  glory  depicted  around  the  head  and  body  of  God 
represented  as  a  man  by  the  ancients,  was  to  signify  the  Divine  Truth 
proceeding  from  Him,  or  the  sphere  of  Divine  Good,  ill,  9407,  10,188 
oee  ophere. 

HALT  [claudus].     See  Lame. 

BAM  [Chaml  The  three  classes  of  men  forming  the  Noatic  or 
spiritual  church,  are  signified  by  the  three  sons  of  Noah;  1062.  Those 
who  have  corrupted  the  internal  of  the  church,  by  making  faith  alone 
principal  are  denoted  by  Ham,  1060,  1062,  4680.  He  is  called  the 
tather  ot   Canaan,   because  from  that   corruption  originated  external 


HAN 


297 


»  s 


I 


worship  without  internal,  1 063,  1075,  1078.    The  men  of  this  corrupted 
church  were  called  Ham,  because  they  appeared  black  to  the  ancients 
by  reason  of  the  heat  of  their  lusts,  1063  ;  thus,  because  they  lived  in 
evil,  2417.     The  quality  of  this  cor»upted  church  more  particularly 
described,  and  how  they  lived  in  their  proprium,    1076.     How  they 
see  nothing  but  evil  in  others,  and  hold  them  in  contempt,  1079,  1080 
Why  Canaan,  the  son  of  Ham,  was  cursed  for  the  deed  of  the  latter,* 
1091—1093.      The  Canaanites,  and  the  other  sons  of  Ham,  denote 
those  who  p  ace  worship  in  knowledges,  scientifics,  and  rituals,  separate 
from  luternal  things,   1132,  1160—1167.     They  are  the  names  of  so 
many  nations,  1160,  1163  ;  and  they  denote  such  knowledges  in  both 
senses,  good  and  evil,  1163.    See  Ethiopia  (Cush),  Egypt  (Mizraim) 
Lybia  (Puth,  or  Phut),  and  Canaan.     All  who  are  imbued  with  the 
knowledges  of  faith,  and  have  not  charity,  are  the  sons  of  Ham ;   and 
this,  whether  their  knowledge  consists  in  the  deepest   mysteries   of 
the  internal  sense  of  the  Word,  or  in  a  thorough  knowledge  of  the 
literal  sense  and  the  truths  which  illustrate  it,  or  in  the  Science  of 
ntual  worship,  1162.     Ham  denotes  the  same  thing  in  the  spiritual 
church  as  Cam  in  the  celestial,  1179,  2417.     They  who  separate  faith 
from  chanty,  cast  themselves  into  falses  and  evils,  as  was  represented  by 
Cain  and  Abel,  by  Ham  and  Canaan,  by  Reuben,  and  by  the  Egyptians 
whose  first  born  were  slain,  3325.     See  Cain. 

u^^^Xd^T^  [cAawaMi].     SeeAMORiTE,  Hivite,  Jebusite. 
HAMMER  [malleus].     Certain  spirits,   who  are  seen  carrying  a 
hammer  or  axe,  described,  821.     A  hammer,  chisel,  etc.,  denote  facul- 
ties of  the  intellectual  proprium,  or  self-intelligence,  10,406.    See  Axe 
Hatchet.  * 

HAMOR  [chamor].     See  Shechem. 
mi.  ^'^^^  [fnanus] .  1 .  Arm,  Shoulder,  Hands,  Right  Hand,  Left  Hand, 
Ihumh,  Fingers,   By  the  hand  is  signified  power,  and  authority,  and  the 
confidence  derived  therefrom,  sh.  878.     When  predicated  of  Jehovah 
or  the  Lord,  the  hand  signifies  omnipotence,  878;  especially  the  right 
hand,  8281.     The  hand  signifies  power,  the  arm  still  greater  power,  the 
shoulder  all  power,  sh,  1085,  4933,  4937,  and  hence  the  full  capacity  of 
reception,  2676,  and  endeavour,  3079.     The  shoulder  denotes  the  whole 
power,  or  all  the  works  of  man,  6393.     The  shoulder  denotes  all  force 
and  potency  in  resisting,  destroying,  and  doing,  sh,  9836,  9887.     The 
hand  is  predicated  of  truth,  and  denotes  power,  3091,  8330  and  cita- 
tions.    It  denotes  the  power  of  spiritual  truth,  9035,  9053  and  citations. 
1  he  power  signified  by  the  hand,  the  arm,   and  the  shoulder,  is  predi- 
cated of  truth,  according  to  the  appearance,  but  all  power  is  from  good 
bytruth,  3091,  4402,  5328,  9410,   10,019  and  citations.     The  hand 
IS  sometimes  predicated  of  good,  because  all  potency  and  faculty  belongs 
to  good,  3563.     The  hand  denotes  power,  and  hence  the  faculty  of  re- 
ceiving, briefly,  354 1 .     Power  by  means  of  divine  truth,  and  the  hand 
as  signifying  power,  is  predicated  of  God  (EL),  sh,  4402.     They  who 
correspond  to  the  hands,  the  arms,  and  the  shoulders,  in  the  grand  man, 
are  powerful  by  the  truth  of  faith  derived  from  good,  4932,  828 1 .  Seria- 
tim passages  concerning  this  correspondence,  4931—4937.     All  the 
powers  and  forces  of  the  whole  body,  and  all  its  viscera  have  respect  to 
the  exercise  of  power  by  the  arms  and  hands,  4933  ;  see  below,  10,019. 
Power  signified  by  the  hand  is  predicated   of  the  spiritual  man,  5327,* 


298 


HAN 


I , 


I 


5328.     The  natural  is  signified  by  the  feet,  the  interiors  of  the  natural 
by  the  hands,  and  the  spiritual  by  the  head,  7442  ;  see  below,  10,241. 
The  fist  or  hollow  of  the  hand,  and  the  fingers  also,  denote  powers, 
7518.     The  hollow  or  palm  of  the  hand  denotes  full  power,  predicated 
of  what  is  fully  comprehended  or  laid  hold  of,   ill.   10,082,  compare 
9019;   see  below,  6289.     The  fist  denotes  full  power,  predicated  of 
truth  when  received,  and  when  it  prevails  in  all  cases  ;  in  the  opposite 
sense  of  what  is  false,   ah,  9025.     The  thumb  and  fingers  denote  the 
power  of  good  by  truth  ;   the  finger  of  God,   power  from  the  divine, 
9h,  7430,  10,027.     The  fingers  and  thumbs  being  the  ultimates  or  ex- 
tremes of  the  members,   signify  the  whole,  10,044;   see  below,  10,062. 
The  hand  signifies  the  will,  because  all  action  and  power  of  action  by 
the  hand  proceeds  from  the  will,  8066.     The  hand  signifies  the  under- 
standing,  because  the  will  exercises  its  power  by  the  understanding, 
as  good  by  truths  of  which  the  understanding  is  the  subject,  10,062. 
The  right  hand  denotes  the  highest  degree  of  power,  thus,  the  power  of 
good  by  its  own  derived  truth,  4592.     To  sit  at  the  right  hand  of  God 
denotes  a  state  of  divine  power,  3387,  4592  ;   thus,  omnipotence,  4933, 
7518;  see  below,  9133.     The  right  hand  of  Jehovah  denotes  omnipo- 
tence, and  is  predicated  of  the  Lord  as  divine  truth,  sh.  8281.     To  be 
at  the  right  hand  is  predicated  of  what  is  prior  or  in  the  first  place  ; 
to  be  at  the  left  hand,  of  what  is  in  the  second  place,  6267,  6269,  6271 . 
To  go  to  the  right  hand  or  the  left,  and  to  look  to  the  right  hand  or  to 
the  left,  denotes  the  separation  of  the  external  and  internal  man,  and 
their  reciprocal  freedom,  1582,  3159.     The  head  and  the  whole  body 
exercises  its  power  by  the  hand,  and  power  is  the  active  manifestation 
of  the  life  ;  hence,   the  hand  denotes  the  whole  man,  and  whatever  is 
in  him,  and  to  sit  at  the  right  hand  of  the  Father,  when  predicated  of 
the  Lord,  denotes  the  Father  himself,    9133,   9249,    10,019,    10,023. 
What  is  on  the  right  hand  of  man  signifies  good,  and  its  procedure  by 
truths  ;  what  is  on  the  left  hand,  truths  and  their  procedure  to  good  ; 
in  the  opposite  sense,  evil  producing  the  false,  and  the  false  producing 
evil,  sh.  10,061,    10,062,  10,075.     The  thumb  of  the  right  hand,  and 
the  thumb  of  the  right  foot,  signify  truth  in  its  power  from  good,  or 
the  intellectual  faculty  of  the  middle  heaven,  and  that  of  the  ultimate 
heaven,  ill.  10,062,  10,063.     On  account  of  their  signification,  it  was 
customary  with  the  Israelites  and  Gentiles  of  old  to  cut  ofiF  the  thumbs 
from  the  hands  and  the   feet  of  their   enemies,   10,062.     The  right 
shoulder  (of  the  ram,   the  hind  quarter  being  understood)  signifies  in- 
most good,  because  the  shoulders  of  animals  have  the  same  significance 
as  the  loins  and  thighs  of  man,  ill.  10,075.     The  hands  denote  the  in- 
teriors, because  internal  or  superior  things  extend  themselves   to  the 
hands,  and  are  there  terminated,  but  when  hands  and  feet  are  mentioned 
together,  hands  denote  whatever  is  in  the  internal  or  spiritual  man, 
and  feet  whatever  is  in  the  natural,  10,24 1 .    To  wash  the  hands  and  the 
feet  denotes  the  purification  of  the  interiors  and  exteriors,  and  regene- 
ration,  10,239,   10,240,  10,241,  10,246.     To  lift  up  the  hand  denotes 
power  in  spiritual  things  ;  to  lift  up  the  foot,  power  in  natural  things, 
5327,  5328,  ill.  1 0,24 1 .    To  stretch  out  the  hand  signifies  the  dominion 
of  power,  and  in  the  supreme  sense  omnipotence,  sh.   7205,   7281, 
ill.  7568,  ill.  and  sh.  7673,  7710,  8200,  8305.     Jehovah's  sending  his 
hand,  or  stretching  out  his  hand,  denotes  unlimited  or  infinite  power 


HAN 


299 


*0 


l'. 


shown  m  act.  7545,  7673.  The  hands  stretched  out  or  expanded  to- 
wards heaven  corresponds  to  the  supplication  of  the  heart ;  and  when 
done  for  another  it  denotes  intercession,  7596.     Short  of  hand  denotes 

•       "'  7Jr"i  ^^1-     ^'""  '^"•"^^  '"  '""'<»  denotes  what  is  of  pro 
Tidence,  4262.     See  Fortune.     Under  the  hand  of  any  one  denot™ 
what  IS  in  h.s  power,  and  thus  at  his  disposal.  5296;   also    whafis 
under  his  intuition  or  within  view.  9035.     To  give  upon  the  Cid  of 

tit";  r  "^fT  "'°  ^''  *"'"'^^'  '^  *°  -'fide,^5544^  In  the  hand  or 
o ■  o,  "^  °^/''^  °"*'  "  predicated  of  whatever  is  in  his  power 

9133.  compare  9019.  9155,  10,082.  To  send  by  the  hand,  or  speak  by 
the  hand  of  any  one,  denotes  what  is  done  vicariously  or  mediately  by 
one  to  whom  power  is  given,  itl.  6996,  gh.  7619.  1\)  nush  mth-^\Z 
and  with  shoulder  is  to  impel  with  all  the  soul  and  all  the'migS^ofs 

fhp  tin  !?'  1  I      u    J"'^^  ''"".'''  *  '*'"°''g  ''»nd,  and  the  strength  of 
8059  Sn/s^lr    ;■  ^Tr''  '*>«  divine  power  of  the  Lord.  8050, 
8059,  8153,  8238  and  citations,  8319.     The  hand  of  Jehovah  against 
any  one  denotes  plague,  punishment,  and  vastation,  7502.    The  S  of 
one  against  another  denotes  violence,  8625,  compare  4737—4753      To 
put  the  hand,  or  join  hands,  with  another  for'an  evil  purpose  is  to 
come   into  his  power  by  persuasion,  and  make  one  with  Wm    thus 
obedience,  9249.     To  make  flesh  the  arm  denotes  own  power    10  300 
To  lean  upon  the  hand  denotes  confidence  in  one's  own  power  877 
The  work  of  the  hands  or  fingers  denotes  what  is  of  man's'^own  power 

?oforTh.       I'  7.t  f^  ^'h''r^  **•  ^78,  7430.  8932.    10^405^ 
10,406      The  work  of  the  finger  of  God,  what  is  of  the  divine  piwer 
thus  the  regenerate  man,  63.     The  hand  put  upon  the  eyes  of  the  dead 
denotes  elevation  and  vivification;  for  by  putting  the  hands  on  the 
eyes  It  IS  understood  that  the  external  sensual  principle  is  closed  and 

l^toTj^'^^f^""'^'  f ''"®-  ^°  ^"^^  ^°''>  »'■  *!>«  han^d  denotes  tflux 
0  llrt  C'^y^-  apperception.  6289.  See  to  Feel,  especially 
10, 130  Description  of  a  hand,  with  a  flame  playing  about  it,  &c.,  re- 
presenting  the  spirits  and  inhabitants  of  Mars,  7620-7622  The 
situation  of  spirits  to  the  right  hand  and  to  the  left  hand  of  the  Lord 
described,  1274-1276.  3638.  compare  1582.     Description  of  a  naked 

878   IqTTq'«P°™tI:  !'^  '"  ''*™"'  P°''"°"«  '"  '•>«  '"'rid  of  spirits. 

/  :  Za      f  935.     That  It  represents  omnipotence  where  it  appears 

stretched  ou    in    he  heavens,  and  common  power  when  bent,  %"! 

That  infernal  spirits  from  this  phantasy  sometimes  represent  a  shoulde; 

rh.'h,n^,'^/°T     "'  "°V'*'''t  *?  P"''  ^y'  «37      Generally,  that 
the  hands  denote  powers,  that  the  hand  and  right  hand  predicated  of 

the  Lord  denote  ommpotence,  and  that  all  power  is  of  the  divine 
Sons™^    ^"^  '"""^  ^°°'^  "'■  ^^^  ^'d,    10.082  ^d 

fl,.  fr''2  ''"/""^  '""'^^ !";'  ''r "^  ""'^  '"'''"S  *•'«  dove  back  again  into 
the  ark,  denotes  man  in  the  first  state  of  regeneration  attributing  the 
truth  and  the  good  of  faith  to  his  own  powerf  878.  Every  livin- crea- 
ture delivered  into  the  hand  of  Noah  after  he  had  left  the  ark,  d'enotes 
the  dominion  of  the  internal  man  over  all  things  of  the  external  after 
regeneration.  992.  Abram's  declaring  that  he  Ld  lifted  up  Lis  hid 
to  Jehovah  and  refusing  the  gifts  of  the  King  of  Sodom,  denotes  the 
power  of  the  Lord  from  the  Father,  and  none  at  all  from  the  infirm 


300 


HAN 


humanity,  1745,  1/50.  His  delivering  Hagar,  when  she  had  conceived 
Ishmael,  into  the  hands  of  Sarai,  denotes  the  affection  of  sciences,  and 
the  rational  principle  commencing  therein,  subject  to  the  intellectual 
mind,  1920,  collated  with  1468,  1901,  1904,  2063,  2065,  21/2,  2173, 
2189,  2198,  2204,  2507,  2588,  2618,  2904,  3077,  7022. 

The  bread  and  the  bottle  of  water  put  upon  the  shoulder  of  Hagar, 
when   she  was  dismissed  by  Abram,  denotes  good  and  truth  to  the  full 
power  of  reception  imparted  to  the  regenerate,  2674—2678.     Rebecca 
with  the  pitcher  of  water  upon  her  shoulder,  denotes  the  affection  of 
truth,  and  its  reception  with  all  the  power  and  endeavour,  3075,  3079, 
3082,  3083.     Her  letting  the  pitcher  down  from  her  shoulder  upon 
her  hand,  and  giving  the  man  to  drink,  denotes  the  power  of  applying 
scientifics,  as  the  vessels  of  truth,  and  their  initiation  into  good,  3087, 
3091,  3092.     Israel  and  Judah  to  fly  upon  the  shoulder  of  the  Philis- 
tines (by  metonymy),  denotes  that  the  interior  truth  of  faith  shall  be 
the  possession  of  those  who  are  in  good,    934 1 .     The  angels  putting 
forth  their  hands,   and  drawing  Lot  into  the  house,  denotes  the  power- 
ful aid  of  the  Lord  preserving  those  from  evil  who  are  in  the  good  of 
charity,  2377—2379.     Abraham  stretching  forth  his  hand,  and  taking 
the  knife  to  slay  his  son,  denotes  the  procedure  of  temptations  to  the 
utmost  power  of  sustaining  them,  2815—2819.     The  skins  of  the  kids 
put  upon  the  hands  of  Jacob,   and  upon  his  neck,   denotes  external 
truths  passing  for  genuine  truths,  according  to  the  power  of  reception, 
and   preventing  disjunction,  3540—3542.     Jacob's  present  to  Esau, 
taken  from  what  came  to  hand,   denotes  goods  and  truths  divine  in 
their  origin,  because  of  providence,  and  not  of  his  own  proprium,  4262. 
The  birth  of  Benjamin,  his  name  signifying  a  son  of  the  right  hand, 
denotes  celestial  good,  coming  into  potency  by  spiritual  truth,  4592. 
The  endeavour  of  Reuben  to  deliver  Joseph  from  the  hands  of  his 
brethren,  denotes  faith  in  the  understanding  preventing  the  violation 
of  divine  truth  by  false  persuasions,  4731,  4732,  4735,  4737,  4738. 
Jehovah  prospering  everything  in  the  hands  of  Joseph,  and  all  things 
relinquished  under  his  hand  by  Potiphar,   denotes  all  things  of  the 
divine  providence  with  the  internal  man,  and  everything  pertaining  to 
good  in  the  external  submitted  to  its  power,  4974 — 4979,  4983,  4993. 
All  the  bound   who  were   in   the   prison   house,    under   the  hand  of 
Joseph,  denotes  the  absolute  power  of  truth  over  falses  in  a  state  of 
temptation,  5045,  5046.     The  cup  of  Pharaoh  in  the  hand  of  his  butler, 
and  the  butler  putting  it  upon  the  palm  of  Pharaoh,  denotes  the  influx 
of  the  interior  natural  into  the  exterior,  and  its  power  of  appropriating 
truth  thereby,  5118,  5120.     The  corn   of  Egypt  gathered  together 
under  the  hand  of  Pharaoh  in  the  cities  of  Egypt,  denotes  the  good  of 
truth  reserved  in  the  interiors  of  the  natural  mind,  and  in  the  power  of 
the  natural  man,  5296,  5297.     Benjamin  to  be  confided  to  the  hand  of 
Reuben,  denotes  faith  in  the  understanding,  as  far  as  possible,  preserv- 
ing the  means  of  conjunction  between  the  internal  and  external,  5544, 
compare  5411.     Joseph  taking  Ephraim  in  his  right  hand  to  the  left 
hand  of  Israel,  and  Manasseh  in  his  left  hand   to  the  right  hand  of 
Israel,  denotes  truth  held  in  the  second  place  by  the  internal  man,  and 
good  in  the  first,  6267.     Israel  placing  his  right  hand  upon  Ephraim, 
and  his  left  hand  upon  Manasseh,  denotes  truth  reputed  to  be  in  the 
first  place  by  the  spiritual  man,  and  good  in  the  second ;  thus,  con- 


H  AN 


301 


trary  to  order,  6269,  6271,  6272,  6288-6292.  The  hand  of  Judah 
to  be  m  the  neck  of  his  enemies,  denotes  the  celestial  man  always  vic- 
torious, and  infernal  spirits  flying  on  his  approach,  6365.  Issachar 
bowing  his  shoulder  to  bear,   denotes  the  external  man,  with  all  his 

?  W '  !?,r"""^  ^""l  !^''^'^'  *"^  ^^1  ^'^  ^^^'•^s  with  self-merit  in  them, 
ojyj  Ihe  arms  of  his  hands  made  strong  by  the  hands  of  the  miehtv 
one  of  Jacob,  predicated  of  Joseph,  denotes  the  spiritual  man,  and  his 

S^of  ^T.T^  ^°°^  ''^^^^^^  ^'^"^  *^^  I^o^d's  divine  human,  6417,  6424, 
0425.  Moses  putting  his  hand  into  his  bosom,  and  its  becoming 
leprous  denotes  the  power  of  appropriating  truth  and  its  profanation 
without  the  good  of  faith  ;  its  being  restored  again,  that  the  proprium 
is  vivified  by  the  Lord  when  there  is  good,  6960—6968.  Jeroboam's 
hand  withering,  and  being  restored  again,  denotes  the  procedure  of 
those  who  are  in  idolatry  to  the  profanation  of  truth,  and  its  not  beine 
imputed  to  them  because  they  cannot  profane,  878.  Uzzah  putting 
his  hand  to  the  ark,  and  dying  in  consequence,  denotes  the  profanatioS 
ot  holy  things  proceeding  from  the  proprium,  878.  The  people  of 
Israel  unable  to  go,  even  with  a  strong  hand,  from  Pharaoh,  and 
Jehovah  sending  his  hand,  denotes  the  power  of  the  spiritual  man  in- 

Tano^alZ'^^''^!'  ^^^  ^'^  ""^  ^^^^'^^  Vo^^'  to  resist  those  that  infest, 
oyu«,  t)909.  Pharaoh's  sending  them  away,  and  expelling  them  from 
l^gypt  with  a  strong  hand,  denotes  the  infernals  compelled  by  punish- 
ment and  forcibly  withholding  themselves  from  doing  further  evil, 
7188,  7189.  Israel  prevailing  against  Amalek  when  the  hand  of 
Moses  was  raised,  and  Amalek  prevailing  when  it  was  letdown,  denotes 
the  spiritual  always  victorious  over  falses  by  faith  in  the  Lord,  and 
always  overcome  when  the  power  of  faith  fails  them,  8604—8607 
The  hands  of  Moses  heavy,  and  Aaron  and  Hur  putting  a  stone  for 
him  to  sit  upon,  and  sustaining  his  hands  on  either  side,  denotes  the 
power  of  looking  to  the  Lord  deficient,  and  strength  procured  by  the 
reception  and  determination  of  truth  from  ultimates,  8608—8614. 
The  hand  of  God  not  put  upon  the  separated  of  the  sons  of  Israel] 
denotes  that  truth  is  not  in  its  power,  and  hence  no  conjunction  thereby,' 
with  those  who  are  only  in  externals,  9380,  9409,  9410,  9411.  The 
right  hand  to  be  cut  off  if  it  offend,  denotes  evil  that  has  acquired 
potency  by  what  is  false,  and  its  destruction,  10,061. 

2.  Hand,  and  Staff  or  Rod,  ^c.  A  tribe,  a  staff  or  rod,  tfnd  a 
sceptre,  are  expressed  by  one  and  the  same  word  in  the  original 
Hebrew,  which  denotes  the  power  of  good  by  truth,  the  rods  of  the 
twelve  princes  laid  up  in  the  tabernacle,  and  the  rod  of  Aaron  blossom- 
ing and  bearing  almonds,  ex,  3858.  A  staff  always  signifies  power  on 
account  of  its  use  by  shepherds,  and  its  sustaining  the  body  and  serv- 
ing, as  It  were,  for  a  right  hand,  4013.  On  account  of  this  signification, 
the  staff  and  the  sceptre  have  been  received  from  antiquity  as  insignia 
of  royal  authority  ;  priests,  prophets,  and  magicians  have  also  used  it 
for  the  same  reasons,  4013,  ill.  4876.  The  hand  or  arm,  and  the 
staff,  both  signify  power ;  the  hand  as  principal,  and  the  staff  as  in- 
strumental, 4876.  The  staff  signifies  power,  because  it  sustains  the 
body  by  means  of  the  arm  and  the  hand,  and  the  signification  of  the 
part  that  it  proximately  sustains  is  induced  upon  it,  4876.  The  eflS- 
cacy  of  the  staff  in  the  miracles  wrought  by  Moses,  and  of  the  spear  of 
Joshua,  &c.,  was  derived  from  the  celestial  and  spiritual  things  cone- 


302 


HAN 


HAN 


303 


sponding ;  it  is  irrational  to  suppose  there  was  any  potency  infused 
into  the  staff  or  the  hand  of  Moses,  8/8,  particularly  4876,  7673. 
There  was  a  force  in  all  the  representatives  that  were  commanded  to 
be  done  at  that  time :  so  in  the  case  of  Joshua  when  he  extended  his 
spear,  but  it  was  by  virtue  of  the  signification,  7673.  Magicians,  in 
the  other  life,  appear  to  themselves  to  have  staffs,  and  they  form  them 
of  various  kinds  by  their  fantasies,  believing  that  they  do  miracles  by  a 
power  contained  in  the  staff,  from  experience,  4936.  The  hand,  and 
the  rod  of  Moses,  denote  the  potency  of  the  Lord's  divine  human,  be- 
cause Moses  himself  represented  the  Lord  as  the  divine  law  or  Word, 
6947.  His  hand  denotes  the  power  proceeding  from  the  divine 
rational ;  his  staff,  the  power  proceeding  from  the  divine  natural ;  the 
former  being  relatively  internal,  the  latter  external,  6947.  The  staff 
signifies  power  when  it  is  in  the  hand,  because  the  external  or  natural 
has  no  power  except  from  the  spiritual,  7011.  To  take  a  staff  and 
stretch  out  the  hand  is  to  exercise  spiritual  power  by  natural,  7322. 

The  rod  of  Moses  cast  out  of  his  hand,  and  turned  into  a  serpent, 
denotes  the  influx  of  the  divine  potency  manifesting  the  sensual  and 
corporeal  man,  as  separate  from  the  internal,  6947 — 6949.  Moses 
putting  forth  his  hand,  and  taking  hold  of  the  serpent,  and  its  becoming 
a  rod  in  his  hand,  denotes  the  elevation  of  the  sensual  towards  the  in- 
terior, and  power  from  the  divine  communicated  to  it,  6952 — 6954. 
The  rod  of  Aaron  turned  into  a  water-serpent  before  Pharaoh  and  his 
servants,  denotes  the  fallacies  and  falses  of  the  sensual  state  manifested 
by  the  withdrawal  of  the  influx  of  truth  and  good,  7292 — 7295.  The 
rods  of  the  magicians  turned  into  water-serpents,  and  the  rod  of  Aaron 
swallowing  them  up,  denotes  the  perversion  of  order  by  which  such 
fallacies  and  falses  are  accepted  as  truths,  and  their  instant  dissipation 
by  divine  power,  7298,  7299.  Moses  and  Aaron  smiting  the  waters  of 
Egypt  with  the  rod  that  was  turned  into  a  serpent,  and  the  waters  be- 
coming blood,  denotes  the  total  falsification  of  truth  manifested,  7309, 
7316,  7317,  7322,  7327,  7336.  Aaron  stretching  out  his  hand  with 
his  rod  over  the  waters,  and  frogs  coming  up,  denotes  the  power  of  in- 
ternal truth,  by  external  truth,  manifesting  the  reason  of  the  natural 
man  derived  from  mere  falses,  7382 — 7387.  Aaron  stretching  out  his 
hand  with  his  rod  over  the  land  of  Egypt,  and  smiting  the  dust,  and  its 
becoming  lice,  denotes  the  power  of  internal  truth  by  external  manifest- 
ing interior  and  exterior  evils,  7422 — 7428.  Moses  stretching  out  his 
hand  towards  heaven,  and  the  hail  coming,  denotes  a  more  present 
influx  of  divine  truth,  and  the  falses  of  evil  manifested  destroying  all 
the  good  and  truth  of  the  church,  7568,  7569.  Moses  stretching  out 
his  rod  towards  heaven,  and  the  voices  of  the  thunder  heard,  and  fire 
descending  upon  the  earth  mingled  with  hail,  denotes  the  recession 
and  separation  of  the  evil  from  those  who  are  in  truth  and  good,  and 
the  evils  of  their  lusts  manifested,  7572 — 7577.  Moses  stretching  out 
his  rod  over  Egypt,  and  the  east  wind  and  the  locusts  brought  upon  it, 
denotes  the  power  of  divine  truth  prevailing,  the  influx  from  the 
heavens  now  in  order  turned  into  its  opposite  with  the  evil,  and  falses 
diffusing  themselves  towards  the  interior,  7678 — 7684.  Moses  stretch- 
ing his  hand  towards  heaven,  and  thick  darkness  coming  over  the  land, 
denotes  the  power  of  divine  truth  prevailing,  and  the  state  of  the  evil 
deprived  of  all  perception,   7713 — 7716.      Moses  stretching  out  his 


hand  over  the  sea,  and  the  east  wind  dividing  its  waters,  denotes  the 
dominion  of  divine  truth  over  hell,  and  the  influx  of  its  falses 
prevented,  8200--8206  ;  its  waters  returning  upon  the  Egyptians,  that 
they  revert  to  the  evil  themselves  who  have  rushed  into  them,  8223. 

3.  Imposition  of  Hands.     From  the  signification  of  the  hand  is 
derived  the  ceremony  of  inauguration  and  blessing  by  the  laying  on  of 
hands,  878.     The  hands  are  laid  upon  the  head,  because  in  the  head 
are  the  intellectual  and  voluntary  faculties  themselves ;  but  in  the  body, 
act  and  obedience,  6293,  ill.   10,044.     The  inauguration  of  Aaron  and 
his  sons  to  represent  the  Lord  as  to  divine  truth  was  by  filling  their 
hands  (*  consecration  ')  ;  and  their  inauguration  to  represent  the  Lord 
as  to  divine  good,  by  anointing,  9955,   ill.  and  *A.  10,019.     The  fill- 
ing of  the  hand  in  the  ceremony  of  inauguration  was  to  denote  that  all 
power  was  to  be  attributed  to  the  Lord,   and  none  whatever  to  any 
angel,  or  spirit,  or  man,  10,019.     It  denotes  the  second  state  of  the 
Lord's  glorification,  and  also  of  man's  regeneration  when  he  is  wholly 
imbued  with  good,  10,076.     The  filling  of  the  hand  is  a  representative 
of  the  communication  and  reception  of  divine  truth  proceeding  from  the 
divine  good  of  the  Lord  in  the  heavens,   thus,  of  divine  power,  sh. 
10,076,  10,493,  and  of  purification  from  evils  and  falses,  10,076.     The 
divine  power  represented  by  the  filling  of  their  hands  was  the  power  of 
saving  the  human  race,  and,  consequently,  power  over  heaven  and  hell 
as  the  means  of  salvation,  ill.  and  sh.  10,019.     To  put  the  hands  upon 
the  head  signifies  communication  and  reception,  thus,  the  translation  of 
the  thing  intended  by  it,   because  all  the  activities  of  the  man's  life, 
and  the  man  himself,  are  signified  by  the  hand,  10,023.     The  sons  of 
Israel  putting  their  hands  upon  the  Levites,  signifies  the  translation  of 
the  power  of  ministering  for  them,  and  its  reception,  thus,  separation, 
10,023.     The  Levites  putting  their  hands  upon  the  head  of  the  bullock 
signifies  the  translation  (or  ascription)  of  that  power  to  Jehovah,  that 
is,  the  Lord,  10,023.     The  ram  of  impletion,  in  the  same  ceremony, 
signifies  the  good  of  innocence  and  charity  in  the  internal  man ;  its 
blood  put  upon  the  thumb  of  the  right  hand,  and  upon  the  thumb  of 
the  right  foot,  its  procedure  and   potency,   10,056,  10,057,   10,062, 
10,063,  10,076.     The  fat  of  the  ram,  the  right  shoulder,  the  bread, 
&c.,  all  put  upon  the  palms  of  the  hands  of  Aaron,  denotes  the  ac- 
knowledgment that  the  whole  is  from  the  Lord,  10,082,  compare  6289, 
9019.     Aaron  putting   his  hands  upon  the  head  of  the  goat  Azazel 
(scape  goat),  signifies  the  communication  and  translation  of  all  the 
iniquities  and  sins  of  the  sons  of  Israel,  and  their  remission  to  hell  as  sig- 
nified by  the  desert,  10,023.     The  imposition  of  hands  upon  the  burnt- 
offerings  and  sacrifices  signifies  communication,  translation,  and  recep- 
tion, in  the  various  senses  required  by  acknowledgment,  confession, 
purification,  and  the  implantation  of  good  and  truth,  thus,  conjunction 
with  the  Lord,  10,023,  10,041—10,044,  10,056,  10,058.  Jesus  putUng 
his  hands  upon  the  young  children  signifies  the  communication  and 
reception  of  divine  virtue  by   which   the  healing  of  the  interiors  is 
effected,  thus,  salvation,   10,023.    The  contact  of  the  hand  in  all  these 
cases  is  from  representatives  in  the  other  life,   for  those  who  are  in  a 
similar  state  are  associated  together,  and  they   who  mutually   touch 
communicate  the  state  of  their  life,  if  they  touch  by  the  hands,  the 
whole  of  their  life,  10,023.     See  ^o  Fill, 


304 


II  AN 


HAND,   Left    [sinistral     See  Hand.  .    t     .u    ' 

HANDLES,  the  [ansula},  or  clasps  of  gold  (taches)  made  for  the 
tabernacle,  denote  the  faculty  of  conjunction  by  good,  for  that  faculty 
is  in  them  by  virtue  of  their  curved  form,  9611.  Those  of  brass,  denote 
the  faculty  of  conjunction  by  external  good,  9624.  The  vad  hung 
under  them  denotes  the  actuahty  of  this  faculty,  9678.     See  Tent. 

HANDxVlAID  [ancilla].     Intellectual  truth,  or  truth  conjomed  to 
good,   is  denoted  by  a  mistress  or  lady ;  the  affection  of  sciences  and 
knowledges  in  the  external  man  by  a  handmaid,  1895,   1900--1902, 
1920,  1960,  1964,  2652,  2691,  3264,  8995.     Servants  and  handmaids 
denote  rational  and  natural  truths,  and  their  affections,  2567.     Hand- 
maids denote  the  affection  of  scientifics  or  doctrinals,  according  to  the 
subject  predicated,  2583.     Handmaids  denote  external  affections,  or 
bonds,  because  all  affections  are  bonds  in  virtue  of  their  ruling  man, 
and  binding  him  to  himself,  3835.     Handmaids  denote  external  affec- 
tions serving  the  internal  as  mediums,  3835,  3849.     Men-servants  and 
handmaids  denote  affirmative  mediums,  serving  for  the  conjunction  ot 
good  and  of  truth,  or  of  the  internal  and  external  man,  HI.  3913,  briefly 
3917,  3931,  3937,  4344,  ill.  8995.     Handmaids  are  the  affections  or 
goods  of  the  natural  man,   servants  the  truths,   4037,   4244,   9034. 
Handmaids  denote  scientific  sensuals,  or  the  affection  of  whatever  is 
perceived  by  the  senses,  briefly  ill.  4360.     The  lord  of  the  house  and 
his  lady,  or  the  husband  and  wife,  denote  good  and  truth ;  daughters 
and  sons,  affections  of  good  and  truth  ;   men-servants  and  handmaids, 
the  scientifics  and  pleasures  which  minister  to  these  and  confirm  them, 
ill  and  sh.  5023.     A  handmaid  denotes  the  natural  man  generally,  as 
to  good  ;  a  man-servant,  as  to  truth,  8890.     They  who  are  only  affected 
with  the  science  of  good  and  truth,  are  denoted  by  servants,  or  males ; 
they  who  are  in  the  affection  of  good  and  truth,   by  handmaids,  or 
females,  ill.  8994.     A  handmaid  signifies  the  affection  of  truth  from 
natural  delight;    a  daughter,  the  genuine  affection  of  truth,    9001. 
Scientifics,  considered  in  themselves,  are  denoted  by  men-servants  and 
asses;   their  pleasures  by  maid-servants  and  she-asses,   1486.     -rlocks 
denote  interior  goods  and  truths  ;    handmaids  and  servants,   middle 
goods  and  truths,  which  are  of  natural  affection ;  camels  and  asses,  the 
truths  of  good,  exterior  and  external,  ill.  4036—4038,  compare  4244. 
The  procreation  of  children  from  handmaids,  who  were  then  called 
concubines,  was  tolerated  in  ancient  times,  that  those  who  are  without 
the  church,  and  those  who  are  in  an  inferior  state  within  the  church, 
might  be  represented,  2868,  compare  9281.     The  ancient  church  ad- 
miUed  of  this  practice  when  the  wife  was  barren,  lest  spiritual  death, 
instead  of  the  resurrection  to  life,  should  be  represented,  3915.     The 
offspring  thus  conceived  with  the  consent  of  the  wife,  were  acknow- 
ledged as  legitimate  by  being  borne  upon  her  knees  or  thighs,  3915. 

The  Egyptian  handmaid  given  to  Abraham  denotes  the  affection  of 
sciences  by  which  the  spiritual  or  rational  man  is  first  conceived,  3264, 
and  citations.  See  Hagar.  The  handmaid  of  Leah  denotes  the  cor- 
poreal affections,  or  those  of  the  pleasures  and  appetites  of  the  body  ; 
the  handmaid  of  Rachel,  those  which  are  proximately  interior,  or  the 
natural  affections,  3835,  3849.  The  handmaids  of  Rachel  and  Leah 
given  to  Jacob,  denote  the  means  of  conjunction  between  interior  truths 
and  external  or  natural  truths,  that  it  is  by  such  affections,  etc.  3913, 


-"<^ 


H  AR 


305 


3917,  3919,  3925,   3931—3933,   3937.     Jacob's  preparing  to  meet 
Esau,  and  his  putting  the  handmaidens  and  their  children  first,  denotes 
the  order  in  which  truths  are  arranged,  from  those  under  the  more 
common  or  exterior  affections  to  the  more  interior,  4338,  4344,  4345. 
The  handmaidens  and  their  children  approaching  to  Esau,  and  bowing 
themselves,  and  then  the  wives  and  their  children,  denotes  the  order  in 
which  the  external   man  submits  himself  when  divine  good  flows  in, 
4355,  4360.     The  first-born  of  Egypt  slain,   from  the  first-born   of 
Pharoah  upon  the  throne  to  the  first-born  of  the  handmaid  behind  the 
mills,  denotes  the  truths  of  faith,  from  first  to  last,  falsified,  7779,  7780. 
Thou,  and  thy  sons,  and  thy  daughters,  and  thy  servants,  and  thy  hand- 
maids, and  thy  beasts,  and  thy  strangers,  not  to  do  any  work,  denotes  the 
whole  man  and  his  affections  in  the  order  of  heaven,  and  hence,  peace, 
8890  and  citations.   The  house  and  the  wife  of  another  not  to  be  coveted, 
denotes  his  good  and  truth  not  to  be  injured  or  taken  away  from  him  ; 
his  servant  and  his  handmaid,  denotes  the  affection  of  spiritual  truth, 
and  the  affection  of  spiritual  good ;  his  ox  and  his  ass,  the  affection  of 
natural  good,  and  the  affection  of  natural  truth,  8912,  compare  5023. 
above.     The  daughter  of  an  Israelitish  man  sold  for  a  handmaid  or 
servant,  denotes  the  affection  of  truth  flowing  from  the  loves  of  self  and 
the  world,  ill.  8993,  and  more  particularly  as  to  its  quality,   8994, 
The  law  respecting  the  handmaid  in  this  case,  denotes  that  it  is  ac- 
cording to  order  to  treat  an  affection  of  this  nature  as  if  it  were  genuine 
providing  it  can  be  conjoined  to  any  truth,  and  that  it  is  not  to  be 
alienated  or  deprived  of  life,  or  hindered  from  proceeding  to  such  con- 
junction (Exod.  xxi.  7 — 11),  8992 — 9037  ;  but  that  is  otherwise,  if 
there  is  no  truth  to  which  it  corresponds  and  can  be  conjoined,  9004, 
9005.     See  Good  (21). 

HANG,  to  [suspenderel  Hanging  on  wood  denotes  rejection  and 
damnation,  sh.  5156.  Hanging  was  on  account  of  evil,  and  stoning  on 
account  of  the  false,  5156.  Hanging  represents  the  damnation  of  pro- 
fanation, 5044.  On  this  account,  the  chiefs  of  the  people  were  ordered 
to  be  hanged  up  before  the  sun  when  the  children  of  Israel  committed 
whoredom  with  the  Moabites,  5044,  10,652.     See  Stoning. 

HANGINGS  [tapetes'].     See  Curtains. 

HANOCH  [Chanoch].     See  Midian. 

HARBOUR.     See  Haven. 

HAPPINESS   OF  Heaven.     See  Heaven  (4). 

HARAN.  Abram,  Nahor,  and  Haran,  the  sons  of  Terah,  were 
persons  from  whom  certain  idolatrous  nations  were  named ;  such  na- 
tions consisting  of  the  families  which  dwelt  together,  1355 — 1360.  The 
beginning  of  this  idolatry  is  signified  by  Terah,  its  three  interior 
varieties  by  Abram,  Nahor,  and  Haran,  its  external  by  Lot,  the  son  of 
Haran  and  father  of  Moab  and  Ammon,  1363,  1364.  Haran  dying, 
after  having  begotten  Lot,  denotes  the  obliteration  of  interior  worship,  so 
as  to  leave 'only  external  idolatry,  1365 — 1367;  in  which  state  a  new 
church  can  be  commenced,  1366,  compare  1361.  When  the  repre- 
sentative Jewish  Church  began  with  Abram,  therefore,  his  father,  Terah, 
and  his  brothers,  Nahor  and  Haran,  also  put  on  the  representation  of 
churches,  3778.  That  of  Haran,  it  would  seem,  was  carried  on  under 
the  person  of  his  son :  see  Lot. 

Charan  (authorised  version,  Haran)  was  a  region  where  idolatrous 

X 


306 


H  AR 


HAT 


307 


worship  prevailed  ;  it  denotes  an  obscure  state  like  that  of  boyhood, 
1430,  1435,  1436.  The  family  of  Abram  arriving  in  Charau,  and 
Terah  dying  there,  denotes  the  end  of  the  idolatry  which  prevailed 
with  them,  and  the  commencement  of  the  representative  church  by  in- 
struction, 1373 — 13/5.  The  subsequent  departure  of  Abram  from 
Charan  denotes  progression  towards  heavenly  and  divine  things,  1425 — 
1426.  See  Abra&i.  Laban  in  Charan  denotes  the  affection  of  good 
in  what  is  external  or  corporeal,  3612.  Jacob  in  Charan,  the  affection 
of  truth  there,  3601),  3612,  and  thus,  its  remoteness  from  divine  doc- 
trinals,  3691.  The  well  of  Charan,  to  which  Jacob  came,  denotes 
the  Word  in  the  letter,  37 Go,  The  flocks  lying  by  it,  the  holy  things 
of  the  church,  &c.,  3/67. 

HARD,  Hardened  [durum,  induratum.^  Hardness  is  predicated 
of  the  confirmed  state  of  what  is  false  derived  from  evil,  6359.  Certain 
kinds  of  falses  actually  produce  indurations  and  pains  in  the  head ; 
truths,  on  the  contrary,  flow  softly  and  freely  ;  from  experience,  5563. 
To  suffer  hard  things  signifies  temptation,  4586,  5628,  9102.  They 
suffer  hard  things  in  the  other  life,  who  are  only  in  natural  good,  5032. 
They  also  who  ascend  from  an  inferior  heaven  to  a  superior,  8797.  To 
speak  harshly,  or  say  hard  things,  is  predicated  of  the  understanding 
when  the  internal  and  external  are  not  in  correspondence ;  for  the  ex- 
ternal is  then  hard  and  unyielding,  5423,  5511.  Hardness  is  predi- 
cated of  truth  without  good,  and  they  who  are  in  truth  do  not  willingly 
bow  themselves  even  in  adoration  of  the  divine ;  good,  on  the  contrary, 
when  it  is  insinuated  into  truth  softens  and  humbles  them,  so  that  they 
who  are  in  good  will  bow  themselves  to  the  ground,  7068.  Truth 
received  at  once  without  intuition,  is  comparatively  hard,  and  incapable 
of  varying  itself  to  the  reception  of  influx ;  hence,  it  is  according  to 
order  not  to  receive  truth  without  the  fullest  examination,  in  order  that 
the  spiritual  sight  may  be  more  extended  and  reach  even  to  opposites, 
7298.  Hardness  denotes  the  obduracy  and  obstinacy  of  those  who  are 
principled  in  the  falses  of  evil,  7272,  7305.  They  who  are  in  evils  of 
life  are  not  soft  and  yielding  to  influx  like  the  good,  but  hard  and  rigid; 
hence,  they  reject  truths,  83 1 3.  Jehovah  is  said  to  harden  the  heart, 
or  fix  the  heart  firm,  according  to  the  appearance ;  but  the  truth  is,  all 
hardness  and  resistance  comes  from  evil,  thus  from  man  himself,  7032, 
7272,  7300,  7533,  7632,  7643,  8186.  There  are  two  expressions  to 
this  import ;  namely,  to  grieve  or  make  heavy  the  heart,  which  is  pre- 
dicated of  the  false,  and  to  harden  or  fix  the  heart  firm,  which  is  predi- 
cated of  evil,  7616,  7305. 

HARDEN,  to  [indurare].     See  Hard. 

HARLOT  [meretrix].  See  Adultery.  Young  girls,  who  have 
been  seduced  into  prostitution,  not  sufficiently  knowing  its  iniquity,  are 
instructed  and  chastised  in  the  other  hfe  until  they  are  amended,  1113. 
Adult  females,  who  have  been  wickedly  given  to  whoredom,  are  in  hell, 
1113.  Adulteries  are  from  the  adulterations  of  good,  and  whoredoms 
from  the  falsifications  of  truth,  2466.  A  harlot  signifies  what  is  false, 
4865  ;  whoredom  the  falsification  of  truth,  and  adultery  the  adulteration 
of  good,  10,648.  Whoredoms  or  falsifications  are  effected  by  three 
methods,  which  are  explained,  10,648.  To  commit  whoredom,  is  illegi- 
timate conjunction  at  first,  and  afterwards  profanation,  10,652. 

HARMONY  [harmonia].     There  is  no  absolute  unit  or  one  thing, 


but  all  oneness  is  from  the  harmony  of  several,  and  is  according  to  the 
quality  of  their  harmony ;  ill.  by  tlie  order  of  heaven  and  the  human 
form,  457,  687,  3241 ;  by  goods  and  truths,  3986;  and  by  the  associa- 
tion of  houses  or  families,  8003.  From  the  harmony  and  unanimity 
prevailing  in  it,  every  society  of  heaven  constitutes  one  person,  684. 
There  are  innumerable  differences  in  heaven,  but  the  most  minute 
differences  unanimously  conspire  to  one  common  harmony,  because  they 
all  tend  to  one  end,  which  is  love  and  faith,  684,  690.  All  the  sweet- 
ness and  softness  of  harmony,  and  all  the  fluency  of  speech  in  the  other 
life,  is  from  goodness  and  charity,  1759.  The  innumerable  varieties  of 
good  and  truth  are  harmonized  by  the  reference  of  all  to  the  Lord, 
comparatively  as  the  various  organs  and  parts  of  the  body  are  har- 
monized into  one  by  their  connection  and  disposition  under  one  soul, 
3241.  The  unity  into  which  goods  and  truths  are  composed  is  from 
varieties  harmonized  together,  and  not  sameness,  ill.  3986.  It  is  not 
one  truth  that  confirms  good,  but  the  connection  and  mutual  illustra- 
tion of  many  truths ;  for  one  alone  can  no  more  assume  any  form,  than 
a  single  tone  afford  harmony  in  music,  4197.  Good  with  man  is  an 
influx  from  the  Lord,  which  assumes  a  form  in  the  human  understand- 
ing, and  presents  itself  as  the  harmony  and  delight  flowing  from  all  the 
truths  he  has  acquired,  5147,  9206,  compare  5807.  See  Good  (21). 
Spiritual  harmony,  by  which  all  heaven  is  preserved  in  one  form,  is  the 
harmony  of  the  goods  of  love,  8003  and  citations,  compare  8936.  The 
conjunction  of  the  angelic  societies,  so  as  to  form  one  heaven,  is  the 
result  of  a  few  general  laws  depending  from  the  formation  of  every  one 
thing  out  of  many,  and  from  the  influx  of  love  including  and  containing 
the  whole ;  the  laws  of  this  harmony  recited,  9613.  It  was  the  custom 
of  the  ancient  church  to  represent  the  harmony  of  the  spiritual  affec- 
tions by  music  and  dancing,  8339.     See  Choir,  Dance,  Music. 

HARP  [cithara].     See  Music. 

HART  [cervu^y  the  male  deer].     See  Deer. 

HARVEST  [messis].  Wheat-harvest  denotes  the  proceeding  state 
of  love  and  charity,  or  their  procedure  as  regeneration  advances,  3941. 
Sowing-time  denotes  the  state  of  preparation,  that  truths  may  be  received 
in  good  ;  the  harvest,  or  standing  corn,  such  truths  advanced  to  perfec- 
tion by  good,  5895.  See  Corn,  Field,  Wheat,  Barley.  The 
feast  of  the  first-fruits  of  harvest,  represented  the  implantation  of  truth, 
or  the  human  race  introduced  into  heaven  by  the  reception  of  new  life 
from  the  Lord,  9294,  9295.  See  Feasts.  *  Harvest-time  denotes  the 
state  of  the  human  race  as  to  the  reception  of  the  truth  of  faith  in  good, 
also  a  similar  state  of  the  church,  a  similar  state  of  the  man  of  the 
church,  and  a  similar  state  of  good,  sh.  9295,  10,083. 

HASTY  r/e«/inMm].     See  Quickly. 

HATCHET  [securis].  An  axe  or  hatchet,  a  chisel,  etc.,  signify 
the  intellectual  proprium,  or  its  faculty  of  shaping  its  ovra  figments  into 
a  resemblance  of  the  truth,  8942.  The  iron  of  a  hatchet  signifies  the 
truth  of  faith,  and  its  opposite,  what  it  is  to  fell  wood  in  a  forest,  901 1. 
A  battle-axe  {malleum]  signifies  the  omnipotence  of  the  Lord  by  divine 
truth,  2547,  8281. 

HATRED  [odium.']  The  loves  of  self  and  the  world,  though  they 
resemble  it  in  appearance,  are  not  love  but  hatred,  br.  ill.  33.  Evil 
spirits,  who  are  in  these  loves,  hate  all  good  and  truth,  59.     The  love 

X  2 


308 


HAT 


of  self,  and  hatred  against  the  Lord  and  the  neighbour  are  the  same 
thing,  251.  As  the  love  of  the  Lord  and  the  neighbour,  and  the  feli- 
city derived  therefrom  constitute  heaven,  so  the  hatred  of  the  Lord  and 
the  neighbour,  and  the  punishment  occasioned  by  them,  constitute  hell, 
693,  694.  The  hatreds  that  make  hell  and  bring  men  into  hell  are 
not  hereditary  inclinations,  but  hatreds  actually  cherished,  1608.  They 
who  live  in  internecine  hatred  breathe  nothing  but  death  to  one  another, 
and  their  vindictiveness  extends  even  to  the  destruction  of  the  soul, 
814,  815.  Hatred  is  signified  by  bloodshedding,  because  where  there 
is  hatred  there  is  violence  done  to  charity,  and  the  murder  of  man  is 
latent  in  it,  ill.  1010,  1011;  ill.  and  sh.  8901,  8902,  10,490.  The 
spheres  of  those  who  have  cherished  hatred  and  revenge  occasion  vomit- 
ings and  swoons,  for  they  are  poisonous,  1512.  Hatred  taking  the 
place  of  charity  is  signified  by  gross  darkness  after  sunset ;  and  in  con- 
sequence of  the  darkness  it  occasions,  they  who  cherish  hatred  do  not 
perceive  it  to  be  infernal,  but  find  their  delight  in  it,  1860.  Hatred 
induces  upon  those  who  cherish  it  the  horrid  image  of  hell,  and  they 
appear  in  diabolical  forms  in  the  other  life ;  many  such  are  so  infatu- 
ated as  to  believe  they  shall  get  to  heaven  by  faith,  where  there  are 
nothing  but  forms  of  charity,  1860.  Forms  of  hatred  and  forms  of 
charity  cannot  possibly  abide  together,  1860  ;  their  formation  ill. 
10,0/6.  When  charity  declines  in  the  church,  liatred  of  one  towards 
the  other  is  cherished  internally,  though  it  is  prevented  from  appearing 
by  external  bonds  which  are  of  the  love  of  self  and  the  world,  2910. 
There  is  not  only  no  charity  in  the  church  at  the  present  day,  but 
interior  hatred,  though  it  does  not  appear  externally ;  but  it  breaks 
out  as  often  as  these  external  bonds  do  not  restrain  it,  2910,  ill.  3488. 
Evils  break  forth  in  manifest  hatred  when  they  are  vastated,  3322. 
Hatred  denotes  contempt  and  aversion  for  all  good  and  truth,  ill.  by 
the  disciples  hated  of  all  men,  3488,  8902 ;  and  by  Joseph's  brethren 
hating  him,  4681,  4684  ;  hence  it  denotes  rejection,  6558,  compare 
3449.  When  hatred  is  predicated  of  the  good,  it  does  not  signify 
hatred  in  the  internal  sense,  for  opposites  cannot  be  together,  but  aver- 
sion; when  predicated  of  the  Lord,  mercy,  sh.  3605.  They  who  hate 
any  one,  although  without  cause,  hate  him  also  when  they  come  into 
the  other  life,  and  then  breathe  his  destruction,  from  experience,  5061. 
Hatred  is  aversion  and  spiritual  antipathy,  5061.  When  the  evil  in 
the  other  life  perceive  the  sphere  of  any  one  they  have  hated,  they 
come  as  it  were  into  a  state  of  frenzy,  5061.  They  who  have  cherished 
hatred  and  revenge,  and  are  imbued  with  falses  therefrom,  appear  to 
have  hard  skulls  like  ebony,  5563.  Hatred  and  revenge  are  among  the 
causes  of  disease,  5712.  Description  of  certain  spirits  who  sought  to 
acquire  dominion  over  others  by  exciting  hatreds  and  divisions  among 
them,  5718.  The  hatred  of  evil  spirits  towards  man  is  so  great,  that  it 
is  perilous  for  any  one  to  come  into  open  consort  with  spirits  unless  he 
is  in  the  good  of  faith,  5863.  As  to  the  hells  of  those  who  are  more 
particularly  in  hatred,  814—823.  See  Hell.  They  who  are  in  falses 
hate  and  persecute  those  who  are  in  truths,  6422.  Hatred,  in  the 
spiritual  sense,  is  the  aversion  and  dissent  existing  between  truths  and 
falses  and  between  goods  and  evils,  9257 ;  the  words  of  the  Lord  (Luke 
xvi.  13)  br.  ex.  9265.  Father,  and  mother,  and  wife,  and  children, 
and  brethren,  and  sisters,  and  his  own  soul,  to  be  hated  by  the  disciple 


*■ 


.. 


HE  A 


309 


of  the  Lord,  denotes  evils  and  falses  in  their  order,  and  the  whole  pro- 
prium  or  self-hood  of  man  to  be  shunned,  10,490.  See  Love  of  SJf 
and  the  World  (Love). 

HAVEN,  OR  PORT,  or  HARBOUR,  a  \^portu8\,  denotes  the 
station  where  scientifics  terminate  and  commence,  or  where  there  is  a 
conclusion  of  truth  from  scientifics,  6384.     See  Tribes  (Zebuloti). 

HAVILAH  [Chavillah'].  The  land  of  Havilah  signifies  the  mind  ; 
its  gold,  good  in  the  mind,  110  ;  its  river,  intelligence  flowing  in,  115, 
compare  3273—3277,  and  1951.  Havilah,  the  son  of  Cush,  signifies 
knowledges  of  spiritual  things  under  the  head  of  Seba,  1168 — 1170. 
Sec  Seba.  Havilah,  the  son  of  Joktan,  only  occurs  in  the  genealogy 
of  Shem,  where  it  denotes  a  specific  ritual  of  the  Hebrew  church ;  the 
Sheba  and  Havilah,  so  often  mentioned  in  the  Word,  being  of  the 
stock  of  Ham,   1245.     See  Eber. 

HAUGHTINESS.     See  Love  of  Self  and  the  World  (Love). 

HAZARMxWETH  [Chazarmaveth],  one  of  the  sons  of  Joktan, 
signifies  a  ritual  of  the  Hebrew  church,  1245 — 1247.     See  Eber. 

Hx\ZEL,  the  {cori/lus],  denotes  natural  truth,  4014. 

HAZO  [Chaso].     See  Nahor. 

HAZOR,  Kingdoms  of  [chazoris  regna"].     See  Kedar. 

HEAD  [caput~\.  In  ancient  times  the  head  was  understood  to 
denote  what  is  supreme ;  the  breast,  what  is  above  the  earth  ;  and  the 
belly,  what  is  proximate  to  the  earth,  247.  The  head  and  face  denote 
celestial  and  spiritual  things ;  the  breast,  their  derivatives,  such  as 
charity  and  mercy,  or  rational  things,  259,  2162.  The  head  denotes 
what  is  superior  or  interior,  by  which  inferior  things  are  ruled,  as  those 
of  the  body  by  the  head,  3728.  When  the  whole  heaven  is  represented 
in  form  it  appears  as  one  man,  of  which  the  head  represents  the  in- 
most or  celestial  heaven,  the  body  the  middle  or  spiritual  heaven,  and 
the  feet  the  ultimate  or  natural  heaven,  5328,  4938,  4939.  The  head 
denotes  the  interiors,  especially  of  the  voluntary  part  or  will,  because 
in  the  head  are  the  principles  of  all  substances  and  forms ;  hence,  it  is 
the  seat  to  which  all  sensation  tends,  and  the  source  from  which  all 
action  is  derived,  5145,  9656.  The  head  denotes  the  interior  man  in 
contradistinction  to  the  body  or  exterior  man,  6188,  ill.  7859  ;  or  in- 
terior principles  compared  with  exterior,  6436.  The  head  denotes  the 
celestial  state  of  which  wisdom  is  predicated;  a  crown  of  gold  upon 
the  head,  the  good  of  love,  6524.  The  interiors  of  man  are  denoted 
by  the  head,  the  exteriors  by  the  tail ;  and  man  divests  himself  of 
human  nature  and  puts  on  the  nature  of  a  beast  unless  the  interiors  be 
kept  elevated,  6952,  compare  7442.  The  head  denotes  spiritual  things  ; 
hands,  the  interior  of  the  natural ;  and  feet,  the  natural,  ill.  7442. 
The  head  is  the  supreme ;  and  the  supreme  in  the  spiritual  sense  is 
the  inmost,  7859,  10,181,  10,184.  The  head  denotes  the  truth  that 
man  makes  the  essential  of  his  faith,  thus  the  truth  of  his  faith,  hr.  sh. 
9166.  The  head  denotes  the  interiors,  because  it  is  the  superior  part 
of  the  body,  and  because  the  principles  of  sense  and  motion  are  seated 
there,  br.  ill.  and  sh.  9656,  ill.  9914.  The  head  denotes  the  whole 
man,  because  all  will  and  understanding,  and  all  effects  in  the  body, 
proceed  from  the  head,  10,011,  10,044.  The  procedure  of  the  nerves, 
&c.,  by  means  of  the  neck  into  the  body,  and  their  action  upon  the 
organs  according  to  the  determination  of  the  will,  correspond  to  the 


» 

I 


310 


HE  A 


^il 


procedure  and  influx  of  the  powers  and  forces  of  the  celestial  kingdom, 
or  head  of  the  grand  man,  ill.  9913,  9914.  The  influx  of  celestial 
good  and  brotherly  love,  or  the  procedure  of  good  from  interiors  to 
truths  in  exteriors,  is  denoted  by  oil  running  down  from  the  head  of 
Aaron  upon  his  beard  and  upon  his  garments,  9806.  The  anointing  of 
the  head  in  Aaron's  inauguration  represented  divine  good  in  the  whole 
human  of  the  Lord,  for  when  the  head  is  anointed  the  whole  body  is 
understood,  10,011.  Oil  poured  upon  the  head  of  a  stone  or  statue, 
was  to  represent  good  as  the  superior  of  truth,  and  truth  as  nothing 
without  good,  3728.  Jehovah's  descending  upon  the  head  of  the 
mountain,  denotes  the  inmost  heaven  where  he  is  more  immediately 
present,  8826,  8827.  The  glory  of  Jehovah  like  a  fire  in  the  head  of 
the  mountain,  denotes  divine  truth  in  that  heaven  resplendent  from  the 
good  of  love,  9434.  Moses  to  ascend  to  the  head  or  summit  of  the 
mountain  to  receive  the  law,  denotes  the  beginning  of  a  new  revelation 
from  the  inmost  heaven,  10,606.  The  head  of  Jacob's  ladder  reaching 
to  heaven,  denotes  the  communication  open  between  the  lowest  truth 
and  the  highest,  which  is  the  divine  in  heaven,  3699,  3700.  The 
tower  of  Babel  with  its  head  in  heaven,  denotes  the  love  of  self  pro- 
faning all  that  is  holy,  and  opposed  to  celestial  love,  1307.  To  have 
the  head  in  heaven  is  predicated  of  the  spiritual  man  who  is  in  internal 
love ;  the  head  in  hell  is  the  contrary,  when  the  loves  of  self  and  the 
world  are  delighted  in,  8995.  Infernal  spirits  only  descend  to  a  greater 
depth  in  hell  when  they  desire  to  lift  up  their  heads  into  heaven,  1307. 
The  head  of  Pharoah's  butler  lifted  up,  denotes  the  elevation  of  those 
towards  interiors  who  have  been  vastated  by  the  infestation  of  infernal 
spirits,  5124.  To  lift  up  the  head  was  a  formulary  of  judgment  either 
to  life  or  death,  and  denotes  what  is  concluded,  either  from  Providence 
or  foresight,  5124,  5155,  5162.  To  swear  by  the  head  is  predicated 
of  the  confirmation  of  that  which  man  believes  to  be  true  from  the  pro- 
prium ;  the  words  of  the  Lord  fully  ex.  and  tV/.,  9166.  The  custom 
of  putting  the  hand  upon  the  head  in  benedictions  and  inaugurations 
is  derived  from  ancient  times,  and  it  was  instituted  because  the  head 
is  where  the  intellectual  and  voluntary  faculties  are,  and  the  body  where 
act  and  compliance  is,  6292,  ill.  10,044.  See  Hand  (3).  The  paschal 
lamb  to  be  washed  whole,  the  head  of  it  upon  the  legs  of  it  upon  the 
middle  of  it,  denotes  the  good  of  love  imbued  from  inmost  to  outer- 
most, 7859.  The  ram  of  impletion  cut  into  pieces,  and  the  intestines 
washed,  and  the  legs,  and  their  being  put  upon  the  pieces  and  upon 
the  head,  denotes  the  purification  and  arrangement  of  the  exteriors 
under  the  interiors,  and  all  under  the  inmost,  10,048 — 10,051.  The 
baker  of  Pharoah  with  the  perforated  baskets  upon  his  head,  denotes 
the  interiors  of  the  voluntary  part  without  the  distinctions  or  degrees 
formed  by  conscience,  ill.  5144,  5145.  The  head  or  first  of  the  months 
denotes  the  principal  of  all  states,  or  the  beginning  from  which  they 
afterwards  proceed,  7827,  7828.  The  head  of  the  serpent  denotes  the 
dominion  of  evil  or  love  of  self,  257,  2219,  ill.  in  contrast  with  the 
tail  of  the  serpent,  6952.  Israel  bowing  himself  upon  the  head  of 
the  bed  when  about  to  die,  denotes  man  in  the  state  immediately  be- 
fore regeneration  turning  to  the  interiors  of  the  natural  mind,  6188, 
compare  6 1 7^»  When  man  is  resuscitating  two  angels  sit  at  the  head, 
172 — 174.     Those  spirits  are  situated  above  the  head  in  the  world  of 


HE  A 


311 


spirits  who  aspire  to  high  things,  1276.  They  who  teach,  and  they 
who  suff*er  themselves  to  be  taught,  appear  above  the  head ;  they  who 
act  prudently  and  tacitly  under  the  back  part  of  the  head,  4403.  Other 
spirits  described  who  act  into  the  head,  and  some  who  desire  to  ex- 
plore the  thoughts,  &c.,  5180. 

HEAL,  to  [sanare,  curare].  Physicians,  medicines,  &c.,  denote 
the  means  of  preservation  from  evils  and  falses,  which  are  the  truths 
of  faith,  ill.  and  sh.  6502.  The  leaves  of  the  trees  seen  in  vision  by 
Ezekiel  are  said  to  be  for  healing,  because  leaves  correspond  to  truths, 
briefly,  885  ;  more  particularly,  6502.  To  heal  is  to  cure  and  purify 
from  evils,  and  also  to  preserve  from  them ;  hence,  the  Lord  himself 
is  called  the  healer  or  physician,  sh.  8365.  The  curing  and  healing 
of  disease  denotes  the  restoration  of  spiritual  life,  because  disease  and 
sickness  correspond  to  the  internal  state  of  man  when  he  declines  from 
the  truth  to  the  false  and  from  good  to  evil,  ill.  and  «A.,  9031.  To 
heal  is  to  amend  and  restore,  sh.  9163.  The  healing  of  the  interiors  is 
efi'ected  by  the  communication  and  reception  of  divine  virtue,  which 
is  represented  by  contact,  and  especially  by  the  touch  of  the  hand, 
ill.  and  sh.  10,023.  The  healing  of  the  interiors  is  salvation,  10,023. 
The  healings  of  diseases  by  the  Lord  when  he  was  in  the  world,  de- 
note healings  of  the  spiritual  life,  and  thus  salvation,  by  the  removal 
of  evils  and  falses  of  various  kinds,  8364,  8495,  9086,  10,083,  10,360. 
The  healings  of  disease  by  the  Lord  were  done  on  the  Sabbath  days, 
because  the  Sabbath  represented  his  conjunction  with  the  human  race, 
8495;  ill.  and  ^A.  10,360;  and  thus  the  conjunction  of  good  and  of 
truth  from  him,  9086.  They  only  were  healed  who  had  faith,  because 
spiritual  life  can  only  be  communicated  by  truths  when  the  divine  can 
be  in  them,  and  that  can  only  be  when  he  is  acknowledged  in  them 
from  the  heart,  ill.  10,083.  A  healing  virtue  is  ascribed  to  the  balm 
of  Gilead,  because  it  denotes  interior  truths,  4/48,  and  the  first  con- 
junction of  good  and  truth,  4117,  4124,  4255.     See  Gilead. 

HEAP,  a\acervu8,  cumulus'],  denotes  good,  because  the  ancients 
made  heaps  upon  which  they  ate  together,  and  afterwards  built  altars 
to  represent  the  good  of  love,  4192—4195.  A  heap  as  a  testimony 
denotes  the  confirmation  of  good  by  truth,  4197,  4204.  A  heap  of 
corn  denotes  truth  and  good  received;  standing  corn,  or  field,  truth 
and  good  in  conception,  9145,  9146.  Heaps  of  frogs  denote  falses 
conglomerated  together  in  the  natural  mind,  7408.  Heaps  of  corpses 
and  no  end  of  bodies,  denote  evils  and  those  who  are  in  evils,  innu- 
merable, 6978. 

HEARING,  Hear,  to  [auditus,  audire].  The  ear  denotes  obe- 
dience, and  the  correspondence  from  which  its  signification  is  derived 
is  involved  in  the  word  to  hear,  and  still  more  in  the  word  to  hearken, 
2542.  To  hear  is  predicated  of  afi*ection ;  to  see,  of  thought,  2641. 
Hearing  afi*ects  the  will  as  well  as  the  understanding,  and  has  a  per- 
suasive influence,  3869,  particularly  ill.  5077.  The  ideas  which  enter 
by  hearing  are  turned  into  visual  images,  similar  to  those  which  enter 
by  seeing,  4408,  ill.  8361.  The  correspondence,  influx,  and  commu- 
nication of  thought  is  with  speech,  and  of  the  apperception  of  thought 
with  hearing,  ill.  from  experience,  4652.  The  sense  of  hearing  cor- 
responds to  the  affection  of  learning  and  to  obedience,  4404.  To  see 
with  the  eyes  is  to  understand  and  have  faith;  to  hear  with  the  ears  is 


312 


HE  A 


I 


I 


1  • 


to  be  in  obedience,  2/01.  To  hear,  generally,  denotes  to  obey,  2542, 
2932,  2963,  3684  ;  because  what  is  heard  passes  into  the  internal  sight 
or  understanding,  where  it  is  taken  up  by  the  will  and  transmitted 
into  act,  8361.  It  also  denotes  to  perceive,  3163,  or  apperceive,  ill. 
5017,  5254,  5477 ;  in  its  full  sense,  to  perceive,  to  understand,  and  to 
have  faith ;  but  this  when  conjoined  with  doing,  8361.  On  this  ac- 
count it  denotes  hope,  briefly  ill,  7065.  To  hear  also  involves  the 
signification  of  what  is  communicated,  5032 ;  and  what  is  received, 
5475,  especially  by  faith  and  obedience,  7216,  ill,  10,199.  Not  to 
hear  and  not  to  be  heard,  denotes  what  is  not  obeyed  or  received,  and 
hence  aversion,  5001,  54/1,  5475,  7216,  7794.  To  hear  signifies 
reception  in  various  senses  according  to  the  subject  predicated ;  thus, 
to  receive  in  the  memory  and  be  instructed,  to  receive  in  the  under- 
standing and  believe,  to  receive  by  obedience  and  do,  sh.  931 1,  compare 
2920,  and  the  subject  there  treated  of.  To  hear  also  denotes  influx 
because  nothing  can  be  received  or  perceived  but  what  flows  in ;  hence, 
in  the  supreme  sense,  it  denotes  life,  3507,  9926.  To  hear  the  voice 
of  the  Lord,  denotes  instruction  concerning  the  precepts  of  faith,  and 
reception,  93 1 1 .  To  hear  or  hearken,  predicated  of  one  hearkening 
to  his  parents,  denotes  obedience  from  affection,  3684.  Hearing  pre- 
dicated of  God  or  the  Lord,  denotes  that  he  brings  aid,  2691 — 2694, 
6852;  and  hence  his  providence,  3869,  3966;  and  divine  love,  3954. 
To  hear,  in  the  supreme  sense,  denotes  providence ;  and  to  see,  fore- 
sight, sh.  3869,  end.  To  hear,  in  the  internal  sense,  denotes  the  will 
of  faith;  in  the  interior  sense,  obedience,  3869.  God  has  judged  me 
and  has  also  heard  my  voice,  signifies,  in  the  supreme  sense,  justice 
and  mercy ;  in  the  inmost  or  internal  sense,  the  holy  principle  of  faith  ; 
in  the  external  sense,  the  good  of  life,  3921.  The  spirits  who  corre- 
spond to  the  sense  of  hearing  are  in  simple  obedience,  and  are  not  given 
to  reasonings  about  things  said  by  others,  4653.  Spirits  are  not  always 
organically  or  bodily  present  in  the  place  where  they  appear  to  be,  ill, 
by  the  phenomena  of  hearing  and  sight,  1378.  Spiritual  hearing  is 
perceived  in  the  same  sensorium  as  natural  hearing,  but  it  flows  in  by 
an  internal  way,  and  hence  can  only  be  heard  by  those  in  whom  the 
internal  way  is  opened,  ill.  from  experience,  1635.  Seriatim  passages 
on  the  correspondence  of  hearing  and  of  the  ear  with  the  grand  man, 
4652—4660.     See  Ear. 

HEART,  LUNGS  [cor,  pulmones].  The  heart  and  the  lungs  are 
the  sources  of  all  motion  in  the  body,  and  also  of  all  external  action 
and  sensation,  3635.  The  heart  is  moved  bv  influx  from  the  celestial 
heavens,  and  corresponds  to  celestial  things,  the  chief  of  which  is  love 
to  the  Lord ;  the  lungs  receive  influx  from  the  spiritual  heavens,  and 
correspond  to  spiritual  things,  the  chief  of  which  is  charity  towards  the 
neighbour,  3635.  The  ancients  compared  love  and  charity  to  the  heart, 
faith  to  the  lungs,  1843.  The  breast,  which  contains  the  heart  and 
lungs,  corresponds  to  divine  celestial  and  divine  spiritual  love,  3858. 
There  are  four  general  operations  from  the  influx  of  heaven  with  man. 
] .  Into  the  brain,  or  the  organs  of  reason  there.  2.  Into  the  respira- 
tion of  the  lungs.  3.  Into  the  systolic  and  diastolic  motions  of  the 
heart.  4.  Into  the  kidneys,  3884.  The  influx  into  the  heart  is  by 
regular  pulsations,  and  the  times  of  the  pulse  are  about  three  to  every 
respiration ;   yet  they  are  so  governed  that  the  alternate  pulses  of  the 


HE  A 


313 


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r*'* 


heart  insinuate  themselves  into  the  alternate  respirations  of  the  lungs, 

3884.  It  follows,  that  there  is  a  pulse  of  the  heart  and  a  respiration 
common  to  the  whole  heaven  or  Grand  Man,  3884.  The  common  pulse 
of  the  heart  and  common  respiration  of  heaven  were  observed  by  the 
author ;   the  latter  compared  with  his  respiration  was  as  three  to  one, 

3885.  There  are  numerous  less  universal  pulses  and  respirations  in 
heaven,  according  to  the  societies  and  to  the  states  of  their  faith  and 
love,  3886,  3887.     The  cardiacal  pulse  of  those  who  belong  to  the  pro- 
vince of  the  occiput  observed  by  the  author,   and  particularly  of  the 
celestial   and    spiritual    there;    the   moments   of  the   celestial   pulse 
compared  with  the  spiritual,  in  this  case,  were  as  five  to  two,  3886. 
The  pulse  of  the  celestial  flows  into  the  pulse  of  the  spiritual,  and  thus 
goes  out  and  passes  into  nature,  3886.     The  discourse  of  the  celestial 
angels  is  not  heard  by  the  spiritual,  but  is  perceived  by  them  as  a  pulse 
of  the  heart,  3886.     In  heaven  there  are  two  kingdoms,  the  celestial 
and  the  spiritual ;  they  who  are  celestial  belong  to  the  province  of  the 
heart,  they  who  are  spiritual  to  that  of  the  lungs,  3887,  4931.     There 
are  two  similar  kingdoms  corresponding  to  these  in  the  world,  consisting 
of  all  those  who  are  in  good,  and  the  good  of  faith  from  the  Word,  and 
by  whom  the  church  is  formed,  9256,  especially  9276  and  citations. 
It  is  the  inmost  heaven  which  corresponds  to  the  heart  and  also  to  the 
cerebellum,  and  the  middle  heaven  that  corresponds  to  the  lungs  and 
the  cerebrum  ;  the  societies  between  them  correspond  to  the  cardiacal 
plexus  and  the  medulla  oblongata,  9670.     The  heart  rules  in  the  body 
and  all  its  parts  by  the  blood-vessels,  and  the  lungs  by  respiration ; 
hence,  in  every  part  of  the  body  there  is  like  an  influx  of  the  heart 
into  the  lungs,  but  according  to  form  and  state  in  the  parts,  3887.     It 
is  from  this  influx  and  conjunction  that  all  sensation  and  action  exists 
in  the  body ;  hence,  there  is  no  commencement  of  corporeal  sensation 
and  action  until  the  lungs  are  opened  by  birth,  3887.     The  influx  of 
the  heart  into  the  lungs  is  like  the  influx  of  the  good  of  love  into  the 
truth  of  faith,  and  all  sensation  and  motion  in  the  spiritual  world  is 
derived   from   the   latter;    hence   the   correspondence  between  them, 
3887 — 3890.     The  heart  corresponds  to  the  will,  which  is  the  subject 
of  good,  and  respiration  to  the  understanding,  3888,  9050,  9818.     Ex- 
perience concerning  the  correspondence  of  the  heart  with  those  things 
which  are  of  love,  and  of  the  lungs  with  those  things  which  are  of 
faith,  3889  :  the  whole  subject  seriatim,  3883—3896.     The  heart  has 
reference  to  whatever  proceeds  from  the  will,  and  hence  good,  4112, 
5887,  6578  ;  the  lungs,  the  respiration,  or  spirit,  to  the  understanding, 
5887,  9818.     Heart,  in  the  genuine  sense,  denotes  the  good  of  celes- 
tial love ;  in  the  opposite  sense,  evil,  or  the  infernal  love  of  self,  7272, 
7542,  8135,  8288.     The  heart  denotes  the  will,  or  the  love,  which 
makes  the  life  itself;    hence,  it  denotes  what  is  inmost,  ill,  7542. 
Whatever  is  said  to  enter  into  the  heart,  or  come  from  the  heart,  is 
predicated  of  the  will,  ill,  md  sh,  8910,  briefly  9113,  9114.     Heart 
and  soul,  which  are  so  often  mentioned  in  the  Word,  denote  the  life 
of  love  and  the  life  of  faith,  ill,  and  sh,  9050,  9818  ;  or  the  new  will 
and  the  new  understanding,  2930,  ill,  by  the  implantation  of  truth, 
forming  as  it  were  new  fibres,  3470.     Heart  is  predicated  of  the  divine 
good  or  mercy ;  soul,  of  the  divine  truth  with  man,  9050.     The  re- 
ciprocal  communication  between  good   in  the  will  and  truth  in  the 


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314 


HE  A 


understanding  is  as  that  of  the  heart  and  lungs,  ill,  9300,  briefly  ill. 
9495.     The  motion  of  the  heart  and  the  forces  of  the  cerebellum  are 
not  subject  to  the  control  of  the  will,  but  rule  the  voluntary  forces, 
keep  them  within  limits,  and  continually  restore  the  order  and  arrange- 
ment which  are  disturbed  by  the  action  of  the  will,  ill,  9683.    The  heart 
denotes  the  will ;  to  speak  to  the  heart,  influx  into  the  will,  and  hence 
confidence,  6578.     From  the  heart  and  soul,  denotes  from  all  the  will 
and  understanding,  2930.     To  be  in  the  heart,  denotes  what  is  internal 
and  proceeds  from  good ;  to  be  in  the  mouth,  what  is  external  and 
proceeds  from  truth,  3313.     The  heart  supported  with  nourishment, 
denotes  the  celestial  state  with  somewhat  natural  adjoined  to  it,  2166. 
The  heart  not  set  to  a  thing  denotes  inattention  or  disobedience,  7342. 
The  heart  hardened  and  fixed  denotes  obstinacy  predicated  of  evil. 
7272,  7300,  7305,  7338,  8135.     The  heart  failing  denotes  fear,  5501, 
which  precedes  a  change  of  state,  3718,  4249,  4256,  4341,  5662,  5681. 
Ihe  heart  converted  or  turned,  denotes  a  mutation  of  state,   8143. 
rhe  heart  stolen  away  denotes  a  change  of  state  as  to  good,  or  the 
will  deprived  of  what  is  dear  to  it,  41 12,  41 13,  4133.     A  clean  heart, 
denotes  the  will  averse  to  evil ;  a  broken  spirit  and  a  broken  heart,  a 
state  of  temptation  both  in  the  will  and  understanding,  9818.     Anx- 
iety IS  predicated  of  the  heart  or  will ;  anger  or  vexation  of  the  under- 
standing, 5887,   5888.     They  whose  hearts  are  elate  cannot  receive 
good,  2715,  ill,  by  worship,  9377.     Pharoah  in  the  heart  of  the  sea, 
denotes  the  evil  unable  to  emerge  from  the  falses  of  the  love  of  self, 
8288.     The  names  of  the  sons  of  Israel  carried  upon  his  heart  by 
Aaron,  denotes  the  eternal  preservation  of  all  good  and  truth  from 
divme  love,  9900—9902.     Generally,  that  the  heart  denotes  the  love 
and  the  will,   10,156,  ill,  10,336.     See  Love,  Will,  Good,  Soul, 
Respiration.     When  man  is  raised  up  into  eternal  life  the  province 
of  the  heart  is  kept  by  celestial  angels,  170 — 176. 
HEAT  [(Bstus],     See  Fire. 

HEAVEN  [coelum],     I.  The  want  of  knowledge  concerning  heaven. 
How  very  general  and  gross  the  ideas  are  that  are  usually  entertained 

concerning  heaven  and  its  happiness  ;  examples  from  experience,  449 

458.     Some  suppose  heaven  to  be  on  high,  and  that  its  happiness  con- 
sists in  ruling  what  is  beneath  them ;  but  heaven  is  everywhere  where 
there  is  love  and  charity,  thus  it  is  not  on  high  but  within  man,  450  ; 
ill.  8153,  from  experience  3884.     Some  suppose  heaven  to  consist  in 
the  exercise  of  sovereign  power ;  but  heaven  is  the  Lord's  kingdom 
and  all  such  are  rebels  against  his  authority,  451.     Some  are  so  gross 
as  to  suppose  that  the  mere  admission  into  heaven,  as  by  a  door,  pro- 
cures them  heavenly  happiness,  453.     Some  suppose  that  it  consists  in 
a  life  of  ease  and  in  being  served  by  others,  but  all  the  felicity  of  the 
angels  is  from  an  active  life  of  use  and  the  goods  of  charity,  454,  6410. 
Some  suppose  that  it  consists  in  a  lumen  of  glory  surroundin'o-  them 
like  the  golden  rays  of  the  sun,   but  they  could  not  long  endure  the 
tedium  of  such  a  state.  Abb,     Some  suppose  that  it  consists  in  praisino- 
and  celebrating  the  Lord,   but  the  Lord  has  no  need  of  praise,  but 
desires  the  goods  of  charity,  and  gives  felicity  according  to  such  goods, 
456.     Some  suppose  that  heaven  is  alike  for  every  one,  but  no  two 
have  a  heaven  exactly  similar,  yet  all  their  varieties  are  so  arranged 
as  to  make  one ;  the  various  joys  reckoned  to  the  number  of  four  hun- 


HE  A 


315 


Ju 


dred  and  seventy-eight  in  the  first  heaven,  457.  Nearly  all  are  igno- 
rant what  heaven  is,  and  that  it  consists  in  mutual  love  and  its  satisfac- 
tions, 537,  540,  547. 

2.  General  form  of  doctrine  concerning  heaven  in  the  seriatim 
passages,  10,714  —  10,724.  Love  to  the  Lord  and  charity  towards  the 
neighbour  make  heaven,  as  their  opposites,  which  are  the  loves  of  self 
and  the  world,  make  hell,  2041,  3610,  4225,  4776,  6210,  7255,  7366, 
7369,  7490,  8232,  8678,  10,455,  10,741—10,747.  Love  and  faith 
constitute  life,  10,714.  The  love  of  good  and  the  faith  of  truth  make 
the  life  of  heaven,  as  their  opposites  the  life  of  hell,  10,715.  The 
divine  proceeding  of  the  Lord  makes  heaven,  and  heaven  is  with  every 
one  according  to  the  reception  of  love  and  faith  from  him ;  such  also 
come  into  heaven  after  death,  10,716,  10,717.  They  who  have  heaven 
in  themselves  will  good  to  all  for  the  sake  of  good  and  truth ;  they  who 
have  hell  in  themselves  are  in  the  will  of  evil,  10,718.  Heaven  is  in 
the  internal,  thus  in  thought  and  will,  and  therefrom  in  the  external, 
but  it  does  not  consist  in  the  external  without  the  internal,  10,719.  In 
the  other  life  the  internal  is  laid  open,  whereby  it  is  rendered  evident 
whether  heaven  or  hell  is  in  it,  10,720.  The  love  of  the  Lord  and  the 
neighbour,  and  the  faith  thence  derived,  which  make  heaven,  are  both 
from  the  Lord;  and  they  have  in  them  heavenly  felicity,  10,721, 
10,722.  In  the  heavens  there  is  a  communion  of  all  goods ;  the  peace, 
the  intelligence,  the  wisdom  and  the  felicity  of  all  are  communicated  to 
every  one,  and  of  every  one  to  all,  yet  in  every  case  according  to  recep- 
tion;  hence  their  so  great  happiness,  10,723.  They  who  are  in  the 
loves  of  self  and  the  world  do  not  apprehend  these  things,  and  that  the 
happiness  derived  from  them  exceeds  all  human  understanding,  10,724. 

3.  Admittance  into  heaven.  No  one  can  be  admitted  into  heaven 
unless  there  is  some  innocence  in  him,  4797.  It  is  dangerous  for  any 
one  who  is  not  interiorly  prepared  to  come  into  heaven,  537 — 539, 
784.  The  evil  cannot  even  approach  heaven,  or  endure  the  presence  of 
an  angel;  the  case  of  a  certain  adulterer,  539,  1271,  1397,  1398.  The 
infernals  cannot  enter  heaven  on  account  of  the  contrariety  of  spheres, 
10,187.  They  who  are  in  the  life  of  evil,  cannot  even  be  prepared  for 
heaven  by  instruction  and  eye-witness  of  its  state,  for  when  man  has 
entered  the  other  life  there  is  nothing  in  the  understanding  but  what 
flows  from  the  will,  2401.  They  who  are  principled  in  good  are  ad- 
mitted into  heaven,  some  more  slowly,  some  more  quickly,  and  some 
immediately  after  death,  317—319,  1112.  In  some  instances  the 
external  senses  and  faculties  of  souls  recently  come  into  the  world  of 
spirits  are  laid  asleep,  that  they  may  be  admitted  into  heaven  for  a 
short  season,  1 982.  They  who  are  upright,  but  who  are  ignorant  of  the 
nature  of  heavenly  happiness,  are  not  elevated  into  heaven  before  they 
are  instructed  in  the  knowledges  of  good  and  truth,  briefly,  189,  ilL 
1802.  They  are  first  admitted  into  the  paradisiacal  heavens,  which 
exceed  all  human  imagination,  and  they  are  instructed  that  heaven  does 
not  consist  in  such  things ;  then  they  are  admitted  into  states  of  interior 
gladness ;  then  into  the  state  of  peace  in  heaven  ;  and  at  length  into 
the  inmost  sense  of  its  innocence,  540,  544.  Admission  into  heaven  is 
nothing  but  reception  in  some  angelic  society,  which  goes  on  to  eternity; 
what  is  meant,  therefore,  in  the  parable,  by  the  door  being  closed,  by 
their  wanting  oil  in  their  lamps,  and  knocking,  &c.,  2130.     The  pro- 


316 


HE  A 


cess  of  admission  into  heaven  appears  like  a  progress  from  one  society 
to  another,  until  they  are  conducted  from  their  own  freedom  to  one 
which  accords  with  their  state  as  to  mutual  love,  2130,  2131.  In 
heaven  there  are  both  rich  and  poor ;  how  it  is  to  be  understood  there- 
fore that  the  miserable  and  they  who  have  suffered  persecutions  shall 
enter  heaven,  2129.  The  state  of  those  who  come  into  heaven  after 
vastations  described,  2699.  That  evils  and  falses  are  removed  from 
them,  9330.  That  the  being  rejected  from  heaven  and  cast  into  hell, 
in  consequence  of  not  having  on  a  wedding  garment,  denotes  the  state 
of  the  deceitful  and  hypocritical,  2132  ;  see  below,  9961. 

4.  The  happiness  and  peace  of  heaven.     There  are  not  only  distinct 
degrees  of  happiness  in  heaven,  but  they  are  such  that  the  inmost  hap- 
piness of  one  degree  is  scarcely  equal  to  the  most  outward  of  another, 
543.     The   softness   and   sweetness   of  heavenly  happiness,  and   the 
ineffable  variety  with  which  it  is  perceived  exceeds  all  description; 
from  experience,  545,  546.    In  heaven  there  is  a  most  exquisite  percep- 
tion and  communication  of  all  thought  and  affection,  thus  the  happiness 
of  each  is  imparted  to  all,  and  of  all  to  each,  549,  10,723.     The  happi- 
ness of  heaven  increases  according  to  the  increase  of  numbers,  because 
the  unanimity  thus  becomes  stronger,  2130.     The  happiness  of  heaven 
consists  in  doing  good  without  a  thought  of  recompense,  and  it  vanishes 
as  soon  as  the  idea  of  reward  enters,  ill.  6391,  sh,  6392.     Heavenly 
happiness  is  derived  from  heavenly  loves,  and  flows  from  the  interiors 
towards  the  body ;  how  rarely  it  is  perceived  in  the  body  in  consequence 
of  other  delights  obstructing,  6408.     All  gladness  and  happiuess  in 
heaven,  even  to  the  least  particular,  flows  in  from  the  Lord,   from  ex- 
perience,  551,  552;   and  seriatim,  449—459,  537—546,  547—553. 
Peace  in  heaven  is  from  the  divine  inmostly  affecting  all  good  and  truth 
in  those  that  dwell  there  with  blessedness,  thus  its  effects  commence 
from  the  inmost  and  first  substances  in  a  manner  which  is  incompre- 
hensible to  man,  92,  3780,  5662,  8455,  8665.     Peace  in  heaven  is 
like  the  spring-time  or  day-dawn  on  earth,  which  does  not  affect  by 
sensible  varieties  but  by  a  universal  sweetness  flowing  into  all  percep- 
tion, and  imbuing  every  object,  5662.     It  is  impossible  to  describe  the 
peace  of  heaven  by  any  comparison  with  the  contentment,  tranquillity, 
and  gladness  experienced  in  this  world,  for  it  exceeds  all  sense,  8456. 
The  state  of  heaven  is   compared   to  a  marriage,    because   conjugial 
love  is  heaven  itself  with  man,  and  is  the  fundamental  of  all  loves 
ill,  9961.  ' 

5.  The  distinction  of  heaven  into  kingdoms  and  societies.  The 
whole  heaven  is  distinguished  into  two  kingdoms  called  celestial  and 
spiritual,  3887,  4138.  The  celestial  kingdom  is  formed  by  the  superior 
heavens;  the  spiritual  by  the  inferior,  10,068.  The  inferior  heavens 
are  bom  from  the  superior  like  sons  from  a  father,  10,068,  and  cita- 
tions. The  two  kingdoms  are  conjoined  together  by  angelic  societies, 
called  celestial-spiritual,  6435,  from  experience,  4047.  The  spirituai 
kingdom  is  preserved  in  order  by  the  celestial,  by  the  medium  of  which 
it  receives  influx  from  the  Lord,  3969,  6366.  There  are  three  distinct 
heavens ;  the  inmost  or  third,  which  is  the  habitation  of  angels ;  the 
middle  or  second,  which  is  the  abode  of  angelic  spirits ;  and  the  ultimate 
or  first,  which  is  the  abode  of  good  spirits,  459,  684,  9594,  9741, 
10,270.     Each  of  the  three  heavens  is  distinguished  as  celestial  and 


HE  A 


317 


spiritual,  459;  or  internal  and  external,  9741.  The  external  of  each 
heaven  is  as  a  court  introducing  to  its  internal,  and  the  ultimate  heaven 
is  as  the  court  of  the  middle  and  inmost,  ill.  9741.  The  ultimate 
heaven  is  distinguished  into  many  heavens,  4528.  The  three  heavens 
and  their  angels  are  subordinate  to  one  another,  but  it  is  not  a  subordi- 
nation of  empire,  for  it  is  not  felt  or  known  except  when  they  reflect 
upon  it,  1752,  1802.  The  three  heavens  are  according  to  the  three 
senses  of  the  Word,  and  the  three  orders  of  good,  celestial,  spiritual, 
and  natural,  4279,  4286,  4939,  9933,  9992,  10,005,  10,017,  10,270. 
They  are  opened  in  man  according  to  the  life  of  good ;  the  first  by  a 
life  according  to  the  truths  of  faith  from  the  Word ;  the  second,  by  a 
life  according  to  the  goods  of  charity ;  and  the  third,  by  the  good  of 
niutual  love  and  love  to  the  Lord,  9594.  There  are  infinite  varieties 
in  heaven  according  to  the  varieties  of  which  these  goods  are  suscep- 
tible, and  their  qualification  by  truths,  684,  699,  960,  3744,  4005, 
5598,  7236,  7833,  7836,  9002.  It  is  by  its  particular  good  that  every 
society  in  heaven  and  every  angel  in  a  society  is  distinguished  from  all 
others,  690,  3241,  3519,  3804,  3986,  4067,  4149,  4263,  7236,  7833, 
7836.  It  is  by  the  reception  of  the  good  of  love  from  the  Lord, 
whereby  the  Lord  leads  them  as  one  man  or  angel,  that  the  whole 
heaven,  which  consists  of  myriads  of  societies  of  angels,  is  made  one, 
ill.  9613,  457,  3986.  It  is  by  their  first  forms,  in  a  heaven  proximate 
to  the  Lord,  and  above  the  inmost  angelic  heaven,  that  the  whole 
human  race  is  conjoined  with  the  Lord,  and  kept  most  present  with 
him,  1 999.  One  heaven  also  serves  for  the  reception  of  another,  and 
the  last  receptacle  is  man,  with  whom  divine  order  is  in  ultimates  and 
through  whom  it  passes  into  the  world,  4618,  compare  3739. 

6.  Good  and  truth  in  heaven.  The  angels  of  heaven  acknowledge 
all  good  to  be  from  the  Lord,  and  heaven  is  formed  by  good  flowing  in 
from  him,  not  by  anything  of  their  own,  9338,  10,125,  10,151,  10,157; 
compare  1802,  3951,  84/8.  All  good  that  is  good,  all  truth  that  is 
truth,  and  hence,  all  peace,  love,  charity,  and  faith  are  from  the  Lord, 
and  he  who  does  not  perceive  that  it  is  so  cannot  be  in  heaven,  1614, 
2016,  2751,  2882,  2883,  2891,  2892,  2904.  The  arrangement  of 
goods  and  truths  and  the  arrangement  of  heaven  are  the  same,  for  they 
correspond  together;  thus  a  regenerate  man  is  a  little  heaven,  and 
heaven  is  a  grand  man,  1900,  1928,  3584,  3612,  4154,  4302,  5704, 
5709,  8370,  9473,  9670,  9673,  9680,  9682,  9683,  9741,  9812.  9873, 
9891,  10,270.  The  heavenly  form  transcends  all  intelligence,  but 
divine  good  proceeding  from  the  Lord  creates  it,  and  all  affections  of 
good  and  thoughts  of  truth  flow  according  to  it,  9877,  9931.  All 
things  impressed  on  the  memory  with  the  good,  and  especially  on  the 
interior  memory,  are  in  the  heavenly  form,  not  only  the  goods  and 
truths  of  faith,  but  scientifics,  9931.  Truths  with  a  regenerate  man 
are  disposed  into  series  according  to  the  arrangement  of  angelic  societies, 
ill,  10,303.  Goods  and  truths  are  so  real  that  a  spirit  is  nothing  but 
the  goods  and  truths  that  a  man  had  acquired  in  the  world,  and  yet  it 
appears  in  human  form,  ill,  10,298.  It  is  good  that  forms  the  faces 
of  the  angels,  and  their  indefinite  varieties  are  derived  from  the  truths 
in  which  goods  form  themselves,  ill,  7236.  It  is  goodness  and  charity 
itself  which  is  efiigied  in  their  faces,  and  their  fairness  exceeds  all 
human  imagination,  553,  compare  3080,  3388.     All  the  beatitude  and 


318 


HE  A 


n 


felicity  that  man  can  enjoy  in  heaven  is  from  good  in  truth,  not  from 
truth  only,  2434.     Truth  itself  with  the  angels,  thus,  all  their  wisdom 
and  intelligence  are  from  mutual  love  and  the  love  of  the  Lord,  for 
hereby  they  are  in  the  very  principles  and  springs  of  all  things,  thus 
in  ends  and  causes,  2572.    It  is  according  to  good,  or  the  genius  of  the 
inhabitants  for  good,  that  the  heavens  are  arranged  and  distinguished, 
and  this  arrangement  extends  to  the  most  minute  differences,  7833,  ill, 
7836.     The  arrangement  of  the  heavens  is  effected  by  divine  good, 
5704.     Divine  good  itself  is  far  above  heaven,  its  proceeding  in  heaven 
is  called  celestial  divine  good,  8758;  see  below,  9810,  9995.     Divine 
truth  from  the  Lord  makes  heaven,  9408;  but  divine  good  is  contained  in 
divine  truth,  8309;  see  below  9995.     The  celestial  kingdom  of  heaven 
is  where  divine  good  from  which  divine  truth  proceeds  is  principal ; 
the  spiritual  kingdom,  where  divine  truth  which  contains  divine  good 
is  principal,  ilL  and  sh,,  5313;  ilL  and  «/^.,   5922.     The  good  of  the 
celestial  kingdom  is  the  good  of  love  to  the  Lord ;  that  of  the  spiritual 
kingdom,  the  good  of  charity  to  the  neighbour,  3691,  3969,  6435, 
9468,  9680,  9780.     The  two  goods  that  are  in  the  inmost  heaven  are 
the  good  of  love  to  the  Lord  and  the  good  of  mutual  love ;  those  of  the 
middle  heaven  are  the  good  of  charity  towards  the  neighbour  and  the 
good  of  faith,  9468,  9680,  9683,  9780.     Internal  goods  succeed  and 
follow  each  other  in  order  through  the  internal  and  external  of  the 
inmost  heaven,  and  through  the  internal  and  external  of  the  middle 
heaven ;  inmost  of  all  is  the  divine  good  proceeding  from  the  Lord's 
divine  human,  which  is  in  the  good  of  love  or  innocence,  ill,  9473, 
9741 ;  ill.  by  the  stones  of  the  breastplate,  9873.     The  Lord  is  present 
in  heaven  by  influx,  and  they  are  its  nearest  recipients  who  are  in  the 
good  of  love,  more  remotely,  they  who  are  in  the  good  of  charity,  and 
more  remotely  still,  they  who  are  in  the  good  of  faith  or  good  of  life, 
9682.     Divine  truth  proceeding  from  the  Lord  and  received  in  the 
voluntary  part  is  called  celestial  good,  received  in  the  intellectual  part 
spiritual  good,   9810,    9811;  ill,  9995.     The  angels  of  the  celestial 
kingdom  are  they  who  receive  the  divine  proceeding  in  the  voluntary 
part ;  the  angels  of  the  spiritual  kingdom,  they  who  receive  it  in  the 
intellectual  part,  5113,  6367,  8521,  8910,  9811,  9995,  10,124.    Celes- 
tial divine  good,  which  makes  the  third  or  inmost  heaven,  is  the  good 
of  love  to  the  Lord ;  spiritual  divine  good,  which  makes  the  second  or 
middle  heaven,    is  the  good  of  charity  towards  the  neighbour;  and 
natural  divine  good,  which  makes  the  first  or  ultimate  heaven,  is  the 
good  of  faith  and  obedience,  ill.  9812,   10,005,  10,017,  10,270;  vari- 
ously ill,  4279,  4286,  4938,  4939,   9992,   10,068.     All  truths  and 
goods  that  are  in  heaven  are  from  divine  truth  proceeding  from  the 
divine  good  of  the  Lord,  thus,  divine  truth  received  by  the  angels  of  the 
celestial  kingdom  is  called  celestial  good,  and  received  by  the  angels  of 
the  spiritual  kingdom,  spiritual  good,  ill.  9995.    The  divine  proceeding 
is  called  truth,  because  it  appears  as  light  to  the  angels,  but  the  heat 
is  within  the  light,  which  makes  it  good,  9995.     The  varieties  of  the 
states  of  good  and  truth  in  heaven  are  as  the  varieties  of  the  states  of 
heat  and  light  in  the  world ;  for  heat  in  heaven  is  the  good  of  love  from 
the  Lord,  and  light  in  heaven  is  the  truth  of  faith  from  the  Lord, 
10,200.     The  infinite  variety  of  heaven  consists  in  the  variety  of  good, 
and  good  is  formed  thus  variously  by  truth,  3744,  4005,  7236,  7833, 


HE  A 


319 


/836,  9002.  The  divine  good  of  the  Lord  is  one  only  good,  but  it  is 
distinguished  into  celestial  and  spiritual  from  reception,  comparatively 
as  heat  and  light  from  the  sun  are  varied  by  the  different  regions  of 
the  earth,  &c.,  10,261.  Influx  from  the  Lord's  divine  human  into  the 
good  of  the  inmost  heaven  is  received  immediately ;  into  the  good  of 
the  middle  heaven  it  is  both  immediate  and  by  the  mediation  of  celestial 
good ;  and  into  the  good  of  the  ultimate  heaven  it  is  both  immediate 
and  mediate,  10,270.  See  Influx.  The  only  good  that  reigns  univer- 
sally m  heaven  is  the  good  of  the  Lord's  merit  and  justice,  thus  the 
divine  human,  briefly  sh.,  9486,  briefly  9635,  ill.  and  sh.,  9715,  com- 
pare  9310.  All  in  heaven  are  conjoined  according  to  the  affinities  of 
goods  and  truths,  for  such  is  the  extension  of  all  things  of  love  and 
taith  that  the  superior  heavens  are  united  thereby  to  the  inferior  and 
man  with  heaven,  ill.  9961 .  The  extension  of  heaven  is  to  the  limit  of 
every  one  s  good,  8794.  The  Lord  is  in  every  man  as  in  his  heaven 
when  he  is  m  good  with  him,  for  good  is  the  heaven  of  man,  and  it  is 
by  good  that  he  is  associated  with  the  angels  of  heaven,  8269. 

7.  Heaven  and  the  human  form.  The  internal  man  is  called  heaven, 
the  external  earth,  82,  1733.  Man  is  called  heaven  in  the  Word, 
because  he  becomes  a  little  heaven  by  regeneration,  1900.  Heaven  is 
not  in  any  situation  on  high,  but  within  man,  in  whatsoever  place  he  is, 
from  experience,  3884,  ill,  8153.  Heaven  being  within  man,  it  is 
possible  for  him,  when  it  pleases  the  Lord,  to  come  into  heaven  without 
being  separated  from  the  body,  3884.  He  who  receives  heaven  in 
himself  while  he  lives  in  the  world,  comes  into  heaven  after  death, 
10,717.  The  man  of  the  church  is  a  heaven  in  the  least  form,  for  his 
mteriors  are  disposed  according  to  the  image  of  heaven  in  the  greatest, 
and  hence  to  its  reception,  911,  978,  1900,  1928,  3624—3631,  3634, 

o^Qo  ^u^'  ^^^^'  ^^''^'  ^^^^'  ^^2^'  ^^25,  6013,  6057,  9279,  9594, 
no  ^*    Heaven  is  as  one  man  before  the  Lord,  and  also  the  church,  ill. 
92/6,  and  citations.     The  internal  of  man  from  his  creation  is  formed 
to  the  image  of  heaven,  and  the  external  to  the  image  of  the  world, 
3628,  4523,  4524,   6013,  6057,  9279,  9706,   10,156;   10,472.     The 
Lord  alone  is  a  man,  and  those  only  are  men  who  receive  the  divine 
from  him,  and  so  far  as  they  receive  it,   1894,  8547.     The  angels  are 
human  forms  because  they  are  forms  of  love  and  charity,  or  recipients 
of  divine  order  from  the  Lord,  and  their  forms  are  beautiful  and  perfect 
according  to  the  degree  of  reception,  322,  553,  1880,  1881,  3633, 
3804,    4622,  4735,  4797,  4985,    5199,  5530,   6054,  9879,    10,177, 
10,594.     The  form,  of  heaven  is  from  the  angels,  553.     The  whole 
heaven  corresponds  to  the  divine  human  of  the  Lord,  and  from  this 
correspondence  it  appears  in  form  like  a  man  when  viewed  in  one  com- 
plex; hence  heaven  is  called  the  Grand  Man,  1276,  2996,  2997,  3624 
--3649,  3741—3750,  4218—4228,  4625.     In  virtue  of  this  form,  all 
the  members  of  the  human  body  are  in  correspondence  with  heaven  or 
the  Grand  Man,  from  experience,   2996—2998,  3021,  3624—3649, 
3741—3750,   3883—3896,  4039—4055,  4218—4228,    4318—4331, 
4403—4421,    4523—4533,   4622—4633,   4652—4660,  4791—4805, 
4931—4953,   5050—5061,   5171—5189,  5377—5396,  5552—5573, 
^711 — 5727,   10,030.     The  heart  and  its  system  corresponds  to  the 
celestial  kingdom  of  heaven ;  the  lungs  and  its  system  to  the  spiritual 
kingdom,  hence  in  heaven  there  is  also  a  universal  pulse,  like  that  of 


320 


HE  A 


HE  A 


321 


the  heart,  and  a  respiration  like  that  of  the  lungs,  hut  interior,  3635, 
3884—3887,  9270,  9670.  See  Heart.  The  angels  of  the  inmost 
heaven  correspond  to  the  province  of  the  heart  and  the  cerehellum, 
those  of  the  middle  heaven  to  the  province  of  the  lungs  and  the  cere- 
brum, and  those  which  unite  them  to  the  cardiacal  plexus  and  the  medulla 
oblongata,  9670.  The  celestial  kingdom  corresponds  to  the  voluntary 
faculty  of  man  as  receptive  of  good ;  the  spiritual  kingdom  to  the  intel- 
lectual faculty  as  receptive  of  truth,  983r).  The  three  heavens  into 
which  these  kingdoms  are  discriminated  correspond  to  as  many  degrees 
of  life  in  man,  and  hence  they  are  opened  in  him  after  death  according 
to  his  life,  3717,  9.")9  I.  The  head  corresponds  to  the  highest  of  the 
three  heavens,  the  body  to  the  middle  and  the  feet  to  the  lowest,  4938, 
10,005.  The  brain  is  formed  in  correspondence  with  the  fluxion  of 
heaven,  and  its  interior  form ;  hence  man  is  the  only  medium  by  which 
there  is  ascent  from  the  world  into  the  heavens,  and  descent  from  the 
heavens  into  the  world,  4040 — 4042,  compare  3884.  The  affections 
and  thoughts  of  man,  when  he  is  in  order,  flow  according  to  the  stupen- 
dous form  of  heaven,  9877,  9931.  Heaven,  properly  so  called,  is  the 
divine  proceeding  formed  in  its  recipients,  and  constituting  the  common 
form  thereof,  which  is  that  of  a  man,  7268,  compare  4724,  9144, 
10,196.     See  Man. 

8.  The  Lord  in  heaven.  In  the  whole  heaven,  they  acknowledge 
no  other  father  than  the  Lord  in  whom  is  the  Divine  Trinity,  14,  15, 
1729,  2004,  3038,  5256,  9303.  This  trinity  consists  in  the  divine 
itself  which  is  called  Father,  the  divine  human  which  is  called  Son,  and 
the  divine  proceeding  which  is  called  the  Holy  Spirit,  2149,  2156, 
2288,  2321,  2329,  2447,  3704,  6993,  7182,  9303,  10,738,  10,822, 
10,823.  It  is  the  divine  human  by  which  the  divine  flows-in  into 
heaven  and  makes  heaven,  3038,  ill.  7211,  compare  2288,  2329. 
Whatever  is  received  from  the  Lord  is  divine,  and  the  divine  of  the 
Lord  makes  heaven,  10,716,  10,721.  The  universal  heaven  has  refer- 
ence to  the  Lord,  and  hereby  derives  all  its  order  and  union  and  felicity, 
551.  The  Lord  is  the  common  centre  of  heaven,  and  all  the  angels 
are  in  aspect  with  him,  and  thus  in  his  presence,  3633,  ill.  9489,  9828, 
9864,  10,130,  10,146,  10,189,  10,420,  10,702.  All  who  are  out  of 
heaven  turn  their  faces  away  from  the  Lord,  9864,  10,130.  It  is  not 
the  angels  who  turn  their  faces  to  the  Lord,  but  the  Lord  who  turns 
them  to  him,  10,189.  It  is  not  the  Lord  who  is  absent  from  the  evil, 
but  the  evil  are  absent  from  the  Lord,  ill.  10,146.  It  is  not  the  good 
that  are  present  with  the  Lord,  but  the  Lord  who  is  present  with  them 
because  they  receive  him,  9415.  The  presence  and  conjunction  of  the 
Lord  with  the  angels  is  according  to  the  reception  of  his  holy  pro- 
ceeding, or  the  good  of  love  and  charity  from  him,  681,  904,  2658, 
2886—2889,  3001,  3741—3743,  4198,  4206,  4211,  4320,  4525,  6832, 
7042,  7211,  8819,  9128,  9680,  9682,  9683,  10,106.  There  is  no  con- 
junction with  the  divine  itself  in  heaven,  but  only  with  the  divine 
human,  4211,  4724.  There  is  no  other  heaven  but  that  of  the  Lord, 
and  though  evil  spirits  seek  another  they  do  not  find  it,  458,  2751, 
7086.  The  Lord  is  the  all  in  heaven  and  the  life  of  heaven,  721 1.  All 
power  in  heaven  and  in  earth  is  the  Lord's,  for  as  he  governs  heaven, 
he  governs  all  things  that  depend  therefrom,  1607,  2026,  4523,  4524, 
10,089,  10,827.     The  angels  of  heaven  acknowledge  all  good  to  be 


\ 


from  the  Lord,  and  that  he  dwells  in  his  own  with  them  and  not  in  their 
proprium,  9338,  10,12.5,  10,151,  10,157,  compare  3951.  When  angels 
are  mentioned  in  the  Word,  the  Lord  or  somewhat  divine  is  understood, 
and  from  the  reception  of  the  divine  proceeding  they  are  called  gods, 
1925,  2821,  3039,  4085,  4295,  4402,  7268,  7873,  8192,  8301,  10,528. 
All  who  are  in  heaven,  and  thus  with  the  Lord  are  also  said  to  be  in 
the  Lord,  3637,  3638 ;  observe  in  particular  2520.  The  Lord  is  the 
sun  of  heaven  and  appears  as  a  sun,  1053,  3636,  3638,  3641,  4060, 
5097,  8644.  The  divine  good,  proceeding  from  the  Lord  as  a  sun, 
surrounds  all  heaven,  every  society  in  heaven,  and  every  particular 
angel,  9490  and  following  numbers,  compare  9534.  See  Sphere. 
The  Lord  ap[)ears  as  a  sun  to  those  who  are  in  his  celestial  kingdom  or 
in  love  to  him,  and  as  a  moon  to  those  who  are  in  his  spiritual  kingdom 
or  charity  to  the  neighbour,  1053,  1521,  1529,  1531,  1837,  1861, 
3636,  4696,  7083,  7173,  7270,  8812,  9684,  10,130,  10,809.  He  ap- 
pears  as  a  sun  at  a  middle  altitude  before  the  right  eye,  and  as  a  moon 
before  the  left  eye,  1531,  4321,  7078,  9684.  Where  he  appears  as  a 
suu  is  the  east  of  heaven,  where  he  appears  as  a  moon,  the  south,  9684. 
The  divine  plenum  or  proceeding  in  heaven  is  not  the  divine  itself  of 
the  Lord,  for  that  is  far  above  heaven,  7270,  8760.  The  love  first 
proceeding  from  the  fire  of  the  Lord's  love  does  not  enter  heaven,  but 
appears  like  a  radiant  belt  around  the  sun,  7270.  The  angels  are 
veiled  as  with  a  thin  cloud,  lest  the  influx  of  the  ardent  love  of  the 
Lord  should  injure  them,  6849.  The  influx  from  the  Lord  proceeds 
immediately  to  each  heaven,  and  also  mediately  by  one  heaven  into 
another,  9682,  9683.  The  divine  proceeding  in  the  spiritual  kingdom 
is  like  the  divine  in  the  celestial,  but  it  is  unlike  as  to  reception,  10,068. 
The  Lord  appears  to  every  one,  whether  in  heaven  or  out  of  heaven, 
according  to  their  own  quality,  1861,  4198,  ill,  4206.  The  Lord  as 
to  the  divine  itself  which  is  called  the  father,  and  as  to  the  divine 
human  which  is  called  the  son,  is  divine  love  or  good,  but  the  Lord  as 
heaven  which  is  below  the  Lord  as  a  sun,  is  divine  truth,  10,196.  The 
divine  truth  proceeding  from  the  Lord  in  heaven  is  Man ;  hence  heaven 
is  a  Grand  Man,  and  this  from  influx  and  correspondence,  9144  and 
citations,  compare  4724.  The  sun  of  heaven,  like  the  sun  of  the  world, 
is  immoveable  and  makes  no  change  of  state  by  any  circumgyration  of 
its  own ;  all  its  apparent  mutations  are  from  the  states  of  the  angels, 
8812,  compare  2242.  See  Lord.  A  glorification  of  the  Lord  heard 
in  heaven,  2133. 

9.  Conjunction  of  heaven  with  the  world,  ^c.  All  things  that  are 
in  the  world  and  its  three  kingdoms  correspond  to  the  celestial  things 
that  are  in  hearen,  or  the  things  of  the  natural  world  to  the  things  of 
the  spiritual,  1632,  1881,  2758,  2896,  2987—3003,  3213—3227, 
3349,  3483,  3624—3649,  4044,  4053,  4366,  4939,  5116,  5377,  9280, 
and  citations  of  seriatim  passages.  Everything  in  nature  and  the  world 
is  produced  by  the  influx  and  presence  of  the  things  of  the  heavenly 
world,  1632,  1881,  3349,  3483,  4044.  Such  influx  illustrated,  3219, 
5119,  5259,  5427,  5428,  5477,  6322,  91 10,  91 1 1.  By  the  correspon- 
dence between  them,  the  natural  world  is  conjoined  with  the  spiritual, 
5377,  8615.  In  virtue  of  this  correspondence  all  nature  is  a  theatre 
representative  of  the  Lord's  kingdom,  2758,  3000,  3483,  4939,  9280. 
Tlie  universal  principles  to  which  all  things  in  heaven  and  the  world  that 


\ 


\ 


322 


HE  A 


HE  A 


323 


'II 


are  united  by  correspondence  have  reference,  are  good  and  truth,  2451, 
3166;  i7/.  3704,  4390,  4409,  5232,  7256,  10,122,  10,555.  The  Word 
is  written  by  mere  correspondences,  and  hence  all  its  contents  to  the  most 
minute  signify  things  heavenly  and  spiritual,  1401—1405,  1408,  1409, 
1540, 1619, 1659,  1709, 1783,  2567,  2763,  2894—2900,  3349  and  cita- 
tions, 3472—3485,  4116,  8615,  9086,  10,687.  In  virtue  of  the  corre- 
spondences by  which  it  is  written,  the  Word  is  accommodated  both  to 
angels  and  men,  1767—1776,  1887,  2157,  2275,  2333,  2395,  2540, 
2541,  2545,  7381,  8862,  10,322.  Hence  the  Word  is  the  means  of  con- 
junction between  heaven  and  the  human  race,  8615,  9408,  and  citations ; 
10,131,  10,687,  compare  5427,  5428,  5477.  Heaven  and  man  are 
conjoined  by  the  good  of  love  and  charity  prevailing  with  those  who 
receive  the  Word,  9276,  9817.  The  conjunction  is  effected  by  the 
medium  of  the  internal  sense  as  a  whole  and  by  its  least  particulars, 
10,375,  10,632—10,634.  Angelic  minds  are  thus  conjoined  to  human 
minds  in  so  strict  a  bond  that  they  act  as  one,  9216.  Unless  heaven 
were  thus  conjoined  with  the  world,  the  human  race  would  perish,  for 
heaven  would  recede  from  them,  10,452,  10,632—10,634.  The  pre- 
dictions that  heaven  shall  perish  or  pass  away  at  the  last  day,  and  that 
there  shall  be  a  new  heaven  and  a  new  earth,  have  reference  to  the 
Lord's  kingdom  and  its  renewal,  1733,  1850,  2117,  2118. 

Man  was  so  created  that  he  might  be  in  heaven  with  the  angels 
and  the  angels  with  him,  at  the  same  time  that  he  is  in  the  world 
amongst  men,  1880.  The  men  of  the  most  ancient  church  had  com- 
munication with  heaven,  but  when  man  became  corporeal  heaven  was 
closed  to  him,  784,  1880.  Angels  and  spirits  are  still  present  with 
man  as  the  means  of  his  connection  with  heaven  and  the  world  of  spirits, 
and  no  one  could  live  unless  he  were  so  connected,  687,  697,  2796, 
2886,  2887,  5846—5865,  5976—5993.  The  connection  of  angels  and 
spirits  with  man  is  manifest  to  him  when  he  comes  into  the  other  life, 
for  the  societies  with  which  he  had  lived  in  conjunction  are  then  shewn 
to  him,  687.  Such  is  the  conjunction  of  heaven  with  man  that  the 
whole  of  his  life  flows  in  by  heaven  from  the  Lord,  ill,  9276  and 
citations.  It  is  the  light  of  the  sun  of  heaven  that  illuminates  the 
understanding  of  man  and  makes  him  rational,  3138,  3167,  4408, 
6608,  8707,  9399,  10,569.  It  is  heat  from  the  sun  of  heaven  which 
is  the  vital  heat  of  man,  proceeding  from  his  interiors,  2146,  5215, 
6314,  7324. 

10.  Appearances,  ^c,  in  heaven.  All  light  in  heaven  is  from  the 
Lord  as  a  sun,  and  is  his  proceeding  divine  truth,  1053,  1521,  3195, 
3323,  3341,  3636,  3643,  4415,  5400,  8644,  9399,  9548,  9684,  10,809. 
The  state  of  light  in  heaven  is  according  to  the  intelligence  and  wisdom 
of  the  angels,  1524,  1529,  1530,  3339.  The  differences  of  light  in 
heaven  are  as  manifold  as  the  angelic  societies,  for  the  varieties  of  good 
and  truth,  thus  of  wisdom  and  intelligence,  in  heaven  are  perpetual, 
4414,  supported  by  684,  690,  3241,  3744,  3745,  5598,  7236,  7833, 
7836.  All  heat  in  heaven  is  from  the  Lord  as  a  sun,  and  it  manifests 
itself  to  the  internal  man  by  spiritual  loves  and  affections,  3338,  3636, 
3643,  5215,  6314.  The  changes  of  state  as  to  illustration  and  percep- 
tion in  heaven  are  comparatively  like  the  times  of  day  in  the  world, 
5672,  5962,  6310,  8426,  9213,  10,605.  There  is  no  state  corre- 
sponding to  night  in  heaven,  but  only  like  the  morning  twilight,  which 


is  from  the  proprium  of  the  angels,  6110.  In  heaven  one  state  is  never 
altogether  like  another,  and  hence  the  perfection  of  the  angels,  10,200, 
which  increases  to  eternity,  4803,  6648,  In  heaven  the  idea  of  eternity 
has  nothing  in  common  with  the  idea  of  time,  for  the  angels  think 
without  any  idea  of  time  and  space,  3404 ;  illustrations  and  reasons, 
1274,  1382,  3356,  4882,  4901,  6110,  7218,  7381.  Place  and  space  in 
heaven  are  appearances  according  to  the  interior  states  of  the  angels,  or 
the  affinities  of  thought  and  affection,  5605,  9440,  10,146.  All  things 
which  appear  with  the  angels  are  representatives,  and  heaven  is  full  of 
them,  1521,  1532—1534,  1619,  1971,3213—3226,3475,3485,  9481, 
9576,  9577.  The  ultimate  heaven  is  in  the  representatives  of  the 
Word,  4442.  Representatives  from  the  superior  heavens  appear  in  the 
ultimate  heaven,  hence  there  is  a  heaven  there  corresponding  to  the 
chamber  of  the  eye,  &c.,  4528.  Representatives  in  heaven  are  more 
beautiful  in  proportion  as  they  are  more  interior,  3475.  Representa- 
tives or  appearances  in  heaven  are  more  real  and  living  than  similar  things 
in  the  world,  3485.  The  beautiful  colours  which  appear  in  heaven  are 
the  variations  or  modifications  of  its  light ;  thus  they  are  appearances 
of  truth  from  good,  1042,  1043,  1053,  1624,  3993,  4530,  4677,  4742, 
4922,  9466.  The  garments  in  which  angels  and  spirits  appear  clothed 
are  according  to  truths  with  them,  thus  according  to  their  intelligence, 
165,  297,  5248,  5954,  9212,  9216,  9814,  9952,  10,536:  but  in  the 
inmost  heaven,  where  they  are  innocences,  they  appear  naked,  154, 
165,  297,  2736,  3887,  8375,  9814,  9960.  In  heaven  there,  are  cities, 
palaces,  and  houses  in  which  the  angels  dwell  in  more  or  less  magni- 
ficence, according  to  the  correspondence  of  their  state,  1116,  1626— 
1631,  4622.  In  heaven  there  appear  mountains,  hills,  rocks,  vales, 
and  lands,  in  all  respects  Hke  similar  things  in  the  world,  10,438, 
10,608.  Upon  the  mountains  dwell  the  angels  who  are  in  the  good  of 
love,  upon  the  hills  those  who  are  in  the  good  of  charity,  and  upon  the 
rocks  they  who  are  in  the  good  of  faith,  10,438,  10,608.  The  form  of 
heaven  is  so  stupendous  as  to  exceed  all  human  intelligence,  but  the 
fluxion  of  the  human  brain,  its  thoughts  and  affections,  are  in  the  same 
order,  4040—4043,  6607,  9877.  Extension  and  gravity  do  not  exist 
in  heaven,  but  only  their  appearances,  originating  from  states  of  good 
and  truth  in  the  superior  heavens,  5658.  There  is  an  extension  of  the 
all  of  love  and  the  all  of  faith  from  society  to  society  in  heaven,  also 
from  one  heaven  into  another,  and  from  heaven  to  man,  9961.  All 
the  societies  of  heaven  constantly  preserve  their  situation,  and  their 
situation  is  determined  by  their  differences  of  love  and  faith,  1274, 
3638,  3639.  All  in  heaven  turn  themselves  to  their  loves,  and  the 
quarters  there  begin  and  are  determined  from  the  face,  10,130,  10,189, 
10,420,  10,702.  The  eastern  quarter  is  in  front,  forward  from  the  sun  ; 
the  south  to  the  right  hand,  the  north  to  the  left,  and  the  west  behind, 
and  this  in  whatever  direction  the  angels  turn  themselves,  10,189.  All 
consociation  and  presence  of  one  with  another  in  heaven  is  according  to 
similarity  of  loves,  and  all  absence  according  to  dissimilitudes,  10,L  0. 
The  states  of  their  life  in  heaven  are  communicated  and  transferred 
into  others  by  the  sight  and  also  by  the  touch  of  the  hand,  10,130. 
All  such  communications  and  also  their  reception  or  rejection  is  accord- 
ing to  the  loves  of  those  who  communicate  and  of  those  who  receive, 
10,130.     The  communication  of  thought  and  desire  when  it  is  willed 

Y  2 


/ 


W  H     ■■^nt  ■-  »(K»L^1 


■99pif^e 


324 


HEB 


HEB 


325 


that  another  should  do  anything,  is  in  place  of  command  in  heaven,  for 
all  desire  of  government  in  heaven  is  from  the  love  of  serving,  5/32. 
Subordination  in  heaven  is  according  to  intelligence  and  wisdom,  for  the 
love  of  good  makes  every  one  defer  to  those  who  are  more  in  the  wisdom 
of  good  and  intelligence  of  truth  than  themselves,  7773.  All  power  in 
heaven  is  the  power  of  truth  derived  from  good  received  from  the  Lord, 
and  such  is  its  potency  that  one  angel  prevails  against  thousands  of 
infernal  spirits,  10,182,  10,019  and  citations.  Evil  spirits  cannot 
remain  in  consort  with  angels,  for  they  cannot  respire  with  them,  3894. 
The  respiration  of  the  angels  is  various  according  to  their  various  states 
of  love,  1119,  3833—3895.  The  respiration  of  the  angels  is  like  the 
respiration  of  man,  but  interior,  3884,  3885,  3891,  3893.  See  Heart, 
Respiration,  Speech.  The  heavens  in  the  other  world,  when  mani- 
fested according  to  the  state  of  intelligence  and  wisdom  with  the  angels, 
appear  like  the  starry  heavens  in  this  world ;  hence  the  heaven  of  angels 
is  meant  by  heaven  in  the  Word,  ill.  and  sh.  9408.  The  ancients  had 
no  other  idea  of  the  visible  heaven  than  as  the  habitation  of  angels, 
9408.  There  is  a  fluxion  or  gyration  of  all  the  societies  of  heaven 
according  to  its  interior  form,  which  exceeds  all  human  understanding  ; 
and  that  it  is  imperceptible,  like  that  of  the  earth  about  its  axis,  4041. 
How  immense  heaven  is,  1610,  1810;  and  that  the  inhabitants  of 
myriads  of  earths  could  not  fill  it  to  eternity,  10,784. 

HEAVY,  TO  MAKE  \ingravare].     See  Hard. 

HEAVY,  TO  MAKE  THE  HEART  [oggravare  cor]^  denotes  obsti- 
nacy arising  from  what  is  false ;  to  harden  the  heart,  obstinacy  from 
what  is  evil,  7615,  7616.     See  Hard. 

HEAVY,  HEAVINESS  [grave,  gravedo].  Evil  of  its  own  nature  is 
heavy  and  gravitates  to  hell ;  and  falses  are  heavy  from  the  evil  within 
them,  8279,  8298.  Heaviness  and  pains  of  the  body  are  occasioned 
by  influx  from  the  hells,  ilL  from  experience,  5714,  5715,  5723,  5177. 
The  hand  of  Moses  heavy,  denotes  the  power  of  looking  upwards  to 
the  Lord  deficient,  or  a  faith  tending  downwards,  8608,  compare  10,330. 
Heavy  (or  slow)  of  speech,  &c.,  predicated  of  Moses,  denotes  a  state 
incapable  of  immediate  influx,  6985.  Heavy  (or  rich)  in  cattle,  and 
in  silver  and  gold,  denotes  the  abundance  of  goods  and  truths,  1549 — 
1551.  A  heavy  (or  grievous)  famine,  signifies  their  deficiency  even  to 
desolation.  5281,  5576,  6110.  Generally,  weight  and  measure,  or 
gravity  and  extension,  in  a  good  sense,  denote  the  state  as  to  good  and 
truth,  ill.  5658.  A  woman  heavy  with  child,  denotes  the  state  in 
which  the  formation  of  good  from  truth  is  proceeding,  ill,  9042,  1944, 
4904. 

HEBREW  TONGUE.     See  Language. 

HEBREWS  [Hebrcei].  On  the  decline  of  the  Noatic  or  first  an- 
cient church,  a  new  church,  or  kind  of  external  worship,  was  established 
in  Syria  by  Eber,  1238,  1241,  4680.  This  system  was  permitted  to 
be  established  because  the  ancient  church  had  declined  to  idolatry,  and 
with  some  to  magic,  1241,  4680.  It  consisted  in  external  worship  in 
groves  and  high  places,  a  priesthood,  sacrifices,  &c.,  1241,  4680.  It 
is  called  the  second  ancient  church,  and  the  third  which  succeeded  it 
was  the  beginning  of  the  Jewish  church,  1241,  1285,  1343,  5136, 
6738.  All  who  adopted  the  worship  instituted  by  Eber  are  called 
Hebrews,    1343,  4517,  as  well  as  the  families  descended  from  Eber, 


ir 


1246.     The  Hebrews  were  distinguished  from  all  other  nations,  who 
had  forgotten  the  name  of  Jehovah  in  consequence  of  the  prevalence 
of  idolatry,  by  acknowledging  it  as  the  name  of  their  God,  sh.  1343. 
The  acknowledgment  of  Jehovah  and  the  institution  of  sacrifices  con- 
stituted the  two  essentials  of  their  worship,   1343.     The  ancient  He- 
brew church,  as  well  as  the  first  ancient  church  and  the  most  ancient, 
was  a  long  time  in  the  land  of  Canaan,  and  hence  the  inhabitants  of 
Canaan  in  general  were  called  Hebrews,  4516,  4517.     For  the  same 
reason,  the  land  or  earth  of  the  Hebrews  denotes  the  church,  and 
Hebrews  those  who  belong  to  the  church,  5136,  5236,  6738,  7099. 
In  the  time  of  Jacob,  the  Hebrew  church  had  become  idolatrous,  but 
it  still  remained  in  its  integrity  with  some,  who  are  signified  by  the 
Canaanite  and  the  Perizzite,  4517.    The  first  ancient  church,  instituted 
after  the  flood,  was  a  representative  church,  but  it  was  desolated  by 
declining  to  faith  alone,  and  in  Egypt,  Babylon,  and  elsewhere,  its 
representatives  were  turned  into  magic ;  the  Hebrew  church  was  then 
begun  in  Syria  and  Mesopotamia,  and  also  among  some  nations  in  the 
land  of  Canaan,  4680,   6738.     The  Hebrew  church  differed  froni  the 
former  representative  church  in  regarding  sacrifices  as  the  essential  of 
worship ;  and  though  they  acknowledged  charity,  it  was  not  in  heart, 
4680.     When  the  Hebrew  church  had  become  idolatrous,  the  external 
worship  of  the  ancient  church  was  restored  with  the  posterity  of  Jacob, 
but  without  its  internal,  for  they  were  altogether  opposed  to  charity, 
4680.     The  representatives  thus  instituted  were  not  exactly  the  same 
as  those  of  the  ancient  church,  but  for  the  most  part  like  those  of  the 
Hebrew   church,    in   which   burnt-offerings   and  sacrifices  originated, 
4874.     The  internal  of  the  church  could  not  be  conjoined  with  these 
representatives  of  the  Hebrew  church   in  the  same  manner  as  with 
the  representatives  of  the  former,    4874.     On  account  of  its  com- 
paratively external  character,  the  epithet  Hebrew  is  applied  when  ser- 
vitude in  any  way  is  predicated ;  hence,  Abram  is  called  the  Hebrew 
where  he  represents  the  rational  man  serving  the  internal,   1 702,  sh. 
1703,  1741,  ill.  8974.     Joseph  also  is  called  a  Hebrew  man  by  the 
wife  of  Potiphar,  because  those  who  are  in  good  and  truth,  natural 
not  spiritual,  regard  the  latter  as  a  servant,  5013.     The  Egyptians 
abominated  the  Hebrews  and  treated  them  as  servants,  because  the 
latter  represented  those  who  were  of  the  church,  and  thus  in  genuine 
order;  the  Egyptians,  those  who  were  in  the  inverse  or  opposite  order, 
5013,  particularly  5701,  5702.     Joseph  called  a  Hebrew  boy  by  the 
butler  of  Pharoah,  denotes  one  who  is  born  anew  in  the  church,  5236. 
Hebrew  women  performing  the  office  of  midwives,  denotes  the  natural 
mind  with  those  belonging  to  the  church,  receptive  of  the  goods  and 
truths  which  are  excluded  or  produced  from  the  internal,  6673,  6675, 
6678,  6683,  6687,  compare  4588.     A  Hebrew  servant  denotes  those 
who  are  in  truths  of  doctrine  and  not  in  the  corresponding  good,  ill. 
8974.     They  are  Hebrew  servants  who  learn  the  truths  of  the  church 
from  no  delight,  but  only  because  they  expect  salvation  by  them,  they 
also  correspond  to  those  who  are  only  in  the  entrance  of  heaven  or  skin 

of  the  Grand  Man,  8977.  .     xt  i 

HEBRON  [Chebron].  The  oak-groves  of  Mamre  m  Hebron  sig- 
nify the  state  of  perception  when  knowledges  are  implanted,  ill.  1616. 
This  state  being  more  interior  than  perception  from  mere  scientifics, 


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signified  by  the  oak-grove  of  Moreh,  the  word  occurs  in  the  plural, 
1616.  The  oak-groves  of  Mamre,  the  Amorite,  denote  the  state  of 
perception  of  the  rational  man ;  his  being  called  the  brother  of  Eschkol 
and  Aner,  denotes  the  state  of  the  external  as  to  what  is  rational,  or 
good  and  truth  therein,  1705,  1/52,  1754.  See  Aner,  Sodom.  The 
oak-groves  of  Mamre  denote  the  perception  from  the  first  formation 
of  rational  things  out  of  scientifics,  and  therefore  inferior,  though 
higher  than  perception  from  mere  scientifics,  2144,  2145.  Hebron, 
where  they  were  situated,  denotes  the  church ;  called  Hebron  as  to 
good,  and  Kiriath-Arba,  as  to  truth,  2909,  2981,  4613,  4715. 
Kiriath-Arba  or  Hebron,  represented  the  church  before  it  was  re- 
presented by  Jerusalem;  it  was  inhabited  by  the  Anakim,  whose 
destruction  by  Joshua  represented  its  consummation,  sh,  2909.  It 
then  represented  a  new  church  until  David  removed  from  it  and  went 
to  Jerusalem,  2901,  2981,  but  especially  2909.  Mamre  in  Hebron 
denotes  the  quantity  and  quality  of  the  state  to  which  it  is  adjoined, 
2970,  4613,  6456.  Hebron,  inasmuch  as  it  represents  the  good  of 
the  church,  represents  also  the  divine  good  of  the  Lord's  divine  natural, 
4614.  Abram's  dwelling  in  Hebron  represents  the  Lord's  coming  to 
a  state  of  more  interior  perception  in  consequence  of  the  presence  of 
this  good,  1616,  1704,  2144,  2145.  The  death  of  Sarah  in  Kiriath- 
Arba,  which  is  Hebron,  denotes  a  state  of  night  as  to  the  truths  of 
faith,  2908,  2909;  her  burial  in  the  cave  of  Machpelah,  which  is 
before  Mamre  in  Hebron,  the  resuscitation  of  truth  or  regeneration, 
thus  the  rise  of  a  new  church,  2901,  2902,  2910,  and  sequel.  See 
Machpelah.  The  Hittites,  with  whom  Abraham  bargained  for  her 
burial-place,  denote  the  Gentiles  with  whom  the  new  church  is  raised 
up,  2913,  2928,  2940,  2975,  2986,  3470,  3620.     See  Heth. 

HEEL  [calcaneum].     See  Foot. 

HEIFER  [juvenca].  Oxen  and  bullocks  signify  natural  goods; 
cows  and  heifers,  natural  truths,  5198.  In  the  opposite  sense,  kine 
denote  falses  in  the  natural,  5202.     See  Calf,  Ox,  Herd. 

HEIGHTS,  or  high  PLACES  [exceUa].     The  custom  of  sacri- 
ficing upon  heights,  or  high  places,  took  its  rise  from  the  worship  of 
the  most  ancient  church,  796.     High  places  signify  worship,  2466 ; 
and  worship  on  high  places  was  holy  so  long  as  the  church  retained  its 
simplicity,  2722.     See  Grove,  High,  Mountain. 

HEIK  [kisres].  They  are  heirs  of  the  Lord's  kingdom  who  be- 
come regenerate,  and  thus  receive  life  from  the  Lord,  1799.  It  is  the 
opening  of  the  internal  man  that  constitutes  heirship ;  they  who  are 
only  external  therefore  are  not  heirs,  1802.  Man  first  becomes  an 
heir  when  he  comes  into  the  affection  of  good,  or  mutual  love,  for  this 
is  the  vital  principle  itself,  which  he  receives  from  the  essence  of  the 
Lord  as  from  his  father,  1802.  To  inherit,  when  predicated  of  the 
Lord,  is  to  have  the  life  of  the  Father ;  when  predicated  of  man,  to 
receive  life  from  the  Lord,  2658.  Inheritance  is  predicated  both  of 
good  and  of  truth,  but  with  a  difference  in  the  expression  which  may 
be  translated  *to  possess  hereditarily'  and  *to  inherit,*  2658.  To  in- 
herit and  to  receive  or  possess  hereditarily  is  to  have  the  life  of  the 
Lord,  thus,  heaven,  2658,  2851,  3672,  7212,  9338.  To  inherit  the 
gate  of  one's  haters  or  enemies,  is  predicated  of  charity  and  faith  suc- 
ceeding in  the  place  of  what  is  evil  and  false,  2851,  3187.     See  Gate. 


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To  inherit  the  land  of  thy  pilgrimage  is  predicated  of  the  life  of  in- 
struction in  charity  and  faith,  3672.  To  receive  the  inheritance  of 
heaven  denotes  the  life  of  the  Lord,  or  good  from  him,  7212,  9338. 
The  inheritance  of  ages  denotes  eternal  life  in  heaven,  10,447.  The 
inheritance  of  Jehovah  denotes  the  reception  of  the  life  of  heaven  by 
good  from  the  Lord,  thus  the  church,  10,630.  Aaron  and  the  Levites 
had  no  inheritance  assigned  them  with  the  rest  of  the  people  of  Israel, 
because  the  people  represented  heaven  and  the  church,  and  the  priest- 
hood the  good  of  love  and  faith,  thus  the  Lord  with  them ;  and  the 
Lord  is  with  his  people  but  does  not  rank  among  them,  9809,  compare 
6148.  No  longer  any  portion  and  inheritance  for  us  in  the  house  of 
our  father,  denotes  that  there  is  no  longer  any  conjunction  of  the 
things  predicated,  4097.     As  to  hereditary  evil,  see  Evil. 

HELL  [infernum.']     1 .  Generally,    Men  have  no  clear  and  distinct 
idea  concerning  hell,  and  this  because  they  are  ignorant  of  the  life  of 
spirits,  their  exquisite  sensations,  &c.,  692,  969.     The  sensitive  Ufe  of 
spirits  is  real  with  the  good,  and  not  real  with  the  evil,  who  are  them- 
selves mere  phantasies  when  viewed  in  the  light  of  heaven ;  yet  to  them 
all  things  in  hell  are  real,  ill.  4623.     Hell  and  damnation  consist  in 
evil,  and  when  it  is  known  what  evil  is,  it  may  be  known  what  hell  is, 
6206,  7155,  7181,  8918.     As  love  to  the  Lord  and  the  neighbour 
make  heaven,  so  hatred  makes  hell,  and  the  hells  are  as  innumerable 
as  the  species  of  hatred,  693.     As  heaven  makes  one  man,  and  re- 
gards one  end  by  mutual  love,  so  hell  makes  one  devil,  and  regards 
one  end  by  the  endeavour  to  destroy  and  damn  all  to  eternity,  694, 
3642,  6605  ;  see  below,  4532,  6605.    In  hell  they  desire  nothing  more 
than  to  punish,  torture,  and  torment  one  another,  which  they  have 
the  art  of  accomplishing  far  beyond  what  is  possible  in  the  body,  695. 
All  in  hell  are  kept  bound  in  society  by  their  own  lusts  and  phantasies, 
which  enable  them  to  act  as  one  against  truth  and  good ;  when  this 
common  bond  is  loosened  they  cruelly  assail  one  another,  695,  1322. 
To  be  let  down  into  hell  is  not  to  be  transferred  from  one  place  to 
another,  but  to  be  remitted  into  some  infernal  society,  man  remaining 
in  the  same  place,  from  experience,  699.     To  be  cast  into  hell  is  to  be 
hemmed  round  and  beset  with  the  falses  of  evil,  and  hell  torment  is 
from  the  evils  and  falses  themselves,  8232.     The  lamentable  state  of 
the  wicked  in  hell  is  occasioned  by  the  return  of  all  the  states  of  man 
in  the  other  life ;   for  there,  hatreds,  however  concealed,  break  out 
openly,  &c.,  823.     The  variety  of  states  in  hell,  and  the  scenes  there, 
are  indefinite,  969.     The  malice  and  cunning  of  infernal  spirits  are 
incredible,  6666.     Unless  punishments  accrued  to  the  infernals  they 
could  not  be  kept  in  any  hell  to  eternity,  but  would  infest  the  good, 
and  infringe  the  order  established  by  the  Lord,  967.     The  Lord  in  no 
case  casts  any  one  into  hell,  but  they  are  precipitated  into  hell  by  the 
nature  of  evil  itself,  696,  1683.     Divine  good  judges  all  to  heaven, 
but  divine  truth  or  the  laws  of  order,  condemn  all  to  hell,  because 
they  separate  themselves  from  good,  2258,  2335,  2447,  2769.    They 
who  are  in  falses  and  evils  are  not  governed  according  to  order,  or  the 
good  pleasure  of  the  Lord,  but  from  order,  4839,  7877.     The  Lord 
rules  the  hells  by  the  law  of  opposites,  3642 ;  see  below,  7643.    The 
hells,  though  they  are  innumerable,  are  kept  in  order  by  the  medium 
of  celestial  angels,  and  also  immediately  by  the  Lord  himself,  6370. 


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Angels  have  dominion  over  evil  spirits,  ill,  1755.  There  is  subordina- 
tion in  hell  itself,  but  it  is  that  of  empire  resembling  a  confederation 
of  enemies  or  band  of  robbers,  and  is  maintained  by  the  most  cruel 
punishments,  777'S,  8232.  See  Government.  Angels  are  sent  to 
moderate  the  torments  of  those  who  are  in  hell,  967.  The  evil  devas- 
tate themselves  when  heaven  flows  in,  which  the  Lord  is  continually 
arranging  in  order,  by  rushing  into  the  opposite  evils  and  falses,  7643. 
By  this  operation  the  hells  arrange  themselves,  and  take  up  a  situation 
according  to  the  degree  of  their  evil,  7679,  7681.  The  Lord  arranges 
the  heavens  and  the  new-comers  there  by  the  influx  of  good  and  truth, 
which  also  passes  to  the  evil,  and  is  turned  by  them  into  the  opposite ; 
hence  divine  truth  prevailing  in  heaven  produces  a  new  state  among 
those  who  infest  heaven,  which  is  signified  by  darkness,  7710.  The 
darkness  of  hell  is  from  the  falses  of  evil,  3340,  4418,  4531.  The 
fire  of  hell  is  the  loves  of  self  and  the  world,  and  all  the  concupiscences 
of  those  loves,  1861,  5071  and  citations,  6314,  6832,  7575  and 
citations,  8232,  10,747.  Darkness  and  cold  are  predicated  of  hell  in 
opposition  to  the  vernal  heat  and  light  of  heaven  ;  still  they  have  an 
obscure  lumen  in  hell  as  from  a  coal  fire,  and  also  a  heat,  but  it  is  un- 
clean, 1773,  3340,  3643,  4418,  4531.  See  Fire,  Darkness,  Cold. 
They  who  are  in  hell  appear  in  their  own  light  like  men,  but  in  the 
light  of  heaven  according  to  their  proper  quality,  like  monsters,  4532, 
4533,  4674,  ill.  4839,  5057,  5058,  6605,  6626.  The  whole  hell  ap- 
pears  as  a  horrid  monster,  not  in  a  human  form,  the  same  is  true  of 
every  society  and  individual  in  a  society,  with  a  difl'erence  according  to 
the  degree  of  evil,  &c.,  6605,  6626.  Evil  spirits  are  known  from 
their  faces,  and  because  their  evils  are  hereby  effigied,  it  is  also  known 
with  what  hells  they  communicate,  4798.  The  hells  are  removed  from 
heaven  by  their  inability  to  sustain  the  presence  of  divine  love  from  the 
Lord,  4299,  7519,  7738,  7989,  8265,  9327.  In  consequence  of  this 
contrariety  of  state  the  hells  are  most  remote  from  heaven,  and  this  is 
meant  by  the  great  gulf,  9346,  10,187.  Hell  is  situated  in  a  profound 
depth,  at  the  greatest  distance  from  the  sun  of  heaven,  8306.  The 
hells  have  a  constant  situation  beneath  the  soles  of  the  feet,  and  all 
appearance  to  the  contrary  is  from  some  persuasive  phantasy,  3640. 
All  in  hell,  as  well  as  all  in  heaven,  appear  erect  upon  their  feet,  but 
the  former  are  in  a  contrary  position  to  the  latter,  the  head  being 
downwards  and  the  feet  upwards,  3641.  The  opposite  state  of  hell 
exemplified  by  thought  and  speech,  how  good  and  truth  are  changed 
into  evil  and  the  false  when  it  enters  the  sphere  of  hell,  3642,  4632. 
All  who  are  principled  in  love  to  the  Lord  and  the  neighbour  are  in 
the  Grand  Man,  for  they  are  in  the  Lord,  and  hence  in  heaven,  all 
who  are  principled  in  the  love  of  self  and  the  world  are  out  of  the 
Grand  Man,  and  consequently  in  hell,  4225.  The  inhabitants  of  hell 
cannot  ascend  into  heaven,  because  they  cease  to  respire  when  they 
draw  near  it,  and  come  into  torment,  and  then  cast  themselves  down 
headlong,  4225  ;  from  the  experience  of  some  recently  deceased,  4226. 
They  cannot  ascend  higher  than  the  last  boundaries  of  heaven,  for  as 
soon  as  they  perceive  the  Lord*s  presence,  they  come  into  the  evils  of 
vastation,  and  thus  into  damnation,  7926  ;  but  that  the  Lord  is  pre- 
sent even  in  hell,  2706.  Observe  here  that  all  the  region  of  heaven, 
into  which  the  spiritual  were  afterwards  elevated,  was  occupied  by  evil 


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genii  and  spirits  before  the  coming  of  the  Lord,  but  that  they  were 
then  expelled,  6306,  6858,  fully «//.  6914  ;  and  that  the  insurgent  hells 
were  previously  open,  8273.  The  Lord,  therefore,  at  his  coming  fought 
against  the  hells  from  his  own  proper  power,  and  by  subjugating  them 
and  glorifying  his  humanity  saved  man  from  inevitable  damnation, 
1692,  1820,  2776,  2795,  2819  and  passages  cited  seriatim,  4287  ditto, 
4307,  7193,  8099,  8273,  9528  and  citations,  9937,  10,367  and  passages 
cited  seriatim,  10,655.  See  Lord,  Temptation.  The  hells  would 
always  have  prevailed  unless  the  human  of  the  Lord  had  been  altoge- 
ther united  to  the  divine  itself,  10,655.  Against  the  divine  itself  they 
dare  not  breathe  even  a  whisper,  10,367;  nor  against  the  man  who  is 
regenerated  by  the  goods  of  love  and  the  truths  of  faith,  8273,  compare 
o  1 W3 

Before  the  evil  are  damned  and  sent  into  hell  they  are  gradually 
vastated,  in  order  that  they  may  come  into  their  own  interior  life,  ill. 
7795.  By  means  of  vastation  every  truth  and  good  is  taken  away  from 
the  evil,  and  they  are  left  in  evil  and  the  false,  but  they  are  not  allowed 
to  increase  the  faculty  of  evil  which  they  had  acquired  in  the  world, 
6977.  See  Vastation.  The  punishments  which  accrue  to  infernal 
spirits  are  the  means  of  their  external  emendation,  but  the  cupidity  of 
doing  evil  remains,  and  is  only  restrained  by  fears,  6977.  They  forcibly 
restrain  themselves  from  evil  in  the  degree  that  the  horror  of  punish- 
ment exceeds  the  pleasure  of  evil,  7188,  7280.  They  never  desist  from 
infesting  the  upright  until  they  are  compelled  by  punishments,  6907, 
7097  end.  See  Egypt  (2),  Evil  (4),  and  as  to  the  place  of  infesta- 
tion and  vastation,  called  the  lower  earth,  see  Earth.  See  also 
Moderators.  The  hells  are  in  a  continual  state  of  effervescence  and 
excitement  to  evil,  but  it  is  continually  repressed  by  the  Lord,  and  by 
the  opposing  sphere  of  heaven,  8209,  8273  end,  9492.  They  who 
are  without  charity  in  the  world,  are  also  in  the  interior  delight  and 
effort  of  evil,  though  it  may  not  appear  exteriorly,  7032.  See  Devil, 
Damnation,  Deep,  Flood,  Death,  Disease,  Despair,  Faith  (4), 

Proprium.  .  i.        • 

2.  Connection  of  Hell  with  man.  Hell  in  its  least  form  is  man  as 
to  the  hereditary  evils  into  which  he  is  born,  and  what  he  adds  thereto 
from  his  proprium  or  actual  life,  ill.  9336,  5339.  Men  are  born 
into  evils  of  every  kind,  insomuch  that  the  proprium  of  man  is  nothing 
but  evil,  210,  215,  694,  731,  874,  987,  1023,  1049,  2307,  2308, 
3518,  3701,  3812,  4317,  8480,  8550,  10,283,  10,284,  10,286, 
10,731.  The  proprium  of  man  is  hell  with  him,  for  it  brings  him 
into  communication  with  hell  by  the  medium  of  evil  spirits,  694,  987, 
1049,  8480.  There  are  at  least  two  evil  spirits  and  two  angels  with 
every  man,  and  by  the  former  he  has  communication  with  hell,  687, 
697,  especially  5846—5866,  5976—5993.  All  that  is  evd  and  false 
with  man  flows  in  from  hell,  but  man  makes  it  his  own  by  appropria- 
tion, 3812.  The  Lord  witholds  man  from  evils  by  elevating  him 
above  them,  to  prevent  his  rushing  into  hell,  789.  The  great  gulph, 
or  hell,  by  which  man  is  separated  from  the  Lord  is  hatred  against 
the  neighbour,  904.  To  have  hell  in  oneself  is  to  be  pnncipled  m  the 
loves  of  self  and  the  world,  and  they  who  are  in  those  loves  come  into 
hell  after  death,  10,742,  10,743.  Hell  is  in  the  continual  tendency 
and  endeavour  to  rush  into  man,  but  the  Lord  delivers  him  by  rege- 


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neration.  whereby  a  new  will,  which  is  conscience,  is  given  l"m.  987. 
ill.  1692.    They  who  think  evil  of  others  and  intend  evil  »» J;l»e>n  «re 

infernal,  they  who  think  and  intend  good  "^e  f  Iff''"!'  IXtl,  anS 
who  are  devils  in  the  life  of  the  body  become  devils  .fer  death,  and 
the  opinion  that  there  is  any  devil  or  any  infernal  spirits  who  were  not 
men  is  false.  968.  There  are  some  devils  and  those  mostly  from  among 
Christians,  who  desire  to  obsess  the  exteriors  of  man  "dthe'eby  re- 
turn into  the  world,  but  they  are  shut  up  in  the  hells.  2/52,  5990. 
compare  6666.  There  are  some  who  more  especallv  obsess  the  in- 
teriors, 4793.  In  general  there  are  two  classes  of  infernals  which  are 
rerpSively  called  %enii  and  »pirit.,   their  characteristics  descnbed^ 

947.  5035,  5977.  8593,  8622,  8625.  «««  p.^«"' /"JJ^^f  £ 
hells  entertain  deadly  hatred  towards  man,  and  it  is  the  delight  of  their 
life  to  destroy  him.  Especially  his  soul,  5863  5864.  There  is  attend- 
ant  on  man  a  common  sphere  or  influx  from  hell  tending  to  evil,  and 
also  a  sphere  from  heaven  continually  tending  to  good,  hence  the  equi- 
librium V  which  man  is  kept  in  freedom,  6477.  See  Euuimbrium 
Liberty.  The  more  malignant  hells  are  kept  separate  so  that  they 
^nnot  operate  into  hereditary  evil,  1667.  8806  See  Ev.l  (4)  The 
hells  are  separated  from  one  another  as  by  clouds,  and  waters,  or  seas, 
&c  8137.  Man  casts  himself  into  hell  when  he  does  evil,  first  enter- 
tainiuK  it  in  thought,  then  from  consent,  next  from  purpose,  and  lastly 
frZ  !he  delight^  of  affection,  6203.  6204.  Consent  to  evil  opens 
the  hell  corresponding  thereto,  6203,  6204.  Every  hell  is  closed 
round  about,  but  is  opened  above  according  to  necessity  an^  ^f'  «» 
consequence  of  the  association  of  evil  spirits  with  man,  til.  10,48.5. 

^'l^^PMar  helh.     Description  of  the  hells  of  those  who  have 
cherished  a  life  of  hatred,  revenge,  and  cruelty.  814—823.     Ihe  hell 
of  those  who  breathe  revenge  and  death,  or  the  cadaverous  hell ;  its 
profound  depth,  and  deadly  odour  as  of  corpses ;  how  rarely  it  is 
opened ;  how^ome  who  were  emitted  from  this  hell  ^"•f*^**!'^''"- 
selves  to  the  author  by  sending  an  infant  to  him ;  their  falling  down  as 
through  fire  and  smoke  into  caverns,  &c..  814.    The  hell  of  those 
who  are  so  delighted  with  revenge  as  to  be  wiUing  to  destroy  the  soul 
as  well  as  the  body ;  their  place  under  Gehenna  where  there  appear 
serpents.   &c..   815.    The   hell  of  those  who  commit  murder  with 
daggers  and  poison ;  the  attempt  of  one  of  them  to  destroy  the  author 
by  striking  at  the  heart  and  brain.  816.    The  pmiishment  of  one  who 
killed  another  by  poison ;  how  frigid  he  became;  the  cold  hell.  817. 
compare  3340.    The  hell  under  the  buttocks,  consisting  of  those  who 
have  cruelly  sought  to  murder  others,  briefly  described ;  how  they  smite 
one  another  with  knives.  818.     The  hell  represented  as  a  lake;  ite 
serpents  and  monstrous  fishes ;   the  cannibals  inhabiting  its  shore ; 
spirits  of  a  most  inhuman  appearance ;  their  madness ;  their  cruel 
instruments,   819.     The  hell  of  pirates  and  robbers  manifested  as 
stinking  urine ;  the  gnashing  of  teeth,  820.     The  state  of  those  who 
are  outwardly  honest  but  inwardly  robbers ;  how  they  affect  wnocenoe; 
how  they  appear  with  a  hatchet  and  hammer  in  their  hands,  &c..  »i  i . 
The  quality  and  state  of  those  who  are  desirous  to  do  injury  to  others 
in  seiret;  how  they  keep  up  appearances,  822.    The  hells  of  those 
who  have  been  given  to  lasciviousness  and  adultery,  and  the  hells  ot 


n't 


:  ' 


the  deceitful,  described,  824—831,  2746-2759.     The  hell  of  adul- 
terers,  who  are  also  given  to  cruelty;  their  cruel  instruments ;  some  of 
the  ancient  Jews  there ;  the  deadly  fcetor  exhaled  by  their  dehghts ;  the 
state  they  finally  reach,  824,5057.  The  hell  of  immodest  women,  called 
Gehenna;    its  appearance  like  fire  in  the  air,  as  from  a  great  conflagra- 
tion; its  odour  like  hair  and  bones  burning;  its  change  into  serpents,  by 
which  they  are  cruelly  bitten;  its  alternations  of  extreme  cold  and  heat, 
825      Another  Gehenna  described,  which  is  the  hell  of  those  who  have 
defiled  holiness  by  reputing  adulteries  holy;  the  difference  of  its  fire ; 
the  whispering  sound  heard  there,  826.     The  filthy  hell  of  those  who 
have  endeavoured  to  ensnare  by  simulating  conjugial  love  and  the  love 
of  infants;  how  they  are  devastated  even  to  the  bones,  827.     Ine 
erievous  punishment  of  those  who  deflower  virgins  without  any  view 
to  marriage  and  offspring ;  their  state  represented  by  passing  into  the 
belly  of  a  furious  horse,  &c. ;  how  rarely  children  are  born  to  such, 
and  when  thev  are,  their  vile  hereditary  state  and  early  translation 
into  the  other  life,  828.    The  punishment  of  those  who  think  and 
speak   lasciviously,    &c.,  829.     The  punishment  of  those  who  have 
supposed  that  young  and  beautiful  wives  are  their  property,  and  not 
peculiar  to  the  husband,  829i.     The  hell  of  those  who  have  deceived 
men  by  premeditated  craft  with  the  intention  of  destroying  them  ;  the 
serpents  amongst  which  they  live,  and  how  real  they  appear  to  them  ; 
the  state  of  soUtary  torment  at  which  they  arrive,  830.     The  hell  ot 
those  who  have  affected  a  pious  and  moral  life  but  indulged  their  lusts 
in  secret  without  conscience ;  how  greedily  they  imbibe  the  most  ne- 
farious  arts  and  become  jugglers  and  syrens ;  their  deceits  and  punish- 
ment; the  final  state  at  which  they  arrive,  831.     The  hells  of  the 
covetous  and  of  those  who  have  lived  in  mere  pleasures,  &c.,  descnbed, 
938—946.     The  phantasies  by  which  the  sordidly  avaricious  are  in- 
fested ;  their  infestation  as  it  were  by  mice ;  their  excoriation  hke  hogs ; 
the  avaricious  Jews ;  their  abode  in  the  Filthy  Jerusalem,  938—940. 
The  state  of  the  better  Jews  and  their  infestation  by  cruel  robbers  ot 
their  own  race ;  the  terror  in  which  they  keep  them,  941.     The  hell 
of  the  self-righteous  called  the  Judgment  of  Gehenna,  briefly  described, 
942      The  hell  of  those  who  have  had  no  end  in  view  but  the  pleasures 
and  pastimes  of  life;  how  they  live  among  excrement  binder  the  but- 
tocks,  and  appear  carrying  filth  and  lamenting  their  state,  943.     bee 
Excrement.    The  state  into  which  females  come  who  have  been 
elevated  from  a  low  condition  and  then  given  themselves  up  entirely  to 
pleasure;  how  they  rend  and  tear  one  another  like  furies,  944.     Ihe 
hell  of  those  who  think  themselves  gods ;  how  they  dwell  m  a  kind  ot 
tun,  where  is  a  globe,  and  that  they  suppose  they  trample  on  the  uni- 
verse with  their  feet,  947.     The  state  of  those  m  a  kmd  of  tun  who 
are  deprived  of  rationality,  948.     The  state  of  certain  spints  who  were 
persons  of  dignity  in  the  world,  but  without  conscience ;  the  obscure 
chamber  in  which  they  dwell  and  their  contrivances  agamst  others,  949. 
The  hell  of  those  who  hold  the  Lord  and  divine  things  m  contempt ; 
their  abode  known  as  the  habitation  of  dragons ;  their  self-prudence, 
&c     950.     The  state  of  those  who  have  supposed  themselves  saints, 
their  lust  and  anxiety ;  and  of  those  who  affected  holiness  for  the  sake 
of  ereatness  in  heaven,  951,  952.    The  hell  of  the  antediluvians  be- 
neath a  misty  rock ;  their  deadly  persuasions ;  the  change  produced  m 


MMi 


332 


II  E  R 


HER 


333 


I 


h 


^ 


the  sphere  of  the  world  of  spirits  by  their  ascent,  1 2/0.  The  hell  of 
those  who  have  accomplished  their  ends  in  the  world  by  artifices  and 
lies ;  their  correspondence  with  ulcers  and  imposthumes  in  the  body  ; 
their  punishment  by  circumrotation,  r>188.  The  worst  hell  is  that  of 
profaners,  for  they  immerse  the  truths  of  faith  in  their  cupidities,  and 
destroy  remains,  571,  582,  G348,  8882.  The  hells  are  immensely 
augmented  at  the  present  day  from  the  Christian  world,  666G, 

HERB.  The  good  works  first  produced  in  the  regeneration  arc 
called  the  tender  herb,  9,  29;  and  in  their  farther  growth,  the  herb 
yielding  seed,  &c.,  29.  The  herb  yielding  seed  is  the  food  of  the 
spiritual  man  ;  the  fruit-tree  yielding  fruit  of  the  celestial,  sh.  [)7  ;  and 
the  green  herb  of  the  natural,  .59.  Bitter  herbs  signify  the  injucun- 
dities  of  temptation,  7854.  Ilcrb  seeding  seed  denotes  every  truth 
which  regards  use,  57.  The  herb  of  the  field  is  all  that  the  external 
man  produces,  90,  91.  To  eat  the  herb  of  the  field  is  to  live  as  a  wild 
beast,  274.  To  eat  grass  or  sedge  is  to  be  instructed,  5201.  Sec 
Grass.  All  herbs  signify  some  species  of  scientific,  (>72(),  (uiu* 
Every  herb  of  tile  field  signifies  every  truth  of  the  church,  7571  ; 
and  pastures,  nutrition,  7571.  By  herbs,  grasses,  and  leaves  of  trees 
are  signified  truths,  and  by  their  viridity  or  freshness,  the  sensitive 
apprehension  of  truth,  7691:  see  also  99G.  The  herb  of  the  field 
denotes  the  truth  of  the  church,  sh.  7571.     See  Field,  Ground. 

HERD  lannentum].  Animals  of  the  herd  denote  celestial  natural 
things,  those  of  the  flock  celestial  rational,  2180.  They  within  the 
church  who  are  external  or  natural  men  are  signified  by  the  herd ; 
hence,  a  herd  denotes  external  or  natural  goods  in  the  abstract,  2500, 
3108.  Flocks  denote  internal  or  rational  goods,  herds  external  or 
natural  goods,  4378,  1505,  ill.  and  s/t.  10,009.  The  flock  and  the 
herd  denote  natural  good  interior  and  exterior,  5913,  7501,  70(33.  The 
flock  denotes  charity,  the  herd  its  exterior  goods,  which  are  the  exer- 
cises of  charity,  0530,  0531,  7003.  Herds  denote  exterior  goods,  and 
also  what  are  thought  to  be  goods  but  are  not,  4250,  1505.  The 
animals  belonging  to  the  herd  are  oxen,  heifers,  and  steers,  which 
denote  affections  of  good  and  truth  in  the  natural  or  external  man ; 
those  belonging  to  the  flock,  are  lambs,  sheep,  kids,  he  and  she-goats, 
and  rams,  which  denote  aflections  of  good  and  truth  in  the  internal 
man,  8937,  9391,  briefly  5913.     See  Flocks,  Cattle. 

The  strife  between  the  herd  men  of  Abram  and  the  herdmen  of  Lot 
denotes  the  discrepancy  and  want  of  correspondence  between  the  in- 
ternal and  external  man,  1571.  Abraham's  running  to  tlie  herd,  and 
preparing  a  calf  for  the  entertainment  of  his  angelic  visitant,  the  pro- 
cedure of  the  rational  man  in  the  conjunction  of  external  good,  2180. 
Isaac  being  blessed  with  flocks  and  herds,  the  acquisition  of  goods  in 
general;  both  interior  or  rational,  and  exterior  or  natural,  3154,  3403, 
3408.  The  strife  between  Isaac's  herdmen  and  the  herdmen  of  the 
valley  of  Gerar,  the  discrepancy  and  opposition  between  those  who 
instruct  from  internal  doctrine  and  those  who  instruct  from  external, 
3425.  Jacob's  acquisition  of  flocks  and  herds  in  the  service  of  Laban, 
the  procuration  of  genuine  goods  and  truths  by  means  of  such  as  are 
not  genuine,  3993,  4005,  4073,  4084,  4087,  4109,  4217.  His  return- 
ing home  with  them,  and  reconciliation  with  Esau,  the  conjunction  of 
divine  good  flowing  into  the  natural  man  thereby,  4330,  4308,  4378, 


4 


J 


438 1.  Ilis  going  with  all  his  family  and  their  flocks  and  herds  into 
Egypt,  the  procedure  of  influx  and  formation  of  a  spiritual  state  in  the 
natural  man,  0013,  0040,  0004,  0005,  0084,  0102—0100.  The  Egyp- 
tians supplied  with  corn  in  return  for  their  cattle  and  their  flocks,  the 
influx  of  spiritual  life  in  proportion  to  the  goods  which  are  offered  as 
receptacles,  0121,  0123,  0124,  0120,  0128.  The  Israelites  delivered 
from  Egypt,  their  flocks  and  herds  going  with  them,  the  salvation  of 
the  spiritual  church  after  infestation  ;  both  of  those  who  are  in  interior 
good  and  those  who  are  in  exterior,  0825,  0839,  7003,  7900.  The 
animals  of  the  flock  and  herd  appointed  for  sacrifice,  denote  the  means 
by  which  the  external  man  and  the  internal  is  to  become  regenerate. 
10,042,  9391. 

HEREDITARY  [hceredUarium].     See  Evil  (2),  Heir. 

HERESY  [/ueresis].  Wherever  any  church  exists,  heresies  come 
into  existence  from  making  faith  or  some  article  of  faith  primary,  302. 
The  church  would  be  one  if  charity  was  preserved  as  the  essential, 
howsoever  men  might  differ  as  to  doctrinals  and  external  worship, 
1280,  1310,  ill.  1798,  1799,  1834,  1844,  2385,  2982,  3207,  3451. 
See  Church.  If  all  had  charity,  heresy  and  schism  would  not  be 
called  by  such  names,  but  regarded  as  diff'erences  of  opinion  and  left  to 
the  conscience  of  each  ;  providing  only  that  the  Lord,  and  eternal  life, 
and  the  Word  were  not  denied,  and  that  the  life  was  formed  according 
to  the  precepts  of  the  decalogue,  1834.  The  scientifics  of  the  church 
taken  from  the  external  sense  of  the  Word,  are  such  as  to  draw  the 
mind  into  all  manner  of  heresies,  unless  the  truths  of  the  internal  sense 
be  insinuated  into  them ;  in  that  case  it  is  impossible  to  be  led  into 
heresy,  ill.  0071,  ill.  0222.  Examples  more  particularly,  9424,  4721, 
4730,  4770,  4783,  4925,  7779,  8313,  8705,  9224.  Heresies  originate 
with  those  who  are  in  some  truth  taken  from  the  Word,  but  not  in 
good,  0400,  ill.  0705.  Those  who  refer  all  things  to  faith  and  nothing 
to  charity,  are  in  darkness  concerning  the  conjunction  of  good  and 
truth,  and  involve  the  truth  itself  in  darkness ;  hence  so  many  heresies 
and  hallucinations,  9180.  The  infernal  heresy  concerning  the  power 
of  the  keys  is  derived  from  the  external  sense  of  the  Word  understood 
without  doctrine,  9410.  They  who  are  in  heresies  and  falsesare  under 
the  necessity  of  passing  over  such  passages  of  the  Word  as  do  not 
accord  with  their  doctrine;  but  they  that  are  in  the  illustration  of 
truths  see  concordances  everywhere,  9424.  The  external  sense  of  the 
Word  conjoined  with  the  internal  is  holy,  but  separated  from  it  is  not 
holy,  and  they  who  press  its  meaning  without  the  doctrine  of  the 
internal  sense  are  drawn  into  all  manner  of  heresies ;  hence  it  is  that 
the  Word  is  called  by  such  the  book  of  heresies,  10,270.  Heresies 
exist  from  this,  that  man  is  in  things  external  and  not  in  things  in- 
ternal, and  that  he  thinks  of  himself  and  the  world  when  he  reads  the 
Word ;  they,  on  the  contrary,  in  whom  the  internal  man  is  opened,  are 
in  illustration  when  they  read  the  Word  or  in  the  internal  sense,  though 
they  do  not  know  it,  ill.  10,400,  10,330.  See  Doctrine,  Word. 
Doctrines  separated  from  the  church,  or  heresies,  are  denoted  by  Cain 
and  his  posterity,  324,  401,  404—409. 

HERMON  [Chermon].     See  Lebanon. 

HERO.     The  Lord  is  called  a  man  of  war  and  a  hero,  on  account 
of  his  combating  with  evils  and  falses,  and  especially  with  the  whole 


t 


334 


HID 


power  of  hell  when  he  assumed  the  human,  8273,  10,053.  In  the 
opposite  sense,  they  are  called  mighty  men,  heroes,  or  men  of  war,  who 
stoutly  oppose  themselves  to  tnith,  5135.  Heroes  in  drinking  wine, 
and  men  of  strength  to  mingle  strong  drink,  is  predicated  of  reasonings 
against  the  truths  of  faith  by  those  who  are  in  self-intelligence,  1072. 
The  hell  of  so-called  heroes  who  have  delighted  in  rapine  and  bloodshed 
is  in  the  great  gut ;  the  horror  of  the  angels  that  there  can  be  such 
who  call  themselves  Christians,  5393. 
HESIIBON  [Chesbone],     See  Moab. 

HETH,  [CAeM],  denotes  the  exterior  knowledges  of  things  celestial, 
as  Zidon  of  things  spiritual,  1199,  1203.  Heth  signifies  such  know- 
ledges in  both  senses,  namely,  both  with  and  without  an  internal  prin- 
ciple, 1203.  The  sons  of  Heth,  or  the  Hittitcs,  were  among  the  better 
class  of  the  inhabitants  of  Canaan,  2913,  3686,  and  hence  Abimelech 
who  was  with  David,  and  Uriah,  of  whose  wife  Solomon  was  born,  were 
Hittites,  2913.  They  represent  and  signify  the  spiritual  church  or  the 
truth  of  the  church,  2913,  2941;  also  the  opposite,  2913,  1867,  6858, 
7054,  7332,  10,638  ;  and  the  church,  as  subsequently  instituted  among 
the  Gentiles,  2928,  2986,  3470,  3620,  3686,  6461,  6551.  As  the 
spiritual  church  among  the  Gentiles  is  not  in  truth  derived  from  the 
Word,  the  Hittites  denote  truth  from  a  source  not  genuine,  3470,  3620  ; 
and  the  daughters  of  Heth  the  affections  of  such  truth,  3620—3622, 
3686 — 3688.  The  sons  of  Heth  denote  those  who  are  capable  of  re- 
ceiving the  good  and  truth  of  faith,  and  with  whom  a  new  church  can 
be  raised  up,  2940.  The  Hittites  belonged  to  the  city  of  Ephron, 
2933,  compare  2943.  See  Ephron.  They  signify  falses  produced  from 
the  most  grievous  evil,  9332.  The  church  with  the  ancients,  or  the 
remains  of  the  most  ancient  church  were  still  existing  in  Canaan  in  the 
time  of  Jacob,  and  especially  with  the  Hittites  and  Hivites,  4429, 
4447,  4454,  4643.  See  Amorite,  Hivite,  Jebusite.  Compare 
Hebron. 

HEW,  to.     See  to  Cut. 

HIDDEKEL,   the    river   [Chiddeket],  denotes  reason,   or  the 
clearness  and  perspicuity  of  reason,  118.     See  Eden,  Ashur. 

HIDE,  OR  Conceal,  to  [abscondere,  celare],  is  to  reject  and  to 
bury  as  dead ;  hence  the  idols  and  other  insignia  of  idolatry,  hidden 
under  an  oak  by  Jacob,  denotes  the  eternal  rejection  of  falses,  4552. 
The  Egyptians  professing  to  hide  nothing  from  Joseph  denotes  that 
the  state  of  the  external  man  is  known  to  the  internal,  6132.  Moses 
hidden  three  months,  and  then  exposed  by  his  mother,  denotes  the 
whole  period  and  state  in  which  the  divine  law  could  not  appear,  and 
then  its  manifestation,  6721,  6722.  Moses  hiding  the  Egyptian  in 
the  sand  denotes  the  rejection  of  scientifics  contrary  to  the  truth  of  the 
church,  or  alienated  therefrom  among  falses,  6761,  6762.  The  Egyp- 
tians overwhelmed  and  concealed  by  the  waters  of  the  Red  Sea  denotes 
the  state  of  the  evil  separated  by  their  own  falses,  8229—8232.  The 
Lord  is  said  to  hide  his  face  and  turn  away  from  the  evil  according  to 
the  appearance,  because  they  are  not  receptive  of  his  mercy,  «A.  5585, 
compare  222—225,  387.  They  who  live  the  life  of  love  have  angelic 
intelligence  and  wisdom  concealed  within  the  interior  memory,  and  they 
come  mto  the  full  enjoyment  thereof  in  the  other  life,  2494  ;  the  con- 
trary also,  4314.     Thamar's  veiling  herself  on  the  approach  of  Judah, 


HIT 


335 


denotes  that  the  interiors  of  the  representative  church  were  concealed 
from  his  posterity,  4866.  The  silver  concealed  by  Joseph  in  the  sacks 
of  his  brethren  denotes  that  all  truth  and  good  in  the  natural  man  is 
from  the  Lord's  divine  human,  and  not  from  the  proprium,  5664,  and 
the  antecedent  numbers  5402,  5405,  5488,  5489,  5496,  5499,  5530, 
5624,  5649,  5657,  5658,  5660.  The  silver  cup  of  Joseph  hidden  in 
the  sack  of  Benjamin,  denotes  interior  truth  or  the  faith  of  charity 
given  m  the  midst,  5736.  The  hidden  manna  denotes  good  from  the 
Lord  and  the  Lord  himself  with  man,  8464. 

HIEROGLYPHICS.  The  hieroglyphics  of  the  Egyptians  were 
derived  from  the  ancient  representative  church  which  existed  there,  and 
they  signify  spiritual  things,  6692,  6917,  7097.  They  were  the  images 
of  natural  things  by  which  spiritual  things  are  represented,  7926. 
They  are  the  remains  of  the  science  of  spiritual  things,  which  was  cul- 
tivated by  the  ancients  in  Chaldea,  Assyria,  Egypt,  Arabia,  and  Greece, 
90  U .  hee  Egypt  (3),  Correspondence. 
HIGGAION.     See  Music. 

HIGH  [altum\  Height  is  predicated  of  good,  breadth  of  truth, 
650,  4482.  High  and  most  high  are  predicated  of  spiritual  and  celes- 
tial love,  795  ;  and  hence  of  heaven  and  the  Lord,  920,  6435.  High 
represents  and  signifies  the  internal;  most  high,  the  inmost,  1735. 
Heights,  towers,  &c.,  signify  the  interiors  in  both  senses,  1306,  1307, 
4o99.  Expressions  which  imply  height,  as  to  lift  up,  &c.,  have  refer- 
ence to  what  is  interior,  2148.  Things  interior  are  denoted  by  what  is 
high  in  accordance  with  what  appears  to  man,  hence  heaven  is  said  to 
be  on  high,  variously  ill.  2149,  3387,  3739,  4210,  4599,  5146.  Heaven 
IS  not  on  high  as  some  suppose,  but  everywhere  where  there  is  love  and 
charity,  450.  Height  denotes  degree  as  to  good,  and  also  as  to  truth 
from  good,  ill.  9489  ;  the  latter,  when  predicated  of  the  ultimate  heaven, 
9773,  ill.  10,181.  High  signifies  heaven  and  the  divine  therein,  be- 
cause the  starry  heaven  which  appears  on  high  denotes  the  heaven  of 
the  Lord  8153.  The  Lord  is  called  the  Most  High,  because  he  is  the 
mmost  and  the  sun  of  heaven,  9489,  9773.  To  exalt  himself  when 
predicated  of  the  Lord,  denotes  the  manifestation  of  the  divine  in  the 
human,  8264,  8342.  Man  exalting  the  Lord  denotes  worship,  because 
divine  worship  consists  in  the  exaltation  of  the  Lord  over  self,  8271. 
See  Heights.  The  children  of  Israel  going  out  with  a  high  hand,' 
denotes  the  liberation  of  the  spiritual  by  divine  power,  8153.  Deceitful 
spirits  can  present  the  phantasy  of  their  being  on  high,  &c.,  though 
they  are  in  the  deep,  1380,  3750.     See  Elevation. 

HIGH-PRIEST  [pontifex].     See  Priest,  Pontiff. 

HILL  [^collis].     See  Mountain. 

HIN.     See  Measure. 

HIND  \cerva—t\iQ  female  of  the  deer].     See  Deer. 

HIRE  [mercea].     See  Reward. 

HIRELING,  a,  [mercenarius],  denotes  one  who  from  natural  genius 
only,  and  for  the  sake  of  the  reward  or  honour  accruing  to  him,  or  for 
the  sake  of  meeting  his  reward  in  the  other  life,  occupies  himself  with 
good  and  truth,  7997,  8002,  9179,  9180,  9391.  Abstractly  it  denotes 
the  good  of  lucre  or  reward,  9 1 79.     See  Reward. 

HISTORY,  Biblical.     See  Genesis,  Word. 

HITTITE  [Chitt(^9\    See  Heth. 


^i 


336 


HOL 


HOL 


IIIVITE    [Chivanis].     See   IIkth,    Amorite,    Jkbusite.     The 
remains  of  the  cliiirch  existed  in  Canaan  from  most  remote  antiquity, 
especially  amongst  the  Hittites  and   Uivites;  hence  the  truths  of  the 
church  are  represented  by  those  nations,  4129.     The  Ilivites  signify 
interior  truth  because  they  had  been  principled  in  it  from  antiquity  ; 
they  were  more  upright  than   the  other  Canaanites,   4431.     On  this 
account  the  Gibeonites,  who  belonged  to  this  nation,   were  providen- 
tially preserved  by  a  covenant  with  Joshua,  4431.     See  Gibeonites 
feHECHEM.     The  remains  of  the  most  ancient  church  were  with  the 
Uivites,  4447,  4454.     Ilivite  is  the  idolatrous  state  in  which  is  some- 
what ot  good ;  Jebusite,   in  which  is  somewhat  of  truth,   G8(]0,   80r)4 
Jlhe  llivites  signify  falses  from  evil  comparatively  light ;  the  Canaanites 
talses  from  graver  evils  ;  the  Hittites,  falses  from  evils  of  the  gravest 
o!"V  ""**°"^  ^^  Canaan,  all  falses  and  evils  in  the  complex, 

HOAR-FROST  [pruifial  signifies  truth  consisting  and  flowing  in 
the  form  of  good,  <fj?.  84.09.     See  Snow.  ^ 

HOBAB.     SeeJETHRo. 

HOG  [siis].     Concerning  the  hell  of  the  sordidly  avaricious,  where 
they  are  excoriated  like  hogs,  that  they  may  be  made  white,  939,  47.51 
Ihe  daemons  were  sent  into  the  swine  because  they  were  of  this  cha- 
racter, and  swine  correspond  to  the  life  of  avarice  and  to  its  delieht 
1742.  o    * 

HOLE,  BORED  [foramen].     Baskets  bored  through,  and  full  of 
holes,   denote  what  is  without  termination  in  the  interiors  of  man 
thus,  without  distinction  of  degree,  sh.  .514;-).     Without  such  distinc- 
tions  or  planes  m  man,  good  flows  through  him  without  any  direc- 
tion in  the  way,   and  is  turned  into  mere  evil  in  the  sensual  part 
iJ  compare  155.5.     Such  distinctions  are  made  by  affections  of  good 

?"?  .r  "Vu*"!"^  '°^'''  "I^^v^  "'  ^""y  ^^^"S  '^^»°^«  ^^^^  ^^cy  ^0  not  exist, 
roin    •      f  ^^^  or  cleft  of  a  rock  denotes  an  obscure  state  of  faith. 

r.u  '  .A  >  oo   ^'PP^s*^^  sense,  truths  falsified,  9828 ;  or  the  falses  of 
laith,  I0,y82. 

.1,    HOLLANDERS  [IMandq.     Description  of  certain  Dutch  spirits, 
that  they  were  merely  natural  and  belie,re(}  nothing  concerning  spiritual 

ttW^VoS  "sra:"''"^""  *'•'"'""'''  ^P'"^'''  •'"'  •■'"^"''-" 

HOLLOW  [camim-].  The  altar  of  burnt-offering  made  hollow 
denotes  apphcation,  9738.  As  to  the  hollow  of  the  thigh,  see  Thigh 
f  J'  .J  Lf«wf^wH.— 1;  Holiness  and  justice  are  predicated  of 
taith  in  the  celestial  sense,  integrity  and  judgment  in  the  spiritual,  612. 
Ihey  are  m  a  holy  state  who  are  innocent,  even  though  they  may  be  in 
ignorance,  and  nothing  holy  can  be  i>redicated  of  those  who  are  in  self- 
intelligence,  155/.  Angels  are  in  the  holiness  of  ignorance,  though 
they  are  most  wise,  because  they  attribute  nothing  of  intelligence  and 
wisdom  to  themselves,   1557.     All  things  of  love  and  faith  are  holy 

pare  8882,  9310.  Holiness  is  predicated  of  faith  only  so  far  as  love 
and  charity  are  m  it,  2146,  2343  end.  What  man  has  esteemed  holy 
from  infancy  he  is  permitted  to  regard  as  holy  unless  it  be  contrary  to 
order;  hence  the  permission  of  sacrifices,  2180.  Worship  is  holy 
according  to  the  quality  and  store  of  truth  implanted  in  charity,  2190 


337 


Al  good  is  called  holy  because  it  is  from  the  Lord,  2190.  Nothing  is 
holy  but  what  proceeds  from  the  Lord's  divine  human,  and  all  is  holy 
that  proceeds  therefrom,  2343  end,  42521,  4575,  4727,  sh.  9680 
99.6  9988,10,069.  10,267  and  citations,  10,306.  10,361.  The  holy 
othohesisthe  divine  human,  or  the  verimost  divine  good  and  divine 
truth  therein,  3210.  There  are  three  principal  doctrines,  which  con- 
stitute  the  internal  sense  of  the  Word,  that  of  the  Lord's  divine  human, 
that  of  love  to  the  Lord,  and  that  of  charity  to  the  neighbour;  and  it 
is  m  these  that  the  holiness  of  the  Word  consists,  3454.  The  holy 
aftection  perceived  in  reading  the  Word  is  from  the  order  in  which  the 
innumerable  particulars  of  the  internal  sense  coalesce  in  the  common 
expressions  of  the  literal  sense,  3438,  especially  10,635.  The  Word  is 
holy  even  if  taught  by  the  evil,  and  the  sacraments  if  administered  by 
them,  thus,  the  office  of  a  king  or  priest  is  holy  whatever  the  character 
ot  him  who  represents  it  or  ministers  therein,  3670,  ill.  4311.  The  holi- 
ness of  the  Word  in  the  letter  conjoins  men  with  angels  and  thereby 
with  the  Lord  in  virtue  of  its  representation  and  signification  of  spiritual 

•  rio^*n  rnV''^^^'''*"?"*^^"  ""^  ^^'^  ^^^^«  exemplified  3735,  10,033  end, 
til.  4279.  The  Word  is  holy  from  the  affections  of  spiritual  and  celes- 
tial  love  to  which  it  all  refers,  ill.  3839.  The  holiness  and  life  of  the 
n.Ar      ml^^'".  ^^^  internal  sense  in  the  external,  ill.  8943,  ill.  8971. 

;\*  iT  .  '"I^''"''^  ^"^"'"^  ""^  ^*'^  ^^'•^  appeals  in  heaven  when  it  is 
read  holily  in  the  external,  9281,  ill.  10,614.  They  read  it  or  use  it 
hohly  who  are  in  good,  and  with  such  there  is  an  influx  of  the  internal 
sense,  and  thus  a  conjunction  of  truth  with  good,  6789.  The  internal 
sense  is  so  inapphed  and  conjoined  to  the  letter,  that  there  is  not  the 

•ff^n.J,'^.''''  Ji^^^^  ""^  ^^'"^  ^^''^  ^"^  ^^a*  ^^as  the  holy  and  divine  in  it, 
i'  .1  ^Vir  I  ?  procedure  of  holy  influx  is  according  to  the  reception 
ot  the  Word  in  internals  or  externals;  ill.  by  the  representation  of 
Moses  and  Joshua,  9419,  9435,  10,635.  That  which  proceeds  from 
the  Lord  is  eminently  holy  in  externals,  because  it  is  the  external  which 
contains  all  the  interiors  in  their  order,  form,  and  connection,  ill.  9824 
A  holy  external  without  a  holy  internal  is  of  no  avail,  but  derived  from 
a  holy  internal  it  communicates  with  heaven  and  the  Lord  10  177 
10  472,  especially  10,614.     The  external  without  the  internal  is  called 

,nLn  "^^'  '°  ^^"^  ^"""^'^^^  "*"«^»  '^  represented  the  holy  internal, 
10,040,  compare  10,149,  10,399.  They  who  are  principled  in  corporeal 
and  woridly  love,  have  no  other  than  evil  spirits  around  them,  notwith- 
standing  their  being  in  a  holy  external,  ill.  by  the  case  of  the  Jews, 
how  the  divine  trutn  is  used  by  such  as  a  harlot,  &c.,  4311,  4868 
/2/2,  compare  7454,  7456.  The  essential  holy  principle  is  love  to  the 
l.ord,  38a2 ;  thus  the  divme  proceeding  from  him,  9229  and  citations. 
Holy  is  predicated  of  love  that  flows  in  from  the  Lord,  and  from  the 
reception  of  which  man  is  affected  by  truth,  4154.  Truth  proceeding 
from  the  Lord  can  only  be  with  man  in  what  is  holy,  4154.  Man  is 
made  holy,  or  sanctified,  by  love  to  the  Lord  and  charity  towards  the 
neighbour,  ill.  4727.  They  are  meant  by  the  just  and  the  holy  in  the 
Word  who  know  and  acknowledge  that  all  good  is  from  the  Lord,  and 
all  evd  from  themselves,  5069.  The  proprium  of  man  is  nothing  but 
evil,  and  holiness  is  only  predicated  of  him  so  far  as  he  is  detained  from 
his  propnum,  and  kept  in  the  "  holy"  proceeding  from  the  Lord,  9229. 
Ihe  good  of  love  and  the  truth  of  faith  which  are  from  the  Lord  with 


■*  \ , 


7 

\ 


338 


HOL 


HOL 


339 


man  are  called  holy,  10,361.  Truths  proceeding  from  the  Lord  are 
called  holy,  and  they  proceed  from  the  divine  marriage  in  his  divine 
human,  4575 ;  as  to  the  holiness  of  marriage,  and  how  profane  adultery 
is,  9961.  All  that  is  holy  in  heaven  and  the  church  proceeds  from  the 
Lord's  divine  human,  ill.  4735,  10,267,  10,268,  10,359,  and  citations 
in  each  place,  1 0368 ;  ill.  by  the  holy  supper,  and  the  representation  of 
all  that  is  holy  from  the  Lord  by  bread  and  wine,  4211,  4735,  5120, 
6789,  9127.  See  Supper.  The  Son  of  Man  coming  in  his  glory  and 
all  the  holy  angels  with  him,  denotes  the  divine  truth  appearing  in  its 
light ;  and  influx  therefrom  by  the  angeHc  heaven,  4809.  The  truths 
of  faith  are  called  holy  because  they  proceed  from  good,  6788,  6864. 
The  false  without  evil  is  also  called  holy,  because  it  is  then  accepted  by 
the  Lord  as  true,  br,  ill,  10,302.  The  holy  principle  proceeding  from 
the  Lord  not  only  dissipates  falses,  but  reduces  all  to  divine  order,  both 
in  heaven  and  hell,  ilL  6864.  When  the  Lord  glorified  his  humanity, 
he  first  made  the  natural  man  holy  and  afterwards  divine  ;  the  differ- 
ence between  holy  and  divine  ex,  4559.  As  to  the  holy  tremor  caused 
by  divine  influx,  or  fear  from  the  influx  of  what  is  holy,  the  holy  fear 
in  worship,  &c.,  see  Fear. 

2.  The  Holy  Spirit  is  the  holy  proceeding  from  the  Lord  by  means 
of  spirits  or  angels,  3704  end;  compare  3969  end,  4047;  see  below 
6982,  10,196.  The  holy  proceeding  from  the  Lord  has  in  it  both 
divine  good  and  divine  truth,  ill,  4180.  The  Holy  Spirit  or  Comforter 
(Paraclete)  and  Spirit  of  Truth,  is  divine  truth  proceeding  from  the 
Lord's  divine  good,  4673,  sh,  9199;  ill,  by  the  signification  of  blood, 
4735,  9393.  The  holy  spirit  is  the  divine  proceeding,  or  the  "holy" 
that  proceeds  from  the  Lord,  6788,  9680  end.  Holy  is  predicated  of 
truth  that  proceeds  from  the  Lord,  and  the  holy  spirit  is  holy  truth, 
sh.  6788.  The  divine  truth  proceeding  from  the  Lord  cannot  be  heard 
nor  perceived  until  it  has  passed  heaven,  and  thus  become  human ;  the 
spirits  by  whom  it  is  then  spoken  are  in  that  state  called  the  holy 
spirit,  because  they  utter  the  holy  truth  that  proceeds  from  the  Lord, 
6982,  ill,  7004.  Angels,  prophets,  and  apostles  are  called  holy  from 
the  reception  of  divine  truth  from  the  Lord,  ill,  9820,  9932.  The 
divine  truth  that  proceeds  from  the  Lord's  divine  human,  is  called  the 
holy  spirit,  and  not  any  spirit  from  eternity,  ill.  6993.  Procedure  is 
not  predicated  of  spirit  itself,  but  of  the  holy  [afflux]  of  the  spirit,  that 
is,  the  "  holy"  that  proceeds  from  the  Lord  and  is  spoken  by  spirits, 
6993.  The  holy  spirit  is  not  of  those  who  utter  it  but  of  the  Lord, 
6993.  Divine  truth  proceeding  from  the  divine  good  of  the  Lord's 
divine  human  is  the  spirit  of  truth  or  holy  spirit,  8127.  Holiness  is 
predicated  of  divine  truth  proceeding  from  the  Lord,  and  this  is  meant 
by  the  "  holy,"  or  holy  spirit,  8302 ;  and  which  is  the  Lord  in  heaven, 
or  the  divine  accommodated  to  the  reception  of  angels  and  spirits, 
10,196.  The  holy  spirit  is  the  holy  [afflux],  or  the  "  divine,"  pro- 
ceeding from  the  Lord,  9229  and  citations.  The  spirit  predicated  of 
man,  denotes  the  understanding  of  truth  and  the  life  thence  derived ; 
the  spirit  of  God  and  the  Holy  Spirit  is  the  divine  truth  proceeding 
from  the  Lord,  sh,  at  length,  9818,  br,  ill,  and  sh.  9820.  To  be 
baptized  with  the  holy  spirit  and  with  fire  is  to  be  regenerated  by  the 
good  of  love,  9229  and  citations.  To  speak  against  the  Holy  Spirit  is 
to  speak  well  and  think  evil  of  the  Lord  and  his  kingdom,  and  also  of 


'  'I 


001 7m! A      TK °  "^"  ""^  "•",.•'"' '  ^''"^  «'  '«  spiritual  hvpocrisy.  **. 

ZJ:it- »  Tk*  ?'?  "^""'^'  *•**  ""'y  ^P'"'  ^^n""*  ^e  remitted  be^ 
cause  ,t  infects  the  interiors  of  man,  and  destroys  all  spiritual  life,  9913. 

LJIL  w"^'"/^"!!!''  u'  ^°'y  ^P*"'  "»"''«'«  '»  d«"ying  the  Lord 
and  the  Word  after  they  have  once  been  acknowledged,  by  which  good 

21  lot  „f  .1"""  ')'  }f"^  T  ^^tinguished,  9264^  As  to  the  qu!% 
«^^i»f  J.  ^';'^*•?^^'^°"Sht  themselves  saints  or  holy  persons, 
and  yet  have  not  lived  m  charity,  95 1.  952. 

in  «^;il^^'*°^^  state  of  love,  and  worship  therefrom,  was  represented 
held  hv  th.  K-i>  ''7"'"8  '»  tents  hence  the  feast  of  tabernacles 
held  by  the  children  of  Israel,  and  the  signification  of  tents  in  the 

KhtnlV'  ''"!'  ?'!'•  'J^''^'  2'^"^  in  the  opposite  sense.  ?566 
1  he  tabernacle  was  holy  by  virtue  of  its  representing  holy  worship  • 

2S6"o90-l'"oQ:r  ±'','^T''*,™''°"  '."  *«  "^bernacle^nd  ^t  the  altTr.' 
i.A'Jf'r^u^^'  ^^^^''  ^^^  distinction  between  tents  and  tabernacles 
ItutlYL  ■  *«"^'."?''y'  »>•  holy  of  holies  in  the  tabernacle  repre- 
sented the  verimost  divme  good  and  divine  truth  in  the  Lord's  divine 
hu  lan ;  hence  it  represented  the  divine  human  itself,  and  (by  the 

w!!!f-,Tr'"f''  '^'"'">  "^  '•"'''"y'  3210.  The  sanctuary  of  the 
Word  IS  the  internal  sense.  5398.  A  sanctuary  or  holy  place  denotes 
celestial  love;  in  the  supreme  sense,  the  Lord's  divine  human.  6502 
A  sanctuary  denotes  heaven  where  the  divine  principle  of  faith  is,  or 
s^^n  TK  T"  r'  ^«S'lom.  and  abstractly  the  truths  of  faith.  *A. 
«330.     The  Lord  could  not  dwell  in  a  habitation  made  with  hands,  but 

whilTv.  /■^  T^  "^^''l  PI!;''  "^  ''"'  tabernacle  represented  heaven  in 
which  the  Lord  really  dwells,  iU.  9457.     A  sanctuary  in  the  supreme 

Zr^b  wv\'  '^\^'^  "^l."^''''  '*  •'"'y'  «°'*  «lso  heaven  and  the 
church  which  are  holy  from  h.m,  th.  9479.  9932.  The  representation 
of  heaven  by  the  holy  place,  the  holy  of  holies,  and  the  veil  between 
them  Illustrated.  9678  9680.  The  holy  of  holies  is  the  Lord.  S 
Ihe  good  of  love  in  which  the  Lord  is  present  is  the  holy  of  holies,  ill. 
by  the  signification  of  the  altar  and  the  tabernacle.  &c..  10,129,  10  130 

foTao  ifT^f ,"  "ffy^'-  ""•J.^^l^^tial  good  the  holy  of  holiei  *A.* 
10.129,  10,213.  All  that  is  holy  m  heaven  and  earth  is  from  the 
Lord  sdivme  human.  9956.  10.359.  To  make  holy  or  sanctify  to 
Jehovah  denotes  generally  to  ascribe  to  the  Lord,  thus  the  confession 
and  acknowledgment  of  what  is  from  him.  8042.  The  sanctification  of 
the  firstborn  denotes  the  ascription  of  faith  to  the  Lord,  8038  8042 
compare  8080  To  "set  apart"  (make  to  pass),  and  to  Sacrifice  have 
the  same  signification  as  to  make  holy.  8074,  8088.  Sanctification  with 
the  Jews  was  the  yeihng  of  their  interiors,  which  were  evil,  that  thev 

H7m  ftI{^''Lt\l'iJ'''^"'^^  ^'•'°  ^^"y  "«'«  '"  representatives. 
8788.  8806.  8832,  8838 ;  see  below,  8806.     AU  sanctification  with  the 

Israehtes  represented  the  Lord,  for  the  Lord  alone  is  holy  and  every 
thing  holy  IS  from  him,  sh.  9229.  9680.  Sanctification  was  efiected 
wi  h  oil  because  It  is  the  divine  good  of  the  divine  love  which  makes 
1 A  X'r?  ,  A  oL'  .  ^'''"•'  "  denoted  by  oil.  9569.  Ul.  9954.  10.076, 
10,267.  10.268.  4580.  Sanctification  with  respect  to  those  who  are  of 
the  spiritual  chureh,  denotes  their  being  led  by  the  Lord,  or  their  beins 
in  good  received  from  him.  for  such  good  is  holy,  8806,  10,111  To 
be  sanctified  denotes  not  to  be  capable  of  being  violated,  and  it  is  pre- 
dicated of  man  when  he  receives  the  inviolable  good  of  love  from  the 

z  2 


340 


11  O  N 


Lord,  8887,  8895.  To  be  sanctified  is  to  be  imbued  with  divine  truth 
from  the  Lord,  9820 ;  for  truth  is  holy  in  proportion  as  it  is  of  the 
Lord,  thus  in  proportion  as  it  contains  good  in  it,  9G80.  To  sanctify  is 
to  represent  the  "  holy"  itself,  thus  the  Lord  as  to  the  divine  human, 
9956,  9988.  To  sanctify  is  to  represent  the  Lord  and  the  holy  things 
that  proceed  from  him,  10,091,  10,111  ;  thus,  his  presence  in  heaven 
and  the  church,  10,126,  ///.  10,276,  10,277.  To  be  sanctified  is  to  re- 
ceive truths  by  good  from  the  Lord,  not  that  man  is  therefore  holv,  but 
the  Lord  with  him,  10,1 1 1  ;  hence  it  is  to  receive  the  Lord,  ill,  1*0,128 
and  citations.  To  sanctify  denotes  the  influx  and  presence  of  the  Lord, 
10,276.  The  presence  and  conjunction  of  the  Lord  is  according  to  the 
state  of  thought  and  affection  as  being  more  or  less  holy  and  interior ; 
thus,  according  to  the  appropriation  of  holy  good  and  truth  from  the 
Lord,  or  the  reception  of  his  holy  proceeding,  ///.  4211,  also  681,  904, 
2658,  2886—2889,  3001,  3741—3743,  4198,  4206,  4320,  4525,  6832, 
7042,  7211,  8819,  9128,  9680,  9682,  9683,  10,106.  The  plate  of  gold 
upon  the  priest's  forehead  represented  illustration  from  good,  and 
"  holiness  to  Jehovah"  was  inscribed  upon  it,  because  holiness  from 
him  is  divine  truth  proceeding  from  divine  good,  9930,  9932.  Holi- 
ness was  inscribed  upon  the  plate  and  worn  upon  the  forehead  in  sight 
of  all  the  people,  in  order  that  their  minds  might  be  all-together  affected 
with  holiness,  corresponding  to  the  holy  state  of  heaven  from  the  Lord's 
divine  human,  9932,  9933.  Aaron's  bearing  the  iniquity  of  the  holy 
things  in  virtue  of  this  plate  denotes  the  removal  of  falses  and  evils 
from  those  who  are  in  good,  fully  ill,  9937—9940.  All  things  were 
called  holy  which  represented  divine  things,  as  the  garments  of  Aaron 
and  his  sons,  10,069.  Purification  from  falses  and  holy  truths  put  on 
was  represented  by  change  of  garments,  4545,  5248.  See  Garments. 
Such  things  were  not  holy  essentially  after  their  inauguration,  but  only 
representatively,  10,149.  They  who  are  in  truth  natural  not  spiritual 
believe  them  to  be  holy  by  infusion,  but  the  spiritual  that  they  are  holy 
as  representatives,  5008.  They  are  holy  only  when  holily  received,  for 
otherwise  there  is  no  influx  from  the  divine  into  them,  10,208.  Such 
things  were  polluted  by  the  sins  of  the  people,  and  in  like  manner  the 
holy  things  of  the  church  at  this  day,  because  the  divine  cannot  be  in 
them  where  there  is  sin,  ill.  and  sh.  10,208.  Holiness  is  predicated  of 
the  number  seven  and  the  seventh  day,  and  it  signifies  the  celestial  man, 
the  celestial  church,  the  celestial  kingdom,  and  in  the  supreme  sense  the 
Lord  himself  or  the  divine  human,  ah,  395,  433,  sh.  716,  881,  3824, 
3852,  especially  10,360  and  following  numbers.     See  Sabbath. 

HOMER  \Chomer],     See  Measure. 

HONEY  [mel].  See  Food.  To  eat  butter  and  honey  signifies 
the  celestial  spiritual,  680,  2184.  Butter,  honey,  milk,  &c.,  because 
they  partake  of  fatness,  signify  various  goods  of  the  ancient  spiritual 
church,  ill.  and  sh,  5943.  Butter  signifies  celestial  good,  honey  its 
felicity,  2184.  Honey,  because  it  is  sweet,  signifies  what  is  delightful 
and  pleasant,  especially  in  the  exterior  natural  principle,  sh,  5620. 
A  land  flowing  with  milk  and  honey,  denotes  what  is  pleasant  and 
delightful,  6857,  8056 ;  one  of  these  terms  being  predicated  of  truth, 
the  other  of  good,  8056.  See  Milk.  Honey  signifies  natural  de- 
light, 8522,  and  this  in  both  senses,  thus,  commixed  with  the  delight 
of  the  love  of  the  world,  10, 137  at  the  end.     Also,  celestial  good  or  the 


n  GO 


34:1 


] 


good  of  love,  10,530.  Wild  honey  signifies  the  delight  of  the  Word, 
or  divine  truth  in  tlie  letter  as  to  good,  5620  (compare  9995),  7643, 
9372.  Wild  honey,  or  honey  of  the  field,  is  so  called  because  the 
church  is  signified  by  a  field,  9372.  What  is  signified  by  the  honey- 
comb of  which  the  Lord  partook  after  his  resurrection,  5620. 

HONESTY  [honestum].  Spiritual  good  and  truth,  civil  justice  and 
equity,  and  moral  honesty  and  decorum,  follow  in  order,  and  upon  them 
is  founded  conscience,  2915.  Honesty  is  the  complex  of  all  the  moral 
virtues,  decorum  is  only  their  form,  2915.  Honesty  consists  in  de- 
siring the  welfare  of  others  from  the  heart  in  matters  of  civil  life ; 
decorum  in  the  gestures  and  language  testifying  thereto,  4574.  How 
truths  are  to  be  regarded  as  the  forms  of  good,  illustrated  by  what  is 
honest  and  decorous,  4574.  Description  of  those  who  simulated  honor 
and  honesty,  and  discovery  of  their  quality  in  the  other  life,  821,  831. 

HONOUR,  has  no  life  except  from  good  or  love ;  hence  honour,  in 
the  spiritual  sense,  is  love ;  in  heaven  where  one  loves  another,  one  also 
honours  another,  8897.  The  end  of  the  life  is  present  in  every  thought 
and  in  every  action,  even  when  it  is  not  reflected  upon ;  thus,  he  who 
honours  his  parents  from  the  heart,  or  fears  and  honours  God,  mani- 
fests it  in  all  that  he  thinks  and  in  all  that  he  does,  whether  before 
others  or  in  secret,  5949.  He  who  keeps  the  commandments  externally 
from  conscience,  is  thereby  led  into  internals ;  thus,  from  the  honour 
of  his  earthly  father  he  learns  to  honour  the  Tord ;  also  that  the  Lord 
is  honoured  when  he  is  worshiped,  and  that  he  is  worshiped  when  he  is 
loved,  3690.  To  honour  father  and  mother  in  the  spiritual  sense,  is 
to  love  good  and  truth,  and  in  these  the  Lord,  sh,  3703,  ill.  by  the 
explanation  of  the  commandment,  8896 — 8900.  Honours  are  not  to 
be  sought  on  their  own  account,  but  for  the  sake  of  use  to  others,  6938. 
To  honour  or  glory  over  any  one  denotes  confidence  and  belief  in  him, 
7395.  The  honour  attached  to  any  function,  which  honour  is  propor- 
tioned to  its  dignity,  does  not  attach  to  the  person,  but  is  separated 
when  the  function  is  separated ;  personal  honour  is  that  of  wisdom  and 
the  fear  of  the  Lord,  10,797.  Those  who  apply  themselves  to  the 
truths  of  faith  for  the  sake  of  honour  and  gain  cannot  receive  them,  for 
the  affections  can  only  appropriate  that  which  agrees  with  themselves, 
477(iy  5280,  5464,  8148.     See  Glory. 

HOOF  \jnnguld].  The  heels,  the  soles,  the  hollow  of  the  feet  and 
hoofs  signify  the  ultimates  of  the  natural  man,  thus  truth  derived  from 
good  in  the  sensual  degree,  and  its  opposite  false  principle,  sh.  772^, 
The  foot  of  man  and  the  hoofs  of  beasts  troubling  the  waters  predicated 
of  Egypt  denotes  scientifics  from  sensual  and  natural  things  and  entering 
iuto  the  truths  of  faith  thereby,  2162.  See  Foot.  The  hoofs  of  the 
horses  of  Nebuchadnezzar  trampling  down  the  streets,  denotes  scien- 
tifics perverting  truth,  2336,  more  fully,  3727,  10,227.  Their  horses' 
hoofs  like  flint  denotes  natural  truths,  2686.  The  hoofs  of  the  horse 
denote  either  the  truth  or  the  false  principle  in  ultimates,  thus  the 
lowest  intellectual  things,  ill.  and  sh,  3923,  ill,  6400,  7729,  9391. 
The  fountain  opened  by  the  hoof  of  Pegasus,  denotes  intelligence 
flowing  from  the  natural  application  of  the  understanding  or  experience, 
4966.  The  noise  or  trampling  of  the  hoofs  of  strong  horses,  denotes 
the  lowest  scientifics  which  are  derived  immediately  from  sensual  things 
destrpying  the  truths  of  faith,  6015.     See  Horse. 


3i2 


H  O  R 


HOR 


343 


HOOKS  [mwci],  of  gold  denote  modes  of  conjunction  by  good, 
9(^76,  Hooks  and  fillets  of  silver  denote  modes  of  conjunction  by  truth, 
9749.     See  Gold,  Silver,  Tknt. 

HOPE  [spes].  The  recreation,  hope,  and  victory  of  those  that 
undergo  tem[)tations,  flow  in  from  the  Lord,  who  is  himself  immediately 
present,  and  also  mediately  by  the  ministration  of  angels,  6574,  HI. 
8159,  8165.  Genuine  confidence  cannot  be  given  with  any  except 
those  who  are  in  the  good  of  charity,  and  genuine  hope  cannot  be  given 
with  any  except  those  who  arc  in  the  good  of  faith,  6578.  Sec  Con- 
fidence, Faith  (1). 

HOIIEB  [Choreb'],  the  mountain  of  God,  signifies  the  good  of 
divine  love,  6830.  Horeb  signifies  the  divine  law ;  the  rock  in  Horeb 
the  truth  of  the  divine  law,  thus  the  Lord  himself ;  the  water  flowing 
therefrom  the  truths  of  faith,  8581 — 8583.  Horeb,  by  which  is  meant 
the  whole  extension  of  the  mountainous  tract  of  Sinai,  denotes  the  ex- 
ternal of  worship,  of  the  church,  and  of  the  Word ;  Sinai  in  the  midst, 
divine  truth,  ill.  10,543.  Mount  Horeb  denotes  heaven;  or,  what  is 
the  same,  divine  truth  in  the  whole  complex ;  Sinai  in  its  midst,  the 
internal ;  and  the  mountainous  region  round  about,  the  external,  10,608. 
The  calf  made  in  Horeb  represented  worship  from  externals  only, 
9391.     See  Sinai,  Idolatry. 

HORITES  [CAorita].     See  Edom. 

HORNS  [cornud]y  denote  the  power  of  truth  from  good ;  in  the 
opposite  sense,  the  power  of  the  false  from  evil,  sh.  2832,  briefly  4489, 
9081,  sh.  10,182.  Horns  signify  the  exteriors,  because  it  is  in  the 
extremes  or  nltimates  that  truth  from  good  is  in  its  power,  10,186, 
10,208.  The  horns  of  the  altar  signify  divine  truths  proceeding  from 
divine  good,  briefly  sh.  2832,  10,027,  10,208.  There  being  four  horns 
on  the  four  corners  of  the  altar  denotes  all  manner  of  power,  9719 — 
9721.  The  horns  of  the  altar  arc  analogically  the  same  as  the  hands 
and  arms  of  a  man,  10,186.  See  Hand.  To  strike  or  gore  with  the 
horn  is  to  destroy  the  false  by  the  power  of  truth ;  in  the  opposite 
sense,  to  destroy  truth  by  the  power  of  the  false,  9081,  9065,  briefly 
7456.  The  horn  of  the  he-goat  growing  towards  the  south,  denotes 
the  power  of  the  false  principle  of  faith-alone  opposing  itself  to  truth, 
9642.  To  push  with  side  and  with  shoulder,  and  to  strike  with  the 
horns,  denotes  with  all  the  soul  and  power,  and  with  every  force,  1085. 
See  Forces.  The  ram  caught  in  the  thicket  by  the  horns  denotes  the 
potency  of  spiritual  truth  involved  and  implicated  in  natural  scientifics, 
ill.  and  sh.  2830 — 2832.  See  Isaac.  Ebony  and  horns  of  ivory  sig- 
nify exterior  goods  such  as  relate  to  worship  or  rituals,  1 1 72. 

HORNET,  THE  [crabo],  being  a  winged  creature  with  a  venomous 
sting,  denotes  the  false  principle  of  evil,  which  is  the  evil  itself  in  out- 
ward form,  sh.  9331.  Hornets  sent  before  the  Israelites  to  drive  put 
the  old  inhabitants  of  Canaan  from  before  them,  denotes  the  dread  of 
those  who  are  in  the  falses  of  evil  upon  the  first  influx  of  truths, 
9331,  9332.     See  Insects,  Fear. 

HORROR.  Temptations  are  permitted  in  order  that  a  state  of 
horror  at  evils  and  falses  may  be  induced  and  a  conscience  formed, 
1692.  Evil  spirits  dare  not  approach  him  who  has  a  horror  of  evils 
and  falses,  on  account  of  the  torments  they  experience,  1 740.  They 
who  arc  in  celestial  love  experience  horror  at  the  sight  of  vastation. 


is 


Rood  and  truth    ^-.o-?      wi       A    f°"^,®q*^ence  of  the  mverse  order  of 

Lord,rhoi'  'f  Si  SrSfsSeV'/S  "T""'^'*  ''"^  ^""^ 
joined  to  fear,  and  exists  frZ  f i^L  •  2        'r      •.        ^^^^^^^  ^^  aversion 

702/75S3  maf    1  ""^'^"""'d'ng.  »A.  2761.  2762.   2781.   6125. 

manVa  £Cni  ptr276T"'H*'  >"!f"-"'«l  J-">ty  i  a  horsel 
and  chariots  things  Sri^»I  ^  ,1  ^'^^^-  ^"""^^  ^^'"S^  intellectual, 
is  evil  a"d  fa  se  ,A  M2?  fiUV«%T°'ii'  '"'''■  '*'"='""'''*  »' '^tat 
the  sensual  S.  deuffe'L'is'fn  ^iSal  tS  HlZ'^T'"' 

£Sir&,re2. 4F-  n^Kenot?  ttr 

Neptune,  the  winded  hnrifK         ^"'"'^^  "^  *^*  """'  'he  horse  of 
ririliJ  f  1.1       ""'g"."  "°f^>  the  wooden  horse  of  Trov    &e     in  fho 

SShf  ^Tcie^ chS^f  iSl^  things   a  J'^tre  ^ 

.^res^'^r6T7ftr^^ 

the  Wort27elTmp^"^"8«T  "TT'^  ""^  '^'  ^P'"'""'  '^'^"^  "^ 
ness.  denotes  the^md^r!ff  I-       ^^^  ^°^^^^  ^  ^^  ^™'"en  with  bfind- 

denotes  reasoning  ."^Er  the  truS^  nf"?'?^'""  TV^'  ''>'^'  ^ 

nat^    lisSfVo:^ 

and  their  receding  from  the  truth.  2761;  fuUy  t7r6f98-64ni     A.l  ' 

7^T  rT^k  -t^u  *?''  ^°'^^-  conjoined,  instituting  the  chirch  6521 
6533-6535  The  horses  of  Pharaoh  and  the  Egyptians  roroosed  to 
the  Israelites)  denote  the  scientifics  of  the  pervfrse  undemandlni^ 
thrL^'nT'"'  '!'«°°«g*;  their  chariots.  falsfd^Ws  thefr  arZ^ 
hi  !n  •  ""''».«^'^«''i  and  their  captains,  the  genera?  pri^iples  S 
8156  til  "%Z  "f  ''""rf ""'  '321  end,  8^138.  8ir6?8l78  iS. 
S  tWe-  is?oTptra!  mf'ms  "  tS  T"'^-^  understanding  fn 

aa.roScol51:1^^^^^^^^^^^^^ 


^--->- 


344 


II  O  R 


denotes  tlic  understaiuliug  of  truth  and  tlic  Word  tlierewith,  liOl") ;  or 
tlie  Word  itself  as  to  the  internal  sense,  and  the  Lord  as  the  Word,  ///. 
and  sh,  2760— 27()3,  2799,  5319,  0534,  9930.  Elias  carried  up  into 
heaven  by  a  chariot  of  fire  and  horses  of  fire,  denotes  the  doctrine  of 
love  and  charity,  and  the  doctrine  of  faith,  the  latter  being  the  same  as 
the  Word  in  its  internal  sense,  2762,  5321 .  To  eat  the  flesh  of  horses, 
or  be  filled  with  horses  and  with  chariots  at  the  Lord's  table,  is  to 
appropriate  doctrinal  and  intellectual  truths  and  goods  from  the  internal 
sense  of  the  Word,  5321,  10,033.     See  Hoof,  Chariot. 

2.  Riding  is  predicated  of  the  understanding  elevated  into  superior 
light,  3190;  and  hence  of  instruction,  1288.  To  ride  in  chariots  and 
upon  horses,  denotes  the  abundance  of  intellectual  and  doctrinal  things, 
2015,  5321  ;  or  the  being  instructed  by  the  doctrine  of  truth  from  the 
Word  understood  interiorly,  276 1 .  To  ride  upon  clouds,  predicated  of 
the  Lord,  denotes  the  Word  understood  as  to  its  interior  sense,  276 1  ; 
or  his  being  in  the  internal  sense,  where  there  is  intelligence  and 
wisdom,  6534.  To  ride  upon  a  cherub,  predicated  of  the  Lord,  denotes 
his  providence  lest  man  should  enter  of  himself  into  the  mysteries  of 
faith,  which  are  contained  in  the  Word,  2761,  particularly  4391.  To 
ride  upon  the  word  of  truth  and  of  the  meekness  of  justice,  denotes 
the  understanding  of  truth  and  the  wisdom  of  good,  2761  ;  or  instruc- 
tion in  the  doctrine  thereof,  1288.  To  ride  upon  the  high  places  of 
the  earth,  denotes  superior  intelligence,  2761,  6534,  compare  85.  To 
ride  upon  a  camel  denotes  elevation  above  the  scientifics  of  the  natural 
man,  3190.  To  ride,  predicated  of  Ephraim,  is  to  delight  in  under- 
standing, 5895.  To  ride  upon  an  ass  is  predicated  of  what  is  service- 
able to  the  new  intelligence  or  understanding  when  the  spiritual  life  is 
commenced,  7024.  To  ride  upon  an  ass  is  to  make  the  natural  man 
subordinate ;  and  to  ride  upon  a  colt  the  son  of  an  ass  is  to  make  the 
rational  man  subordinate,  fully  sh,  2781  ;  the  case  of  the  Lord  ex- 
plained, 9212. 

3.  The  state  of  a  newly  raised  spirit  represented  by  a  youth  sitting 
on  a  horse  and  directing  him  towards  hell,  but  the  horse  does  not  move 
from  his  place,  wherefore  the  rider  descends  and  goes  on  foot,  187, 
188,  ill,  789,  compare  2762.  They  who  deflower  virgins  without  any 
purpose  of  marriage  and  ofl'spring,  when  they  come  into  the  other  life, 
seem  to  themselves  to  sit  on  a  furious  horse,  &c.,  828.  Horses  and 
chariots  are  represented  in  the  other  life  when  the  angels  are  discoursing 
together  about  what  is  intellectual,  2179,  2762,  2763,  3217.  There  is 
a  place  at  some  depth  to  the  right  where  chariots  and  horses  continually 
appear,  wh^re  those  who  were  learned  in  the  worid  walk  and  discourse 
together;  it  is  called  the  abode  of  the  intelligent,  3217,  5321.  The 
spiritual  sense  in  the  prophetical  portions  of  the  Word  represented  by 
a  chariot  drawn  by  two  horses  abreast  and  conveying  a  man ;  the  rejec- 
tion of  the  Jewish  and  Israelitish  people  who  were  only  in  the  external 
sense,  by  a  man  thrown  from  the  horse  and  the  horse  kicking;  and 
the  intellectual  state  of  those  who  are  in  the  internal  sense  by  a  rider 
seated  on  a  horse,  6212.  When  the  spirits  of  the  planet  Jupiter 
become  angels,  they  appear  to  be  carried  to  heaven  by  bright  horses  as 
of  fire,  similar  to  those  of  Elias,  8029.  There  are  horses  of  great 
stature  roaming  at  large  in  the  forests  of  the  planet  Jupiter,  and  the 
inhabitants  are  m  actual  fear  of  them  although  they  are  harmless  ;  the 


HOU 


345 


influx  of  this  fear  is  occasioned  by  their  dread  of  cultivating  the  intel- 
lectual faculty  by  means  of  the  sciences,  838 1 . 

HOSPITABLE  ABODE  [hospitium'].     See  Inn. 

HOT,  TO  GROW  [incalescere].     See  Heat. 

HOURS  OF  THE  DAY  [hovce].     See  Day. 

HOUSE  [domua].  In  the  most  ancient  times  the  human  race  was 
distinguished  into  houses,  families,  and  nations,  470,  1159,  1246, 
1259,  1261.  A  house  consisted  of  the  husband  and  wife  with  their 
children,  and  other  members  of  the  family,  as  servants ;  a  family,  of 
several  houses ;  and  a  nation,  of  several  families,  470,  1258.  They 
dwelt  thus  distinctly  on  account  of  their  distinct  perception  of  good 
and  truth,  and  the  representation  of  the  Lord's  kingdom,  471,  483, 
1259.  See  Family,  Nations.  House  signifies  the  will  and  the 
things  which  are  of  the  will,  710.  To  build  a  house  is  to  edify  the 
external  man,  1488,  4389.  See  Habitation.  How  magnificent  the 
habitations  of  the  angels  are ;  and  that  their  reality  surpasses  that  of 
similar  things  in  the  world,  1628,  1629.  That  they  are  of  various 
kinds,  4622.  How  the  case  is  when  they  are  changed,  1629.  Such 
houses  were  shown  to  souls  recently  deceased,  1630.  The  rich  without 
charity  at  first  dwell  in  magnificent  palaces,  afterwards  in  viler  habita- 
tions, at  length  they  ask  alms,  1631.  See  Palaces.  Those  born  in 
the  house,  signifies  goods  in  the  external  man,  1708.  The  steward  of 
the  house,  or  he  who  is  over  the  house,  signifies  the  external  church, 
when  the  house  denotes  the  internal,  1795,  5640.  Those  who  are 
born  in  the  house  denote  the  celestial,  and  those  who  are  bought  with 
silver,  the  spiritual,  2048.  By  a  house  is  signified  the  celestial  prin- 
ciple or  good  of  faith,  and  by  a  temple  the  truth  of  faith,  2048. 
Houses  denote  goods,  and  all  who  are  in  good,  2233,  2234.  Houses 
also  signify  interior  delights,  which  are  goods  to  those  who  are  in  good, 
2559.  Man  is  a  house,  viz.,  his  internal  good  the  house  of  a  father, 
goods  in  the  same  degree  the  houses  of  brethren,  external  good  the 
house  of  a  mother,  3128.  By  sweeping  the  house  is  signified  the  re- 
jection of  evil  lusts  and  false  persuasions,  3142.  See  to  Sweep.  The 
rational  mind  as  to  good  and  truth  conjoined  to  each  other,  as  by  mar- 
riage, is  signified  by  house,  3538.  The  roof  of  the  house  denotes 
good  which  is  superior,  things  in  the  house  denote  truths,  3652.  To 
dwell  in  the  house  of  Jehovah  is  to  be  and  to  live  in  the  good  of  love, 
3384.  The  house  of  God  is  the  church,  in  a  more  universal  sense 
heaven,  and  in  the  most  universal  sense  the  universal  kingdom  of  the 
Lord ;  in  the  supreme  sense  it  denotes  the  Lord  as  to  good,  and  temple, 
the  same  as  to  truth,  3720.  On  this  account  the  house  of  God  amongst 
the  most  ancient  people  was  of  wood,  because  wood  denotes  good, 
3720 ;  and  it  signifies  the  Lord's  kingdom  in  the  ultimate  of  order, 
3720.  See  Temple.  What  is  meant  by  secret  or  inner  chambers  in 
various  senses,  3900.  The  house  empty  signifies  the  interiors  of  man 
void  of  all  good,  and  consequently  replete  with  uncleann'ess,  that  is 
with  falses  derived  from  evils,  4744.  House  signifies  the  mind  either 
natural  or  rational,  4973,  5023.  Generally,  the  mind  in  which  is 
good,  thus,  the  man  himself,  sh,  5023.  To  be  in  the  house  signifies 
to  be  initiated,  4973.  When  the  celestial  man  is  treated  of,  house 
signifies  celestial  good,  and  in  this  case  field  is  spiritual  good,  but 
when  house  denotes  spiritual  good,  then  field  denotes  spiritual  truth. 


N 


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HUM 


347 


( 


4982.  House  of  prison  signifies  the  vastation  of  the  false,  conse- 
quently temptation,  5043.  House  of  my  father  denotes  hereditary 
evils,  5353.  To  come  to  the  house  signifies  presence,  5674.  To 
enter  into  one's  bed-chamber  denotes  interiorly,  not  outwardly  or  mani- 
festly, sh,  5694.  To  enter  into  the  house  of  any  one  denotes  commu- 
nication, 5776.  See  Door.  By  God*s  making  houses  for  the  midwives, 
is  denoted  that  he  arranged  scientifics  into  a  celestial  form,  6690. 
House  denotes  the  mind ;  the  closets  of  a  bed-chamber,  the  interiors 
of  the  mind,  7353.  The  house  of  fathers  denotes  the  particular  good 
of  every  one,  ill.  7833,  7834,  7835.  House  signifies  the  will  of  good, 
7848,  7929.  The  sons  of  Israel  represented  heaven  and  heavenly 
things  and  their  societies,  by  divisions  into  tribes,  families,  and  houses, 
7836,  7891,  7996,  7997.  See  Tribes.  House  signifies  the  church, 
and  good  in  the  church ;  also  man  and  his  mind  both  as  to  its  rational 
and  natural  parts ;  also  the  memory  in  which  truths  and  scientifics  are 
stored  up,  9150.  Those  who  are  within  the  house,  and  especially  they 
who  are  in  one  chamber,  think  as  one ;  it  is  otherwise  with  those  who 
are  without,  ill.  and  «A.,  9213  at  the  end. 

HOUSEHOLD  [domesticus].  A  man's  foes  those  of  his  own 
household,  denotes  that  the  evils  and  falses  by  which  he  is  tempted 
are  those  of  his  own  proprium,  4843,  10,490.  See  Family,  House, 
Evil. 

HUL  [Chul].     See  Uz. 

HUMAN,  the,  or.  Human  Principle  \humanum,'\  commences 
in  the  inmost  of  the  rational,  and  extends  itself  thence  to  the  external 
of  man,  2106,  2194,  2625,  3704.  All  that  is  truly  human  in  man 
is  from  the  Lord,  and  unless  the  love  which  constitutes  humanity  be 
received  from  him,  man  is  only  a  beast,  41,  1894.  The  human 
considered  in  itself  is  nothing  but  the  form  recipient  of  life  from  the 
divine,  but  the  glorified  or  divine  human  of  the  Lord  is  the  esse  itself 
of  life,  and  that  from  which  life  proceeds,  5256.  There  are  two  things 
which  constitute  the  human  or  real  man,  namely,  the  rational  or  in- 
ternal man  and  the  natural  or  external,  3245,  3737.  Man  is  truly 
human  so  far  as  he  is  principled  in  innocence,  4797.  The  Lord  alone 
was  man  as  to  the  body  also,  5078.     See  Man  (homo). 

HUMAN  LIVING  PRINCIPLE,  the,  [humanum  vimm'],  is  all 
that  flows  in  from  the  Lord,  ill.  41,  1894.     See  Human,  Life,  Man. 

HUMAN  INTERNAL,  the,  consists  of  the  first  forms  recipient 
of  life  from  the  Lord,  by  which  man  is  united  to  him,  and  by  which 
the  whole  human  race  is  kept  under  his  intuition,  1999.  See  Man 
X^homo) . 

HUMAN  DIVINE,  the,  is  predicated  of  the  divine  manifestation 
and  influx  through  the  celestial  kingdom,  the  divine  human  of  the 
human  assumed  and  glorified,  6371,  compare  6831,  6000.  The  human 
divine  was  susceptible  of  temptation,  not  so  the  divine  human,  28 11 — 
2814.     See  Lord. 

HUMBLE,  to,  [humiliarel.     See  Humiliation. 

HUMILIATION.  One  humbling  another  denotes  subjugation, 
briefly,  1922.  To  humble  oneself  is  expressed  in  the  Hebrew  tongue 
by  a  word  which  signifies  to  effect ;  hence,  by  humbling  himself  is 
denoted  that  man  ought  to  compel  himself  to  submit  to  divine  good 
and  divine  truth,  1937,  1947.     See  to  Compel,  Compulsion.     Wor- 


1 


I" 


ship  consists  in  the  adoration  of  the  Lord,  the  adoration  of  the  Lord 
in  humiliation,  and  humiliation  in  the  acknowledgment  that  self  is  no- 
thing, and  that  all  life  and  all  good  are  from  the  Lord,  1153,  ill.  1999, 
3880,  8271.  In  all  genuine  worship  and  adoration  there  is  humilia- 
tion, more  or  less  profound,  according  as  this  acknowledgment  is  so, 
2327.  A  state  of  true  humiliation  comes  from  the  acknowledgment  of 
self  as  nothing  but  evil,  and  thus  that  no  one  can  from  himself  look 
to  the  Lord,  who  is  holiness  itself,  2327.  Humiliation  is  not  required 
of  man  for  the  sake  of  an  empty  submission  to  the  Lord,  but  in  order 
that  mutual  love  may  flow  in,  1594.  Conjunction  with  the  Lord  is 
closer  in  proportion  to  the  degree  of  humiliation,  2000.  They  who 
are  in  the  affection  of  truths  are  less  humble  than  they  who  are  in  the 
affection  of  good ;  hence,  they  do  not  speak  of  the  Lord's  mercy,  but 
of  his  grace,  2423.  See  Grace.  The  spiritual  are  not  in  humiliation 
like  the  celestial,  but  elate  of  heart,  and  hence  they  cannot  receive 
good  from  the  Lord,  2715.  There  is  a  chain  of  subordination  and 
application,  thus  of  submission,  proceeding  from  the  first  esse  of  life 
through  all  existences ;  all  conjunction  in  this  chain  of  superiors  and 
inferiors  is  by  submission,  3091.  See  Submission,  Subordination. 
The  power  of  angels  is  proportionate  to  their  acknowledgment  that  of 
themselves  they  are  nothing;  thus,  to  their  humiliation,  and  their 
affection  of  serving  others,  3417.  It  may  be  seen  even  by  the  under- 
standing that  the  divine  can  only  flow  in  as  the  loves  of  self  and  the 
world  are  removed,  thus,  into  a  state  of  humiliation ;  but  no  one  can 
be  in  humiUation  and  at  the  same  time  in  evil,  3539.  Hence  also,  the 
reason  may  be  deduced  why  humiliation  is  required  of  man,  that  is, 
not  because  the  Lord  wills  glory,  but  because  good  can  then  flow  in 
and  conjoin  itself  to  truth,  and  thus  man  can  be  regenerated,  3539, 
ill.  4347.  Good  and  truth  from  the  Lord  can  flow  in  into  a  humble 
and  contrite  heart,  which  acknowledges  that  in  itself  there  is  nothing 
but  evil,  and  in  the  Lord  nothing  but  good ;  for  in  this  acknowledg- 
ment there  is  the  annihilation  of  self,  thus,  a  state  of  aversion  and 
absence  from  self,  3994.  They  who  are  averse  to  all  that  is  evil  and 
false,  because  it  is  from  themselves,  and  in  the  affection  of  all  that  is 
good  and  true  because  it  is  from  the  Lord,  are  in  humiliation,  and  in 
a  state  of  receiving  good  and  truth  from  the  Lord,  4956.  A  merely 
external  humiliation  is  not  the  humiliation  of  acknowledgment,  for  the 
latter  cannot  exist  without  the  correspondence  of  the  external  and  in- 
ternal, and  thus  their  conjunction,  5420.  Unless  man  humbles  him- 
self by  acknowledging  that  he  is  nothing  but  evil,  he  is  in  merit  and 
self-righteousness ;  and  as  good  cannot  then  flow  in  he  cannot  be  with- 
held from  the  evils  of  his  proprium,  5758.  The  Lord  requires  humili- 
ation and  adoration,  not  for  the  sake  of  himself,  but  for  the  sake  of 
man,  who  is  thus  brought  into  a  state  of  receiving  good,  and  separated 
from  the  love  of  self  and  its  evils,  5957,  8263,  8271.  They  who  are 
in  less  humiliation  speak  of  the  grace  of  the  Lord,  they  who  are  in 
more  humiliation  of  his  mercy,  5929.  See  Grace.  He  who  is  in 
genuine  humiliation  puts  off  all  power  of  thinking  or  domg  anything  of 
himself,  and  relinquishes  himself  entirely  to  the  divine  ;  thus,  he  ap- 
proaches the  divine  ;  6866.  Supplication  is  only  heard  so  far  as  there 
is  humiliation  in  it,  for  it  is  the  humiliation  and  not  the  words  that  are 
perceived  in  heaven,  7391.     They  who  are  in  humiliation  acknowledge 


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and  perceive  themselves  to  be  damned,  only  that  the  Lord  has  received 
them,  7418.  The  humiliation  of  the  inhabitants  of  Mars  is  so  internal 
and  profound,  that  they  believe  themselves,  of  themselves,  to  be  in  hell, 
and  dare  not  look  to  the  Lord  until  they  are  sensibly  elevated  by  Him, 
7478.  There  are  two  conditions  in  humiliation,  the  acknowledgment 
of  self  as  altogether  evil  and  as  nothing  in  respect  to  the  divine,  and 
the  acknowledgment  of  the  divine  as  infinitely  good,  7640.  Humilia- 
tion is  not  given  with  the  evil,  because  they  are  in  the  love  of  self; 
when  predicated  of  them  in  the  word,  it  denotes  obedience,  7640.  In 
genuine  humiliation,  thus,  in  genuine  divine  worship,  there  is  nothing 
to  obstruct  from  the  loves  of  self  and  the  world,  8873.  The  posterity 
of  Jacob  could  be  in  external  humiliation  more  than  other  people,  but 
still  they  were  not  in  internal,  4293,  ill.  9377^  They  who  truly  worship 
the  Lord  are  in  humiliation,  and  their  proprium,  which  is  all  that  ob- 
structs the  reception  of  the  divine,  recedes  from  them  ;  in  this  consists 
the  glory  of  the  Lord,  and  this  is  the  end  of  all  worship,   10,646. 

2.  Humiliation  of  heart  causes  the  knees  to  bend,  and  if  it  be 
stronger  and  more  interior,  the  whole  body  to  fall  prostrate,  4215,  ill. 
5323,  7418,  9377.     Abraham's  bowing  himself  to  the  earth  when  the 
three  angels  were  present  denotes  the  effect  of  humiliation  with  the 
Lord  m  consequence  of  perception  from  the  divine  flowing  in,  2153. 
His  rising  and  bowing  to  the  Hittites,  when  desirous  of  purchasing  the 
field  of  Ephron,  denotes  the  gladness  of  the  Lord  on  account  of  his 
worthy   reception   by  the  new  spiritual  church,    2926—2928,  2950. 
The  servant  of  Isaac  bending  himself  and  bowing  down  before  Jehovah 
on  account  of  his  reception  by  Rebecca,  denotes  joy  and  gladness  of 
heart  on  account  of  the  influx  of  love,  and  the  conjunction  of  truth 
with  good,    3117,   3118,  compare  3068,  3091.     Jacob's  message  to 
Esau,  on  returning  from  his  sojourn  with  Laban,  denotes  the  conde- 
scension and  humiliation  of  truth  before  good,  4245,  4254.    His  bowing 
himself  seven  times  to  the  earth  while  he  approached  his  brother,  de- 
notes the  complete  humihation  and  submission  of  all  things  in  the 
natural   man  to  good  flowing  in,  4347.     The  handmaids  and  their 
children  approaching  and  bowing  themselves,  denotes  the  submission 
of  scientific  sensuals  and  their  truths,  4360.     Leah  and  her  children 
bowing  themselves,   and  Joseph  and  Rachel  bowing  themselves,  de- 
notes the  submission  of  the  exterior  affection  of  faith  and  the  truths 
thereof,  and  of  the  interior,  4361,  4362.     The  sheaves  of  his  brethren 
bowing  themselves  to  Joseph's  sheaf,  denotes  the  humiliation  of  all 
before  the  divine  human,  and  the  submissive  reference  of  all  doctrine 
thereto,   4687—4689.     His  brethren  bowing  themselves   with   their 
faces  to  the  earth  before  Joseph  in  Egypt,  denotes,  first,  exterior  hu- 
miliation, and  afterwards  interior  humiliation  and  submission    5420 
5676,  5682,  6567.     The  Egyptians  bending  the  knee  before  him,  de- 
notes acknowledgment  by  faith  and  adoration,  5323.     At  length  total 
submission,    6138.     Joseph  himself  bowing  to   Israel   when   he   led 
Ephraim  and  Manasseh  to  receive  his  blessing,  denotes  the  humiliation 
of  the  new  will  and  understanding,  not  from  themselves,  but  from  the 
influx  of  the  internal  man,  6266.     The  Israehtes  bowing  themselves, 
and  worshiping,  when  Moses  and  Aaron  were  sent  for  their  deliverance, 
denotes  the  humiliation  of  those  who  belong  to  the  spiritual  church  on 
emerging  from  temptations,  7068,  7943. 


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3.  The  Lord's  state  of  humiliation  occurred  when  the  internal  acted 
remotely  in  the  external,  when  the  human  essence  was  not  yet  united 
to  the  divine,  1785,  ill.  6866.  The  Lord  worshiped  the  Father  and 
prayed  to  him,  when  he  was  in  a  state  of  humiliation,  or  in  the  infirm 
human  derived  from  the  mother ;  so  far  as  he  put  this  off,  and  put  on 
the  divine,  he  was  in  another  state,  which  is  called  his  state  of  glorifi- 
cation, ill.  1999.  The  state  of  the  Lord  in  the  human  derived  from 
the  mother  is  called  his  state  of  humiliation ;  his  state  in  the  divine, 
that  of  glorification,  2265.  The  Lord  was  so  far  in  humiliation  as  he 
was  in  the  human  not  yet  made  divine ;  but  so  far  as  he  was  in  the 
human  made  divine  he  could  not  be  in  humiliation,  for  so  far  he  was 
God  and  Jehovah,  6866.  He  was  in  humiliation  in  the  human  not 
yet  made  divine,  because  it  was  evil,  and  this  could  not  approximate 
to  the  divine  without  humiliation,  6866.     See  Lord. 

HUNDRED  [cew^M/w].     See  Numbers. 

HUNGER,  to,  [esurire^,  is  to  desire  good  from  affection,  briefly 
demonstrated,  4017,  4958.  To  hunger  and  thirst  is  predicated  of 
those  who  desire  good  and  truth  but  do  not  yet  possess  them,  briefly 
sk.  10,227.  To  eat  and  not  be  satisfied  is  not  to  receive  the  good  and 
truth  of  faith,  briefly  sh.  10,283.     See  Famine,  Food,  to  Eat. 

HUNT,  to  [venari],  in  general  terms,  denotes  to  persuade,  in 
particular,  to  allure  others  by  accommodating  their  cupidities,  &c., 
sh.  1 1 78.  Nimrod,  a  mighty  hunter,  denotes  those  who  make  internal 
religion  external,  ill.  1175 — 1179.  In  a  good  sense,  a  hunter  denotes 
those  who  are  in  the  affection  of  truth,  3309.  Hunters  denote  those 
who  teach  from  scientific  truths  and  also  from  doctrinals,  3309.  To 
hunt  is  to  teach  from  the  affection  of  truth,  and,  in  the  opposite  sense, 
to  persuade  from  the  affection  of  what  is  false,  sk.  3309.  Hunting 
denotes  the  good  of  life  grounded  in  sensual  and  scientific  truths ;  be- 
cause, by  hunting  is  to  be  understood  such  things  as  are  taken  in 
hunting,  as  rams,  kids,  goats,  &c.,  3309.  Hunting  also  denotes  truth 
derived  from  good,  because  Esau  of  whom  it  is  predicated,  denotes 
the  good  of  the  natural  man,  3501.  His  going  to  the  field  to  hunt 
denotes  the  endeavour  of  the  affection  to  procure  truth,  3508.  Jacob's 
simulating  his  person  and  serving  Isaac  with  venison  instead  of  Esau, 
denotes  the  way  of  procuring  truth  by  domestic  good  provided,  3518, 
and  sequel.  See  Esau,  Jacob.  To  fish  is  to  instruct  in  the  ex- 
ternal truths  of  the  church ;  to  hunt  is  to  instruct  in  its  internal  truths, 
10,.582. 

HUR  [Chur].  Moses  signifies  divine  truth  proceeding  immediately 
from  the  Lord;  Aaron  divine  truth  proceeding  mediately;  and  Hur 
divine  truth  proceeding  again,  by  the  medium  of  the  latter ;  this  order 
of  succession  ill.  8603.  Aaron  signifies  the  doctrine  of  truth  from  the 
Word,  and  Hur  the  truth  of  doctrine,  both  sustaining  the  internal 
sense,  9424.  Bczaleel  was  the  grandson  of  Hur,  10,329.  See 
Bezaleel,  Gold. 

HURT  [Icesio],  Man  can  only  do  hurt  to  what  he  knows  and  be- 
lieves ;  hence  he  cannot  hurt  the  internal  of  the  church  when  he  falls 
into  mere  externals,  6595.  The  laws  in  Exodus  xxi.,  in  the  internal 
sense,  treat  of  those  who  hurt  or  destroy  the  truth  of  faith  or  the 
good  of  charity  either  in  themselves  or  others ;  what  punishment  accrues 
to  them,  and  how  restitution  is  to  be  made,  8970  and  sequel.  When 
hurt  is  done  to  the  truth  of  faith,  the  spiritual  life  is  affected,  and  at 


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length  perishes,  9007.  The  hurt  or  extinction  of  interior  love  is  de- 
noted by  burning,  of  exterior  love  by  wounding ;  the  law  of  retaliation 
ill.  9055,  9056  and  sequel.  Hurt  may  be  done  to  the  internal  man 
as  well  as  to  the  external,  9055.     See  Bruise,  Disease. 

HUSBAND  [marilus].  When  the  church  is  described  by  a  man 
(vir — the  male  man)  and  wife,  man  denotes  the  intellectual  faculty  or 
truth,  and  wife  the  voluntary  faculty  or  good ;  when  by  man  (homo — 
the  human  being)  and  wife,  man  denotes  the  good  of  love  or  love,  and 
wife  the  truth  of  faith,  or  truth,  915,  718,  2517.  Whenever  a  hus- 
band is  named  in  the  Word  he  signifies  good,  and  wife  truth ;  but  when 
the  husband  is  called  man  (vir)  he  signifies  truth  and  the  wife  good, 
1468,  2581.  Husband  and  wife  signify  good  and  truth,  because  the 
church  is  really  the  marriage  of  good  and  truth,  and  the  husband  repre- 
sents good,  because  good  is  in  the  first  place,  3236,  ill.  and  sh.  4434. 
Females,  women,  and  wives,  denote  affections  of  truth  when  the  husband 
is  mentioned  along  with  them,  but  when  he  is  called  a  man  (vir)  they 
denote  affections  of  good,  4510.  Husband  and  wife  are  so  called  when 
celestial  good  and  truth  are  predicated,  but  man  and  wife,  or  rather 
man  and  woman,  when  the  subject  is  spiritual,  4823.  In  the  opposite 
sense,  man  and  wife  denote  the  false  and  its  evil,  husband  and  wife  the 
evil  and  its  false,  4823,  4843.  In  the  celestial  church,  the  husband  is 
in  affection  and  the  wife  in  the  knowledge  of  good  and  truth ;  in  the 
spiritual  church,  the  contrary,  ill,  8994.  In  the  more  interior  or  celes- 
tial sense  of  the  Word,  husband  denotes  good,  and  the  Lord  himself 
from  divine  good  is  called  the  husband  and  bridegroom  of  his  church, 
9198,  9961.  The  union  of  divine  good  itself  and  divine  truth  itself 
was  represented  by  Abraham  and  Sarah  as  husband  and  wife,  1 468, 
1901,  2063,  2065,  2172,  2173,  2198,  2904,  3077,  7022;  the  same 
in  the  rational  or  divine  human,  by  Isaac  and  Rebecca,  3012,  3013, 
3077.     See  Marriage,  Man. 

HUZ.     See  Nahor. 

HYACINTH  [hi/acinthinum].     See  Colours. 

HYDE  [corium].     See  Skin. 

HYPOCRITES  [ki/pocritce~\,  are  such  as  outwardly  appear  in  truth 
as  to  doctrine,  and  in  good  as  to  life ;  but  inwardly  neither  believe  any- 
thing true  nor  will  anything  good,  4424.  Deceitful  hypocrites  are  sig- 
nified by  him  who  entered  in  and  had  not  on  a  wedding  garment ;  the 
sphere  of  mutual  love  causes  such  to  precipitate  themselves  from  heaven, 
when  it  appears  as  though  they  were  cast  out,  2132.  There  are  de- 
ceivers and  hypocrites  within  the  church  who  are  in  peril  beyond  others 
of  being  damned  to  eternity,  in  consequence  of  being  in  evil  and  in 
good  at  the  same  time,  2426.  It  is  provided  by  the  Lord  that  evil  and 
good  should  not  be  commixed,  for  if  they  were  commixed,  man  would 
perish ;  they  are  not  far  from  being  conjoined  with  hypocrites,  yet  the 
Lord  provides  that  such  shall  not  be  the  case ;  hence,  in  the  other  life, 
hypocrites  suffer  beyond  all  others,  2269.  If  the  internal  is  not  repre- 
sented in  the  external  act  or  look  as  its  image,  it  is  an  indication  that 
the  external  is  put  on  by  mere  habit,  or  else  of  hypocrisy,  3934 ;  ill, 
3527'  Hypocrites  by  their  influx  induce  pain  in  the  teeth,  and  in  the 
bone  of  the  temples,  &c.;  from  experience,  5720.  Hypocrites  who 
have  continually  meditated  evil  to  others,  and  sought  to  accomplish  it 
by  secret  means,  become  infernal  genii,  and  act  in  the  most  subtle 
manner  by  influx  into  the  voluntary  part,  8622.     See  Genii.     They 


are  hypocrites  and  deceivers  who  simulate  charity  and  faith,  or  whatever 
else  in  externals  that  appears  as  if  it  were  from  the  Divine,  ill,  8870, 
10,286.  See  Likeness,  Engraving.  The  inmost  will  and  inmost 
thought  of  the  hypocrite  are  in  agreement  and  consent,  for  the  one  is 
evil  and  the  other  false ;  but  the  consent  does  not  appear  before  men, 
in  consequence  of  another  will  and  another  thought  appearing  in  exter- 
nals, ill.  8885.  Evils  effected  by  deceit  are  the  worst  of  all,  for  deceit 
is  like  a  poison  which  infects  the  whole  mind,  penetrating  even  to  its 
interiors,  and  destroying  all  that  is  human,  9013.  Hence  poison  in 
the  Word  denotes  deceit  or  hypocrisy,  and  venomous  serpents  denote 
the  deceitful  or  hypocrites,  sh.  9013.  Deceit,  in  the  Word,  denotes 
hypocrisy,  being  so  called  when  piety  or  charity,  or  innocence,  is  simu- 
lated, sh.  9013.  Hypocrites  cannot  do  the  work  of  repentance,  thus 
sins  cannot  be  remitted  to  them,  and  that  this  is  denoted  by  the  sin 
against  the  Holy  Spirit,  9013,  9014.  To  will  evil,  and  yet  speak  what 
is  true  and  do  good,  is  from  hypocrisy,  using  truth  and  good  as  means ; 
and  when  these  means  are  withdrawn  in  the  other  life  the  man  rushes 
into  all  the  evils  of  his  will,  and  defends  them  by  his  understanding, 
ill,  10,122.     See  Deceit,  Simulation. 

HYSSOP  [hi/s8opus],  denotes  external  truth  as  a  medium  of  puri- 
fication and  the  external  truth  of  intelligence;  cedar,  the  internal,  sh, 
7918.     See  Cedar. 


I. 


IDEA.  1 .  In  the  other  life,  the  whole  quality  of  a  man  is  exqui- 
sitely perceived  from  a  single  idea  of  his  thought,  for  every  idea  is  an 
image  of  the  man,  301,  803,  ill.  1008,  ill.  10,298.  Ideas  are  com- 
posed of  the  innumerable  things  conceived  and  thought  concerning  the 
person  or  thing  represented  by  them ;  hence  they  are  not  simple, 
but  filled  with  innumerable  particulars,  1008,  2473,  4946,  ill.  from 
experience,  6200,  6599  and  sequel,  especially  6613 — 6619,  6622,  6623. 
The  idea  of  one  thing  also  flows  into  the  idea  of  another,  and  thus  if 
any  impurity  is  present  in  idea,  it  diffuses  itself  like  a  black  grain  in 
water,  1008.  The  holy  and  profane  adhere  together  in  every  idea  of 
thought  with  those  who  profane  truth,  ill.  1008;  see  below,  6625. 
They  who  are  in  divine  ideas,  never  subsist  in  the  objects  of  external 
sight,  but  continually  see  internal  things  from  them  and  in  them,  1807, 
compare  1430;  see  below,  2520,  5614.  Ideas  are  displayed  in  the 
other  life  like  pictured  images,  which,  with  the  good,  are  again  and 
again  opened,  and  objects  more  and  more  beautiful  presented  to  view 
therein,  1869,  1870.  The  opening  of  the  internal  sight  and  its  ideas 
is  comparatively  like  the  opening  and  extension  of  the  external  sight 
by  the  microscope,  1869.  As  ideas  ascend  to  spirits  and  angels,  they 
are  divested  with  wonderful  quickness  of  all  that  is  corporeal  and 
material,  and  hence  nothing  but  what  is  sweet  and  beautiful  is  per- 
ceived in  heaven,  1875,  1876,  3507,  3607.  The  first  ideas  are  taken 
from  the  objects  of  the  senses,  and  are  properly  called  material,  but 
there  is  a  more  interior  sight  by  which  these  are  regarded,  1953.  The 
ideas  of  the  angels  are  turned  iato  representatives  in  the  world  of  spirits 


^maim 


352 


IDE 


and  with  man  while  he  sleeps ;  one  subject  of  discourse  also  admits  of 
indefinite  varieties  in  the  representation,  according  to  the  state  of  man 
and  the  spirits  about  him,   1980,   1981.     The  ideas  of  men  are  most 
obscure  compared  with  the  perceptions  into  which  they  come  when 
worldly  and  corporeal  things  are  put  off,  for  they  are  only  the  general 
forms  of  myriads  of  particulars,  2367.     An  idea  of  truth  without  good 
is  obscure  compared  with  an  idea  of  truth  from  good,  ilL  2425,  2935  ; 
see  below,  3607.    The  ideas  of  the  interior  memory  flow  into  the  things 
of  the  exterior  memory  as  into  their  vessels,  thus  into  the  words  of  all 
languages   and   all   the  objects  of  the   external  senses,   2470,  2471. 
Thought  and  speech  exist  from  the  ideas  of  the  interior  memory,  and 
these  ideas  constitute  a  universal  language  into  which  men  come  after 
the  death  of  the  body,  2472,  5614,  5648,  6987.     The  intercourse  of 
spirits  and  angels,  and  their  commerce  with  men,  is  by  means  of  the 
universal  language  of  ideas ;  and  such  is  the  influx  of  this  language, 
that  spirits  discourse  with  man  in  his  vernacular  tongue  as  their  own, 
2470.     The  ideas  into  which  men  come  after  death  are  derived  from 
states  and  their  progressions,  which  are  proper  to  the  interior  memory, 
not  from  times  and  spaces,  4901  ;  how  they  who  are  in  any  charity  put 
off  natural  ideas,  4944 ;  and  how  they  are  vastated  whose  ideas  are 
defiled,    7090,  compare  2520.     Myriads   of  ideas  pertaining  to   the 
interior  memory  flow  into  one  of  the  exterior,  ill.  2473,  ill.  6622.    The 
ideas  and  ends  of  man's  life,  contained  in  his  interior  memory,  consti- 
tute the  book  of  his  life  by  which  he  is  judged  after  death ;  and  there 
is  not  the  least  minimum  wanting  of  all  that  he  had  thought  or  intended 
from  earliest  infancy,  2474,  2475.     Some  idea  derived  from  worldly 
things,  or  the  analogies  of  worldly  things,  always  adheres  to  divine 
truths  with  man,  ill.  2520.    Man*s  intellectual  or  immaterial  ideas  which 
pertain  to  the  interior  man,  are  from  the  light  of  heaven;  but  his 
natural  or  material  ideas  from  the  light  of  the  world,  its  time  and  space, 
3223,  3224,  4408;  see  below,  5212,  7290.     It  is  impossible  to  have 
any  idea  of  doctrinals,  or  even  of  the  most  secret  arcana  of  faith,  which 
is  not  grounded  in  some  natural  and  sensual  idea ;  and  that  such  is  the 
case  can  be  visibly  shewn  to  man  in  the  other  life,   3310  end,  5510. 
No  divine  truth  can  be  received  by  man  except  in  some  rational  and 
even  natural  idea ;  how  erroneous  it  is  to  imagine  that  anything  per- 
taining to  faith  can  be  received  otherwise ;  the  reason  why  some  are 
not  willing  to  believe  this,  3394.     Man  can  form  no  idea  of  anything 
except  from  time  and  space,  and  the  angels  from  state  ;  in  both  cases 
from  what  is  finite  only,  and  hence  from  appearances,  3404,  3938, 
4901,  7381 ;  how  the  idea  of  time  is  changed  into  the  idea  of  state,  &c. 
5146.     The  ideas  of  those  who  are  in  truth  only  when  they  come  into 
the  other  life  appear  closed,  so  that  the  light  of  heaven  can  only  flow-in 
in  common ;  but  the  ideas  of  those  who  are  in  good  appear  open,  and 
resemble  a  little  heaven,  3607  ;  see  below,  4946,  6620.     The  idea  of  a 
thing  in  common  must  necessarily  precede  the  idea  of  particulars ;  thus 
interior  or  particular  truths  are  insinuated  into  common  or  exterior 
truths,  3819,  3820.     The  understanding  of  a  thing  is  according  to  the 
idea  of  it,  and  the  idea  of  it  is  varied  according  to  affection,  3825.   The 
ideas  received  by  means  of  the  senses  are  contained  in  the  memory  like 
visual  objects,  and  their  reproduction  gives  birth  to  the  imagination  ; 
under  interior  light  they  give  birth  to  thought,  but  still  as  visual  forms. 


I 


IDE 


353 


4408.  The  ideas  which  men  receive  before  regeneration  are  neces- 
sarily mixed  with  falses  and  fallacies,  arising  from  their  sensual  origin, 
455 1 .  In  every  idea  of  good  and  truth,  there  is  the  whole  image  of 
heaven,  and  when  such  ideas  are  opened  and  beheld  by  the  interior 
sight,  they  appear  like  a  universe  leading  to  the  Lord,  who  is  the  all  of 
heaven,  4946,  6620  end.  Ideas  formed  from  the  light  of  the  world 
are  called  scientifics,  but  ideas  formed  from  the  light  of  heaven  are 
truths,  5212.  Ideas  from  scientifics,  whether  interior  or  exterior,  are 
called  material ;  but  ideas  of  thought,  intellectual  or  immaterial ;  the 
ascent  and  extraction  of  ideas  as  education  advances  «7/.,  5497,  ^774. 
Interior  ideas  cannot  appear  to  man  in  their  real  quality,  because  they 
fall  into  material  ideas  without  his  knowledge ;  still,  they  who  are  in 
good  think  from  interior  ideas,  5614,  7381,  ill.  7506,  with  which  com- 
pare 6626.  When  truths  are  filled  into  material  ideas  or  scientifics, 
which  is  effected  by  influx,  the  thought  extends  itself  far  and  wide  and 
reaches  to  the  societies  of  heaven,  6004,  seriatim  6599  and  sequel. 
The  extension  of  ideas  is  to  the  societies  of  heaven  in  appearance,  but 
it  is  really  from  them,  6600,  compare  8794,  9962.  When  influx  and 
the  extension  of  thought  was  represented  to  the  author,  his  material 
ideas  appeared  as  in  the  middle  of  a  kind  of  wave,  but  only  so  when  he 
thought  above  sensual  things  or  abstractly,  6200,  6201.  All  thought, 
however  continuous  it  appear  in  consequence  of  the  rapidity  of  its  suc- 
cession, is  made  up  of  distinct  ideas,  which  follow  one  another  like  the 
words  of  language,  and  are  themselves  the  words  of  spirits  and  angels, 
6599,  6624,  6987;  see  below,  10,298,  10,604  ;  and  as  to  certain  spirits 
who  first  appeared  to  think  in  common  and  not  distinctly,  4329.  The 
ideas  of  thought  are  varied,  multiplied,  and  divided,  according  as  man 
is  associated  with  societies  ever  new  and  ever  various  in  the  procedure 
of  regeneration ;  thus  his  illumination  or  perception  of  new  truths  con- 
tinually increases,  6610.  Angelic  ideas  open  like  clouds  over  the  ideas 
of  spirits  which  are  below  them,  and  the  influx  of  myriads  only  appear 
as  one  and  simple  to  those  who  are  in  grosser  thought,  6614.  The 
ideas  of  the  superior  angels  flow  in  like  flames  of  light,  not  always 
apparently,  but  so  shown  to  the  author,  6615.  The  quality  of  an  idea 
when  it  is  closed  shown  as  a  black  point,  and  when  it  is  open  like  a 
lucid  mirror  in  which  all  heaven  and  the  Lord  himself  is  represented, 

6620.  The  ideas  of  critics  who  are  more  solicitous  about  words  than 
the  sense  of  things,  are  formed  as  of  closed  lines  or  a  texture  of  threads, 

6621.  The  ideas  of  those  who  live  evilly  are  filthy  and  defiled,  and 
they  draw  them  into  association  with  hell,  in  the  same  manner  as  the 
good  are  associated  with  heaven,  6625,  6626.  The  angels  of  heaven 
speak  from  intellectual  or  immaterial  ideas,  but  spirits  from  ideas  of  the 
imagination  or  material  ideas,  6987.  Angelic  ideas  are  such  that  they 
refer  all  things  to  the  human  form,  ill,  7847.  The  ideas  of  the  spiri- 
tual angels  are  all  derived  from  truth  made  good  by  life,  and  those  of 
the  celestial  angels  are  all  from  good,  9186.  Nothing  enters  into  the 
internal  man  except  by  intellectual  ideas,  which  are  reasons,  for  the 
internal  ground  which  receives  what  enters  therein  is  the  rational  faculty 
illustrated,  7290.  The  love  or  affection  of  the  will  flows  into  the  intel- 
lectual ideas,  and  vivifies  and  affects  them  as  by  inspiration,  thus  the 
thought  and  the  will  make  one,  8885.  The  form  of  celestial  thought  is 
such  that  those  things  which  are  most  intimately  loved  are  in  the  midst, 

A  A 


354 


IDE 


in  the  light  of  the  internal  sight,  things  comparatively  obscure  are 
round  about,  and  such  as  man  rejects,  which  are  opposites,  verge  down- 
wards, 8885.  The  ideas  of  thought  in  the  internal  man  are  spiritual, 
for  they  are  without  objects  such  as  appear  in  the  material  world; 
hence,  while  man  is  in  the  world  he  does  not  perceive  what  is  passing 
m  the  internal  man,  but  what  is  in  the  external,  10,237,  10,240.  The 
external  man  is  first  purified  because  the  truths  of  faith  can  only  come 
to  manifest  perception  in  natural  ideas,  10,237.  Spiritual  ideas  cannot 
be  comprehended  in  the  natural,  but  they  produce  and  make  them  by 
influx,  according  to  correspondences,  10,237,  10,400,  10,604.  The 
ideas  from  which  man  thinks  even  while  in  the  world  are  intellectual  or 
immaterial,  and  after  death,  when  he  is  a  spirit,  they  become  words, 
10,298,  10,604.  Natural  ideas  are  spiritual,  but  so  manifested  to  the 
natural  man  by  putting  on  another  form  and  habit,  10,551.  Spiritual 
ideas  are  turned  into  natural  ideas  and  fall  into  words,  according  to 
correspondence  when  man  speaks,  10,604.  Man  can  form  no  concep- 
tion of  spiritual  ideas,  except  by  thought  and  reflection  upon  the  begin- 
nings of  his  own  thoughts,  ill,  10,604.  The  principal  of  all  ideas  is 
the  conception  and  thought  concerning  God,  for  it  enters  into  all  reli- 
gion, and  is  the  means  of  conjunction  with  heaven,  10,736;  the  idea  of 
the  angels  concerning  the  Lord,  5256,  6380,  8705,  9303 ;  and  of  the 
inhabitants  of  a  certain  earth,  10,737.  See  Thought,  Under- 
standing, Speech,  Memory. 

^  T^^  ^^^*  ^^  idolatry,  or  of  any  external  object  in  the  letter  of 
the  Word,  falls  away  and  perishes  when  the  idea  of  the  internal  sense 
contained  m  it  is  apprehended,   1430,  1807,  1874,  1876,  2015,  2534 

f^   w^'^i^^u     ?^  *^  ^^^"^  *^®  ^^®*^  contained  in  the  internal  sense  of 
the  Word  that  its  external  is  formed,  insomuch  that  its  every  word  and 
letter  is  inspired,  1870—1876.     When  the  ideas  of  men  remain  in  the 
external  sense,  the  internal  is  respectively  obscure,  2333 ;  especially  if 
the  ideas  are  confined  to  the  representatives  of  the  Jewish  church,  2534 
end.     When  the  Word  is  read  by  man  in  the  external  sense,  the  words 
and  ideas  are  wonderfully  changed  to  the  apprehension  of  angels,  and 
this  according  to  correspondences,  2333,  7847.     The  angels  instantly 
come  into  a  spiritual  idea  answering  to  the  sense  of  the  letter,  for  a 
material  idea  perishes  at  the  threshold  of  heaven,    10,568.     It  is  by 
the  sudden  and  constant  translation  of  natural  ideas  into  spiritual  that 
the  Word  is  the  means  of  conjunction  between  angels  and  men,  and 
thus  between  heaven  and  the  world,  3507,  5648.     Those  who  are  in 
good  think  from  the  ideas  of  the  internal  sense  while  they  are  in  the 
world,  though  internal  ideas  do  not  come  to  their  manifest  apprehen- 
sion,  ill.  5614.   The  wonderful  fulness  of  ideas  flowing  into  the  external 
expressions  of  the  Word  illustrated  by  the  Lord's  prayer ;  what  infinite 
?lr!on"^^i       t^»pgs  are  contained  in  every  part  of  the  Word,  6619. 
•1         cl     ^"^^?^  ^^^^^  internal  sense  of  the  Word  illustrated  by  the 
Ideas  ot  human  thought  considered  as  more  and  more  interior.  10.400 
end,  especially  10,604,  10,614.     If  the  Word  were  written  according 
to  angehc  and  not  according  to  human  ideas,  men  would  perceivl 

"""  t^I11°t't*o??^  ^^f?^  ^""^^^  **  >*«  expressions,  4210.    See  Word. 
IDEALISM.     Al  IS  real  that  is  from  the  Lord,  and  all  that  is  not 
from  the  Lord,  thus  all  that  appears  in  hell,  is  unreal ;  by  the  unreal  is 
meant  that  which  is  not  what  it  appears  to  be,  4623.    Evil  spirits  have 


IDO 


355 


f 
L 


the  art  of  presenting  various  illusions  before  those  who  have  recently 
come  from  the  world,  with  the  view  of  persuading  them  that  all  things, 
even  in  heaven,  are  ideal,  4623  end.  Nothing  in  the  universe  is  any- 
thing, that  is,  a  thing,  unless  it  is  from  divine  good  by  divine  truth, 
5075.  It  is  a  fallacy  of  natural  sense  to  believe  that  there  are  simple 
substances  called  monads  and  atoms ;  for  whatever  is  within  the  ex- 
ternal sensual,  the  natural  man  believes  to  be  such  as  it  appears,  or 
nothing  ;  other  fallacies  enumerated,  5084.  Whatever  flows  from  the 
Lord  into  man  passes  through  his  interiors  to  the  very  extreme  where 
it  can  be  sensibly  apprehended ;  if  this  extreme  or  sensual  part  be 
occupied  with  fallacies  and  appearances,  the  truths  that  flow  in  are 
turned  into  the  like  and  formed  by  them,  7442.  Divine  truth  which 
proceeds  from  the  Lord,  and  by  which  all  things  exist,  is  a  substantial 
and  real  entity  which  fills  the  heavens,  as  the  light  and  heat  of  the  sun 
fill  the  world ;  what  a  fallacy  it  is  to  conceive  of  the  Word  as  of  the 
thought  and  speech  of  man,  9407,  9410.     See  Truth. 

IIM.     See  ZiiM. 

IDLENESS.     See  Ease. 

IDOLATRY  [idololalriuni],  1.  They  who  affect  external  sanctity 
on  purpose,  or  practise  it  from  habit,  so  far  as  internal  worship  is  not 
in  it,  are  prone  to  worship  whatever  god  or  idol  favours  their  cupidity, 
1094.  When  worship  is  made  to  consist  in  externals  it  is  idolatrous, 
and  hence  the  worship  of  the  Jews  was  no  less  idolatrous  than  that  of 
the  Canaanitish  gentiles,  only  that  they  acknowledged  Jehovah  as  their 
God,  1094,  1205.  Idolatries  are  both  exterior  and  interior,  and  they 
who  are  in  external  worship  without  internal  rush  into  the  former,  they 
with  whom  internal  worship  is  defiled  into  the  latter,  1205.  Interior 
idolatries  are  the  falses  and  cupidities  which  they  who  have  defiled 
internal  worship  love  and  adore,  and  which  hold  the  same  place  as  the 
gods  and  idols  of  the  gentiles,  1205.  All  worship  that  is  not  derived 
from  faith  and  charity  is  idolatry,  1211.  A  church  which  is  only 
external  is  not  a  church  but  an  idolatry,  1242.  An  idolatrous  church 
is  much  worse  than  an  idolatry  not  of  the  church,  for  it  is  internal 
idolatry,  1328.  There  are  three  universal  kinds  of  idolatry,  namely, 
the  love  of  self,  the  love  of  the  world,  and  the  love  of  pleasure ;  and  all 
worship  is  idolatrous  in  which  one  or  other  of  these  ends  is  entertained, 
1357,  4444.  These  three  universal  kinds  of  idolatry  are  internal  and 
profane,  but  there  is  a  fourth  which  is  only  external  and  in  which  God 
may  be  acknowledged  though  he  is  not  known,  and  in  which  the  life  of 
charity  may  be  lived,  1363,  1370.  The  doctrinals,  the  morals,  and 
even  the  idols  of  the  upright  gentiles  are  accepted  by  the  Lord,  and  left 
whole  to  them  as  the  vessels  of  celestial  things,  which  they  are  qualified 
by  charity  to  receive,  ill.  1832,  4211.  They  who  have  worshiped  idols 
and  yet  lived  in  charity  easily  receive  the  goods  and  truths  of  faith  in 
the  other  life,  and  they  are  not  instantly  deprived  of  what  they  have 
esteemed  holy  from  infancy,  but  by  degrees,  1992,  9972.  See  Nations. 
Unless  external  rituals  are  representative,  that  is,  unless  the  internal  be 
in  them,  they  are  idolatrous,  2177,  2722.  When  a  church  declines  from 
representative  worship  to  idolatry,  its  representatives  put  on  the  opposite 
signification,  and  some  devil  is  evoked  from  hell  and  worshiped  in  place 
of  God,  4444.  Men  can  only  worship  that  of  which  they  have  some 
perception  and  thought  from  a  sensible  form,  and  in  which  they  can 

A   A   2 


356 


IDO 


imagine  a  divine  presence ;  hence  the  worship  of  idols  by  the  gentiles, 
and  of  men  after  death  either  as  gods  or  saints,  in  consequence  of  the 
divine  human  not  being  known  and  acknowledged,  473ti ;  as  to  the 
worship  of  saints  by  Christians,  9020.  The  principle  of  idolatry  is  not 
the  worship  of  idols  and  graven  images,  but  external  worship  without 
internal,  ilL  4825.  They  who  are  in  the  loves  of  self  and  the  world 
are  internal  idolaters,  and  external  idolatry  is  derived  from  these  loves, 
4825.  The  idolatrous  principle  is  external  and  internal ;  in  general,  it 
is  the  worship  of  what  is  false  and  evil,  4826  ;  see  below,  8932.  The 
king  was  worshiped  in  ancient  times  as  the  guardian  of  the  law  of  the 
kingdom,  which  was  derived  from  divine  truth  ;  so  far  as  he  ceased  to 
be  the  guardian  of  the  law,  or  attributed  anything  but  its  guardianship 
to  himself,  such  worship  became  idolatry,  5323.  It  is  idolatry  to  make 
a  god  of  anything  derived  from  the  self-intelligence  or  from  the  volun- 
tary proprium,  ilL  8871,  8941,  9391,  9424,  10,406.  It  is  idolatry 
to  make  evils  and  falses  into  gods,  that  is,  to  make  them  appear  in 
external  form  like  goods  and  truths,  ill.  and  sh,  8932,  8941,  9146, 
9391,  9424,  It  is  idolatrous  to  make  rites,  judgments,  statutes  and 
precepts  objects  of  worship  in  the  external  form  and  not  in  the  internal, 
ill.  9391.  lie  who  is  in  external  worship  when  his  heart  and  soul  is 
not  in  heaven,  but  in  the  world,  and  who  does  not  worship  the  holy 
things  of  the  Word  from  celestial  love,  is  in  the  practise  of  idolatry, 
9391  end.  Doctrine  taken  from  the  external  sense  of  the  Word,  with- 
out the  internal,  is  only  idolatrous,  ill.  9424.  Such  doctrines  applied 
by  man's  own  intelligence  in  favour  of  self-love,  are  denoted  in  the 
Word  by  idols,  by  molten  images,  and  by  things  graven,  sh.  10,406. 
Four  kinds  of  idols  are  mentioned  in  the  Word,  namely,  of  stone,  of 
wood,  of  silver,  and  of  gold;  their  signification  br,  ex.  10,503.  Idols 
of  gold  were  the  worst  of  all,  because  they  denote  evils  of  life  derived 
from  the  love  of  self,  as  well  as  evils  of  doctrine,  10,503.  In  general, 
idols,  strange  gods,  and  molten  and  graven  images  denote  religious 
principles  excluded  from  the  proprium  ;  for  whatever  principles  are 
derived  therefrom  are  only  idols,  being  dead  in  themselves  though  they 
are  adored  as  living,  8941  end. 

2.  llistorrj.  The  nations  with  whom  the  first  ancient  church 
existed  became,  for  the  most  part,  idolatrous,  and  in  Egypt  and  Baby- 
lonia they  declined  to  magic,  1328,  4680,  9391  ;  compare  1195.  Idol- 
atry took  its  rise  from  the  use  of  objects  representing  celestial  and  spi- 
ritual things,  which  came  to  be  worshiped  when  charity  perished  in  the 
church,  and  with  it  all  acknowledgment  of  the  heavenly  life,  2722,  4580. 
When  the  internal  worship  of  the  ancient  church  became  external  and 
at  length  idolatrous,  every  nation  set  up  its  own  god,  and  the  Hebrews 
were  only  distinguished  from  others  by  retaining  the  name  of  Jehovah 
for  their  god,  1343,  3667,  3732  ;  in  like  manner  some  other  families  in 
Syria,  as  appears  from  Balaam,  1992,  7097.  The  idolatrous  nations 
derived  the  names  of  their  gods  from  the  various  names  given  to  the 
Lord  in  the  ancient  church  on  account  of  their  signification  3667  ;  and 
according  to  the  appearance  of  divine  things  in  effects,  4162;  or  the 
divine  attributes,  6003.  See  Name.  The  gods  and  demigods  of  the 
ancients  were  also  derived  from  their  manner  of  writing  by  the  intro- 
duction of  abstract  things  in  the  character  of  persons  discoursing,  to 
whom  appropriate  names  were  also  assigned,  &c.,  4442.     When  the 


"■wp 


IDO 


357 


ancient  manner  of  worship  ceased  to  be  representative  and  became 
idolatrous,  the  use  of  representatives  was  forbidden,  2722  ;  and  after- 
wards limited  to  those  at  Jerusalem.  See  Representatives.  The 
priuciple  of  the  ancient  church  was  to  worship  God  in  human  form, 
thus  the  Lord;  but  when  they  declined  from  good  to  evil,  they  began 
to  worship  representatives,  as  the  sun,  the  moon,  the  stars,  groves, 
statues,  and  God  himself  in  the  form  of  various  idols,  9193.  The 
ancient  church  which  became  idolatrous  was  spread  through  many 
kingdoms  in  Asia  and  Africa,  especially  Assyria,  Mesopotamia,  Syria, 
Ethiopia,  Arabia,  Lybia,  Egvpt,  Philistsea,  and  the  whole  land  of 
Canaan  on  both  sides  Jordan,  1238,  2385,  4680,  7097,  9391.  The 
idolatrous  worship  to  which  the  ancient  church  declined  in  Syria  is 
signified  by  Terah,  1353,  1365,  1367;  its  three  internal  varieties,  by 
his  sons,  Abram,  Nahor,  and  Aaron,  1357,  1358;  and  its  external  by 
Lot  the  son  of  Ilaran,  consequently  by  Moab  and  Ammon  descended 
from  him,  1363,  1364.  The  nations  descended  from  Terah  were 
idolatrous,  1357,  1358,  1363.  The  Jews  were  more  idolatrous  than 
other  nations,  and  regarded  their  external  rituals  as  constituting  divine 
worship,  3479.  The  Jews  were  able  to  be  kept  in  communication  with 
heaven  by  their  idolatry,  because  it  was  merely  external,  3480,  ill, 
4847.  From  the  historical  and  prophetical  parts  of  the  Word,  it  is 
obvious  that  the  Jews  were  prone  to  the  worship  of  idols,  and  from  the 
internal  sense  it  is  manifest  that  they  were  continually  in  idolatry,  4825. 
Idolatry  was  so  severely  interdicted  to  the  Jewish  nation,  because  the 
adoration  of  other  gods  and  of  images  would  have  destroyed  the  repre- 
sentative of  the  church  with  them,  8875  end.  The  Jews,  in  heart, 
remained  in  the  idolatry  of  Egypt,  though  they  confessed  Jehovah  with 
their  lips,  9391.  The  lot  of  those  from  the  ancient  church  who  de- 
clined to  idolatry  and  of  idolatrous  Christians  in  the  other  life,  2605. 
The  serpent  of  brass  was  holy  in  the  time  of  Moses,  but  when  externals 
were  worshiped  it  became  profane  and  was  destroyed,  2722. 

3.  Texts  explained.  The  worship  of  idols  is  not  mentioned  in  the 
Word  as  profane  in  itself,  but  as  signifying  internal  idolatry  which  is 
really  such,  1370.  The  families  or  nations  of  Canaan,  the  Jebusites, 
Amorites,  &c.,  denote  so  many  various  kinds  of  idolatry,  especially  with 
the  Jews,  1205,  compare  1242.  The  confusion  of  tongues  and  disper- 
sion at  the  building  of  Babel,  denotes  the  end  of  internal  worship,  and 
the  church  made  idolatrous,  1327,  1328.  The  death  of  Haran  denotes 
the  end  of  interior  idolatry,  and  the  idolatrous  church  made  wholly 
external,  1365 — 1367.  The  slaughter  of  Sheckhem,  and  the  men  of 
his  city,  by  the  hand  of  Simeon  and  Levi,  denotes  all  the  truth  of  doc- 
trine that  remained  from  antiquity  perishing  when  the  representative  of 
a  church  was  instituted  with  the  Jews,  4425,  4430,  4443,  4500.  The 
sons  born  of  whoredom  to  Judah,  denote  the  false  and  evil  principles, 
and  finally  the  idolatrous  state  into  which  the  Jews  came,  4825—4827 
and  context.  The  commandment  of  the  decalogue,  "  Thou  shalt  not 
have  any  other  gods  before  my  faces,  &c.,"  denotes  that  truths  are  only 
to  be  thought  of  as  from  the  Lord,  and  that  goods  and  truths  from  him 
are  not  to  be  simulated  in  externals,  ill.  and  sh.  8867 — 8873.  Thou 
shalt  not  make  before  me  gods  of  silver  and  gods  of  gold  denotes  falses 
and  evils  not  to  appear  in  externals  as  goods  and  truths,  ill.  8932.  The 
founder  confounded  by  the  graven  image,  the  graven  images  to  be 


358 


IGN 


* 

broken  in  all  the  earth,  and  similar  passages,  denote  the  doctrines  and 
artifices  of  self-mtelligence,  8869.     The  idols  of  silver  and  the  idols  of 
gold,  to  be  cast  to  the  moles  and  the  bats,  denotes  the  falses  and  evils 
ot  worship  with  those  who  are  in  falses  and  evils,  thus  who  are  in  dark- 
ness,  8932,  9424.     The  workman  making  a  graven  image  and  the 
founder  overlaying  it  with  gold,  and  casting  silver  chains,  denotes  doc- 
trine trom  self-intelligence  appearing  as  good  and  a  connection  as  it 
were  with  truths,  which  are  fallacies  and  appearances,  8932,  9424 ; 
Uius  a  religion  from  the  proprium,  and  adoration  of  it  as  divine,  894 1 
The  vessels  of  gold  and  silver  taken  from  Jerusalem,  and  Belshazzar 
and  his  lords  drinking  wine  from  them  and  praising  the  gods  of  gold 
and  silver,  &c.,  denotes  the  truths  and  goods  of  the  church  profaned  by 
evils  and  falses   8932.    Israel  setting  up  kings  and  princes,  and  making 
Idols  of  their  sdver  and  their  gold,  denotes  the  truths  and  goods  of  the 
^urch  dissipated  by  falses  and  evils,  9146.     The  golden  calf  made  iu 
Uoreb  by  the  Israehtes,  denotes  worship  from  natural  delight  only  in 
which  that  people  were  principled,  ill,  and  sh,  9391,  compare  10,503. 
Ihe  golden  calf  made  by  Aaron  in  the  absence  of  Moses,  denotes  the 
derivation  of  such  worship  from  the  external  sense  of  the  Word  without 
the  intenial    ///.  9424.     The  covering  of  the  graven  images  of  silver, 
and  the  clothing  of  the  molten  images  of  gold,  denotes  the  scieutifics  of 
lalse  and  evil  principles  acknowledged  and  worshiped  for  truths  and 
goods,  9424.     See  Engraving. 

IDOLS,  or.  Graven  Things  [idola  vel  8culptilia\     See   Idol- 
atry, Engraving. 

,,    ^S^9^^^^^y»  or  Reproach,  the,  of  Rachel  taken  away,  denotes 
the  affection  of  intenor  truth  no  longer  barren,  ill.  3969.    See  Tribes 
{Joseph),  * 

IGNORANCE  [iffnorantia].     IIow  ignorant  they  are  who  are  in 
self-love  and  yet  wise  from  the  light  of  the  world,  206.     The  blindness 
and  Ignorance  of  such  is  permitted  to  prevent  profanation,  301  ;  ill,  bv 
the  case  of  the  Jews,  302,  303,  10,500;  by  the  end  of  the  first  ancient 
church,  132/,  1328;  by  the  end  of  the  representative  church  prior  to 
the  Jewish  dispensation,  4289 ;  and  by  the  end  of  the  first  Christian 
church,  4334.     In  the  ignorance  of  childhood,  and  whenever  innocence 
is  in  it  there  is  holiness,  1557.     Even  with  the  angels  who  are  in  the 
highest  light  of  intelligence  and  wisdom,  holiness  dwells  in  ignorance, 
for  they  know  and  acknowledge  that  they  are  nothing  of  themselves  • 
not  so  m  the  case  of  the  Lord,   1557,  4295,   10,227.     They  who  are 
ignorant  of  genuine  good  and  truth  think  the  good  they  do  is  their 
own,  and  that  the  truth  they  think  is  their  own,  ill.  1712,  but  that 
they  are  not  condemned  therefore  if  they  think  so  in  simplicity,  5759 
The  age  of  instruction,  and  thus  of  the  good  of  ignorance  is  from  the 
tenth  to  the  twentieth  year,  ill.  2280.     See  Good  (4,  9).     The  spiri- 
tual, before  reformation,  are  reduced  to  ignorance,  which  is  the  desola- 
tion of  truth,  in  order  that  the  persuasive  light  which  illuminates  falses 
as  well  as  truths  may  be  extinguished,  ill,  2682;  see  below,  4251 
They  who  are  in  ignorance  of  good  and  truth  are  signified  by  the 
redeenaed  of  Jehovah  gathered  from  all  lands,  &c.,  3708.     With  what 
difficulty  spiritual  ideas  are  received  in  consequence  of  the  ereneral 
ignorance  ot  such  things,  and  this  from  the  decHne  of  charity.  3153 
3314,  3629,  4234,  4266,  4286.     How  ignorant  the  unregenmtfare; 


ILL 


359 


and  must  remain,  concerning  spiritual  and  divine  things,  notwith- 
standing their  knowledge  of  the  expressions,  ill,  4028.  How  ignorant 
the  few  who  become  regenerated  are  from  want  of  reflection,  ill,  4366. 
How  ignorant  even  the  most  learned  prelates  from  the  Christian  world 
are  at  this  day,  4136.  The  ignorance  and  obscurity  of  those  who  are 
only  in  the  light  of  the  world  illustrated  by  the  words  of  Jacob,  Surely 
Jehovah  is  in  this  place  and  I  knew  it  not,  3717.  They  who  are 
regenerating  come  into  ignorance  when  their  state  is  on  the  eve  of 
changing  from  truth  to  good,  insomuch  that  they  know  not  what  prin- 
ciples are  to  be  retained  and  what  relinquished,  4251.  What  ignorance 
prevails  at  this  day  concerning  reformation  and  regeneration,  ill.  5398, 
8974  end.  What  ignorance  prevails  concerning  felicity,  good  works, 
&c.,  6392.  The  reason  why  such  universal  ignorance  prevails  con- 
cerning the  doctrine  of  love  and  faith  in  the  Lord,  is  the  defect  of 
charity,  ill,  9409 ;  thus  the  evils  of  the  loves  of  self  and  the  world, 
10,319.  With  what  difficulty  the  correspondence  of  internal  and 
external  things  can  be  explained,  in  consequence  of  the  prevailing  igno- 
rance and  blindness,  ill,  9632.  How  all  have  the  faculty  of  wisdom, 
and  may  become  wise  by  separating  themselves  from  the  loves  of  self 
and  the  world,  and  looking  to  the  Lord,  10,227. 

ILLEGITIMATE  CONJUNCTIONS,  of  truth  with  good  and  of 
good  with  truth,  are  described  in  the  Word  by  whoredoms,  ill.  by  the 
case  of  Joseph  and  the  wife  of  Potiphar,  4989.  The  nature  of  legiti- 
mate and  illegitimate  conjunctions  explained,  and  how  they  are  either 
dissolved  or  confirmed,  9182 — 9184.  Illegitimate  conjunction  in  the 
spiritual  sense  is  the  conjunction  of  truth  with  some  affection  of  selfish 
or  worldly  love,  how  it  is  made  legitimate,  9184. 

ILLUMINATION.  The  author's  sensible  perception  of  intellec- 
tual light  as  an  illumination  illustrating  the  substances  of  interior  sight ; 
how  it  was  changed  and  moderated  while  he  thought,  spoke,  and  wrote, 
&c.,  6608.  That  illuminations,  the  times  of  the  day,  &c.,  denote  illus- 
tration, 8106—8108,  and  citations.     See  Illustration. 

ILLUSIONS.  Weak  and  credulous  persons  imagine  they  see 
things  in  visions,  which  are  mere  illusions  induced  by  certain  spirits, 
1967.  Evil  spirits  have  the  art  to  exhibit  various  illusions  before  those 
who  have  recently  come  into  the  world  of  spirits,  with  the  view  of  per- 
suadmg  them  that  all  things  are  ideal,  even  in  heaven  ;  the  real  and 
the  ideal  explained,  4623.     See  Phantasy. 

ILLUSTRATION,  Illumination.  1.  They  who  come  out  of 
vastation  are  elevated  into  a  state  of  light,  which  is  a  state  of  illustra- 
tion and  refreshment,  ill.  2699,  compare  6865,  8367.  Illustration  is 
from  influx  opening  the  sight  of  the  rational  man,  and  it  proceeds  by 
heaven  from  the  Lord,  2701.  The  illumination  of  the  rational  man, 
which  is  from  the  Lord's  divine  human,  produces  the  affection  of  truth, 
2716—2718,  ill.  3094.  Illustration  is  from  instruction,  3071.  The 
illustration  and  order  of  the  natural  man  is  from  divine  good  flowing 
in,  3086.  All  illustration  is  from  good  by  means  of  truth,  and  is 
according  to  the  quality  of  the  truth  which  receives  and  manifests  it, 
3094;  see  below,  3508,  4214,  10,400,  10,551.  The  illustration  of 
good  proceeds  further  than  its  own  truth,  and  produces  the  inferior 
affection  of  truth,  3094,  3096,  3097.  Good  flows  in  by  way  of  the 
soul,   and  proceeds  through  the  rational  man  to  the   scientific  and 


/- 


■wr 


360 


ILL 


ILL 


sensual,  and  there  effects  illustration,  3128.    Illustration  is  from  divine 
truth,  and  consequently  where  divine  truth  is,  3137.     Illustration  is 
from  the  influx  of  the  light  of  heaven  into  the  light  of  the  world,  but  it 
cannot  be  given  without  affection,  3138.     The  illustration  and  apper- 
ception of  truth  are  from  the  correspondence  of  these  lights,  and  when 
they  do  not  correspond  there  is  an  apperception  of  the  false  as  truth, 
3138,  ill.  4402,  5128,  5133,  5208,   G8C5,  particularly  5427,   5428. 
When  these  lights,  or  when  the  rational  man  and  the  natural  do  not 
correspond,  darkness  instead  of  illustration  is  predicated  of  the  natural 
mind,  ill,  3493.     The  natural  mind  cannot  receive  illustration  from  the 
rational  without  knowledges,  for  knowledges  are  the  receiving  vessels  of 
good  and  truth,  3508 ;  see  below,  6222.     When  man  suffers  himself  to 
be  illuminated  by  the  Word,  the  obscurity  of  the  natural  man  is  made 
lucid,  for  it  receives  the  influx  of  light  from  heaven,  3708.    All  illustra- 
tion is  from  the  Lord,  and  is  received  by  good ;  hence  it  is  according  to 
the  quality  of  the  good,  4214.    They  are  in  no  illustration  who  are  able 
to  reason  concerning  good  and  truth  unless  they  are  also  in  good,  for 
the  faculty  of  imagination  and  perception  is  receptive  of  light  both  from 
heaven  and  the  world,  4214,  6865.     Illustration  is  from  the  influx  of 
good,  or  the  divine  which  proceeds  from  the  Lord,  into  the  natural  man, 
or  the  truth  of  the  natural  man,  4234,  4235.    Interior  truths  cannot  be 
conjoined  with  good  without  illustration  flowing  by  way  of  the  internal 
man  into  the  external,  ill,  4402.     He  who  will  not  receive  illustration, 
but  obstinately  defends  his  falses,  is  a  sensual  man,  and  the  light  of 
heaven  is  turned  into  darkness  with  him,  5128.     When  sensual  things 
are  made  subject  to  the  rational  mind,  they  are  receptive  of  light  from 
heaven,  and  when  the  light  of  heaven  flows  in  they  come  into  order  and 
correspondence  with  it,  5128,  2*//.  5133;  compare  8370  and  citations. 
Illustration  is  at  first  common,  but  it  becomes  more  and  more  particular 
as  the  truths  of  good  are  insinuated,  ill,  5208.     Illustration  is  common 
before  the  truths  and  goods  of  the  natural  man  are  brought  into  order 
and  correspondence,  5221.     The  natural  man  is  first  illuminated  from 
the  interior,  when  the  loves  of  self  and  the  world  are  separated  from 
the  truths  received  into  the  memory,  5270.     Truth  from  the  divine  is 
not  manifest  to  those  who  are  in  natural  light  not  yet  illuminated  by 
celestial  light,  thus  if  there  be  not  correspondence  between  them ;  but 
the  interior  man  sees  and  perceives  whatsoever  is  in  the  exterior,  5427, 
5428,  5477,  compare  3493.     When  man  is  regenerated,   the  naturai 
mind  comes  into  illustration ;  and  then  the  things  of  heaven  appear 
therein  as  in  their   representative   images,    5477.     The   illumination 
which  gives  the  faculty  of  apperceiving  and  understanding  truth  is  the 
common  influx  of  the  light  of  heaven,  5668.     Without  the  light  of 
heaven,  the  understanding  can  no  more  see  than  the  bodily  eye  without 
the  light  of  the  world,  6033.     They  who  are  in  illustration  carefully 
examine  the  Word,  in  order  to  know  what  is  to  be  believed  and  done, 
and  compare  one  part  with  another ;  but  none  can  come  into  illustral 
tion  who  desire  truths  for  any  other  end,  6222 ;  see  below,  7233.    It  is 
the  intellectual  part  that  is  illustrated,  and  it  is  the  light  of  heaven  that 
flows  in  from  the  Lord  and  illustrates  it,  6222.    The  intellectual  faculty 
of  the  church,  or  the  illustrated  understanding,  consists  in  seeing  and 
perceiving,  before  any  dogma  is  confirmed,  whether  it  be  true  or  not, 
and  afterwards  in  confirming  it,  6222.     The  Lord  continually  flows  in 


361 


I 


M 


by  the  internal  man  with  good  and  truth ;  it  is  good  which  imparts  life 
to  man,  and  its  heat,  which  is  love ;  but  truth  gives  illustration  and  its 
light,  which  is  faith,   6564.     They  who  are  in  illustration  from  the 
Lord  perceive  by  intuition  into  the  scientifics  which  are  disposed  in 
order  below  their  interior  sight  whether  a  thing  is  true  and  susceptible 
of  confirmation  or  not,  6865.     Truth  is  confirmed  by  illustration  from 
the  Lord  when  man  studies  the  Word  for  the  sake  of  learning  truths, 
7012.     They  cannot  be  illustrated  who  are  in  externals,  but  only  they 
who  are  in  the  affection  of  truth,  and  no  others  are  in  the  affection  of 
truth  but  they  who  are  in  the  good  of  life,  7012,  8694.     The  intel- 
lectual faculty  cannot  be  illustrated  unless  it  be  acknowledged  that  love 
to  the  Lord  and  charity  towards  the  neighbour  are  the  principals  and 
essentials  of  the  church,  7233.     They  who  come  into  illustration  do 
not  take  falses  for  truths,  because  they  form  their  doctrinals  from  the 
internal  sense  of  the  Word,  and  the  internal  sense  is  not  only  the  sense 
which  lies  within  the  external,  but  it  is  that  likewise  which  results  from 
many  places  of  the  letter  properly  collated,   7233.     They  whose  intel- 
lectual part  is  illustrated,  discern  between  apparent  truths  and  truths, 
and  especially  between  falses  and  truths,  7233.     They  who  come  into 
illustration  receive  internal  faith ;  otherwise  the  faith  is  only  external, 
ill.  8078.     They  who  are  in  good  and  explore  the  Word  for  the  sake  of 
truth  come  into  illustration  and  perception,  whereby  truths  are  revealed 
to  them,  ill.  8694.     The  revelation  of  divine  truth 'is  by  the  illustration 
of  the  understanding,  when  a  man  who  is  in  the  affection  of  truth  from 
good  reads  the  Word,  ill.  8780.     Man  comes  into  illustration  and  per- 
ception when  he  has  acquired  dominion  over  the  evil  of  the  loves  of  self 
and  the  world  by  temptations,  8967.     They  who  are  illustrated  con- 
cerning truths  are  those  few  who  are  in  the  doctrine  and  at  the  same 
time  in  the  life  of  truth,  9186;  as  to  what  this  doctrine  and  life  con- 
sists in,  9086,  end.     They  who  are  illustrated  in  the  genuine  truth  of 
faith,  see  and  perceive  in  themselves  whether  a  thing  is  true  or  not, 
but  they  who  are  not  illustrated  interiorly  can  only  confirm  the  doctrines 
of  their  churches,  ex.  and  ill.  9300.     Illustration  takes  place  when  the 
Lord  comes  in  the  Word,  or  is  present  therewith,  9382,  ill.  9405,  br. 
10,105.     Every  one  is  illustrated  and  informed  from  the  Word  accord- 
ing to  his  affection  of  truth  and  degree  of  desire,  and  according  to  the 
faculty  of  receiving,  9382.     They  who  are  illustrated  are  in  the  light  of 
heaven  as  to  the  internal  man,  for  it  is  the  light  of  heaven  which  illus- 
trates man  in  the  truths  and  goods  of  faith,  9382,  ill.  9383.     They 
who  are  illustrated  or  illuminated,  understand  the  Word  according  to 
its  interiors,  and  they  make  for  themselves  doctrine  therefrom,  to  which 
they  apply  the  sense  of  the  letter,  9382.     Illustration  and  conjunction 
with  heaven  is  from  the  Word  because  in  its  first  origin  it  is  divine 
truth,  accommodated  in  form  by  passing  through  the  heavens,   9382, 
ill.  9407.     They  are  illustrated  who  acknowledge  that  all  good  and 
truth  are  from  the  Lord,  and  that  nothing  good  and  true  proceed  from 
themselves,  ill.  9405.     They  come  into  illustration  who  love  truth  for 
its  own  sake,  when  they  collect  doctrine  from  the  Word,  ill.  9424. 
The  illumination  of  the  mind  is  from  divine  truth  proceeding  from 
divine  good,  hence  from  the  Word,  9571.     Illustration  is  predicated  of 
those  who  are  in  the  faculty  of  seeing  and  perceiving  the  truths  and 
goods  which  are  of  faith  and  charity,  10,201.     They  who  love  truth 


362 


ILL 


IMA 


363 


for  the  sake  of  truth  are  in  illustration,  they  who  love  it  for  the  sake  of 
good  are  in  perception,  10,290.  They  only  receive  the  Word  in  its 
genuine  sense  who  are  illustrated,  and  they  only  are  illustrated  who  are 
principled  in  love  and  faith,  10,323.  The  Word  cannot  be  understood 
in  the  letter  without  doctrine  made  therefrom  by  the  illustrated,  10,324  ; 
see  below  10,548.  Influx  and  illustration  are  actual  elevation  into 
heaven  among  the  angels,  and  communication  there  from  the  Lord,  ill. 
10,330,  ill.  10,400.  He  whose  internal  man  is  opened  derives  illus- 
tration from  the  internal  sense  of  the  Word  when  he  reads  it,  but  his 
illustration  is  according  to  his  intellectual  state,  10,400.  All  the  doc- 
trinals  of  the  church  as  regards  worship  are  given  by  the  external  of 
the  Word  to  those  who  are  in  illustration,  for  these,  when  they  read 
the  Word,  receive  light  from  heaven  by  the  internal  sense,  ill.  10,548. 
Illustration  is  from  the  influx  of  the  light  of  heaven  into  the  know- 
ledges which  are  in  the  memory,  and  those  knowledges  are  in  natural 
light,  10,551.  Influx  and  illustration  proceeds  by  the  intellectual  or 
immaterial  ideas  of  the  interior  man,  thus  it  is  interior  thought  which 
illustrates,  10,551.  See  Idea.  The  Lord  gives  those  who  come  into 
illustration  from  the  Word  to  understand  truths,  and  not  to  believe 
things  contradictory,  exemplified  by  the  passion  of  the  cross,  10,659. 
They  who  turn  themselves  to  the  Lord  and  to  heaven  receive  influx 
thence,  and  are  in  illustration,  and  thus  they  have  the  perception  of 
truth  in  themselves,  ilL  10,702.  They  are  illustrated  from  the  Word 
who  read  it  from  the  love  of  truth  and  the  life  of  truth,  but  not  they 
who  read  it  from  the  love  of  glory,  of  fame,  of  honour,  and  of  gain, 
9382,  10,551.  They  are  illustrated  by  the  hght  of  heaven,  and  see 
what  others  do  not,  who  are  in  the  aifection  of  knowing  truths,  and 
who  preserve  in  thought  the  distinction  between  the  internal  and  ex- 
ternal man,  5822.  The  time  is  about  to  come  when  there  will  be  illus- 
tration, 4402. 

2.  "  God  shall  enlarge  Japhet,"  denotes  illustration,  because  illus- 
tration is  the  enlargement  as  it  were  of  the  bounds  of  wisdom  and 
intelligence,  1101,  compare  3908.  Ishmael  preserved  and  made  into  a 
great  nation  denotes  the  spiritual  church  after  vastation,  and  its  state 
of  illustration  and  gladness  in  communication  with  the  immensity  of 
heaven,  2699.  The  eyes  of  Hagar  opened,  and  the  well  of  water  dis- 
covered, denotes  the  interior  sight  discerning  the  truths  of  the  Word, 
2701,  2702.  IshmaeFs  dweUing  in  Paran  denotes  illumination  from 
the  Lord's  divine  human,  2714.  Water  drawn  for  the  camels  of  Isaac's 
servant,  and  the  camels  drinking,  denotes  instruction,  and  the  illustra- 
tion therefrom,  of  the  scientifics  of  the  natural  man,  3058,  3071,  3094 
— 3097.  Rebecca's  running  to  the  house  of  her  mother  to  relate  what 
the  servant  of  Isaac  had  told  her,  and  Laban  her  brother  going  out  to 
the  fountain,  &c.,  denotes  the  preparation  and  illustration  of  the  natural 
man  previous  to  the  conjunction  of  truth  with  good,  3128,  3138.  Isaac 
in  his  old  age  unable  to  see,  denotes  the  rational  man  before  the  natural 
is  regenerated  without  illustration  therein,  3493,  compare  5427.  Isaac 
and  Abimelech  rising  early  in  the  morning  after  their  covenant,  denotes 
the  state  of  illustration  into  which  they  come  who  are  in  the  good  of 
truth  when  they  acknowledge  the  divine,  3458.  Jacob's  awaking  from 
his  dream,  and  rising  early  in  the  morning,  denotes  the  natural  man 
when  the  divine  human  is  manifested  to  him,  coming  into  illustration. 


4 


i 


3715,  3723.     Laban  rising  early  in  the  morning  after  his  covenant  with 
Jacob,  denotes  the  illustration  of  those  who  are  in  common  good  from 
the  divine  natural    4214.     The  angels  of  God  meeting  Jacob,  denotes 
Illustration  from  divine  influx  when  truth  is  proceeding  to  conjunction 
with  good,  4235.     Jacob's  humble  refusal  of  the  men  of  Esau  to  aid 
him,  denotes  remote  or  interior  illustration  accepted,  but  not  the  nearer 
presence  of  divine  influx,  4386,  ill.  4402.     Pharaoh  awaking  from  his 
dream,  and  his  spirit  troubled  in  the  morning,  denotes  the  illustration 
01  the  natural  man  when  regenerating,  and  while  goods  and  truths  are 
not  yet  m  order,  5208,  5218,  5221.     Joseph's  brethren  not  knowing 
him,  and  not  knowing  that  he  understood  their  language,  denotes  the 
state  of  those  who  are  in  the  common  truths  of  the  church,  or  in 
natural  light  not  yet  illuminated,  that  they  do  not  perceive  truth  from 
thedivme,  &c.,  5428,   5477.     Joseph's  brethren  washing  their  feet, 
and  Joseph  coming  at  noon,  denotes  the  purification  of  the  natural  man 
by  the  influx  of  truth  and  illustration  thereupon,  5668—5672.     Their 
dismissal  as  soon  as  the  morning  light  was  come,  denotes  a  state  of 
illustration  discovering  the  external  man  somewhat  remote  from  the 
internal,  5740,  5741.     Israel's  acknowledgment  of  the  elder-born  when 
he  blessed  Ephraim  and  Manasseh,  denotes  the  illumination  of  those 
who  are  m  spintual  good  from  internal  influx,  6294.     Moses  privUeged 
to  do  signs,  denotes  the  illustration  and  confirmation  of  truth,  7012 
Jehovah's  going  before  the  Israelites  in  a  column  of  cloud  by  day  and 
m  a  column  of  fire  by  night,  denotes  a  state  of  clear  illustration  tem- 
pered  by  external  obscurity,  and  a  state  of  obscurity  tempered  by  illus- 
tration from  good,  8106—81 10.     The  cloud  between  the  camp  of  the 
Egyptians  and  the  camp  of  Israel,  and  its  giving  light  to  the  latter,  and 
being  as  darkness  to  the  former,  denotes  the  Lord's  presence  illustrating 
those  who  are  in  truth  from  good,  and  the  falsification  of  truth  with 
the  evU,  8197.     The  Israehtes  coming  to  EHm,  denotes  a  state  of  illus- 
tration and  consolation  after  temptations,  8367.     Moses  alone  judgina: 
among  the  people  when  they  brought  their  difi^rences  before  himt  to 
inquire  of  God,  denotes  the  divine  truth  arranging  the  mental  state  by 
influx,  and   illustration   therefrom,   8685—8694.     Moses  teUing  the 
people  all  the  words  of  the  Lord,  denotes  illustration  and  information 
by  divme  truth,  or  the  presence  of  the  Lord  by  means  of  the  Word, 
9382,  9383.     Moses  and  the  elders  of  Israel  ascending  the  mountain* 
and  their  seeing  the  God  of  Israel  denotes  illustration  from  the  genuine 
doctrine  of  the  Word  with  all  who  are  in  good  and  truth,  9402—9405. 
The  golden  candelabrum  and  the  seven  lamps  thereof,   to  give  light 
from  the  region  of  its  faces,  denotes  the  illumination  of  the  mind  from 
the  Lord's  divine  human,  9547,  9569—9571,  10,201,  10,202.     Beza- 
leel,  of  the  tribe  of  Judah,  filled  with  the  spirit  of  God  to  do  the  works 
for  the  tabernacle,  denotes  those  who  are  in  the  good  of  love  receptive 
of  illustration,  and  goods  and  truths  truly  represented  in  externals  bv 
them,  10,329,  10,330,  and  following  numbers.  ^ 

IMAGE  \imago].  Man  is  called  an  image  of  God  when  he  arrives 
at  the  sixth  stage  of  regeneration,  12,  62.  The  spiritual  man  is  de- 
noted by  an  image,  and  called  a  son  of  light ;  but  the  celestial  man  is 
an  efiigy  or  likeness,  and  is  called  a  son  of  God,  51,  1013,  compare 
1737.  See  Effigy.  In  every  single  idea  of  thought  there  are  innu- 
merable things  variously  joined  together,  so  as  to  constitute  a  certain 


86i 


IMM 


form,  which  is  a  pictured  image  of  the  man,  1008.  An  image  is  not 
a  likeness,  but  only  according  to  the  likeness,  1013.  An  image  of 
God  is  charity,  or  love  towards  the  neighbour,  but  a  likeness  is  love  to 
the  Lord,  1013.  Interior  goods  and  truths  flow  into  such  as  are  ex- 
terior, wherein  they  image  themselves,  as  the  interior  affections  appear 
in  the  face,  3691.  In  hke  manner  the  superior  heavens  in  the  inferior, 
3739,  of  the  order  of  which  man  is  an  image,  3747.  The  appearance 
of  life  in  the  body  and  even  in  the  soul,  is  only  like  an  image  in  a 
mirror,  the  Lord  alone  being  the  real  life,  4373.  Men  are  only  men 
so  far  as  they  are  his  images,  8547.  The  externals  of  man  are  formed 
according  to  the  image  of  the  world,  but  his  internals  according  to  the 
image  of  heaven,  6057,  9279,  10,156.  When  the  Lord  can  flow  into 
the  external  through  the  internal,  man  is  called  an  image  of  God,  10,156. 
The  case  is  the  same  in  regard  to  the  world  at  large  as  with  man  who 
is  a  world  in  miniature,  4524  ;  and  in  the  case  of  heaven  and  its  an- 
gelic inhabitants,  684.  The  soul  or  spirit  is  the  very  effigy  of  man  ; 
the  body  is  its  representative  image,  4835;  and  that  the  former  is  derived 
from  the  father,  the  latter  from  the  mother,  5041.  The  image  vanishes 
when  the  effigy  itself  appears,  4835,  4905.  The  three  heavens  are 
images  of  the  Lord's  external  man  ;  and  hence,  the  indefinite  or  ineffable 
is  an  image  of  the  infinite,  1590.     See  Similitude,  Likeness. 

IMAGINATION.  The  imaginative  faculty  is  the  interior  sensual, 
3020.  The  imagination  is  nothing  but  the  forms  and  shapes  of  such 
things  as  the  senses  have  apprehended,  but  wonderfully  varied  and 
modified  ;  and  the  interior  imagination  or  thought,  such  things  as  the 
sight  of  the  mind  apprehends,  3337.  The  imagination  is  composed  of 
material  ideas,  which  repose  in  the  memory  hke  visual  images ;  these 
objects  appearing  more  interiorly  exhibit  the  phenomena  of  thought, 
4408.  The  first  imagination  is  from  sensual  things,  and  when  these 
become  subject  to  the  rational  mind  they  are  illustrated  by  light  from 
heaven  and  disposed  into  order,  ill,  5128.  The  spirits  and  angels  of 
the  planet  Jupiter  belong,  in  the  Grand  Man,  to  the  imaginative  faculty 
of  thought,  and  thus  to  the  active  state  of  the  interior  parts ;  the  spirits 
of  our  earth  to  the  various  functions  of  the  exterior  parts,  8630,  8733. 

IMMANUEL.     See  Name. 

IMMATERIAL.  The  things  of  the  other  life,  the  being  and  stete 
of  spirits,  &c.,  are  involved  in  much  obscurity  by  the  phantasies  of  the 
learned  concerning  immaterial  things;  the  author's  experience,  1533, 
3891.  Ideas  called  immaterial  or  intellectual  are  from  the  light  of 
heaven,  3223.     See  Idea. 

IMMATURE  FRUIT.  The  procedure  of  good  in  the  regeneration 
compared  with  the  growth  of  fruits,  how  the  immature  juices  and  fibres 
serve  for  the  introduction  of  the  genuine,  3982,  compare  5114,  5115. 

IMMERSION,  Immerse,  to.  The  truths  of  faith  are  defiled  by 
their  immersion  in  cupidities  of  evil,  ill,  by  the  sons  of  God  taking 
themselves  wives  of  the  daughters  of  men,  570,  and  by  the  giants  be- 
gotten from  them,  581,  582.  The  immersion  of  the  truths  of  faith  in 
cupidities  causes  profanation,  and  also  the  deprivation  of  remains, 
because  they  are  profaned  as  soon  as  produced,  571.  When  the  truths 
of  faith  are  immersed  in  cupidities  every  idea  of  what  is  holy  and  true 
is  connected  with  what  is  profane  and  false,  and  as  they  can  never  be 
separated,  man  is  cast  into  hell,  582,  ill,  794 ;  and  that  such  are  in 


\ 


1' 
/ 


. 


IMP 


365 


the  worst  hell,  6348,  8882.  The  deadly  persuasion  which  takes  the 
place  of  perception  when  the  doctrinals  of  faith  are  immersed  in  cupidi- 
ties, was  the  cause  of  the  extinction  and  suffocation  of  the  antediluvians, 
585 ;  ill,  by  the  waters  of  the  deluge,  794.  By  the  medium  of  con- 
science separating  the  intellectual  part  from  the  voluntary  part  of  man, 
it  was  miraculously  provided  after  the  flood  that  this  immersion  should 
not  again  take  place,  863,  ill,  5835.  By  the  immersion  of  the  truths 
of  faith,  in  the  cupidities,  is  meant  the  confirmation  of  the  evils  and 
falses  of  the  external  man  by  the  goods  and  truths  of  the  internal,  972, 
ill,  998  and  following  numbers.  They  who  are  regenerating  are 
brought  into  temptations,  when  their  evils  are  excited  by  wicked  spirits 
in  consequence  of  their  too  much  immersion  in  worldly  and  corporeal 
things,  6202.  They  who  are  undergoing  vastation  in  the  other  life  are 
infested  by  immersions  in  their  evils  and  falses,  yet  not  so  deeply  as 
that  influx  from  heaven  cannot  prevail ;  thus  their  immersion  is  regu- 
lated with  the  exactness  of  a  balance,  ill,  6663.  There  are  inundations 
of  evils  and  inundations  of  falses ;  immersion  in  the  former  is  predicated 
of  the  voluntary  part  and  the  right  of  the  brain,  immersion  in  the  latter 
of  the  intellectual  part  and  the  left  of  the  brain ;  the  author's  experi- 
ence, 5725,  compare  1270.  Immersion  in  falses,  when  seen  in  the 
other  life,  appears  Hke  immersion  in  waters,  &c.,  6853,  8138  and 
citations ;  and  it  is  the  falses  themselves  which  appear  as  mists,  clouds 
and  waters  around  the  hells,  8137,  8138,  8146,  8220.  To  be  im- 
mersed or  drowned  in  the  sea,  denotes  immersion  in  scientifics  from 
worldly  and  terrestrial  things,  even  to  the  denial  of  divine  truth,  9755. 
See  Sea.  Immersion  in  the  red  sea  denotes  the  damnation  into  which 
they  cast  themselves  who  are  in  the  falses  of  evil,  7877,  8277,  ill. 
8138  ;  and  more  particularly  in  what  such  damnation  consists,  8232. 
See  Egypt.  Total  immersion  in  Jordan  denotes  regeneration,  9088, 
more  particularly,  10,239.  How  the  learned  immerse  their  thoughts 
in  terms  and  distinctions  taken  from  sensual  things,  and  how  rarely 
they  apprehend  the  arcana  of  heaven,  5089.     See  Flood. 

IMITATION,  the,  of  the  oil  of  anointing  was  forbidden,  to  signify 
that  good  and  truth  from  the  Lord  are  not  to  be  simulated  by  study 
and  art  from  the  proprium,  ill,  10,284,  10,286.  The  imitation  of  the 
incense  was  forbidden,  to  signify  that  divine  worship  is  not  to  be  imi- 
tated for  the  gratification  of  the  proprium,  ill,  10,309,  10,310. 

IMMORTALITY.  Argument  for  the  existence  of  the  human 
spirit  after  death  from  the  connection  of  man  with  the  divine,  which 
affords  him  a  ground  of  subsistence  above  the  natural  world,  4525, 
especially  5114,  10,099;  more  generally,  4364,  5302.  Without  a 
knowledge  of  successive  degrees  the  existence  of  the  soul  in  human 
form,  after  the  death  of  the  body,  cannot  be  thought  of;  the  knowledge 
of  the  wise  ancients  on  this  subject,  10,099;  and  why  it  is  scarcely 
mentioned  in  the  Old  Testament,  2520.     See  Man,  Soul. 

IMMUNITY  [immunitas],  is  expressed  in  the  original  Hebrew  by 
a  word  which  also  signifies  cleanness  and  purity  ;  predicated  of  the 
hands,  it  denotes  the  affection  of  truth  and  its  potency,  2526,  2533 
—2538. 

IMPATIENCE,  is  a  corporeal  affection,  and  so  far  as  man  is  in  it 
he  is  in  time,  but  so  far  as  he  is  not  in  impatience  whilst  he  is  in  hea- 
venly affection  he  is  not  in  time ;  ill,  by  Jacob's  serving  for  Rachel, 


366 


IMP 


3827.  When  a  man  who  is  living  in  good  is  remitted  into  his  proprium 
or  the  sphere  of  his  own  life,  he  comes  into  unrest,  vehement  desire, 
indignation,  &c.,  from  experience,  5725. 

IMPLANTATION.  The  separation  of  the  voluntary  and  intel- 
lectual faculties  is  effected  by  conscience  implanted  in  the  intellectual 
proprium  in  charity,  ill.  1023,  1024.  The  conjunction  of  the  internal 
and  external  man  is  by  the  implantation  of  the  remains  of  love  and 
charity,  which  have  been  stored  up  from  infancy  and  the  succeeding  ages, 
in  sciences  and  knowledges,  ill,  1616,  ill.  and  sh.  5897.  Conjunction 
with  the  Lord  is  effected  by  the  implantation  of  faith  in  love,  which 
takes  place  as  man  by  means  of  the  doctrines  of  faith  accepts  its  life, 
which  is  charity,  1 737.  Unless  truths  are  learned  from  affection,  thus 
in  freedom,  they  cannot  be  implanted,  much  less  exalted  to  the  interiors 
and  there  made  faith,  3145,  4018,  ill.  5044,  5508,  5897.  Good  from 
the  Lord  can  only  be  received  or  implanted  in  knowledges  of  truth ; 
without  knowledges,  it  is  not  spiritual  but  natural  good  like  that  of 
infants,  ilL  3726.  To  this  end  truths  must  first  be  learnt  and  im- 
planted in  the  memory  by  instruction  and  reflection ;  but  they  are  only 
implanted  in  the  natural  man,  as  in  their  ground,  by  a  life  according  to 
them,  ill,  3762,  4018,  ill.  9393.  Truth  cannot  be  implanted  in  good 
without  a  medium,  which  is  some  apparent  good,  4243.  Truth  that  is 
implanted  by  affection  is  the  recipient  of  influx  from  the  Lord,  and  the 
thoughts  are  ruled  and  governed  by  it,  though  not  always  manifestly, 
ill,  5044.  Truth  implanted  in  the  will  is  called  internal,  and  when 
this  is  the  case  it  fructifies,  and  produces  new  truths  continually,  5826. 
The  implantation  of  truth  in  good  is  the  means  of  conjoining  the  will  and 
the  understanding  so  as  to  make  them  one  mind,  ill,  5835,  ill,  10,367. 
They  are  saved  who  suffer  goods  and  truths  to  be  implanted  and  con- 
firmed in  their  interiors,  5899,  ill,  6574.  When  the  truth  of  faith  is 
received  together  with  the  affection  of  charity,  it  is  implanted  in  the 
interiors  of  the  mind,  and  then  they  are  reproduced  together,  and  the 
truth  appears  as  good,  7835.  When  man  suffers  himself  to  be  led  by 
truth  to  good,  he  first  comes  to  good  in  which  the  truths  of  faith  are 
liot  yet  implanted ;  but  if  he  then  enter  upon  good,  there  is  a  marriage 
as  it  were,  and  by  the  implantation  of  truth  good  becomes  Christian 
good,  8754,  ill,  S772,  ill,  8805—8809.  Good  is  formed  by  the  truths 
that  are  implanted  in  it,  and  when  this  is  done  such  truths  are  the 
truths  of  faith,  and  such  good  the  good  of  charity,  which  together  con- 
stitute the  church,  ill.  9034,  10,367.  The  truths  of  doctrine  and  the 
goods  of  life  are  implanted  as  the  falses  of  doctrine  and  the  evils  of  life 
are  shunned,  9246,  ill,  9286,  9294,  10,022.  The  implantation  of 
truth  in  good,  and  the  implantation  of  good  thence  derived,  thus  plenary 
liberation  from  damnation,  was  represented  by  the  feast  of  first-fruits 
and  the  feast  of  ingathering  with  the  Jews,  9286,  9287,  9294—9296, 
10,.545.  See  Feasts.  Purification  and  the  implantation  of  truth  and 
good,  and  their  conjunction,  was  represented  by  the  sacrifices,  ill. 
10,022,  10,053,  10,057,  10,143.  Whatever  man  has  once  acknow- 
ledged remains  implanted  in  him ;  hence  the  danger  of  profanation,  ill. 
10,287.  Man  cannot  die  because  he  is  implanted  in  the  divine,  5114. 
By  regeneration  the  proprium  of  man  is  implanted  in  divine  good  and 
truth  from  the  Lord,  5115.     See  Initiation. 

IMPOSTIIUMES  [apo^tematd].     Description  of  the  spirits  who 


J 


INC 


367 


correspond  to  the  ulcers,  tubercles,  or  imposthumes,  which  affect  the 
pleura,  the  pericardium,  the  lungs,  &c.,  in  the  chamber  of  the  breast 
and  how  they  are  punished,  5188.     See 

IMPURITY  \itnpuritas],  "My  covenant  shall  be  in  your  flesh," 
denotes  the  conjunction  of  the  Lord  with  man  in  his  impurity ;  how 
conscience  is  thus  formed,  2053.  Man  of  himself  is  nothing  but  a 
congenes  of  the  most  impure  evils,  and  that  these  can  never  be  sepa- 
rated from  him,  but  that  he  can  be  detained  from  evil  and  held  in  good 
by  the  Lord,  2694,  compare  10,239,  3812,  9337. 

IMPUTATION.  Evil  is  not  imputed  to  those  who  are  not  deli- 
berately conscious  of  it,  whether  from  a  defect  of  knowledge  or  ratio- 
nahty,  &c.,  1327.  Righteousness  imputed  denotes  its  increment  by 
temptation-combats,  and  victories ;  in  the  case  of  the  Lord  until  he 
was  made  righteousness  itself,  1813,  ill,  9715,  its  increase  ill,  9337. 
Evils  which  proceed  from  the  will  and  not  from  previous  thought  are 
not  imputed  to  man,  but  if  confirmed  in  the  intellectual  part  they  enter 
mto  his  proper  life,  and  are  imputed  to  him,  ill,  9009,  compare,  4172. 
The  evil  imputed  to  man  as  guilt  is  what  he  sees  and  understands  to  be 
evil,  and  yet  does  it,  ill,  9069.  See  Evil  (4,  5).  The  genuine  doc- 
trine of  the  Lord's  merit  and  righteousness,  ill,  9715. 

IN,  is  a  more  interior  expression  than  with,  thus,   "  Jehovah  was 
with  Joseph,"  denotes  the  divine  in  the  human,  5041. 
INAPTATION.     See  Inapplication. 

INAPPLICATION,  or,  Fitting-in  [inaptation].  The  influx 
of  good  by  way  of  the  soul  passes  through  to  the  natural  man,  and 
according  as  knowledges  or  scientifics  are  conjoined  and  it  is  inapplied 
to  them,  the  rational  state  is  formed,  ill,  3128,  compare  2063.  The 
understanding  is  illustrated  in  the  degree  that  truths  more  and  more 
particular  are  inapplied  or  inserted  in  common  truths,  ill,  5208.  See 
Initiation,  Good  (20,  21),  Truth. 

INAUGURATION.  The  history  of  Abraham  and  Isaac  in  Phi- 
listia  treats  of  the  Lord's  inauguration  from  boyhood,  in  order  to  the 
conjunction  of  the  human  essence  with  the  divine,  1502.  Spirits  are 
inaugurated  into  gyres,  in  order  that  a  unanimity  of  thought  and  speech 
may  exist  among  them ;  by  what  degrees  this  is  accomplished,  5173, 
5182.  The  custom  of  putting  the  hands  upon  the  head  in  inaugura- 
tions and  blessings  is  derived  from  ancient  times,  and  was  a  representa- 
tive of  blessing  communicated  to  the  intellectual  and  voluntary  faculties, 
6292.  Inauguration  to  represent  holy  things  was  done  by  oil,  &c., 
which  signifies  the  good  of  love,  9474,  9954,  10,125.  The  inauguration 
of  Aaron  and  his  sons  into  the  priesthood,  represented  the  glorification 
of  the  Lord's  human,  9985.  The  inauguration  into  the  priesthood  was 
effected  by  anointing  and  by  filling  the  hands  ("consecration");  by 
the  former  was  represented  divine  good,  and  by  the  latter  divine  truth 
therefrom,  thus  potency,  10,019.  See  Hand,  Priest. 
INCANTATION.     See  Magic. 

INCENSE  [sitjitus].  See  Odour,  Aromatics,  Frankincense, 
Gum,  Myrrh.  Frankincense,  incense,  and  odours  in  ointments,  were 
made  representative  because  odour  corresponds  to  perception,  4748. 
Incense  denotes  those  things  of  worship  which  are  gratefully  perceived; 
hence,  it  was  made  aromatic,  sh.  9475.  Incenses,  or  the  aromatics  of 
incense,  denote  confessions,  adorations,  and  prayers  from  the  truths  of 


tm 


368 


INC 


faith  grounded  in  love,  sh,  9475.  Incenses  denote  affections  of  truth 
from  good,  or  spiritual  worship  which  consists  in  those  forms,  10,291, 
10,295,  ill.  10,298.  The  aromatics  used  in  incense  were  different  from 
those  of  which  the  anointing  oil  was  prepared ;  the  former  being  of  the 
spiritual  class,  the  latter  of  the  celestial,  10,291,  ill.  10,295.  In  both 
cases,  they  were  of  four  kinds,  on  account  of  the  signification  of  truths 
in  their  order,  and  the  one  which  is  named  first  denotes  what  is  most 
external,  10,292.  The  aromatics  of  incense  denote  the  affection  of 
sensual  truth  (stacte)  ;  the  affection  of  interior  truth  in  the  natural 
man  (onycha)  ;  the  affection  of  interior  truth  in  the  spiritual  man 
(galbanum)  ;  and  inmost  truth,  which  is  spiritual  good,  or  the  truth 
of  celestial  good  (pure  frankincense),  10,292 — 10,296,  the  latter  in 
particular  9993,  10,252.  The  incense  not  to  be  imitated  on  pain  of 
death,  signifies  that  all  divine  worship  is  to  be  from  these  affections, 
and  that  they  who  imitate  divine  worship  are  separated  from  heaven, 
ill.  10,309,  10,310.  The  altar  of  incense  was  representative  of  the 
hearing  and  grateful  reception  of  all  things  of  worship  grounded  in  love 
and  charity  from  the  Lord,  thus  of  such  things  of  worship  as  are 
elevated  by  the  Lord,  ilL  and  ah.  10,177.  Its  being  composed  of 
Shittim  wood  covered  with  pure  gold,  denotes  the  good  of  the  Lord's 
merit  and  the  good  of  love  from  which  all  worship  must  rise,  10,178, 
10,183,  10,194.  Its  situation  before  the  veil,  &c.,  denotes  the  hea- 
venly life  and  state  in  which  worship  consists,  10,195.  The  burning 
of  incense  upon  it  denotes  the  elevation  of  worship  by  the  Lord,  when 
from  love  and  charity,  10,198,  ill.  10,199.  The  incense  offered  in  the 
morning  when  the  lamps  were  dressed,  denotes  the  clear  state  of  love 
and  illustration  which  renders  worship  acceptable,  10,200,  10,201. 
Its  being  offered  in  the  evening,  that  worship  is  still  accepted  and 
elevated  by  the  Lord  when  man  passes  into  an  obscure  state,  and 
that  illustration  as  far  as  possible  is  afforded  him,  10,202.  No  strange 
incense  to  be  offered  on  this  altar  denotes  that  there  is  no  conjunction 
except  from  the  acknowledgment  and  love  of  the  Lord,  10,205.  No 
burnt-offering,  nor  meat-offering,  nor  drink-offering  to  be  on  it,  denotes 
that  there  is  no  genuine  worship  except  in  so  far  as  it  proceeds  from 
regeneration  already  effected,  ill.  10,206,  10,207.  The  atonement 
made  upon  its  horns  once  a  year  denotes  the  perpetual  purification  of 
those  with  whom  the  Lord  can  be  present,  that  is,  who  are  in  the 
truths  and  goods  of  faith,  ill.  10,208,  10,212.  The  destruction  of 
Nadab  and  Abihu,  when  they  offered  incense  with  strange  fire  denotes 
the  annihilation  of  worship  when  any  other  than  heavenly  love  animates 
it,  9376,  9942,  9965.     See  Fire. 

INCLINATIONS,  Hereditary.     See  Evil  (2). 

INCREASE,  the,  of  good  and  truth  is  denoted  by  growth  in  various 
senses  ;  increase  from  good,  by  growth  from  suckling,  2646,  2707, 
6749,  6755.  Increase  in  good  and  truth,  and  not  in  worldly  riches 
and  honours,  is  denoted  by  the  blessing  of  Jehovah,  4981.  See  to 
Dilate,  to  Grow,  to  Fructify. 

INCREDULITY,  or  Unbelief.  They  who  are  not  in  truths 
from  the  Lord  may  easily  be  confirmed  in  falses  and  evils,  by  the 
spiritual  spheres  which  act  upon  them ;  the  sphere  of  incredulity ;  they 
in  whom  it  acts  believe  nothing  that  is  said,  and  scarcely  anything  that 
they  see,   1510,  5573.     At  the  end  of  the  church  there  is  universal 


M 


INF 


369 


incredulity  concerning  the  Lord,  the  life  after  death,  and  the  internal 
man ;  how  prejudicial  it  is  to  the  reception  of  truth,  3399.  How 
incredulous  most  part  of  the  learned  are  concerning  the  internal  man, 
1594.  How  incredulous  they  are  concerning  the  life  of  spirits,  from 
experience,  1636,  4622;  concerning  the  things  of  the  other  world, 
4464,  4622,  5006  ;  and  concerning  the  influx  of  life,  &c.,  4249.  The 
incredulity  of  spirits  concerning  the  interior  wisdom  of  the  Word, 
and  by  what  experience  they  were  convinced,  1769 — 1771.  See 
Faith  (4). 

INCUBUS.  The  presence  and  influx  of  certain  diabolical  spirits 
described;  the  author's  experience  when  sleeping,  1270,  compare  5725. 

INDEFINITE.     See  Infinite. 

INDEMNIFICATION.  To  bear  the  loss,  or  indemnify  another, 
denotes  the  rendering  good  ;  and  the  clearer  perception  of  good  from 
its  opposite,  4172.  The  same  predicated  of  truth  better  seen  and 
interpreted,  9030,  9031. 

INDICATE.     See  to  Declare. 

INDIGENCE  \indigentid\.  The  conjunction  of  good  with  truth 
and  of  truth  with  good  takes  place  when  the  indigence,  hunger,  or  want 
of  them  is  perceived,  ilL  536.5,  10,300.     See  Famine,  Hunger. 

INDIGNATION,  anger,  restlessness,  and  the  like,  are  experienced 
by  the  good  when  they  are  remitted  into  the  sphere  of  their  own  life, 
or  proprium,  ill,  5725.  Indignation  with  the  angels  is  not  the  indig- 
nation of  wrath,  as  with  man,  but  of  zeal  springing  from  good,  ill,  3839, 
3909.  Indignation  in  the  internal  sense  is  expressed  by  anger  or  wrath 
in  the  external,  because  it  puts  on  the  character  of  wrath  with  the 
natural  man,  3909.  The  indignation  of  the  angels  is  excited  when  any 
good  is  attributed  to  them,  4096.  Indignation  is  excited  in  states  of 
temptation  on  account  of  the  influx  of  evils  and  falses ;  the  indignation 
of  the  Lord  on  account  of  apparent  truths  instead  of  real  truths  in  the 
human  rational,  1917.  How  indignant  spirits  are  that  men  should 
attribute  such  an  unreal  life  to  them,  1630;  how  indignant  subject 
spirits  are  on  discovering  that  they  say  and  think  nothing  of  themselves, 
5985,  5986 ;  and  how  indignant  the  societies  are  from  which  man  ia 
separated  in  the  course  of  regeneration,  4077.  The  indignation  of  the 
Jewish  people  when  their  cupidity  of  being  the  favoured  people  of 
Jehovah  was  not  satisfied,  represented  by  the  words  of  Moses,  &c., 
10,559. 

INFANT,  Infancy.  1.  Seriatim  passages  on  the  state  into 
which  infants  come  after  death,  2289 — 2309.  All  infants  are  raised 
up  again  in  the  other  life  and  become  angels,  hence  it  is  manifest  how 
immense  the  heaven  of  the  Lord  is,  2289.  At  first  they  know  no 
more  than  infants  in  this  life,  but  their  faculties  are  more  perfect,  and 
they  are  instructed  by  angels,  2290.  They  are  more  easily  instructed 
in  the  other  life  than  in  the  world,  because  they  are  not  imbued  with 
falses,  1802.  Their  understandings  are  tender  and  yielding,  and  their 
ideas  are  capable  of  being  opened  by  the  Lord  because  nothing  has 
closed  them,  229 1 .  They  do  not  come  into  the  angelic  state  imme- 
diately after  death,  but  they  are  introduced  by  instruction,  according  to 
heavenly  order,  in  a  manner  suited  to  their  faculties,  2292.  They  are 
especially  initiated  into  the  acknowledgment  of  the  Lord  as  their  only 
father,  and  that  they  have  life  from  the  Lord ;  hence  they  suppose  that 

B  a 


1^  • 


370 


INF 


INF 


371 


they  were  born  in  heaven,  2293.  When  they  are  admitted  into  a  lower 
sphere,  spirits  attempt  to  lead  them,  which  is  their  temptation,  but 
they  resist  the  influence  with  a  kind  of  indignation,  and  are  thus  inau- 
gurated into  the  resistance  of  evils  and  falses,  2294,  2295.  In  the 
angelic  sphere,  they  cannot  be  infested  by  spirits,  although  in  the  midst 
of  them,  2295.  They  are  sometimes  sent  to  infants  living  on  the  earth, 
and  are  greatly  delighted  therewith,  2295,  4563.  They  are  instructed 
and  initiated  into  all  things  by  joys  and  delights,  hence  they  are  orna- 
mented with  garlands  of  flowers,  and  walk  in  paradisiacal  gardens,  &c., 
2296.  They  are  encompassed  with  most  beautiful  atmospheres,  which 
seem  to  be  alive  as  with  infants  sporting  with  flowers,  &c.,  whence 
they  perceive  that  all  things  are  Hving,  1621,  2297,  2298.  They  are 
led  to  wisdom  by  scenic  representations  full  of  intelligence,  some  exam- 
ples given,  2299.  Infants  are  of  diverse  tempers  and  genius,  but  in 
general  either  celestial  or  spiritual,  and  their  education  in  the  other  life 
is  according  to  such  differences,  2300,  2301.  The  societies  which  have 
the  care  of  infants  described,  and  what  angels  are  successively  attendant 
on  infants  in  the  earth,  2302,  2303.  Infants  are  not  angels,  but  they 
become  angels  by  intelligence  and  wisdom,  and  then  they  no  longer 
appear  as  infants,  but  as  adults ;  the  example  of  one  who  was  adult,  as 
to  the  quality  of  mutual  love  towards  a  brother,  2304.  Infants  grow 
to  maturity  in  heaven  by  virtue  of  spiritual  nourishment,  consisting  in 
science,  intelligence  and  wisdom,  4792,  ill.  5576.  Infants  of  some 
years  old  dwell  with  those  who  constitute  the  interiors  of  the  nostrils  in 
the  Grand  Man,  4625.  The  appearance  of  infants  with  the  antedilu- 
vians representing  their  love  of  offspring,  1272.  The  weakness  of  the 
antediluvians  who  perished  represented  by  their  being  thrust  down  into 
hell  by  an  infant,  1271.  See  Innocence.  An  infant  shamefully 
treated  by  spirits  representing  the  quality  of  those  within  the  church 
at  the  present  day  who  are  opposed  to  innocence,  2126.  The  inno- 
cence of  infancy  represented  by  somewhat  woody,  the  innocence  of 
wisdom  by  a  beautiful  living  infant,  2306.  The  arcana  of  wisdom  con- 
cerning the  instruction  of  infants  in  heaven,  are  contained  in  the 
narrative  of  Abram's  sojourn  in  Egypt,  1 502.  To  the  intent  that  those 
who  grow  up  in  heaven  may  know  their  hereditary  nature,  they  are 
sometimes  remitted  into  their  evils,  2307,  2308. 

2.  True  infancy  is  predicated  of  innocence  joined  with  wisdom,  and 
is  attained  by  regeneration,  the  manner  ill,  by  the  implantation  of 
knowledges,  in  celestial  remains,  1616.  Infancy  is  not  innocence,  be- 
cause innocence  dwells  in  wisdom,  2305,  3494,  3994  ;  but  the  innocence 
of  infancy  is  made  the  innocence  of  wisdom,  4797.  The  Word  read  by 
infant  boys  and  girls  is  better  perceived  by  the  angels  than  when  read 
by  adults,  1776.  Infants  and  the  simple  in  heart  cannot  be  hurt  or 
infested  by  evil  spirits,  1667,  compare  2295.  The  genuine  love  of 
infants  is  the  love  of  them  for  the  sake  of  human  societies  and  the 
augmentation  of  the  Lord's  kingdom,  otherwise  it  is  not  unlike  that  of 
brutes,  1272.  How  very  bad  the  education  of  infants  here  on  earth  is, 
exemplified  by  boys  fighting,  and  being  encouraged  to  do  so  by  their 
parents,  2309.  In  what  manner  the  states  of  infants  succeed  from  the 
first  stages  of  innocence,  the  love  of  parents,  the  love  of  their  play- 
fellows, &c.,  3183.  With  the  man  about  to  be  regenerated,  the  case  is 
similar  as  with  an  infant,  who  first  learns  to  speak,  and  think,  and 


understand,  and  then  comes  into  the  habit  and  life  of  what  he  has 
acquired ;  thus  spiritual  things  flow  spontaneously  with  one  about  to  be 
regenerated,  3203.     Infants  are  first  in  a  state  of  good  ;  for  they  are  in 
a  state  of  innocence,  of  love  to  parents  and  nurses,   and  of  mutual 
charity  towards  their  infant  companions  ;  hence  good  is  denoted  by  the 
elder  son  or  first-born,   3494.     Man  without  the  goods  of  infancy, 
would  be  more  fierce  than  any  wild  beast  of  the  forest,  but  this  is 
scarcely  reflected  on,  because  whatever  is  imbued  in  infancy  appears 
natural,  3494,  ill.  3793.     The  good  of  infancy  is  succeeded  by  the 
good  of  ignorance  pertaining  to  the  age  of  instruction,  the  good  of 
ignorance  by  the  good  of  intelligence,  &c.,   2280.     All  infants  are  sons 
of  the  Lord,  because  they  are  produced  from  his  influx,  and  all  adults 
are  adopted  as  his  sons  who  retain  the  goods  of  infancy  in  their  wisdom, 
3494.     In  consequence  of  hereditary  evil  it  is  necessary  for  man  to  be 
regenerated  by  the  Lord,  or  born  again  as  an  infant,  and  thus  to  learn 
what  is  evil  and  false,  what  is  good  and  true,  &c.,  ill,  3701.   The  order 
into  which  man  comes  by  the  new  birth  ;  that  the  truths  of  infancy 
and  boyhood  then  appear  as  a  ladder  by  which  the  angels  of  God  ascend 
from  earth  to  heaven,  and  the  truths  of  adult  age  as  a  ladder  by  which 
they  descend  from  heaven  to  earth,  3701.     In  first  infancy  the  good  of 
innocence  and  charity  flows  in  from  the  Lord,   but  there  is  no  truth 
with  which  it  can  be  conjoined  ;  hence  it  is  reserved  in  the  interiors, 
and  the  succeeding  states  of  life  are  tempered  by  it,  3793,  ill.  5342. 
When  the  good  of  infancy  is  indrawn,  its  place  is  taken  in  the  natural 
man  by  evil  conjoined  with  the  false,  hence  the  need  of  regeneration, 
3793.     In  the  regeneration  one  age  or  state  is  as  the  egg  or  beginning 
of  another,  and  this  from  infancy  to  old  age  the  same  as  in  natural  life, 
4377,  4378.     With  infants,  innocence  is  without  and  hereditary  evil  is 
within,  whereas  with  the  regenerate,  innocence  is  within  and  hereditaiy 
evil  without,  4563.     Innocence  is  the  human  principle  itself,  and  is 
first  external,  as  in  infancy,  and  afterwards  internal,  4797.     Changes  of 
the  affections  from  infancy  even  to  adult  age  are  represented  in  the 
face,  and  by  how  much  of  infancy  remains,  the  adult  man  is  truly 
human  ;  from  experience,   4797.     From  infancy  to  boyhood  man  is 
merely  sensual,  but  his  sensual  state  is  under  the  order  of  external 
innocence ;  and  by  the  influx  of  this  innocence  the  foundation  is  laid 
upon  which  the  intellectual  or  rational  man  can  afterwards  be  built  up, 
ill.   5126;  further  ill,  by  the  goods  and  truths  which  are  procured 
from  infancy  to  youth,  5135.     See  Remains.     From  infancy  to  boy- 
hood man  is  introduced  into  heaven  among  celestial  angels  and  kept  in 
a  state  of  innocence,  but  in  boyhood  he  begins  to  put  off  innocence,  and 
is  then  held  in  charity,  &c.,  5342.     Infants  are  innocencies,  and  hence 
denote  those  things  which  are  interior,  5608.     When  man  becomes  old 
and  as  an  infant,  the  innocence  of  wisdom  should  be  conjoined  to  the 
innocence  of  ignorance  which  he  had  in  infancy,  and  thus  as  a  true 
infant  he  should  pass  into  the  other  life,  5608  end.     If  man  lived  the 
life  of  good,  his  interiors  would  be  open  to  heaven,  and  hence  he  would 
live  without  disease  to  old  age,  and  pass  as  an  infant,  but  a  wise  infant, 
into  heaven,  5726,  compare  1616.     How  all  things  are  foreseen  and 
overruled  by  the  Lord  from  infancy  to  the  end  of  life,  from  experience, 
6484,  9296.     The  good  of  innocence  received  from  the  Lord  in  infancy 
is  the  beginning  of  the  new  will,  ill.  9296.     Good  is  implanted  in  roan 

B  B  2 


372 


INF 


III 


from  infancy,  that  it  may  be  a  plane  for  receiving  trutli,  10,1 10.  The 
age  of  infancy  is  from  nativity  to  the  fifth  year ;  the  other  ages  described, 
10,225.  They  who  are  innocent  and  wise  appear  as  infants  in  the  other 
life,  and  the  more  like  infants  the  more  innocent  and  wise  they  are, 
2305,  5052,  5608.  These  angels  love  infants  more  than  their  parents 
and  mothers,  and  it  is  by  their  care  they  are  nourished  and  perfected 
in  the  womb,  5052.     See  Innocence. 

3.  Infants  denote  innocence,  430,  2126,  3183,  3494,  5608,  8902. 
Infancy,  and  also  nakedness,  denote  innocence,  9262  and  citations. 
Sucklings,  infants,  and  little  children  denote  three  degrees  of  love  and 
mnocency,  sh,  430,  ilL  and  sh.  3183,  ill.  5236.  A  suckling  and  she 
who  gives  suck,  denote  innocence,  ah.  3183.  The  infant  and  suckling 
cut  off  from  the  midst  of  Judah,  denotes  that  there  is  no  longer  any 
remains  of  celestial  love  and  its  innocence,  3183.  Only  those  who 
receive  the  kingdom  of  God  as  a  little  child  shall  enter  therein,  denotes 
mnocence  and  wisdom,  or  the  proprium  vivified  by  innocence  and 
charity  from  the  Lord,  3994,  ill.  4797,  The  children  crying  "  Ilosanna 
to  the  Son  of  David,"  denotes  the  acknowledgment  and  reception  of 
the  Lord  by  those  who  are  in  innocence,  5237.  "  Out  of  the  mouth  of 
babes  and  sucklings  thou  hast  perfected  praise,"  denotes  that  innocence 
IS  the  only  way  by  which  praise  can  come  to  the  Lord,  thus  all  com- 
nication,  influx  and  access  is  thereby,  5236,  compare  .     Joseph's 

brethren  to  take  waggons  from  the  land  of  Egypt  and  bring  their  infants 
and  their  women,  denotes  doctrinals  of  scientifics  for  those  who  do  not 
yet  know,  and  for  those  who  are  in  the  affection  of  truth,  5945,  5946. 
Pharaoh's  consent  to  the  departure  of  the  Israelites  with  their  infants, 
denotes  worship  from  truth  ;  by  infants  in  this  passage  is  meant  boys, 
youths,  and  young  men,  7724.  The  infants  and  sucklings  swoon  in 
the  streets,  denotes  the  good  of  innocence  perishing,  ill.  10,031. 
Abram's  leaving  the  land  of  his  nativity  and  coming  to  Canaan,  repre- 
'sents  the  infancy  of  the  Lord;  his  first  journeying  in  Canaan,  the  state 
of  the  Lord  from  boyhood,  &c.,  1438,  1450. 

INFERIOR  [in/erius].  What  is  superior  and  inferior  according  to 
human  ideas,  is,  in  angehc  ideas,  interior  and  exterior,  ill,  3084.  The 
inferior  is  as  the  throne  or  seat  of  the  superior,  ill.  5313.  See  Ex- 
ternal, Internal. 

INFESTATION.  The  spiritual  who  are  represented  by  the  sons  of 
Israel,  and  who  are  in  the  obedience  of  faith,  are  infested  in  the  other 
life  by  those  who  are  in  falses ;  not  so  those  who  do  good  from  the 
affection  of  charity,  7474.  Infestations  are  not  temptations;  the  former 
consist  in  the  infusion  of  falses,  which  are  vastated  as  truths  are  im- 
bued ;  the  latter  in  a  sense  of  damnation  and  anguish  of  conscience 
7474.     See  Vastation,  Temptation.  * 

INFIDELITY.  The  seed  of  the  serpent,  the  church  being  treated 
of,  denotes  all  infideHty,  250,  254. 

INFINITE.  How  the  divine  infinite  and  eternal  are  conceived  in 
the  ideas  of  angels,  and  that  they  are  confounded  in  the  ideas  of  men 
with  the  infinite  of  space  and  the  eternal  of  time,  1382.  In  the  Lord 
all  IS  infinite  and  eternal ;  infinite  in  respect  to  esse,  eternal  in  respect 
to  existere,  3404,  3701 .  The  infinite  and  eternal  are  in  all  things  done 
by  the  Lord ;  the  eternal  because  he  regards  no  terminus  from  which 
or  to  which  ;  the  infinite,  because  in  every  minute  particular  he  has 


INF 


373 


««. 


regard  to  the  universal,  and  in  the  universal  to  every  minutest  parti- 
cular, 5264.  How  essential  it  is  that  the  divine  and  the  infinite  should 
be  acknowledged  in  some  finite  intellectual  idea,  thus  as  the  divine 
human,  4075.  See  Deity.  The  ancients  adored  the  Infinite  Esse  or 
Being,  in  the  Infinite  Existing,  which  they  perceived  as  a  divine  man, 
ill.  4687.  How  the  infinite  is  accommodated  to  reception  by  the  finite 
transcends  all  finite  intelligence,  for  it  is  like  looking  into  a  profound 
sea,  in  which  the  intuition  perishes,  8644.  As  all  in  the  Lord  is 
infinite,  so  all  in  heaven  is  indefinite,  and  the  indefinite  is  an  image  of 
the  inQnite,  1590.  Truths  and  goods,  and  all  things  both  in  the 
spiritual  world  and  the  natural  are  indefinite,  because  they  are  from  the 
infinite,  ill.  6232,  compare  4383. 
INFIRM  HUMAN.     See  Lord. 

INFLAME,  tOy  is  predicated  of  the  lusts  of  man  kindling,  7519. 
How  the  lusts  or  fires  of  the  will  break  forth  into  flame  when  they 
kindle  the  falses  of  the  understanding,  which  are  as  dense  smoke,  9144. 
See  Fire. 

INFLUX.     1.  Of  life  from  the  Lord.     There  is  one  only  life  from 
which  all  in  heaven  and  the  world  live,  variously  ill.  1954,  2021,  2658, 
2706,  2886—2889,  3001,  3318,  3338,  3484,  3742,  4249,  4320,  4417, 
4524,  4882,  5847,  6467.     This  life  flows  from  the  Lord  alone,  2706, 
2886—2889,  2892,  3001,  3318,  3484,  3742,  3743,  4151,  4319,  4320, 
4524,  4882,  5846,  5850,  5986,  6058,  6325,  6468—6470,  6626,  7270, 
8717,  8728,  9276.     The  all  of  life  with  man  flows  in  by  heaven  from 
the  Lord;  passages  cited,  9276.     The  influx  of  life  from  the  Lord  is 
always  the  same,  but  is  varied  according  to  the  state  of  man  and  ac- 
cording to  reception,  2069, 4320,  5147,  5847,  compare  3318,  5986,  6467, 
6472,  7343.     The  substances  recipient  of  life  appear  to  live  because 
the  influx  from  the  Lord  is  continual,  ill.  3484.     The  influx  of  life 
does  not  appear  to  man,  but  life  appears  as  if  it  were  in  him,  because  it 
flows  from  the  Lord's  love,  which  is  such  that  it  wills  to  be  another's, 
3742,  4320.     The  influx  of  life,  together  with  its  quantity  and  quality, 
is  manifestly  perceived  by  the  angels,  3742,   6466,   6469.     The  influx 
of  life  with  angels,  spirits,  and  men,  is  wonderful  and  ineffable  in  its 
procedure,    2886—2889,   3337,    6996.     Influx  into  heaven   proceeds 
immediately  from  the  Lord,  and  also  mediately  by  one  heaven  into 
another,  and  the  same  into  the  interiors  and  exteriors  of  man,  6058, 
6063,  6466,  6472,  7004,  7270,  8685,  8701,  8717,  8728,  9682,  9683. 
By  immediate  influx  the  Lord  at  the  same  time  leads  heaven  and  holds 
all  there  in  their  order  and  connection,   7004.     The  immediate  influx 
of  the  Lord  is  by  celestial  good,  and  influx  is  predicated  of  him  because 
he  is  above  the  heavens,   and  yet  flows  down  and  is  present  therein, 
10,129.     The  immediate  influx  of  the  Lord  is  into  the  ulti mates  of 
order  as  well  as  the  primates,  thus  he  is  the  all  from  first  to  last  with 
man,  6472,  6473,  7004,   72/0,  8719.     The  immediate  influx  of  the 
divine  from  the  Lord  is  into  the  most  singulars  of  all  things,   6058, 
6474—6478,  8717;   hence  his  providence,  4329,  5122,   5904,   6480 
—6487,  6490,  6491,  8717.     The  order  of  all  influx,  thus  of  all  exist- 
ence, from  the  Lord,  is  through  the  celestial  state  to  the  spiritual,  and 
through  the  spiritual  to  the  natural,  thus  according  to  successive  order, 
775,  880,  1096,  1495,  1702,  1707,  particularly  7270.     The  influx  of 
the  Lord  is  immediate,  and  also  mediate  by  the  spiritual  world  or 


374 


INF 


heaven,  6063,  6307,  6472,  and  passages  cited  9682,  9683.     The  influx 
of  the  divine  is  through  what  is  inmost  into  things  inferior,  mediately 
and  immediately,  5147,  5150.     Physical  influx  is  against  order  and 
impossible,  thus  all  influx  is  from  the  spiritual  world  into  the  natural, 
and  not  from  the  natural  into  the  spiritual,  also  from  interiors  to  ex- 
teriors, not  from  exteriors  to  interiors,  3219,  5119,  5259,  5427,  5428, 
5477,  5779,  6322,  8237,  9110.     Influx  is  predicated  of  the  interiors 
which  flow  into  the  exteriors,  even  into  the  extreme  or  ultimate  where 
they  exist  and  subsist  in  order,  and  whereby  they  hold  all  in  series  and 
connection,  634,  5897,  6239,  ill.  6451,  ill.  6465,  ill.  8603,  9216,  ill. 
9828,  10,099.     The  influx  of  the  Lord  passes  from  heaven  to  heaven, 
and  thus  in  order   to   man,  who  occupies   the  last  place,  ill.    9216, 
9276.     The  Lord  flows  into  the  inmost  of  man,  and  hereby  into  his 
interiors,  and  hereby  again  into  his  externals ;  hence  his  externals  are 
comparatively  remote  and  inordinate,  3855,  compare  4015.     The  Lord 
dwells  in  his  own,  thus  in  what  is  divine  with  man,  and  not  in  the  pro- 
prium  of  any  one,  9338  ;  thus,  not  in  a  persuasive  faith,  9363 — 9369  ; 
or  in  any  externals  without  an  internal  principle,  9380,  compare  9401, 
9419.     The  influx  and  habitation  of  the  Lord  with  man  is  the  good  of 
innocence,  9296.     The  Lord  flows-in  with  man  by  the  internal  way  of 
his  soul,  and  the  world  flows  in  by  the  external  way  of  the  body,  ill. 
5081.     The  influx  of  the  Lord  is  use,  which  is  prior  to  the  organical 
forms  intended  to  eflVct  use,  4223,  4926.     All  the  conatus  or  endea- 
vour of  nature  is  from  the  perpetual  influx  of  the  Lord ;  thus,  from 
influx  is  derived  conatus,  from  conatus  energy  or  force,  and  from  energy 
eflcct ;  and  if  the  influx  of  the  cause  should  cease  for  a  moment  the 
effect  would  instantly  perish,  5116.     Life  flowing  in  from  the  Lord, 
and  man  as  the  recipient  form  of  that  life,  are  as  principal  and  instru- 
mental cause,  which  in  action  are  one  cause ;  thus,  the  sensation  of  the 
life  is  perceived  in  the  instrumental  as  its  own,  6325.     The  Lord  flows 
into  all,  both  in  common  by  heaven,  and  into  the  most  singular  and 
universal  of  all  things  by  himself;  but  with  those  who  are  not  in  charity 
he  can  only  impart  life,  and  as  far  as  possible  preserve  them  from  evil, 
6475.    Doubts  concerning  the  influx  of  all  life  from  one  fountain  cannot 
be  removed  while  men  are  persuaded  by  the  fallacies  of  the  senses,  and 
while  they  are  ignorant  of  many  things  which  are  necessary  to  be 
known ;  but  especially  while  such  a  negative  principle  prevails  that  one 
scruple  weighs  against  a   thousand  confirmations,  6479.     See  Life, 
Order,  Internal. 

2.  Of  light  and  heat.  The  light  of  heaven  flows  into  natural  light, 
and  man  is  so  far  in  wisdom  as  he  is  receptive  of  it,  4302,  4408,  ill. 
10,551.  No  spiritual  truth  could  be  seen  in  natural  light  without  the 
influx  of  spiritual  hght,  4302.  The  light  of  heaven  is  divine  truth 
flowing  from  the  Lord  as  a  sun,  and  in  that  light  is  divine  wisdom  and 
intelligence,  3485,  3636,  3643,  3993,  4302,  4413,  4415,  6135,  9548, 
9684  and  citations.  The  influx  of  light  from  the  Lord  as  a  sun  is 
universal,  comparatively  like  the  influx  of  light  from  the  sun  of  this 
world  ;  thus  its  sphere  fills  the  heavens,  9407.  The  common  influx  of 
the  light  of  heaven  gives  the  faculty  of  perceiving  and  understanding 
truth,  5667 — 5670.  No  one  can  come  into  the  illustration  of  truth, 
because  no  light  from  heaven  can  flow  into  him,  unless  he  is  in  the  love 
of  truth  for  the  sake  of  life,    10,551.     The  nature  of  influx  may  be 


IN  F 


375 


T 


t 


illustrated  by  comparison  with  the  heat  and  light  of  the  sun  flowing 
into  all  things  of  the  earth,  &c.,  6128,  6190,  6467,  7343     The  vita^ 
heat  in  man  is  celestial  love  continually  flowmg-m  from  the  Lord ;  how 
lucid  the  bodies  of  the  angels  appear  from  the  light  which  it  emits 
6135,  6190.     The  influx  of  light  from  the  Lord  is  impeded  by  the 
evil  and  false  principles  flowing  in  by  worldly  and  corporeal  things,  bui 
light  and  heat  appear  to  man  when  he  emerges  from  temptations,  OS^y. 
How  the  divine  truth  proceeding  from  the  Lord  flows  m,  illustrated  by 
radiant  circles,  which  are  spheres  from  him,  and  how  man  is  elevaiea 
into  the  light  of  heaven,  9407 ;  illustrated  generally,  and  passages  cited, 
9682-9684.     That  divine  good  flowing  in  from  the  Lord  is  caiiea 
truth,  because  it  appears  before  the  angels  in  heaven  as  light,  i^^  yyyo- 
That  influx  and  illustration  from  the  light  of  heaven  are  actual  elevation 
into  heaven  by  the  Lord,  among  the  angels,  and  communication  there, 
10,330;  t7/.  bythe  time  called  the  golden  age,  and  intercourse  with 
the  angels  at  that  time,  10,355.     See  Illustration,  Elevation. 

3.  Of  good  and  truth.     The  all  of  thought  and  the  all  of  will  with 
man  is  from  influx,  and  all  good  and  truth  with  him  is  from  the  influx 
of  the  Lord;  passages  cited,  9223.     The  Lord  never  turns  himselt 
away  from  any  one,  but  the  influx  of  good  and  truth  from  him  is  mode- 
rated according   to   reception,  5479,  and  passages  cited  9hb-^.     ine 
influx  of  the  Lord  is  into  good,  and  by  good  into  truth,  and  not  con- 
trariwise ;  thus  into  the  will,  and  by  the  will  into  the  understandmg, 
and  not  contrariwise,  5482,  5649,  6027,  8685,  8701,  10,153.     Good 
gives  the  faculty  of  receiving  influx  from  the  Lord,  not  truth  without 
good,  8321.     The  influx  of  good  and  truth,  which  continually  flow  m 
from  the  Lord,  is  so  far  received  as  the  evils  of  the  loves  of  self  and  the 
world  are  removed,  241 1,  3142,  3147,  5828.     The  influx  of  good  from 
the  Lord  is  proportioned  to  the  outflow  of  good  from  man,  and  is  alto- 
gether suffocated  by  the  opposition  of  evils  and  falses,  ill.  5828  ;  see 
below,  8439.     Good  cannot  flow  into  truth  as  long  as  man  is  m  evil. 
2434.     The  capacity  of  man  to  think,  and  thereby  to  be  a  man,  is  trom 
the  influx  of  the  Lord  through  the  goods  and  truths  stored  up  trom 
infancy  in  the  internal,  l707.Mnflux  by  the  goods  of  the  internal  man 
is  celestial,  and  only  exists  with  the  regenerate,   1707,   172o.     Influx 
by  the  truths  of  the  internal  man  is  spiritual,  and  is  common  to  all, 
for  unless  it  existed  man  could  neither  think  nor  speak,  1/07,  17^&. 
Celestial  truths,  which  flow  from  the  divine  good  of  the  Lord,  are 
received  only  by  the  celestial  man,   because  their  influx  is  mto  the 
voluntary  part ;  spiritual  truths,  which  flow  from  the  divme  truth  of 
the  Lord,  are  received  by  the  spiritual,  because  their  influx  is  into  the 
intellectual  part,  2069.     The  influx  and  conjunction  of  good  with  truth 
can  only  take  place  when  man  wills  good  from  the  heart ;  otherwise 
evil  flows  in  from  the  will,  and  is  conjoined  with  falses,   ill.  6^66. 
Dunne  man's  regeneration  good^is  without  and  truth  within,  but  when 
he  is  regenerated  good  is  within  and  truth  without ;  the  quality  and 
procedure  of  influx  in  both  states,  ill.  3563.    Genuine  affections  of  good 
and  truth  are  all  from  a  divine  origin,  but  they  diversify  and  form  new 
origins  as  they  flow  down,  ill.  3796.     Varieties  do  not  exist  from  influx 
but  from  reception,  3890.     Internal  truths  are  conjoined  to  spiritual 
affection,  which  cannot  flow  in  until  external  truths  are  adapted  to  cor- 
respondence  with  internal,  ill.  3906,  fully  ill.  3913,  30o2,  3969,  4096. 


376 


INF 


Good  continually  flows  in  and  appropriates  truths  as  its  vessels  with 
the  regenerate ;  it  flows  in  also  before  regeneration,  and  manifests  itself 
as  the  afl'ection  of  truth,  ill.  4247;  and  further  as  to  appropriation, 
3513.     Good  flows  in  from  the  Lord  distinctly,  as  by  steps  or  degrees, 
and  in  every  degree  it  is  qualified  according  to  reception,   ill,  5144, 
5147,  particularly  5145,  compare  5032.     Divine  truth  flows  from  the 
Lord  by  six  degrees,  and  in  the  sixth  degree  it  appears  to  the  under- 
standing of  man  as  it  is  in  the  letter  of  the  Word,  ill  8443.    The  plane 
m  which  the  influx  of  the  divine  good  is  terminated  is  conscience,  and 
when  conscience  does  not  exist  it  passes  into  merely  sensual  delights 
and  becomes  infernal,  ill.  5145.     Every  man  is  surrounded  with  the 
sphere  of  good  from  the  Lord,  and  also  with  a  common  sphere  of  influx 
from  hell,  which  is  nothing  but  the  perversion  of  good  from  the  Lord, 
6477.     The  influx  of  divine  good  and  truth  from  the  Lord  proceeds  by 
continual  mediations  and  thus  successions;  hence  they  who  are  in 
inmost  principles  derive  clearer  perception  from  it  than  they  who  are 
m  the  middle  or  outmost,  5920 ;  see  below,  8823.    The  good  of  charity 
flows-m  by  an  interior  way,   the  truth  of  faith  exteriorly,   6269  ;  how 
the  priority  of  good  is  perceived  from  influx  and  illumination,  6294. 
When  good  flows  into  truths,  it  reduces  them  into  order  and  subjection 
to  the  Lord ;  and  in  a  similar  manner  the  Lord's  spiritual  kingdom  is 
governed  by  influx  from  the  celestial,  6366.     Spiritual  good,  and  hence 
the  spiritual  church,  cannot  exist  except  from  the  influx  of  the  internal 
man  into  the  afl'ection  of  spiritual  good,  6499.     The  Lord  continually 
flows  m  by  the  internal  man  with  good  and  truth,  but  that  influx  is 
resisted  and  rejected  in  externals  by  the  evil,  6564.     The  Lord  flows  in 
both  mediately  and  immediately  with  every  one,  but  the  conjunction  of 
truth  proceeding  immediately  from  him  with  truth  proceeding  mediately 
IS  rarely  effected,  for  it  can  only  obtain  with  those  who  love  to  be  led 
by  him,  ill.  7055,  7056,  7058  ;  and  as  to  the  order  of  its  procedure, 
7270.     Influx  from  heaven,  and  thus  the  extension  of  spiritual  sight, 
IS  checked  by  the  immediate  reception  of  truth ;  hence,  truth  ought  to  be 
confirmed  gradually  by  rational  induction,    ill.  7298.     Divine   truth 
flows  into  all,  but  it  is  varied  with  ever^  one  according  to  the  quality 
and  state  of  his  Hfe,  ill.  7343.     All  spiritual  truths  and  goods  flow 
down  according  to  order  to  inferiors,  and  are  at  length  terminated  in 
scientifics  where  they  present  themselves  to  the  sight  of  man,  8005, 
compare  3085.     So  far  as  good  flows  in  and  is  received,  truth  is  de- 
lightful to  man,  and  the  contrary,  8356,  compare  565 1 .     The  reception 
of  good  from  the  Lord  is  nothing  without  its  application  to  use,  because 
divme  influx  passes  to  the  ultimates  of  order,  thus  from  the  perception 
of  the  understanding  into  will,  and  from  will  into  act,  8439.    The  influx 
of  the  good  of  charity  into  truth  combating,  is  predicated  of  those  who 
are  in  zeal  for  the  removal  of  the  evil  and  the  false,  and  yet  without 
enmity,  8598.   The  union  of  good  witlT  truth  is  effected  by  the  influx  of 
the  one  into  the  other,  and  thence  perception,  succeeded  by  application 
immission,  and  conjunction  by  love,  8666.    In  the  first  state  of  regenera- 
tion while  man  is  led  by  truth  he  is  governed  by  immediate  influx  from 
the  Lord;  and  in  the  second  state,  when  he  is  led  by  good,  he  is  go- 
verned by  influx  both  mediate  and  immediate;  citations  concerning  influx 
of  both  kinds,  868,5,  ill.  8701.     The  Lord  by  the  influx  of  his  divine 
truth  governs  all  things,  not  as  a  king  who  onlv  takes  the  universal  care 


^X 


s 


rf 


INF 


377 


upon  himself,  and  confides  the  particulars  to  others,  but  as  God,  seeing 
and  knowing  and  providing  for  all  from  eternity ;  thus  mediate  influx  is 
really  his  as  well  as  immediate,  8717,  ill.  8719.     The  Lord  flows  in 
through  the  angels  as  to  all  good  which  becomes  of  ftfith  and  charity,  and 
as  to  all  arrangement;  and  the  angels  flow  in  from  themselves  with  such 
things  not  good  as  agree  with  the  afi'ections  of  man,  and  serve  as  means 
to  introduce  good,  8728.     Divine  good  and  divine  truth  flow  softly  and 
peacefully  in  the  supremes,  but  as  it  descends  the  influx  becomes  tur- 
bulent, tumultuous  and  impacific,  ill.  8823.     Genuine  truths  with  man 
flow  in  from  the  Lord  alone,  and  are  such  in  their  internal  contents 
because  they  are  living  from  the  love  of  the  Lord  and  the  neighbour, 
8868,  further  ill.  9079.     The  influx  of  divine  truth  illustrated  by  pro- 
ceeding divine  spheres,  9407.     The  influx  of  divine  truth  cannot  be 
comprehended  by  the  human  understanding  without  illustration,  for  it 
appears  to  man  as  if  there  was  a  proceeding  of  what  is  holy  from  him 
when  he  is  in  worship,  &c.,  but  the  order  is  the  very  contrary,  9419,  ill. 
10,299.     The  presence  of  the  Lord  is  by  influx,  and  influx  is  according 
to  the  life  of  good  and  truth,  for  it  is  the  heat  of  heaven,  which  is  the 
good  of  love,  and  the  light  of  heaven,  which  is  the  truth  of  faith,  that 
flow  in,  9682.     The  influx  of  the  Lord  with  all  who  are  iu  the  good 
of  love  is  more  especially  by  the  Word,  ill.  9817.     The  influx  and  pro- 
cedure of  good  in  heaven  is  from  inmost  to  outmost ;  thus  there  is  no 
good  really  such  unless  it  has  interior  good  in  it  from  which  it  is  de- 
rived, ill.  9912—9914.    The  influx  of  celestial  good  into  spiritual  good, 
or  the  deflux  and  influx  of  the  powers  and  forces  of  the  celestial  king- 
dom, is  as  the  procedure  of  the  fibres  and  nerves  from  the  head  into  the 
body,  ///.  9914.     It  is  by  celestial  good  that  the  Lord  flows  in  imme- 
diately, and  by  spiritual  good   that   he  flows  in  mediately,    10,129. 
When  good  flowing  in  from  the  Lord  meets  with  truth  which  enters 
from  without,  they  form  a  marriage  in  the  internal  man ;  hence  all 
good  with  man  is  formed  by  truth,  9995.     The  Lord  flows  immediately 
into  good  and  mediately  into  truth,   thus  he  is  not  present  in  truth 
without  good,  10,153;  how  fallacious  truth  is  without  good,  thus  faith 
without  charity  or  love,  illustrated  from  representatives  in  the  other 
life,  10,194,  and  further  ill.  10,199  near  the  end,  10,201.     The  goods 
that  flow  in  from  the  Lord  are  at  first  perceived  by  man  as  if  they  were 
of  and  from  himself,  ill.  10,219. 

The  influx  of  power  from  the  Lord,  preserving  those  who  are  in 
good  and  truth  from  evil,  denoted  by  the  angels  taking  hold  of  the 
hand  of  Lot  and  the  hand  of  his  wife,  and  leading  them  out  of  the  city, 
2411,  2412.  The  continual  influx  of  good,  evoking  and  elevating 
truths  out  of  the  natural  man,  and  conjoining  them  with  itself  in  the 
rational,  denoted  by  the  betrothal  of  Rebecca,  3085,  3128,  3196— 
3200,  3207.  The  influx  of  good  from  the  rational  man  by  the  medium 
of  truth,  and  the  form  it  puts  on  in  externals,  denoted  by  Jacob's  simu- 
lating the  person  of  Esau,  3563,  3564.  The  influx  of  the  genuine 
afl'ection  of  truth,  and  good  in  the  natural  man  proceeding  to  conjunction 
therewith,  denoted  by  the  meeting  between  Jacob  and  Rachel,  3793, 
3796 — 3800.  The  first  influx  and  indwelling  of  good,  tending  to  the 
conjunction  of  the  internal  and  external  man,  denoted  by  Jacob  with 
the  handmaid  of  Rachel,  3913;  and  as  to  its  further  procedure,  3952, 
3969.     The  influx  of  good  when  the  second  state  of  regeneration  is 


378 


I  NF 


i 


commencing,  when  good  is  regarded  as  prior  and  superior  to  truth, 
denoted  by  Esau's  coming  to  meet  Jacob,   4247,   4336,  4350,  4352. 
The  influx  of  good  into  the  voluntary  part  of  the  unregenerate  man  not 
terminated  by  distinct  planes,  denoted  in  the  dream  of  Pharaoh's  baker 
by  the  perforated   baskets   upon   his  head,  &c.,   5144—5147.     The 
influx  of  truth  from  the  divine  manifesting  that  faith  in  the  will  and 
faith   in   the  understanding  are  as  yet  separate,  denoted  by   Joseph 
and  his  brethren  when  Simeon  was  separated  from  them,  5467,  5482. 
The  influx  and  conjunction  of  the  internal  man  not  vet  received  in 
the  natural,   denoted   by  the   brethren  of  Joseph  fearing  him,   &c., 
5647,  5651,  5773,  5786,  5880,  5881.     The  influx  of  good  and  truth 
from  the  Lord  sustaining  the   natural  man  made  spiritual,   denoted 
by  Joseph  in  Egypt  supporting  his  father's  house,   5915.     The  influx 
of  good  and  truth  from  the  Lord  giving  perception,  denoted  by  the 
eyes  of  his  brethren  and  the  eyes  of  Benjamin  seeing,  5919— -5921. 
The  influx,  communication,  and  conjunction  of  the  celestial  internal, 
denoted  by  Joseph's  falling  upon  the  neck  of  Benjamin,  and  kissing  his 
brethren,  5926,  5929.     The  influx  of  internal  good  into  external  good 
and  thereby  into  the  truths  of  faith,  denoted  by  Judah's  going  on 
before  his  father  and  brethren  to  meet  Joseph,  6027.     The  influx  of 
love  from  the  Lord  and  of  good  and  truth  derived  therefrom  manifested 
to  the  natural  man  made  spiritual,  denoted  by  Israel's  seeing  Joseph 
and  his  sons  Ephraim  and  Manasseh  in  Egypt,   6255,   6264.     The 
mflux  of  the  internal  man  causing  the  humihation  of  the  external  both 
as  to  will  and  understanding,  denoted  by  Joseph's  leading  his  two  sons 
to  Israel,  and  his  sons  bowing  themselves,  6265,  6266.     The  influx  of 
celestial  good  reducing  spiritual  truths  to  order,  and  thus  under  sub- 
mission to  the  Lord,  denoted  by  the  hand  of  Judah  in  the  neck  of  his 
enemies,  and  the  sons  of  his  father  bowing  to  him,  6365,  6366.     The 
influx  of  the  internal  man  into  the  affection  of  good,  and  its  preserva- 
tion from  the  contagion  of  evil,  denoted  by  Joseph's  falling  upon  the 
faces  of  his  father,  and  weeping  over  him,  and  kissing  him,  and  by  the 
embalmment  of  Israel,  6498—6502.     The  influx  of  the  internal  man 
giving  the  perception  of  evil,  together  with  consolation  after  repentance 
and  submission,  denoted  by  Joseph's  affectionate  forgiveness  of  his 
brethren,  6560,  6563,  6565—6569,  6578.     The  influx  of  truth  imme- 
diately proceeding  from  the  Lord  into  truth  that  proceeds  mediately, 
and  hence  instruction,  denoted  by  Moses  telling  all  the  words  of  Jeho- 
vah to  Aaron,  7058,  8437  and  citations.     The  reception  and  commu- 
nication  of  divine  influx,  or  the  influx  of  divine  truth  into  doctrine, 
denoted  by  Moses  receiving  the  commands  of  Jehovah,  and  Aaron's 
speaking  to  Pharaoh,  72/0.     The  influx  of  the  divine  potency  mani- 
festing the  sensual  and  corporeal  man,  as  separate  from  the  internal, 
denoted  by  the  rod  of  Moses  cast  out  of  his  hand  and  turned  into  a 
serpent,  6947—6949.     See  Hand  (2),  Egypt  (5,  6,  8),  Moses. 

4.  Of  the  evil  and  false.  The  all  of  life  flows  in,  thus  all  evil  is 
from  hell  and  all  good  from  the  Lord,  904,  ill.  4151.  Man  believes 
that  all  things  are  in  himself,  when  yet  they  flow  in,  which  he  may 
know  from  the  doctrinal  that  good  and  truth  are  from  the  Lord,  and 
that  what  is  evil  and  false  are  from  hell,  4249.  The  evil  are  not  willing 
to  be  convinced  that  all  life  flows  in,  3743,  6193,  6468.  Life  flows  in 
from  the  Lord,  even  with  the  evil  and  with  infernal  spirits,  2706,  3743, 


INF 


379 


^417.     With  those  who  are  m  evil,  the  good  that  flows  in  from  the 

WtII-,   ITa^  '"n    ^T\  ^"^.  ^^'^  ^'""^^  ^"^«  *^^  ^^ls«'  3642,  4632, 
u-  u  t  '  ^^V\.  ^"^^^  ^^"^^  ^"^«  ^^il  ^^^en  there  is  no  conscience  by 
which  It  can  be  directed  in  the  way,  for  it  passes  through  into  the  ex- 
terior of  the  natural  man  and  is  turned  into  filthy  delights,  ill,  5145. 
compare  5032    5651.     Man  thinks  falsely  and  acts  evili;  from  the 
reception  of  influx  from  the  Lord  in  his  own  self-impressed  forms ;  as 
in  physics,  one  and  the  same  force  produces  various  motions  according 
as  the  means  and  extremes  are  constructed,  5259.     Internal  good  flows 
m  into  external  good,  not  into  truth,  except  by  or  through  good,  6027 
The  inmost  of  man's  life  is  celestial  love  flowing  in  from  th^Loid,  even 
with  the  evil,  but  the  evd  pervert  it  in  its  progress,  ill,  6135.     There 
IS  a  common  sphere  of  influx  from  hell  prompting  to  evil  with  every 
man,  and  this  sphere  is  nothing  but  the  perversion  of  good  proceeding 
from  the  Lord,  the  author's  experience,  QA77,  compare  ^^^4,     When 
man  IS  m  temptations,  he  is  obsessed  round  about  by  evils  and  falses 
which  impede  the  influx  of  light  from  the  Lord,  i7/."6829.     The  evils 
and  falses  which  check  the  influx  of  good  and  truth  continually  pro- 
ceeding  from  the  Lord   flow  in  by  corporeal  and  worldly  affections,  r^/. 

♦1  V*  r  u  n  S"^  ^""'^^  ^y  ^'^^^*^  ^^^  is  infested  flow  into  his 
though  s  from  hell,  7147.  Evil  spirits  believe  their  evils  and  falses  to 
be  goods  and  truths  until  they  draw  near  heaven,  and  then  the  influx 
ot  the  truth  of  faith  gives  them  to  perceive  their  falses,  and  the  influx 
ot  the  good  of  love  to  perceive  their  evils,  7519,  7520.  The  change  of 
state  with  the  evil  who  are  vastated  is  effected  by  the  more  present 
mflux  of  good  and  truth  from  heaven,  ill.  7568,  further  ill,  7643:7710. 

«n5^?K  ""'.  .^"^T'/^f  *^ea^ens  by  influx,  it  passes  to  opposites, 

and  thus  contams  the  hells  in  connection  and  bonds,  7710  It  is 
according  to  the  order  of  influx  that  the  hells  should  be  governed  by 
the  heavens,  for  the  hells  may  be  seen  from  the  heavens,  and  evils  from 
good,  but  not  contrariwise,  8237.  Man  turns  the  good  that  flows  from 
the  Lord  into  evil  by  regarding  himself  and  gratifying  his  concupi- 
scences in  all  things,  instead  of  regarding  the  Lord,  7643.  Man  is 
protected  by  the  Lord  lest  the  false  of  evil  should  flow  into  the  volun- 
tary  part,  for  if  such  influx  took  place  after  regeneration  he  could  not 
be  saved,  8194.  Nothing  flows  from  man  himself  but  what  is  evil  and 
false,  hence  all  conjunction  with  the  Lord  is  by  influx  from  him,  and 
not  in  virtue  of  reciprocal  influx,  9401,  ill,  9419. 

5.  Of  the  will  and  understanding.  It  is  the  continual  influx  of  evil 
from  the  voluntary  part  into  the  intellectual  that  obscures  the  good 
flowing  in  from  the  Lord,  ill.  2715.  It  is  this  obscurity  of  the  spi- 
ritual man  that  is  illuminated  by  influx  from  the  Lord's  divine  human, 
1^/1 1>.  Influx  from  the  will  into  the  understanding  effects  the  con- 
junction  of  good  and  truth,  or  of  evil  and  the  false,  according  as  good 
IS  willed  from  the  heart  or  otherwise,  ill,  3033.  The  interior  will  and 
understanding  ought  to  have  influx  and  correspondence  in  the  exterior 
and  thus  be  represented  therein,  ill.  3573,  particularly  3632,  372 1! 
Ihe  influx  and  connection  of  the  will  and  understanding,  consequently 
of  good  and  truth,  is  like  the  influx  by  which  the  two  kingdoms  oY 
heaven  are  conjoined,  3888.  The  influx  of  truth  is  the  influx  of  life 
from  the  Lord  into  the  understanding  of  man  by  the  medium  of  the 
will,   6,1/.     The  intellectual  part  can  never  receive  truth  unless  the 


380 


INF 


voluntary  part  receives  good,  for  the  one  flows  into  the  other  and  dis- 
poses the  other  to  receive,  5147.  Man  is  celestial  if  he  receives  the 
influx  of  divine  good  in  the  voluntary  part,  and  spiritual  if  he  receives 
it  in  the  intellectual  part,  5 1 50.  There  is  no  other  way  by  which  any 
regenerate  man  or  angel  can  receive  influx  from  the  Lord  than  by  good, 
or  the  will  of  doing  the  truth,  5482.  The  will  and  understanding 
receive  the  influx  of  life  from  the  Lord  by  the  medium  of  spirits  and 
angels,  6466  ;  and  also  immediately  from  the  Lord  himself,  6472.  The 
Lord  does  not  compel  man  to  receive  his  own  influx  of  divine  good  and 
truth,  but  as  he  is  received,  such  is  the  life  of  the  thought  and  the 
will,  6472.  The  Lord  carefully  guards  the  voluntary  part  of  man  from 
the  influx  of  infernal  spirits,  ill.  8194.  All  the  goods  and  truths  of 
the  will  and  understanding  flow  in  from  the  Lord,  and  all  the  evils  and 
falses  from  hell ;  how  necessary  it  is  to  come  into  the  perception  and 
acknowledgment  of  this  fact,  10,219.  As  the  all  of  thought  and  the 
all  of  will  flows  in  with  man,  the  whole  of  life  flows  in,  2886 — 2888. 
See  Life,  Liberty. 

6.  Of  the  rational  and  natural  man.  Influx  from  the  Lord  into 
intellectual  things  with  man  is  according  to  three  degrees,  for  it  passes 
by  the  will  into  the  intellectual  mind,  by  the  intellectual  into  the 
rational,  and  by  the  rational  into  the  scientifics  of  the  memory,  657, 
ill.  5144.  Good  itself  and  truth  itself  are  in  the  internal  man,  from 
whence  they  flow  into  the  interior  or  rational,  and  thereby  into  the 
external,  1702,  ill.  1707 y  1725.  All  instruction  is  only  an  opening  of 
the  way  for  influx ;  thus,  scientifics  open  the  way  for  rational  truths, 
rational  truths  for  intellectual,  and  intellectual  for  celestial,  the  order  of 
instruction  ill.  1495.  The  rational  man  is  born  from  the  influx  of  the 
internal  into  the  aflection  of  sciences  in  the  external,  or  into  the  know- 
ledges and  scientifics  of  the  external  by  means  of  aff^ection,  1895,  1900, 
1909,  2557.  If  the  true  order  of  influx  prevailed,  man  would  have  the 
rational  and  scientific  principles  with  himself  when  he  came  into  the 
world,  but  the  forms  of  his  life  are  inverted  by  hereditary  evil,  1902, 
2557.  The  life  itself  of  the  internal  man  flows  into  all  the  aff^ections  of 
Ihe  natural  man,  and  is  varied  therein  according  to  ends,  1909.  The 
influx  or  entrance  of  the  Lord  into  man  is  by  the  internal,  which  is 
very  man,  and  by  which  he  is  distinguished  from  brute  animals,  into 
the  rational,  and  thereby  into  the  external  or  scientific,  1940.  The 
things  which  appear  in  externals  flow  in  from  the  interiors,  and  solely 
from  the  Lord,  «7/.  by  the  sight  of  the  eye,  1954.  The  influx  of  life 
from  the  Lord  through  the  rational  principle  not  only  adapts  the  scien- 
tifics and  knowledges  of  the  external  man  to  the  reception  of  life,  but 
disposes  them  into  order  and  enables  man  to  think,  2004  ;  see  below 
3086.  The  rational  man  is  not  formed  by  the  influx  of  internal  truths, 
because  of  hereditary  evil  hindering,  but  by  the  influx  of  good  into 
external  truths,  2557.  Influx  into  the  rational  man  opens  the  interior 
sight  which  is  that  of  the  understanding  and  the  spirit  of  man,  ill. 
2701.  The  influx  of  the  rational  man  and  its  intuition  in  the  natural 
gives  man  to  judge  and  conclude  from  the  objects  of  the  latter,  3020. 
By  the  influx  of  the  divine  through  the  rational  man  into  the  natural, 
the  truths  of  the  natural  man  are  continually  called  forth,  elevated,  and 
implanted  in  rational  good,  ill.  3085,  compare  5081,  51 18,  5119.  By 
influx  into  the  natural  man,  all  things  in  his  memory  are  illustrated 


INF 


381 


vivified,  and  disposed  into  order,  and  all  affection  excited,  ilL  3086, 
4015.  Thoughts  and  ideas  exist  in  virtue  of  influx  from  within  and 
not  from  without ;  the  discourse  of  the  angels  on  thjs  subject  repre- 
sented by  birds  ;  the  fall  of  some  from  an  angelic  society  who  were  in 
falses  described,  3220.  When  the  natural  man  is  regenerated  he  de- 
rives his  conception  from  the  rational,  and  thus  by  influx  from  the 
divine  proceeding  to  extremes,  3304.  The  influx  of  the  rational  man 
into  the  natural  is  without  truth,  thus  immediately  into  natural  good  ; 
also  by  truth,  thus  mediately,  ill.  3314,  3563,  3573,  3622,  4563. 
Divine  truths  flow  into  the  rational  man,  and  by  the  rational  into  the 
natural,  where  they  are  presented  to  view  as  in  a  mirror,  3368,  3391  ; 
see  below,  516.5.  The  image  presented  in  the  natural  mind  by  the 
influx  of  the  rational  is  the  common  form  of  the  numerous  particulars 
which  flow  in,  and  this  form  is  some  image  either  of  heaven  or  hell, 
according  as  man  is  either  good  or  evil,  3513,  3855.  The  natural  is 
not  regenerated  before  it  is  conjoined  with  the  rational,  and  its  conjunc- 
tion is  effected  by  influx,  mediate  and  immediate,  ill.  3573  ;  see  above 
3314,  and  compare  3632,  3721,  3906,  3913,  3952,  3969,  4015.  After 
the  conjunction  of  the  natural  and  rational,  there  is  immediate  influx  of 
rational  good  into  natural,  and  of  rational  truth  into  natural,  3616. 
The  truths  and  scientifics  of  the  natural  man  receive  the  influx  of  life 
from  the  Lord,  as  they  are  conjoined  with  the  rational  by  good,  3824, 
compare  10,367.  The  Lord  flows-in  into  the  interior  or  spiritual  man 
by  good,  and  by  truth  therefrom  into  the  natural,  but  not  immediately 
by  good  before  regeneration,  4015,  ill.  4096.  Good  flowing-in  without 
direction  by  the  way,  and  passing  into  the  merely  natural  man  is  either 
suffocated  or  perverted  by  the  diabolic  crowd  which  occupies  him,  5032, 
ill.  5145,  6564.  The  communication  between  the  rational  and  the 
natural  is  by  reciprocal  influx  ;  yet  exteriors  do  not  flow  into  interiors, 
5118,  5119,  compare  5081.  When  the  delights  of  the  natural  man 
are  reduced  to  order  and  subordination  under  interiors,  the  influx  of 
delight  and  happiness  is  inefi*able,  5125.  The  celestial  and  spiritual 
principles  flowing  in  from  the  Lord  have  their  chief  dwelling  in  the 
interior  rational;  still  they  flow  into  the  exterior  rational  and  also 
into  the  natural,  5150.  The  exterior  natural  is  a  plane  or  mirror,  and 
as  it  were  a  face,  in  which  the  interiors  see  themselves,  and  hence  man 
has  the  power  of  thinking,  5165,  5168.  Unless  the  natural  be  subor- 
dinate, as  with  the  regenerate,  the  interiors  cannot  be  thus  presented  to 
view ;  neither  can  those  things  be  believed  in  which  are  above  sensual 
things,  5168.  Correspondence  and  subordination  cannot  be  produced 
in  the  natural  mind  without  the  influx  of  good,  for  sensuals  and  scien- 
tifics are  only  the  vessels  into  which  good  flows,  and  in  which  it  fashions 
or  adapts  itself  to  uses,  5168.  All  arrangement  in  the  natural  mind  is 
from  truth  and  good  flowing-in  from  the  interiors ;  hence  man's  power 
of  intuition,  of  thinking  analytically,  of  forming  conclusions,  and  of 
willing,  is  solely  from  influx,  ill.  5288.  All  influx  is  from  the  supreme, 
and  thus  all  thought  is  of  the  internal  thinking  in  the  external,  and  not 
of  the  external  itself  as  the  appearance  is,  5259.  All  that  man  appears  to 
conclude  rationally  from  the  scientifics  of  his  memory,  and  thus  of  his 
own  power,  flows  in  gratuitously  from  the  Lord,  as  is  well  known  in 
angelic  societies ;  it  is  not  perceived  by  men  at  this  day,  because  they 
are  immersed  in  worldly  things  and   do  not  believe  in   influx,  5649, 


382 


IN  F 


5664^.  The  natural  man  is  the  plane  in  which  influx  is  terminated, 
and  hence  unless  evils  are  removed  good  from  the  Lord  cannot  flow  in 
without  perversion,  and  thus  the  internal  is  closed,  5651,  i7/.  5828, 
fi564  ;  see  below  6845.  It  appears  as  if  sensation  came  from  influx 
by  the  externals,  but  it  is  the  internal  which  flows  into  the  external 
and  the  contrary  is  a  fallacy,  5779,  compare  3721.  There  is  influx 
from  the  Lord  himself  into  the  interiors  or  rational  things  of  man,  and 
also  into  his  exteriors,  but  man  is  privileged  to  receive  it  in  all  freedom, 
6472.  Influx  from  the  Lord  governing  the  thoughts  is  like  a  gentle 
and  almost  imperceptible  stream,  the  vein  of  which  does  not  appear, 
but  still  leads  and  draws ;  the  author's  experience,  6474 ;  and  when 
reading  the  Lord's  prayer,  6476.  The  divine  cannot  flow  into  the 
sensual  things  of  man,  thus  into  the  ultimates  of  order  with  him,  unless 
he  is  elevated  above  them;  the  divine  influx  then  passes  into  the 
interior  plane  to  which  man  is  elevated,  ill.  6845.  The  Lord  flows 
into  good  with  man,  which  is  his  heaven  or  internal  man,  and  from  the 
internal  into  the  external  where  his  world  is,  10,367,  compare  3824. 
See  Good  (15),  Internal,  External,  Regeneration. 

The  order  of  influx  uniting  the  internal  and  rational  man  by  intel- 
lectual truths,  denoted  by  Sarai  in  Egypt  passing  as  the  sister  of  Abram, 
1495.     The  order  of  influx  uniting  the  internal  and  external  man  by 
means  of  the  interior  or  rational,  denoted  by  Abram  the  Hebrew  and 
his  delivering  Lot,  1702,  1707,  1725.     Influx  from  the  internal  man 
into  the  afl*ection  of  sciences,  and  the  rational  man  first  produced  there- 
from, denoted  by  Abram  and   the  Egyptian  handmaid,    1892 — 1896, 
1898—1902,    1904,    1907,    1909,    2557.     The  fructification   of  the 
rational  man  from  the  influx  of  the  internal,  when  it  submits  itself  to 
divine  truth,  denoted  by  the  blessing  promised  to  Ilagar  on  returning 
to  her  mistress,  1940,  ill.  1954.     The  multiplication  of  truth  and  the 
fructification  of  good  from  life  flowing  in  by  the  internal  man,  denoted 
by  the  blessing  of  Abram  and  the  change  of  his  name  to  Abraham, 
2004 — 2011.     The  influx  of  spiritual  truth  and  the  conception  of  the 
rational  man  therefrom,  not  according  to  present  order,  denoted  by 
Sarai  as  the  half-sister  of  Abraham,  2557.     Influx  from  the  Lord  by 
way  of  the  internal  man  or  soul  affording  intelligence  and  illustration, 
denoted  by  God*s  opening  the  eyes  of  Hagar,  2701.     The  rational  man 
from  the  influx  of  divine  light,  or  from  the  affections  of  spiritual  good 
and  truth  implanted  in  the  first  rational,  and  no  longer  from  the  pro- 
prium,  denoted  by  the  birth  of  Isaac,  2196,  2610  and  subsequent  num- 
bers,  2657.     Arrangement  in  the  external  man  by  influx  from  the 
internal,  denoted  by  Abraham's  instructions  to  his  servant  concerning 
Isaac,  3019,  3040.     Influx  from  the  Lord  by  the  internal  man  evoking 
truths  from  the  external,  and  their  initiation  into  good  in  the  rational, 
denoted   by   the  procedure   of  Abraham's  servant,  and  his  brii»ging 
Rebecca  to  Isaac,  3013,  3074,  3085,  3086.     The  influx  of  truth  begin- 
ning from  the  divine,   and  at  last  terminating  in  the  lowest  natural 
principle  and  there  adhering  to  good,  denoted  by  the  birth  of  Jacob 
and  his  holding  by  the  heel  of  Esau,  3304.     The  influx  and  conjunc- 
tion of  rational  good  with  natural  good  stronger  and  more  immediate 
than  with  natural  truth,  denoted  by  Isaac's  preference  of  Esau  over 
Jacob,  3314.    The  influx  and  conjunction  of  rational  truth  with  natural 
truth  stronger  and  more  immediate  than  with  natural  good,  denoted 


INF 


383 


by  Rebecca's  preference  of  Jacob,  3314.  The  influx  of  divine  truth 
not  given  in  scientifics,  but  by  medium  of  the  rational  man,  denoted  by 
Isaac's  dwelling  in  Gerar  and  not  going  to  Egypt,  33^8.  The  influx 
of  the  interior  or  rational  man  given  in  the  natural  as  a  new  life,  and 
hence  the  procedure  of  regeneration,  denoted  by  the  transactions  with 
Esau  and  Jacob  at  the  death  of  Isaac,  3490,  3493,  3498,  3505,  3539, 
3563,  3573,  3603.  The  apparent  and  the  true  order  of  influx,  com- 
munication, and  conjunction,  between  the  Lord  and  man,  and  between 
man  and  the  world,  and  thus  the  descent  and  influx  of  the  divine  into 
nature  by  the  natural  mind  of  man,  denoted  by  the  dream  of  Jacob, 
the  angels  of  God  ascending  and  descending  by  a  ladder  whose  top 
reached  to  heaven,  &c.,  3697,  3099— 3702,  3721.  Internal  truths 
conjoined  with  the  rational  man,  and  hence  with  the  internal,  by  good 
flowing  in  from  the  Lord  when  they  are  loved  for  the  sake  of  life, 
denoted  by  Jacob's  serving  seven  years  for  Rachel,  3824,  compare 
3906,  3913.     See  Jacob,  Esau,  Tribes  (particularly  Joseph). 

7.  Of  the  Human  Form.  Heaven,  or  the  Grand  Man,  is  formed  by 
influx  from  the  Lord,  as  very  man,  thus,  by  the  influx  of  the  divine 
human,  6626,  6982,  6985,  6993,  6996,  9144,  and  citations.  10,196. 
In  virtue  of  the  influx  and  connexion  of  this  stupendous  form,  man  also 
corresponds  to  heaven;  thus,  as  heaven  is  a  Grand  Man,  man  is  a  little 
heaven,  3624—3649,  3741—3750,  3883—3896,  4039—4055,  4218— 
4228,  4318—4331,  4403—4421,  4523—4534,  4622—4633,  4652— 
4660,  4791—4805,  4931—4953,  5050—5061,  5171—5189,  5377— 
5396,  5552--5573,  5711— 5727,  6469.  The  extremes  of  order,  in 
which  divine  influx  is  terminated  and  finished,  are  the  gestures,  actions, 
looks,  language,  and  sensations  of  the  human  body,  3632,  3721,  and 
citations,  5862,  5990,  6192,  6211.  In  course  of  time,  there  has  been 
a  change  in  the  procedure  of  influx  from  the  brain  into  the  face,  and 
together  therewith  a  change  in  the  correspondence  of  the  face  with  the 
interiors,  ill.  4326,  8250.  The  influx  of  the  heart  into  the  lungs,  and 
the  likeness  of  this  influx  throughout  the  whole  body,  is  a  representation 
of  the  influx  and  connexion  between  the  celestial  kingdom  of  heaven 
and  the  spiritual,  3887,  3888,  3890.  The  author  was  shewn  by  sensible 
influx  in  what  manner  the  societies  of  heaven  act  into  the  face,  the 
muscles  of  the  forehead,  the  lips,  the  eyes,  and  other  parts  of  the  body, 
hence  it  was  shewn  to  him  that  heaven  is  never  closed,  and  how  immense 
heaven  is,  for  the  greater  are  the  numbers,  the  stronger  is  its  force  and 
action,  3631,  4800.     See  Heaven  (7),  Heart,  Man. 

8.  Of  Spirits  and  Angels.  Influx  is  received  by  man  through  the 
medium  of  spirits  and  angels,  2886,  2887,  4067,  4096,  4249,  4319, 
5846,  5986,  6307,  6466,  6470,  6982,  6985,  6996,  7004,  7147,  8728, 
10,219.  Man  receives  influx  through  the  medium  of  spirits  and  angels 
because  he  is  not  in  the  order  of  his  nature,  5850.  Without  influx 
from  spirits  and  angels  it  would  be  impossible  for  man  either  to  think 
or  to  will,  2886—2888.  Men,  spirits,  and  angels,  all  alike  derive  the 
ability  to  think,  to  speak,  and  to  act,  from  the  influx  of  others,  and  thus 
all  from  the  Lord  ;  if  it  were  not  so  there  could  be  no  order  of  life  pre- 
served in  heaven,  4319,  4320,  6470.  Whatever  man  thinks,  and  what- 
ever he  wills,  is  from  the  influx  of  spirits ;  when  he  thinks  and  wills 
evil,  from  the  influx  of  evil  spirits,  and  consequently  from  hell ;  when 
he  thinks  and  wills  good,  from  the  influx  of  good  spirits  and  angels, 


\ 


384. 


INF 


INF 


385 


consequently  from  heaven,  904,  2886—2888,  4151,  4249,  4319,  4320, 
5846,  5848,  6189,   6191,   6194,   6197—6199,  6213,   7147,    10,219. 
The  communication  of  thought  and  desire  by  influx,  is  in  place  of  com- 
mand and  imperative  government  among  the  angels,  5732.     Spirits  flow 
into  what  is  thought  and  willed  by  man,  but  angels  into  ends  and  their 
sequences,  and,  by  means  of  good  spirits,  into  the  goods  of  life  and  truths 
of  faith  with  man,  5854.     The  plane  in  which  the  influx  of  angels 
operates  against  evils  and  falses,  is  formed  by  the  truths  of  faith,  rooted 
in  the  afl^ection  of  truth,  ill.  5893;  see  below  6207.    The  influx  of  angels 
and  spirits  with  man  is  according  to  man's  freedom,  6189  ;  from  expe- 
rience, 6191,  compare  6325,  6468,  particularly  6472.     See  Liberty. 
All  things  flow-in  into  the  thought  from  spirits,  and  from  whole  societies 
into  subject  spirits,   briefly,  6194,  6197.      Spirits  flow-in  with  man 
altogether  according  to  his  affections,  6195,  6196.    Spirits  do  not  know 
that  they  are  with  man,  but  they  enter  into  all  things  of  his  memory, 
and  believe  them  to  be  their  own,  and  thus  flow  into  the  interiors  of  his 
thought  and  will,   6192,  6194,  compare  6197,  6198.     The  influx  of 
particular  spirits  and  angels  into  the  actions  and  speech  of  the  body  is 
not  permitted,  such  things  being  governed  by  common  or  general  influx, 
6192,  6211  ;  see  below,  6212.     The  influx  of  spirits  from  the  exterior 
memory  is  not  permitted,  and  they  are   also  not  permitted  to  use  the 
exterior  memory  lest  they  should  obsess  the  human  race,  ilL  2477. 
The  influx  of  angels  is  with  goods  and  truths,  and  the  influx  of  infernal 
spirits  with  evils  and  falses,  6193.     The  influx  of  angels  is  more  inte- 
rior, and  less  manifestly  perceived  than  the  influx  of  evil  spirits ;   the 
reasons,  6193;   see  below  6205.     The  angels  know  that  all  good  and 
truth  flow-in  from  the  Lord,  and  that  they  are  only  the  mediums  with 
man,  but  evil  spirits  are  not  at  all  willing  to  know  this,  6193,  6468, 
3743;  as  to  the  latter  in  particular,  6198.     The  influx  and  presence  of 
spirits  with  the  thought  of  man,  and  the  ideas  of  his  memory,  com- 
municate as  by  a  kind  of  wave  ;  the  author's  experience,  6200,  6201  ; 
compare  6310 — 6318.     There  is  a  procedure  of  influx  from  spirits 
who  do  not  pertain  to  the  individual  man,  but  are  emitted  from  some 
infernal  society  into  the  sphere  of  his  life ;  how  they  occasion  melan- 
choly and  anxiety,  &c.,  6202.     Infernal  spirits  induce  diseases  by  their 
influx,  which  is  into  the  cupidities  and  falses  of  man,  and  not  into  the 
solid  parts  of  the  body ;  when  man  falls  into  disease,  however,  they 
have  influx  into  the  impurities  of  such  disease,  5713.     The  influx  of 
evil  spirits  is  like  an  inundation ;  into  the  left  part  of  the  brain  like  an 
inundation  of  phantasies,  and  into  the  right  part  of  the  brain  like  an 
inundation  of  cupidities ;  the  contrary  is  the  case  with  angelic  influx,  64 1 , 
660;  from  experience,  5725  ;  compare  739,  754,  5215.     See  Flood. 
Man  casts  himself  into  hell  when  he  does  evil  from  consent,  at  length 
from  purpose,  and  finally  from  the  delight  of  affection,  for  hereby  he 
opens  to  himself  the  corresponding  hell,  and  receives  influx  therefrom ; 
how  obstinately  inherent  that  evil  is  with  him,  6203.     The  influx  of 
evil  spirits  is  into  the  cupidities  and  persuasions  of  man,  and  hence  it 
subjects  and  governs  him  like  a  servant ;  but  influx  by  the  angels  leads 
him  gently,  and  bends  his  affections  to  good  without  touching  his  free- 
dom, 6205.      The  influx   of  angels   is    into   what   man   knows  and 
believes ;  hence  if  he  believed  evil  to  flow  in  from  hell,  it  would  not  be 
imputed  to  him,  for  the  angels  would  avert  and  reject  it,  6206 ;  more 


tully  ill.  6324,  6325.     The  influx  of  the  angels  is  into  man's  conscience, 
and  hence  they  hold  him  bound  by  the  affection  of  good  and  truth,  and 
of  justice  and  equity,  without  infringing  his  liberty.  6207,  6213.  '  The 
influx  of  angels  is  like  a  river  or  flowing  air,  that  of  more  interior 
angels  lucid  and  flaming,  6209,  compare  6615.    Influx  from  the  spiritual 
vjrorld  and  from  heaven  with  the  prophets,  was  partly  by  dreams  and 
visions,  &c.,  and  sometimes  by  actual  occupation  of  their  bodies,  ill.  bv 
the  author's  experience,  6212.     It  appears  incredible  that  spirits  should 
know  the  thoughts  of  man,  yet  in  the  other  life  they  not  only  perceive 
all  that  he  thinks  and  wills,  but  much  more  than  man  himself;  the 
author's  experience,  6214  ;  and  that  such  experience  was  continual  with 
him,  6307.     No  hurt  comes  from  the  influx  of  evil  spirits  into  the 
thought,  but  from  what  enters  the  will  and  comes  forth  into  act,  6204, 
6308.     The  order  of  influx  is  such,  that  evil  spirits  flow  in  first,  and 
thus  assault  man,  and  the  angels  dissipate  their  influx,  6308.     The 
influx  of  infernal  spirits  is  by  the  sensual  lumen,  in  which  are  all  those 
who  hve  m  contempt  of  rational  and  spiritual  things,  6310—6318 
compare  6200,  6201.     The  influx  of  angels  is  not  as  man  thinks,  but 
according  to  correspondences,  thus  their  spiritual  ideas  when  apprehended 
by  man,  fall  into  representatives  which  coincide  with  them,  6319.    The 
spirits  attendant  on  man  perceive  as  man  thinks,  and  not  as  he  sensates 
with  the  body,  6319.     Angels  flow  in  by  affections,  which  affections 
contain  innumerable  things  in  themselves,  but  only  the  few  are  received 
by  man,  which  are  applicable  to  what  was  before  in  his  memory,  6320. 
The  remains  or  superfluity  of  angelic  influx  which  cannot  be  received, 
encompasses  about  these,   and  contains  them  as  in  a  bosom,   6320. 
When  the  influx  of  the  angels  is  checked  by  influx  from  evil  spirits,  the 
life  of  thought  fluctuates,  and  if  angelic  influx  be  wholly  taken  away, 
man  cannot  live,  from  experience  with  those  who  in  part  took  away 
influx,  6321.     The  vein  of  attraction  by  influx  from  the  Lord  described, 
and  communication  opened  with  societies  of  angels  by  the  Lord's  prayer, 
6474,  6476,  66 1 9.    The  providence  of  the  Lord  in  virtue  of  influx,  both 
immediately  from  himself,  and  mediately  by  spirits  and  angels,  is  most 
universal,  and  most  particular,  illustrations  given  6480—6495.     The 
Lord  rules  the  world  by  the  evil  as  well  as  by  the  upright,  leading  them 
by  their  loves;  for  the  evil  are  often  more  strongly  excited  to  do  good  to 
their  country  and  the  church  than  the  upright,  both  for  the  sake  of 
obtaining  their  own  ends,  and  because  they  attribute  all  things  to  their 
own  prudence,  6481,  6495.     The  delights  of  evil  spirits  are  turned  into 
hell-torments  when  they  perceive  the  influx  of  angels,  from  experience, 
6484.     The  thought  and  affection,  both  of  men  and  spirits,  extend 
themselves  far  and  wide  into  societies  in  the  spiritual  world,  and  the 
faculty  of  understanding  and  perceiving  is  according  to  such  extension, 
6599,  661 1,  7298.     This  extension  is  by  influx  from  the  societies,  not 
to  them,  6600,  compare  8794,  9962.     Angelic  ideas  flow  into  the  ideas 
of  spirits  who  are  below  them,  and  thus  into  grosser  ideas,  insomuch 
that  innumerable  things  are  perceived  in  one  form,  6614.     The  ideas  of 
man's  thought  are  filled  with  innumerable  things  by  influx  from  heaven, 
and,  if  he  be  evil,  by  influx  from  hell,  various  illustrations,  confirming 
also  the  plenary  inspiration  of  the  Word,  6613,  6619—6626.     Divine 
truth  proceeding  from  the  Lord,  thus  the  Word  or  divine  speech  cannot 
be  heard  by  man  without  the  mediation  of  spirits  and  angels,  who  enun- 

c  c 


386 


INF 


ciate  It  by  the  influx  of  thought,  or  the  Hving  voice,  ilL  6982,  6985,  6996. 
Influx  from  the  Lord  by  means  of  the  angels  is  not  because  he  has 
need  of  them,  but  because  they  derive  their  fehcity  from  the  offices  and 
functions  m  which  they  serve,  8719.  The  angels  also  flow-in  into  man 
from  themselves,  but  not  with  genuine  goods,  and  hereby  they  serve  for 
the  introduction  of  goods  and  truths  from  the  Lord,  8728.  See 
Good  (6).  That  there  is  a  sphere  flowing  from  every  man,  spirit,  and 
angel,  according  to  the  particular  genius  of  each,  that  it  is  sometimes 
rendered  visible,  that  it  exists  from  the  activity  of  things  in  the  interior 
memory,  thus,  that  it  is  an  exhalation  flowing  from  the  life  of  his  love 
and  how  far  it  extends  itself,  &c.,  1048,  1053,  1316,  1504— 152o! 
1695,  2401,  2489,  4464,  6206.  See  Sphere.  That  divine  influx  is 
turned  into  representatives  with  the  angels  of  the  superior  heavens,  and 
from  these  again  with  those  of  the  inferior,  and  before  spirits,  2179 
3213—3215,9457,9481,9576,9577.  1        ^       /*'> 

9.  Q/'  the  Soul  and  Body.     The  influx  of  the  spiritual  world  into 
the  natural,  or  of  heaven  into  the  world,  and  more  particularly  the  influx 
and  commerce  of  the  soul  with  all  things  of  the  body,  ill.  from  expe- 
rience, 6053—6058,  6189—6215,  6307—6326,  6466—6495,  6598— 
6626.     Influx  is  by  the  internal  man  into  the  external,  or  by  the  spirit 
into  the  body,  and  not  contrariwise,  because  the  spirit  of  man  is  in  the 
spiritual  world,  and  the  bodv  in  the  natural,  1702,  1707,  1940    1954 
5119,  5259,  5779,  6322,  coll'ated  with  978,   1015,  3628,  4459,'  4523* 
4524,6057,6309,6319,9701-9709,   10,156,   10,472,  and  the  whole 
m  a  summary  6057,  6063.     The  appearance  of  influx  from  the  external 
into  the  internal,  by  the  medium  of  the  senses,  is  a  fallacy,  for  all  influx 
is  from  interiors  to  exteriors,  3721,  5779.     The  internal  man  acts  in 
the  external  solely  by  influx,  and  hence  all  manifestation  is  by  influx, 
5885.     Nothing  can  be  known  concerning  the  influx  and  commerce  of 
the  soul  with  the  body,  unless  it  be  known  what  the  soul  is,  6053.    The 
commerce  of  the  soul  with  the  body,  properly  speaking,  is  the  com- 
munication of  the  spiritual  things  which  are  of  heaven,  with  the  natural 
things  which  are  of  the  world,  and  this  communication  is  by  influx,  ill 
60o7,   6319.     The  representation  of  spiritual  things  in  natural,' the 
correspondence  of  the  body  with  the  Grand  Man.  and  the  connection  of 
angels  and  spirits  with  men,  are  treated  of,  in  order  to  illustrate  the 
influx  and  commerce  of  the  soul  with  the  body,  6058.     The  natural  or 
external  man  could  not  live  without  influx,  both  immediately  from  the 
Lord,  and  mediately  through  the  spiritual  world,  6063.     The  Lord,  by 
the  intellectual  part  of  man,  flows  into  the  rational,  and  by  the  rational 
into  the  scientifics  of  the  memory,  and  hence  is  derived  the  life  of  the 
senses ;   this  is  the  true  influx,  and  the  true  commerce  of  the  soul  with 
the  body,  657,  compare  1495.     The  filthy  ideas  of  the  evil  illustrated 
by  their  obscene  application  of  the  author's  thoughts  on  the  influx  and 
operation  of  the  soul  in  the  body,  4632.     See  Soul,  Spirit,  Man 
T     j^u  ST  ^^'??^^'' ««^  Particular  Influx.    Influx  proceeding  from  the 
Lord  by  the  spiritual  world  is  common  and  particular ;  common  with  all 

^qTF  *t  **  ^'^  '"  ^^^  '''^^'  ""^  ^^^'^  "*^"''^'  ^^'^  particular  with  man, 
a«5U      It  is  according  to  common  influx  and  correspondence  that  the 

&  «ioo'  !,o?i'P'?J^^'.*^i^  *^^  ''^"  ^"^^  8*^«*"^^«  ^i^t  «*"'  5862, 
O990,   6192,  6211.     Particular  influx  is  effected  by  the  medium  of 

spints  and  angels,  and  unless  it  were  so  done,  man  would  instantly 


\ 


INF 


387 


^ 


precipitate  himself  into  the  deepest  hell,  5850,  ill.  5993.  Corporeal 
things  are  exempt  from  the  particular  influx  of  spirits  and  angels,  and 
governed  by  common  influx,  but  evil  spirits  ardently  desire  to  govern 
the  former,  5990,  6 1 92,  62 1 1 .  Common  influx  is  a  tontinual  endeavour 
proceeding  from  the  Lord  by  the  whole  heaven  into  the  singulars  of 
mans  life,  6211.  Common  influx,  or  the  common  involuntary  sense, 
IS  no  longer  manifested  in  the  face  and  speech,  but  is  succeeded  by  the 
cold  tacit  influx  of  the  voluntary  sense  ;  hence  the  craft  and  deceit  that 
prevails,  ill.  4327.  With  the  men  of  the  most  ancient  church  there  was 
influx  from  the  Lord  by  the  internal  way  or  the  voluntary  part,  but  since 
that  has  perished  a  new  will  is  formed  by  influx  into  the  understanding, 
4493.  The  common  influx  of  truth  from  the  internal  is  the  illumination 
which  gives  the  faculty  of  perceiving  and  understanding  truth,  and  is 
from  the  light  of  heaven,  5667—5670.  All  the  life  of  man  is  from  the 
Lord,  who  also  governs  him  by  angels  and  spirits  in  particular,  and  by 
the  whole  heaven  in  common,  Q4QQ. 

1 1 .  (y  Immediate  and  Mediate  Influx.  See  the  passages  cited 
above:— (1.)  6058,  7004,  6472,  6063,  (3.)  5920,  7055,  8685,  8717, 
10,129,  10,153,  (5.)  6466,  6472,  (6.)  3314,  3573,  3616,  (8.)  5850, 
6192,  6193,  6480—6495,  6982,  8719,  (9,)  6063;  and  as  to  the  con- 
junction of  immediate  and  mediate  influx  with  man,  7055,  8685,  8701, 
The  Lord  does  not  compel  man  to  receive  the  immediate  influx  of  divine 
good  and  divine  truth  from  himself,  but  he  flows  in  mediately  and 
immediately,  and  leads  him  in  freedom,  6472.  See  Liberty.  As  to 
the  representation  of  immediate  and  mediate  influx,  by  Isaac  and 
Rebecca,  and  by  Esau  and  Jacob,  see  4563,  end. 

12.  Of  Reciprocal  Influx.     See  the  passages  cited  above,  (4.)  9401, 
(6.)  5118;  and  compare  2004. 

13.  Of  Animal  and  Vegetable  Life,  ^c.  Everything  in  nature 
and  in  the  world  is  produced  by  the  influx  and  presence  of  the 
things  of  the  heavenly  world,  1632,  1881,  3349,  3483,  4004; 
which  influx  is  variously  illustrated,  3219,  5119,  5259,  5427,  5428, 
5477,  6322,  9110,  9111.  It  is  generally  believed  that  all  things  are 
reproduced  from  seeds  and  eggs,  in  virtue  of  a  power  implanted  in  them 
from  the  first,  but  all  subsistence  and  reproduction  are  from  influx  and 
correspondence,  4322,  ill.  by  flowers  and  fruits  in  particular,  5116. 
Doubt  and  denial  concerning  heaven  prevent  men  from  believing  that 
all  things  in  the  three  kingdoms  of  nature  are  produced  and  contained 
in  form  by  influx,  which  influx  is  according  to  use,  4322.  The  author 
was  fully  informed  concerning  influx  into  the  lives  of  animals,  which 
are  all  dissipated  after  death,  1633;  see  below  5114.  Animals  are 
contained  together,  and  live,  in  virtue  of  influx  from  the  spiritual  world, 
and  afflux  from  the  natural,  the  same  as  men  ;  but  the  operation  of  such 
influx  and  afflux  is  different  according  to  the  difference  of  their  souls 
and  bodies  in  form,  ill.  3646.  Man  is  in  eternity  and  infinity,  not 
only  by  influx  but  reception  ;  while  the  recipient  forms  of  the  lives  of 
animals  are  dissipated  at  death,  because  influx  passes  through  them  into 
the  world  and  is  there  terminated  and  vanishes,  5114.  The  difference 
between  men  and  beasts,  is,  that  men  are  capable  of  being  elevated  by 
the  Lord  to  himself,  to  think  of  the  divine,  to  love  it,  and  thus  be  con- 
joined to  the  Lord;  hence  men  have  eternal  life  but  not  beasts,  4525, 
5114,  6323,  9231.     Beasts  are  in  the  order  of  their  life,  and  are  there- 

c  c  2 


386 


INF 


INF 


387 


ciate  it  by  the  influx  of  thought,  or  the  Hving  voice,  ill,  6982,  6985,  6996. 
Influx  from  the  Lord  by  means  of  the  angels  is  not  because  he  has 
need  of  them,  but  because  they  derive  their  feHcity  from  the  offices  and 
functions  in  which  they  serve,  8719.  The  angels  also  flow-in  into  man 
from  themselves,  but  not  with  genuine  goods,  and  hereby  they  serve  for 
the  introduction  of  goods  and  truths  from  the  Lord,  8728.  See 
Good  (6).  That  there  is  a  sphere  flowing  from  every  man,  spirit,  and 
angel,  according  to  the  particular  genius  of  each,  that  it  is  sometimes 
rendered  visible,  that  it  exists  from  the  activity  of  things  in  the  interior 
memory,  thus,  that  it  is  an  exhalation  flowing  from  the  life  of  his  love, 
and  how  far  it  extends  itself,  &c.,  1048,  1053,  1316,  1.504—1520, 
1695,  2401,  2489,  4464,  6206.  See  Sphere.  That  divine  influx  is 
turned  into  representatives  with  the  angels  of  the  superior  heavens,  and 
from  these  again  with  those  of  the  inferior,  and  before  spirits,  2179, 
3213—3215,  9457,  9481,  9576,  9577. 

9.  0/  the  Soul  and  Body.     The  influx  of  the  spiritual  world  into 
the  natural,  or  of  heaven  into  the  world,  and  more  particularly  the  influx 
and  commerce  of  the  soul  with  all  things  of  the  body,  ill.  from  expe- 
rience, 6053—6058,  6189—6215,  6307—6326,  6466—6495,  6598— 
6626.     Influx  is  by  the  internal  man  into  the  external,  or  by  the  spirit 
into  the  body,  and  not  contrariwise,  because  the  spirit  of  man  is  in  the 
spiritual  world,  and  the  bodv  in  the  natural,  1 702,  1 707,  1 940,  1 954, 
5119,  5259,  5779,  6322,  collated  with  978,  1015,  3628,  4459,  4523, 
4524,  6057,  6309,  6319,  9701—9709,   10,156,   10,472,  and  the  whole 
in  a  summary  6057,  6063.     The  appearance  of  influx  from  the  external 
into  the  internal,  by  the  medium  of  the  senses,  is  a  fallacy,  for  all  influx 
is  from  interiors  to  exteriors,  3721,  5779.     The  internal  man  acts  in 
the  external  solely  by  influx,  and  hence  all  manifestation  is  by  influx, 
5885.     Nothing  can  be  known  concerning  the  influx  and  commerce  of 
the  soul  with  the  body,  unless  it  be  known  what  the  soul  is,  6053.    The 
commerce  of  the  soul  with  the  body,  properly  speaking,  is  the  com- 
munication of  the  spiritual  things  which  are  of  heaven,  with  the  natural 
things  which  are  of  the  world,  and  this  communication  is  by  influx,  ill. 
6057,   6319.     The  representation  of  spiritual  things  in  natural,  the 
correspondence  of  the  body  with  the  Grand  Man,  and  the  connection  of 
angels  and  spirits  with  men,  are  treated  of,  in  order  to  illustrate  the 
influx  and  commerce  of  the  soul  with  the  body,  6058.     The  natural  or 
external  man  could  not  live  without  influx,  both  immediately  from  the 
Lord,  and  mediately  through  the  spiritual  world,  6063.     The  Lord,  by 
the  intellectual  part  of  man,  flows  into  the  rational,  and  by  the  rational 
into  the  scientifics  of  the  memory,  and  hence  is  derived  the  life  of  the 
senses ;   this  is  the  true  influx,  and  the  true  commerce  of  the  soul  with 
the  body,  657,  compare  1495.     The  filthy  ideas  of  the  evil  illustrated 
by  their  obscene  application  of  the  author's  thoughts  on  the  influx  and 
operation  of  the  soul  in  the  body,  4632.     See  Soul,  Spirit,  Man. 

10.  Of  Common  and  Particular  In/lux.  Influx  proceeding  from  the 
Lord  by  the  spiritual  world  is  common  and  particular ;  common  with  all 
things  that  are  in  the  order  of  their  nature,  and  particular  with  man, 
5850.  It  is  according  to  common  influx  and  correspondence  that  the 
thought  falls  into  speech,  and  the  will  into  gestures  with  man,  5862, 
5990,  6192,  6211.  Particular  influx  is  effected  by  the  medium  of 
spirits  and  angels,  and  unless  it  were  so  done,  man  would  instantly 


precipitate  himself  into  the  deepest  hell,  5850,  ill.  5993.  Corporeal 
things  are  exempt  from  the  particular  influx  of  spirits  and  angels,  and 
governed  by  common  influx,  but  evil  spirits  ardently  desire  to  govern 
the  former,  5 990,  6 1 92,  62 1 1 .  Common  influx  is  a  continual  endeavour 
proceeding  from  the  Lord  by  the  whole  heaven  into  the  singulars  of 
man's  life,  6211.  Common  influx,  or  the  common  involuntaiy  sense, 
is  no  longer  manifested  in  the  face  and  speech,  but  is  succeeded  by  the 
cold  tacit  influx  of  the  voluntary  sense  ;  hence  the  craft  and  deceit  that 
prevails,  ill.  4327.  With  the  men  of  the  most  ancient  church  there  was 
influx  from  the  Lord  by  the  internal  way  or  the  voluntary  part,  but  since 
that  has  perished  a  new  will  is  formed  by  influx  into  the  understanding, 
4493.  The  common  influx  of  truth  from  the  internal  is  the  illumination 
which  gives  the  faculty  of  perceiving  and  understanding  truth,  and  is 
from  the  Ught  of  heaven,  5667 — 5670.  All  the  life  of  man  is  from  the 
Lord,  who  also  governs  him  by  angels  and  spirits  in  particular,  and  by 
the  whole  heaven  in  common,  6466. 

11.  0/  Immediate  and  Mediate  Influx.  See  the  passages  cited 
above:— (1.)  6058,  7004,  6472,  6063,  (3.)  5920,  7055,  8685,  8717, 
10,129,  10,153,  (5.)  6466,  6472,  (6.)  3314,  3573,  3616,  (8.)  5850, 
6192,  6193,  6480—6495,  6982,  8719,  (9,)  6063;  and  as  to  the  con- 
junction of  immediate  and  mediate  influx  with  man,  7055,  8685,  8701, 
The  Lord  does  not  compel  man  to  receive  the  immediate  influx  of  divine 
good  and  divine  truth  from  himself,  but  he  flows  in  mediately  and 
immediately,  and  leads  him  in  freedom,  6472.  See  Liberty.  As  to 
the  representation  of  immediate  and  mediate  influx,  by  Isaac  and 
Rebecca,  and  by  Esau  and  Jacob,  see  4563,  end. 

12.  Of  Reciprocal  Influx.  See  the  passages  cited  above,  (4.)  9401, 
(6.)  5118  ;  and  compare  2004. 

13.  Of  Animal  and  Vegetable  Life,  ^c.     Everything  in  nature 
and  in   the   world  is   produced   by  the  influx  and  presence  of  the 
things  of    the    heavenly   world,    1632,    1881,    3349,    3483,    4004; 
which  influx  is  variously  illustrated,  3219,  5119,  5259,  5427,  5428, 
5477,  6322,  9110,  9111.     It  is  generally  believed  that  all  things  are 
reproduced  from  seeds  and  eggs,  in  virtue  of  a  power  implanted  in  them 
from  the  first,  but  all  subsistence  and  reproduction  are  from  influx  and 
correspondence,  4322,  ill.  by  flowers  and  fruits  in  particular,  5116. 
Doubt  and  denial  concerning  heaven  prevent  men  from  believing  that 
all  things  in  the  three  kingdoms  of  nature  are  produced  and  contained 
in  form  by  influx,  which  influx  is  according  to  use,  4322.     The  author 
was  fully  informed  concerning  influx  into  the  lives  of  animals,  which 
are  all  dissipated  after  death,    1633;  see  below  5114.     Animals  are 
contained  together,  and  live,  in  virtue  of  influx  from  the  spiritual  world, 
and  afflux  from  the  natural,  the  same  as  men ;  but  the  operation  of  such 
influx  and  afflux  is  different  according  to  the  difference  of  their  souls 
and  bodies  in  form,  ill.  3646.     Man  is  in  eternity  and  infinity,  not 
only  by  influx  but  reception  ;  while  the  recipient  forms  of  the  lives  of 
animals  are  dissipated  at  death,  because  influx  passes  through  them  into 
the  world  and  is  there  terminated  and  vanishes,  5114.     The  difference 
between  men  and  beasts,  is,  that  men  are  capable  of  being  elevated  by 
the  Lord  to  himself,  to  think  of  the  divine,  to  love  it,  and  thus  be  con- 
joined to  the  Lord;  hence  men  have  eternal  life  but  not  beasts,  4525, 
5114,  6323,  9231.     Beasts  are  in  the  order  of  their  hfe,  and  are  there- 

c  c  2 


r 


388 


INH 


A 


\ 


fore  bom  into  all  the  scierce  of  their  nature ;  man,  on  the  contrary,  has 
to  he  introduced  into  the  order  of  his  life  by  intellectual  culture,  637, 
5850,  6323,  compare  3793.  Animals  are  receptive  of  common  influx 
because  they  are  in  the  order  of  their  life,  and  common  influx  is  a  con- 
tinual endeavour  to  act  according  to  order,  5850,  621 1,  compare  5862, 
5990,  6192.  The  common  influx  of  the  Lord  by  heaven  passes  into 
all  the  subjects  of  the  vegetable  kingdom  also,  and  continually  acts 
into  the  forms  of  their  primitives,  3648.  In  virtue  of  influx  from  the 
spiritual  world  into  the  natural,  universal  nature  is  as  a  theatre  repre- 
sentative of  the  Lord's  kingdom,  2758,  2999,  3000,  3483,  4938,  4939, 
^280.  Hence  it  is  that  beasts  signify  affections  and  inclinations,  such 
as  rnan  and  they  have  in  common,  passages  cited  9280.  Hence,  also, 
trees,  gardens,  &c.,  signify  perceptions  and  knowledges,  and  generally 
states  of  intelligence  and  wisdom,  100,  103,  108,  2163,  2682,  2722, 
2972,  3220,  7690,  7692. 

INFORM,  to.     See  to  Declare. 

INFORMATION.  See  Education,  Science,  Understanding, 
Illustration. 

INGENUITY,  in  the  confirmation  of  dogmas  and  the  persuasion 
of  others  is  not  intelligence ;  but  the  intellectual  principle  of  the  church 
consists  in  perceiring  and  seeing  whether  a  dogma  be  true,  and  then  in 
the  confirmation  of  it,  6222  ;  the  author's  experience  with  a  certain 
spirit,  5567. 

INHABIT,  OR  Dwell,  to  [inhabitare^,  signifies  to  be  and  to  live, 
thus  state,  1293,  2502,  4600,  6080.  To  inhabit  predicated  of  the 
Lord,  signifies  to  be,  sh.  3384,  compare  2572.  To  inhabit  is  predicated 
of  good  abiding  in  truth;  the  angels  also  really  dwell  in  truth  with 
man,  2268,  2451,  2708,  2712,  3613,  6773,  6774.  To  inhabit  is  pre- 
dicated of  the  Lord's  presence  and  influx  in  the  good  of  love,  10,153, 
9480 ;  the  Lord  also  dwells  everywhere  in  good,  2572.  To  inhabit  is 
predicated  of  spiritual  good;  to  possess,  of  celestial  good,  27)2,  9338. 
See  Heir.  To  inhabit  is  predicated  of  the  life  of  good  with  truth  ;  to 
tarry,  of  the  life  of  truth  with  good,  3613.  To  inhabit  is  predicated  of 
good  ;  to  reside,  of  truth,  4600.  Inhabitants  of  a  city  denote  goods  ; 
men  of  a  city,  truths,  3066,  4478.  Inhabitants  denote  the  goods  of 
•truth,  3488;  in  the  opposite  sense,  the  evils  of  what  is  false,  10,640. 
Inhabited  land  denotes  the  Lord's  kingdom,  and  hence  heaven,  from 
the  life  of  good,  8538.     See  Sojourner,  to  Dwell. 

Jabal,  the  father  of  such  as  dwell  in  tents,  and  of  cattle,  denotes  the 
doctrine  of  holy  love  and  its  goods,  412 — 416,  1293.  Ishmael's 
dwelling  against  the  faces  of  all  his  brethren,  denotes  rational  truth 
always  victorious  in  contentions  about  faith,  1951.  The  cities  of  the 
plain  overthrown,  and  all  their  inhabitants,  denotes  all  truths  and  all 
the  goods  of  truth  withdrawn  from  the  evil,  2448,  2451.  Lot's  pre- 
servation and  his  dwelling  in  a  mountain,  denotes  the  salvation  of  those 
who  are  in  the  aflection  of  truth,  and  their  state  as  to  good,  2442, 
2460.  Abraham's  dwelling  between  Kadesh  and  Shur,  and  his  so- 
journing or  dwelling  in  Gerar,  denotes  the  Lord  in  the  good  of  doctrine, 
2497,  2499,  2502,  2572.  Ishmael's  dwelling  in  the  desert  of  Paran, 
denotes  the  good  of  truth  and  its  illumination  from  the  divine  human, 
2711—2714.  Abraham's  dwelling  in  Beersheba,  denotes  the  divine 
human  contained  in  all  doctrine,  2859.     Abraham  a  sojourner  and 


INI 


389 


inhabitant  with  the  Hittites,  denotes  the  Lord  with  those  by  whom  he 
is  as  yet  not  acknowledged,  2915.     Isaac's  coming  from  Beerlahairoi, 
and  he  an  inhabitant  of  the  south,  denotes  the  rational  man  in  divme 
light,  3193—3195.     Esau  a  man  of  the  field,  denotes  good;  Jacob  a 
dweller  in  tents,  truth,  and  worship  therefrom,  3310—3312.     Isaac's 
dwelling  in  Gerar,  denotes  the  divine  rational  in  a  state  of  faith,  3384. 
The  sons  of  Jacob  to  dwell  with  the  Shechemites,  denotes  the  apparent 
church  and  the  genuine  aiming  to  be  made  one  by  a  life  in  common 
4450,  4451,  4480.     Israel's  dwelling  from  beyond  the  tower  of  Eder, 
denotes  the  procedure  and  state  of  life  as  to  the  good  of  truth,  4599, 
4600.     The  Israelites  dwelling  in  Goshen,  denotes  the  truths  of  the 
church  in  the  midst  of  the  natural  mind,  and  their  insinuation  mto 
scientifics,  6051,  6059,  6080,  6084,  6085.     Moses  dwelling  in  Midian 
denotes  the  truth  of  the  divine  law  with  those  who  are  m  simple  good, 
6773,  6774.     Darkness  in  the  land  of  Egypt,  but  light  in  the  dwellings 
of  the  children  of  Israel,  denotes  the  privation  of  truth  and  good  with 
the  evil,  and  illustration  with  the  spiritual,  7714,  7719,  and  passages 
cited.     Unleavened  bread  to  be  ate  in  all  their  habitations,  denotes  the 
appropriation  of  truth  in  the  interiors  where  there  is  good,  7910.    The 
dwelling  or  sojourniif  of  the  Israelites  in  Egypt  during  its  vastation, 
denotes  the  duration  and  state  of  infestations,  7983—7985,  9292.   The 
inhabitants  of  Canaan  given  into  the  hands  of  the  Israelites,  and  not  to 
dwell  in  their  land,  denotes  the  dominion  of  the  regenerate  over  evil, 
and  evils  not  to  be  with  goods,  9342—9345,   10,640.     A  sanctuary  to 
be  made  by  the  sons  of  Israel,  and  Jehovah  to  dwell  in  their  midst, 
denotes  the  presence  of  the  Lord  in  externals  when  they  represent 
internals,  9478— 9480,  particularly  10,153,  10,154,   10,157.     No  fire 
to  be  kindled  in  the  habitations  of  the  Israelites  on  the  sabbath-day, 
denotes  that  the  love  of  self  and  the  world  is  not  to  appear  in  the 
interiors  of  man  with  the  goods  and  truths  which  are  from  the  Lord, 

JO  732. 
'  H^KABIT ANT,  [incola,  habitator].     See  <o  Inhabit. 
INHERITANCE,    to    Inherit    [licereditas,    htsreditare].     See 

Heir,  Evil  (2).  ,  .  . 

INITIATION.     By  the  initiation  of  truth  into  good  it  passes  trom 
the  external  to  the  internal  memory,  or  from  the  natural  to  the  rational 
3108;  concerning  the  phenomena  which  attends  this  initiation,  3110, 
3128.     See  Exploration.     How  man  is  initiated  into  genuine  truth, 
bv  the  appearances  of  truth,  3131;  and  accordingly  into  the  internal 
sense  of  the  Word  by  the  sense  of  the  letter,  4783.     Initiation  is  like 
the  state  of  betrothal  which  precedes  the  state  of  marriage,  3132,  3832. 
Truth  is  initiated  and  conjoined  to  good  when  man  loves  God  and  bis 
neighbour,  3175  ;  the  process  described,  3179,  3206.     Initiation  and 
regeneration   are   efi'ected  by  doctrine  from  the   Word,    3768.     Ihe 
supper  or  evening  meal  was  understood  by  the  ancients  ^  sigmty  the 
state  of  initiation,  preceding  conjunction,  3833,   5667,   5698,  5/10. 
Initiation  into  the  church,  or  regeneration,  is  signified  by  baptism, 
4255.     Remains  are  the  means  of  initiation  to  receive  the  influx  ot 
good  and  truth,  7831,  7841,  7849 ;  see  also  3793.     The  m™n  of 
truths  into  the  scientifics  of  the  church  ill.  6001,   6004,  6018,  6019, 
6043.     Interior   truths   are  collated  and  closed  in  scientifics,   0004, 
6023;  why  necessary,  6071.     The  church  cannot  be  instituted  before 


/j 


390 


INM 


this  is  done,  6639.  Man  is  initiated  into  good  by  looking  to  remu- 
neration, but  this  state  must  not  continue,  9982.  He  is  initiated  into 
the  intelligence  of  wisdom  by  natural  truths  and  doctrinals,  3/26. 
Initiation  or  inauguration  in  ancient  times  was  accompanied  with  gifts, 
by  which  therefore  it  is  signified,  4262,  5619.     See  Implantation. 

INIQUITY  [iniquita^.     See  Evil  (1). 

INJECTION,  the,  of  falses  and  CTils  from  hell  is  effected  by  emis- 
sary spirits  signified  by  the  taskmasters  set  over  the  Israelites  in  Egypt, 
7111,  7137,  7147.  Falses  and  evils  are  iniected  into  the  external  man 
and  they  prevent  the  reception  of  good  and  truth  flowing  in  from  the 
internal,  8168,  8321.     See  Influx. 

INJUCUNDITY,  sadness,  anxiety,  &c.,  commonly  flow  in  from 
infernal  spirits  not  belonging  to  the  sphere  of  man's  hfe,  but  adverse  to 
it,  6202.  So  long  as  good  flows  in,  the  truths  of  faith  are  delightful  to 
man,  but  when  evil  begins  to  predominate  there  is  a  sense  of  injucun- 
dity  in  truth,  8356. 

INJURY,  is  done  to  spiritual  truth  when  it  relinquishes  its  ultimate 
investiture  to  the  merely  natural  man,  5022.  The  words  of  Sarai, 
"  My  injury  be  upon  thee,"  denotes  that  the  aff^ection  of  truth  takes  no 
blame  to  itself  for  the  opposition  of  the  ratidllal  man,  HI,  1914. 
Description  of  certain  spirits  who  delight  in  injuring  and  maltreating 
others,  822. 

INMOST.  The  inmost  part  or  internal  of  man  is  beyond  all 
human  comprehension,  for  it  is  as  the  entrance  of  the  Lord  with  him ; 
what  seems  the  proprium  of  man  is  the  rational  or  interior  which  is 
subject  to  the  inmost,  1940.  It  is  by  the  inmost  or  human  internal  of 
every  man  that  the  whole  human  race  is  most  present  under  the  eyes 
of  the  Lord,  and  this  in  a  heaven  proximate  to  him  and  above  the 
angelic  heavens,  1999;  see  below,  6084.  The  inmosts  of  man  are 
goods  and  truths,  for  it  is  from  goods  and  truths  that  the  soul  has  its 
life ;  the  exteriors  are  only  as  veils  or  coverings ;  illustrations  from  the 
tabernacle,  2576.  The  influx  of  the  Lord  is  by  the  inmost  of  man, 
and  thereby  he  governs  the  whole,  ill.  by  the  middle  part  of  Canaan 
and  its  borders,  2973.  All  perception  is  derived  from  the  inmost,  and 
they  who  are  in  inmost  perception  are  in  the  perception  of  all  that  pro- 
ceeds from  it,  ill.  3562.  The  primitive  or  inmost  form  of  man  is  not 
in  the  form  of  the  body,  but  in  another  most  perfect  form  known  to 
the  Lord  alone,  which  conspires  to  the  visible  form ;  hence  it  is  that  all 
angels  and  spirits  appear  also  as  men,  3633.  The  natural  or  external 
man  is  similar  in  its  concupiscences  and  phantasies  to  brute  animals ; 
the  rational  or  internal  is  the  means  of  elevating  him  above  the  brutes ; 
the  third  or  inmost  degree  of  life  is  most  unknown  to  man  ;  it  is  hereby 
the  Lord  flows  into  his  rational  mind  and  gives  him  the  faculty  of 
thought,  &c.,  3747.  Good  from  the  Lord  flows  into  the  inmost  of 
man,  and  from  the  inmost  by  means  of  the  rational  man  into  the 
natural ;  in  the  interior  rational  are  the  celestial  angels,  thus  the 
inmost  or  third  heaven,  5144,  5145,  5147,  compare  5114.  The  inmost 
is  denoted  by  the  best,  because  the  eye  is  always  directed  to  that  which 
most  delights  it,  and  which  is  therefore  in  the  highest  light  or  centre, 
ill.  6084.  The  inmost  also  occupies  the  centre  in  ultimates,  because 
the  order  of  influx  and  the  order  of  subsistence  is  the  same,  ill.  6451, 
The  inmost  of  man  is  the  will  itself  because  formed  from  his  love,  for 


.\ 


INN 


391 


what  he  loves  most  he  wills  most  inwardly,  ill.  8885.  The  life  of  ma^ 
which  flows  in  from  the  Lord,  passes  from  mmost  to  outmost  by  three 
successive  degrees,  and  becomes  '»o«' ""f  more  common  as  it  enters 
into  new  conformations,  5114,  compare  5144,  5145,  5147.  Ihe  neaa 
of  man  compared  with  the  rest  of  the  body  is  as  the  supreme  or  .nmost 
which  continually  descends  and  flows  into  its  derivatives ;  hence  the 
head  siMifies  the  whole  man,  10,01 1 .  See  First.  They  who  are  in 
g^uine^conjugial  love  cohabit  together  in  the  inmost  pnnc.ples  of  life. 
39G0  and  passages  cited.     See  Internal.  „..„,„i  minJ 

INN.  an  [dieersorium],  denotes  the  exterior  of  the  natural  mmd, 
5495.  5656.  7041.     The  brethren  of  Joseph  4'«'='"'f"°S  ^L^'^ 
returned  in 'their  sacks  when  they  came  to  the  «».  deno    s  the  mflux 
of  truth  manifested  when  introspection  is  made    5656.     I'^  disoovei^ 
when  thev  opened  their  sacks  at  the  inn  to  feed  their  asses,  denotes 
The  Sst^tion  of  truth  after  observation,  and  -8-*'- .J-  no- 
tifies, 5494,  5495.     Jehovah's  meeting  Moses  m  '^ewy  into  the  inn 
and  his  seeking  to  slay  him,  denotes  the  opposition  of  ">e  postenty  ot 
Jacob  to  the  divine,  because  they  were  only  '»;'"*™f%fi',"f  ^-;;7^: 
The  inn  or  lodging  of  good  is  in  truths,  dl.  4205.  5651.     See  to 

""mNATE.    Words,    thoughts,    reflections,   gestures,  looks.   &c., 

which  man  imbues  from  infancy,  become  as  if  th^^^^r  "cTnsci^S 
him  ;  when  the  truths  of  faith  are  rendered  equally  familiar  conscienws 

is  formed,  and  the  spiritual  life  Uved.  793o,  <=°«P"«    f,f '  f.tf,* 
Good  is  born  with  man,  but  not  truth  on  account  of  hereditary  evil, 

^^"iNNOCENCe!^^!.  The  proprium  of  man  is  nothing  but  evil,  but 
it  becomS  l^autiful  and  deliglitfSl  when  vivified  by  chanty  and  inn^ 
cence    164 ;  see  below,  3994.     The  Lord  conjoins  himself  with  man 
by  he  insinuation  of  charity  into  conscience,  which  is  formed  mth« 
intellectual  proprium,  and  of  innocence  into  chanty,  1 023,  compare  1076, 
1077      Innocence  and  charity  are  given  to  man  m  infancy  and  child- 
hS:  and  t"ey  are  reservi  within  by  the  Lord  as  the  means  of 
oneratine  his  regeneration  in  adult  age,  1050.     See  Remains,     ine 
Lord  is  more  immediately  present  with  children,  and  with  the  simple 
who  areTn  nr<^nce  an/ charity,  even  though  they  do  not  know  what 
rnnocenee  and  charity  are,  than  with  those  who  have  much  knowledge 
,nd  do  not  live  accordingly,  1 100.    The  innocence  and  chanty  reserved 
L  man  ?™m  his  childhool,'  are  filled  into  the  sciences  and  knowledges 
which  are  acquired  afterwards,  and  those  of  eariiest  infancy  the  last . 
Ss  thus  the^nnocence  of  infancy  is  at  length  made  the  ^"'^gf 
wisdom  by  regeneration,  1616 ;  passages  cited  in  a  s"""""?'  l^'.^^l. 
Mane"  Unof  really  innocence,  but  is  represented  by  '^  ^f  ^J^ '"""^ 

'^^^hlrirsm    S7^930f,t  :021  TufeoT'  Ihrinn.; 
rr  f%nf^n^;iSVa  "indof  plane 'to  -eive  genuine  Jnooe^^^^^^^ 
hence  the  wiserWls  are  the  m„^^^^^ 
are  the  more  wise,  2306,  4^80,  oouo,  uuio,  ^^f,  » 


392 


INN 


Innocence  exists  in  peace,  the  state  of  the  one  in  the  state  of  the  other, 
and  all  things  of  love  and  faith  have  innocence  as  their  essential,  2780. 
Innocence  and  charity  make  the  ground  in  which  the  seeds  of  truth 
take  root  and  germinate,  and  without  them  the  truth  can  never  be  re- 
ceived and  acknowledged  in  heart,  311;  see  below,   10,021.     Man  is 
introduced  into  a  state  of  innocence  when  he  is  first  born,  and  this 
innocence  becomes  the  plane  and  occupies  the  inmost  of  all  the  following 
states ;  how  they  succeed  each  other  in  order  until  the  first  and  the 
last  are  united  in  the  innocence  of  wisdom  when  man  becomes  old,  3183, 
3494.     Without  the  innocence  or  good  with  which  man  is  imbued  in 
mfaucy,  he  would  be  worse  than  any  wild  beast,  3494.     In  virtue  of 
the  influx  of  good  begetting  and  forming  man,  all  infants  are  born  sons 
of  the  Lord,  and  they  become  his  adopted  sons  so  far  as  they  retain 
the  innocence  of  infancy  when  they  become  wise,  3494.    All  in  heaven 
are  guarded  by  innocence,  for  the  Lord  only  dwells  in  innocence,  and 
only  manifests  himself  to  those  who  come  'into  a  state  of  innocence, 
ilL  and  tth,  3519.     The  proprium  of  innocence  is  the  essential  of  all 
love  and  charity,  and  it  consists  in  acknowledging  from  the  heart  that 
all  good  is  from  the  Lord,  and  that  all  that  proceeds  from  oneself  is 
evd ;  without  such  acknowledgment  there  is  no  humiliation  and  self- 
aversion,  consequently  no  reception  of  the  Lord,  ill.  and  sh.  3994,  ill, 
7902,  9262,  9301,  9938;  see  below,  10,210.     Charity  to  the  neigh- 
bour and  love  to  the  Lord  can  never  be  given  except  in  innocence,  and 
hence  no  one  can  come  into  heaven  without  innocence,   3994,   4797, 
5608.     The  first  state  of  innocence  with  the  regenerate  partakes  of 
their  own  proprium,  hence  the  black  proprium  of  innocence  signified  by 
the  black  among  the  lambs,  3994,  4001.     An  infant  is  innocence  in 
external  form,  and  innocence  is  the  human  principle  itself,  into  which, 
as   a  plane,   love  and  charity   flow    from  the   Lord,    4797.      When 
man  is  regenerated,  the  innocence  of  infancy  which  was  external  is 
made  internal,   4797 y   5608   end;   see  below,    9301.      The   state   of 
innocence  in  which  man  is  kept  in  infancy  and  boyhood  makes  him 
receptive  of  instruction  in  goods  and   truths,  but  it  is  not  internal 
mnocence  which  affects  the  rational  mind,  and  hence  he  may  either 
confirm  goods  and  truths  or  reject  them  when  he  comes  to  adult  age, 
5135.     There  are  three  degrees  of  innocence,  signified  by  sucklings, 
infants,  and  boys ;  in  boyhood  innocence  begins  to  be  put  off*,   5236. 
It  IS  internal  innocence  commencing  with  the  infancy  of  the  new  birth, 
that  IS  signified  by  these  ages,  for  the  Word  in  the  internal  sense  only 
treats  of  the  renascence  or  regeneration  of  man,  5236.     There  are  three 
degrees  of  good,  in  all  of  which  innocence  is  the  essential,  namely,  love 
to  the  Lord,  charity  towards  the  neighbour,  and  good  works  ;  none  of 
these  are  genuine  unless  the  superior  be  in  it  and  innocence  be  within 
all,  5608.     The  true  infancy  of  man  is  when  the  innocence  of  wisdom 
IS  conjomed  with  the  innocence  of  ignorance  in  old  age,  thus  when  he 
passes  as  an  infant  into  the  other  life,  5608  end.    Natural  truth  cannot 
be  advanced  to  spiritual  truth  without  charity  be  received  in  it,  and  in 
charity  innocence,  thus  truth  without  innocence  is  not  genuine,   ill, 
6013.     Innocence  from  the  inmost  qualifies  all  the  good  of  charity  and 
love,  for  It  IS  by  innocence  that  the  Lord  flows  into  charity,   and  the 
measure  of  charity  received  is  according  to  the  measure  of  innocence, 
6107;  see  below  7840.     The  innocence  of  wisdom  is  imaged  as  in  a 


INN 


393 


mirror  by  the  conduct  of  children  towards  their  parents,  for  the  wisdom 
of  man  consists  in  acting  from  similar  faith  and  love  towards  the  Lord, 
6107.     The  good  which  is  not  done  from  truth,  and  good  qualified  by 
falses,  is  accepted  by  the  Lord  if  there  be  ignorance  and  innocence  in 
such  ignorance,  thus  a  good  end,  6405,  7887.    Innocence  is  the  uniting 
medium  of  good  and  truth,  insomuch  that  it,  in  some  .sort,  conjoins 
truths   not   genuine,  whereby  to  oppose  falses   and  bring   man  into 
genuine  truths,  6765.     The  influx  of  innocence  from  the  Lord  arranges 
goods  in  heaven,  that  is,  the  societies  of  angels,  and  when  the  good  of 
one  is  insuflBcient  for  the  reception  of  innocence,  its  state  is  filled  up 
from  the  society  nearest  in  conjunction,  ill.  7836,  7839.     The  states  of 
good  in  heaven  are  changed  according  to  the  influx  of  innocence,  which 
flows  into  the  first  heaven  immediately  from  the  Lord,  and  into  the 
second  heaven  mediately  by  the  first,  7836.     It  is  by  innocence  that 
the  Lord  flows  in  and  vivifies  the  good  of  the  regenerate  man,  hence 
called  the  good  of  innocence,  which  is  either  interior  or  exterior  accord- 
ing as  man  is  in  interior  or  exterior  truths,   7840.     The  good  of  inno- 
cence is  the  good  of  love  to  the  Lord,  the  truth  of  the  good  of  innocence 
is  the  good  of  charity,  ill.  7S77;  see  below  9262.     Man  cannot  receive 
pure  truth,  but  truth  is  said  to  be  purified  from  the  false  when  man  is 
capable  of  being  held  in  the  good  of  innocence,  7902.     The  innocent 
are  they  who  are  in  interior  good,  abstractly,  interior  good  itself;  the 
just,  they  who  are  in  exterior  good,  and  abstractly,  exterior  good  itself, 
ill.  9262.     The  good  of  innocence  is  divine  good  itself  from  the  Lord 
with  man,  and  its  reception  makes  the  heaven  of  innocence,   9262. 
The  innocence  of  infancy  and  boyhood  is  external  and  dwells  in  dense 
ignorance,  but  the  innocence  of  old  age  is  internal,  and  dwells  in  wis- 
dom ;  in  what  they  severally  consist,  9301 ;  and  passages  cited  seriatim, 
10,021.     The   knowledges   of  good  and  truth   are  implanted  in  the 
innocence  of  infancy,  which  is  their  plane  or  ground ;  the  procedure  of 
regeneration  from  a  state  of  external  innocence  to  a  state  of  internal 
innocence  briefly  described,  10,021  ;  the  states  and  the  ages  through 
which  they  proceed  more  particularly  specified,    10,225.     Innocence 
must  be  in  all  good,  and  in  all  truth  thence  derived,  to  make  it  good  and 
truth,  10,133,  10,134  and  citations.     Innocence  is  not  only  the  plane 
in  which  truths  are  inseminated,  but  it  is  the  essence  itself  of  good, 
10, 134.     Innocence  consists  in  acknowledging  and  loving  the  Lord,  and 
in  believing  that  all  good  and  truth  are  from  him ;  thus  in  a  willingness 
to  be  led  by  the  Lord  and  not  by  self,   10,021.     The  more  any  one  is 
in  the  love  of  self,  the  less  he  is  in  the  good  of  innocence ;  hence  the 
less  he  is  led  by  the  Lord,  and  the  more  by  hell,    10,210.     All  purifi- 
cation or  removal  from  sins,  is  effected  by  the  good  of  innocence,  by 
the  agency  of  truths,    10,210.      The  states  of  peace  and  innocence 
are  variously  described  in  the  Word  by  lambs,  kids,  rams,  and  calves, 
by  sucklings  and  children,  &c.,  ill.  and  sh.  10,132.     In  every  one  who 
becomes  regenerate  there  must  be  all  the  three  degrees  of  innocence, 
external,  internal,  and  inmost,  10,132,  compare  10,042,  near  the  end. 

2.  The  innocent  in  heaven  appear  as  infants  naked  and  variously 
decorated,  154.  Spirits  who  wish  to  attest  their  innocence  in  the  other 
life  present  themselves  naked,  165.  Those  who  desire  to  be  innocent 
from  themselves,  on  being  admitted  into  heaven,  represented  by  an 
infant  vomiting  milk,  546.     The  quality  of  those  at  the  present  day 


>1 


394 


INN 


INS 


395 


who  are  against  innocence,  represented  by  the  cruel  treatment  of  a 
beautiful  and  innocent  infant,  2126.  The  innocence  of  infancy  repre- 
sented  by  somewhat  woody  and  void  of  life,  and  the  innocence  of  wis- 
dom by  a  beautiful  living  infant,  2306.  They  who  have  Uved  in  genuine 
conjugial  love,  are  in  the  heaven  of  innocence  and  appear  as  infants  to 
others  ;  it  is  by  them  the  Lord  flows  into  conjugial  love,  and  they  are 
also  present  with  infants  in  their  first  age,  2736.  That  the  celestial 
angels,  are  innocences  and  wisdoms,  and  dwell  in  the  third  heaven,  in 
closest  conjunction  with  the  Lord,  and  appear  as  naked  infants,  2306, 
4286,  6013,  9262.  Infants,  who  are  innocences,  suffer  themselves  to 
be  governed  by  the  angels,  and  are  not  led  by  the  proprium  like  adults, 

5608. 

3.  The  proprium  made  beautiful  by  the  insmuation  of  mnocence, 
signified  by  the  man  and  his  wife  in  the  garden  both  naked,  163 — 165. 
Thought  from  innocence  and  from  the  affection  of  truth  signified  by 
the  words  of  Abimelech,  2526.     The  state  of  peace  and  innocence 
preparatory  to  grievous  temptations,  signified  by  Abraham's  arising  in 
the  morning  and  preparing  to  sacrifice  his  son,  2/80,  2786.     The  affec- 
tion of  divine  truth  and  the  innocence  of  infancy  supporting  it,  signified 
by  Rebecca  and  her  nurse,  3182,  3183.     The  first  state  of  innocence, 
in  which  the  proprium  of  man  is  apparent,  signified  by  the  black- 
coloured  lambs  acquired  by  Jacob,  3994,  4001 .     The  state  of  innocerice 
called  guiltless,  when  the  innocence  of  infancy  begins  to  be  put  off,  sig- 
nified by  Joseph  with  the  Egyptians  called  a  boy,  5236.  The  innocence 
or  internal  state  of  the  church  sustained  as  well  as  the  external  by 
resort  to  scientifics,  signified  by  the  children  of  the  sons  of  Israel  sup- 
ported by  corn  from  Egypt,  5608.     The  advancement  of  truth  from 
natural  to  spiritual  by  the  insinuation  of  innocence,  signified  by  their 
children  going  with  them  into  Egypt,  6013.   The  influx  of  good  accord- 
ing to  the  quaUty  of  the  good  of  innocence  with  every  one,  signified  by 
Joseph's  sustaining  his  father,  and  his  brethren,  and  the  whole  house 
of  his  father  with  bread,  to  the  mouth  of  an  infant  (according  to  their 
families),  6106,  6107.     The  infusion  of  innocence  according  to  the 
special  good  of  every  one,  and  the  conjunction  of  proximate  goods  in 
case  of  necessity,   signified  by  every  household,  or  two  households  as 
one,  eating  a  paschal  lamb,  *  7832— 7836,  7839,  7840.     The  natural 
man  prepared  by  the  good  of  charity  and  innocence  for  purification, 
signified  by  the  offering  of  a  young  bullock,  9391,  9990,  10,021  ;  the 
internal  man  as  to  the  good  of  innocence,  by  a  ram,  10,042;  the  inmost 
good  of  innocence,  comprising  the  whole  man,  by  a  lamb,  10,132;  and 
the  passages  cited  9391,  10,210.     The  loss  of  all  goods  and  truths  by 
the  loss  of  innocence,  signified  by  the  infant  and  the  suckling  perishing 
in   the  midst  of  Judah,  by  the  infant  and  suckhng  fainting  in  the 
streets,  &c.,  3183.  All  intelligence  and  all  wisdom  sustained  by  innocence, 
signified  by  kings  thy  nursing  fathers  and  their  queens  thy  nursing 
mothers,  3183.     They  who  are  in  the  truth  and  good  of  innocence, 
and  how  they  are  guarded  from  the  evil,   signified  by  the  wolf  dwelling 
with  the  lamb,  and  the  leopard  lying  down  with  the  kid,  &c.,  3519, 
3994,  5609.     They  who  are  in  any  state  of  innocence  guarded  when 
the  church  is  vastated,  signified  by  the  Israelites  recognised  and  pre- 
served by  the  blood  of  a  kid  or  a  lamb  sprinkled  upon  the  door-posts 
when  the  first-born  of  Egypt  were  slain,  3519.     Evils  of  ignorance,  in 


which  is  innocence,  not  imputed  to  man,  signified  by  the  offering  of  a 
kid  for  transgressions  in  error,  3519.  They  who  are  in  charity  and 
innocence,  and  the  Lord  with  them,  signified  by  his  gathering  the 
lamt)s  into  his  bosom,  &c.,  3994.  Faith  not  genuine  without  charity, 
and  love  and  charity  nothing  without  innocence,  signified  by  the  words 
of  the  Lord  to  Peter,  3995.  The  state  of  innocence,  in  which  alone 
the  Lord  can  be  received  and  acknowledged,  signified  by  receiving  a 
boy  (or  little  one)  in  his  name,  by  the  children  crying  Hosanna,  &c., 
5236.  All  communication,  influx,  and  access  between  man  and  the 
Lord,  by  innocence,  signified  by  the  words  of  the  Lord,  "  Out  of  the 
mouth  of  the  infant  and  suckling  thou  hast  perfected  praise,"  5236. 
No  one  able  to  see  the  face  of  God  unless  from  innocence,  signified  by 
the  words  of  the  Lord,  that  **  their  angels  in  heaven  always  behold  the 
face  of  my  Father,"  5608.  Evils  not  possible  to  be  remitted  with  those 
who  profane  the  truth,  signified  by  Jehovah's  not  rendering  him  inno- 
cent who  takes  his  name  in  vain,  8882,  8883.  The  good  of  love  to 
the  Lord  and  the  good  of  charity  to  the  neighbour  not  to  be  violated, 
signified  by  the  command  not  to  slay  the  innocent  and  just,  9262.  The 
good  of  innocence  or  the  divine  proceeding  of  the  Lord  with  man  ex- 
tinguished, signified  by  the  shedding  of  innocent  blood ;  the  law  of 
Deut.  xxi.  1—10  explained,  9262.  The  good  of  innocence  appropriate 
to  wisdom  not  to  be  conjoined  with  the  truth  of  innocence  appropriate 
to  infancy,  signified  by  the  kid  not  to  be  seethed  in  its  mother's  milk, 
9301,  compare  3519.  The  Lord  as  innocence  itself  signified  by  a 
lamb,  3994,  7836. 

INORDINATE.     See  Order. 

INSANITIES  are  the  want  of  bonds,  which  are  affections,  which 
close  and  terminate  influx,  ill.  5145,  compare  4217.  Insanities  in 
spiritual  things  are  occasioned  by  the  want  of  charity  and  its  affections, 
ill.  3938,  ill.  5828,  briefly  9801';  and  what  such  insanities  consist  in  at 
this  day,  1630,  3646,  3726,  5116  end,  5398.  As  to  insanities  induced 
by  reasonings  and  signified  by  drunkenness,  &c.,  5 1 20.  See  Drunken- 
ness. 

INSCRIBE,  to.     See  to  Write. 

INSECTS.  As  the  nobler  flying  creatures  signify  things  intel- 
lectual, and  hence  truths,  insects,  which  also  fly,  denote  such  as  are 
comparatively  ignoble  and  obscure;  in  the  opposite  sense,  falses,  7441. 
Noxious  insects  denote  falses  in  the  extremes  of  the  natural  mind,  or  in 
the  sensual  principle,  derived  from  evils  there,  thus,  the  falses  of 
malevolence,  7441,  7442.  The  fly  of  Egypt  denotes  the  false  of  evil 
in  the  sensual  principle,  7441,  9331,  10,582.  Hornets  signify  falses 
fighting  and  slaying,  and  the  dread  or  terror  of  them,  the  destruction 
of  those  who  are  in  the  falses  of  evil,  sh.  9331,  9327.  In  general, 
insects  denote  the  falses  and  evils  of  the  external  man,  hence  the  signi- 
fication of  moths,  grubs,  locusts,  &c.,  sh.  9331.  Man  in  the  filthiness 
of  his  nature,  compared  to  a  fly  amongst  excrement,  1 594.  See  Locust, 
Caterpillar,  Moth,  Lice,  Creeping  thing.  Worm. 

INSEMINATION,  is  predicated  of  what  enters  and  is  retained  in 
the  memory,  but  the  seed  can  only  take  root  in  the  good  of  charity,  ill, 
880.  The  good  of  charity  is  also  inseminated  by  the  Lord  into  every 
one,  even  those  who  are  ignorant  of  the  Word,  932.  The  insemination 
and  rooting  of  faith  is  by  the  external  way  of  the  memory,  but  the 


396 


INS 


INS 


397 


\ 


affection  of  good  is  insinuated  by  the  internal  way  of  the  soul,  man 
not  knowing,  2875,  fully  ill.  9296.  The  freedom  of  man  is  especially 
regarded  by  the  Lord  in  the  insemination  of  good,  9587.  Nothing 
that  is  inseminated  remains  with  man  unless  it  be  received  in  freedom, 
9587,  9588.  How  the  insemination  and  implantation  of  truths  in  good 
is  to  be  conceived,  4301.     See  Insinuation. 

INSERTION.  In  the  acquisition  of  truths,  as  in  all  other  things, 
whether  spiritual  or  natural,  the  more  common  precedes  the  more 
particular  ;  and  into  this  the  particulars  are  introduced  by  insertion  or 
inapplication,  5208.  The  insertion  of  truths  into  scientifics  effects  the 
conjunction  of  the  internal  and  external  man,  G052.  The  separation 
of  worldly  and  corporeal  things  from  the  truths  of  faith,  and  the  inser- 
tion of  such  things  as  keep  them  separate,  is  effected  by  temptations, 
7090,  compare  6052.  The  increase  of  purity  or  of  comparative  gross- 
ness  is  according  to  the  insertion  of  homogeneous  and  heterogeneous 
things,  also  according  to  extension  and  compression,  according  to  deter- 
minations, &c.,  the  difference  of  discrete  degrees,  ex.  5146.  As  to  the 
insertion  of  objects  in  the  memory,  and  their  subsequent  insinuation  in 
good,  4301.     See  Insinuation. 

INSIDIOUS,  the,  and  their  lot  in  the  other  life  described,  827, 
949,  5060,  compare  9009.     See  Deceit. 

INSINUATION.  Good  and  truth  are  insinuated  into  man's  affec- 
tions and  thoughts  in  perfect  freedom,  2876,  2877,  UL  4364.  The 
good  of  faith,  which  is  charity  towards  the  neighbour,  is  insinuated 
by  the  Lord  while  man  is  in  the  affection  of  truth,  UL  2979.  The 
conjunction  of  good  and  truth  is  by  the  insinuation  of  good  into  the 
knowledges  of  truth,  as  into  its  recipient  vessels,  3033  and  citations. 
The  regeneration  of  man  is  not  the  work  of  a  moment,  but  it  continues 
through  the  whole  course  of  his  life,  for  his  concupiscences  are  to  be 
extirpated  and  celestial  affections  insinuated  in  their  place,  4063.  The 
affection  first  insinuated  when  man  enters  upon  the  heavenly  state  is 
the  affection  of  truth,  which  is  insinuated  into  acquired  truths,  ilL  by 
the  passage  of  Jabbok,  in  the  history  of  Jacob  and  Esau,  4270,  4271. 
The  second  insinuation  is  that  of  truth  into  good,  ill,  by  Jacob's  passing 
over  Penuel,  4301.  The  insinuation  of  truths  into  good  is  effected  by 
acting  according  to  them,  for  thus  good  adapts  them  to  itself,  and  they 
proceed  more  and  more  interiorly,  4353  ;  see  below,  8772,  8773. 
Truths  are  insinuated  into  good  by  reasons  and  affections  confirming 
them  and  contributing  to  acknowledgement  and  faith,  ill.  by  the  presents 
sent  forward  by  Jacob,  4364,  4365.  The  insinuation  of  truth  into  good 
is  described  by  the  procedure  of  Jacob  to  meet  Esau,  but  it  is  only  a 
rude  image  of  the  innumerable  arcana  involved  in  this  process,  and 
visible  in  the  light  of  heaven,  that  can  be  conveyed  to  man,  4379. 
The  truth  of  faith  is  really  never  acquired  by  any  man,  but  is  insinuated 
and  given  gratuitously  by  the  Lord,  yet  man  is  permitted  to  think  that 
it  is  from  himself,  ill.  by  the  silver  which  Joseph  returned  to  his 
brethren,  after  appearing  to  receive  it,  5664 J,  5671 — 5675.  See 
Gratis,  Egypt  (5.)  The  internal  and  external  man  can  never  be 
conjoined  unless  truths  are  insinuated  into  scientifics,  ill.  6052.  The 
insinuation  of  the  truths  of  the  church  into  scientifics  is  represented  by 
the  sons  of  Jacob  going  down  into  Egypt  when  Joseph  was  sojourning 
there,  6059  j  ill.  by  their  standing  before  Pharoah,  6071.     Nothing  of 


the  good  of  charity,  and  nothing  of  the  truth  of  faith  can  be  insinuated 
into  man,  except  by  intellectual  comprehension  and  perception,  ill.  6125. 
The  growth  and  increase  of  divine  truth  received  among  falses  is  by  the 
insinuation  of  good,  ill.  by  the  discovery  of  Moses,  and  his  mother  called 
to  nourish  him,  6745 — 6747.  Faith  insinuated  externally  is  merely 
natural,  and  is  not  to  be  attributed  to  the  Lord,  but  it  serves  to  confirm 
faith  from  the  Lord,  8078.  Faith  is  insinuated  from  the  Lord  by  the 
reading  of  the  Word,  and  illustration  thereupon,  which  is  according  to 
the  end  in  reading  it,  8078.  See  Illustration.  The  truths  which 
are  insinuated  by  the  Lord  into  the  internal  man  act  against  the  falses 
which  are  injected  from  hell  into  the  external,  ill.  8168.  The  insinua- 
tion of  truth  from  the  Lord  into  truth  acquired  by  man,  and  its  vivifi- 
cation  thereby,  gives  birth  to  the  truth  of  faith,  ill.  by  the  ascent  of  the 
dew  and  the  manna  appearing,  8456.  The  good  that  continually  flows 
in  from  the  Lord,  draws  to  itself  the  truths  which  man  acquires  from 
without,  and  forms  itself  in  them ;  the  truths  first  insinuated  in  this 
way  are  the  primary  articles  of  doctrine,  and  afterwards  the  more  par- 
ticular, until  the  order  of  heaven  or  the  state  of  Christian  good  is  formed 
by  their  consociation,  8772,  8773.  By  insinuation  is  meant  grateful 
initiation,  4365.  See  Insemination,  Initiation,  Insertion, 
Insition,  Conjunction. 

INSITION.  When  some  good  is  willed  from  the  heart,  and  it 
flows  into  the  thought,  and  thus  inapplies  and  conjoins  knowledges  to 
itself,  there  is,  so  to  speak,  an  insition  of  good  in  truths,  3033.  See 
Insertion,  Insinuation,  Initiation,  Conjunction. 

INSPIRATION,  Revelation,  Prophecy.  1.  Inspiration,  or 
breathing  which  makes  the  life  of  the  body,  denotes  the  state  of  love 
and  faith,  which  makes  the  life  of  the  spirit ;  the  respiration  has  also 
changed  according  to  the  changes  of  love  and  faith  with  man,  94 — 97, 
1119,1120,3883—3895.  See  Respiration,  Heart.  Respiration  and 
inspiration  correspond  to  the  life  of  faith,  9229.  Inspiration  represents 
vivification  by  faith  and  love ;  the  Word,  also,  is  called  inspired  because 
it  is  breathed  from  the  Lord,  9229,  ill.  and  ah.  9818.  The  inspiration 
of  the  Word  involves  the  existence  of  the  celestial  things  of  love,  and 
the  spiritual  things  of  faith,  in  its  bosom,  consequently  of  divine  things 
in  every  part  of  it,  1783,  1870,  1887,  2967,  4642.  Unless  the  his- 
torical contents  of  the  Word  represented  divine  and  heavenly  things 
they  could  not  be  divinely  inspired,  for  what  is  inspired  by  the  Lord 
descends  from  him,  and  passes  by  the  medium  of  angels  and  spirits  to 
man,  1887,  6597,  8862.  The  inspiration  of  the  Word,  even  to  the 
least  jot  and  tittle,  causes  that  angels  and  spirits  perceive  its  internal 
contents  when  it  is  read  by  man,  2763,  3382 ;  thus,  that  the  literal 
sense  becomes  spiritual  and  even  divine  as  it  ascends,  4373,  4642.  The 
Word  is  holy  because  it  is  inspired  as  to  every  jot  and  tittle,  in  virtue 
of  its  procedure  from  the  Lord  himself ;  how  it  is  variously  accom- 
modated to  the  apprehensions  of  angels  and  men,  8862,  9094.  Inspira- 
tion is  not  dictation  but  influx,  and  what  flows-in  from  the  Lord  is 
celestial  and  spiritual  in  heaven,  but  worldly  in  the  world;  yet  the  latter 
contains  and  expresses  the  former,  9094,  compare  5121,  7055,  8780, 
and  the  author's  work  on  Heaven  and  Hell,  254.  The  holy  spirit,  or 
holy  proceeding  from  the  Lord,  is  so  named  from  breathing  or  inspi- 


/ 


898 


INS 


INS 


ration,  thus,  from  wind,  9229,  fully  ill.  and  sh.  9818.  See  Influx, 
Illustration,  Idea,  Holy. 

2.  Revelation,  The  truths  of  faith  can  only  be  known  bv  revelation 
from  the  Word,  ill.  865,  ill.  8944.  A  revelation  or  Word  is  necessary, 
because  it  is  the  common  vessel  recipient  of  celestial  and  spiritual  things, 
'thus,  of  conjoining  heaven  and  earth,  1775.  Revelation  is  according 
to  perception,  as  signified  by  the  various  kinds  of  vision  in  the  case  of 
the  Jewish  people,  in  the  case  of  Moses,  the  Prophets,  &'c.,  1 786, 
compare  2523.  Revelation  is  internal  perception,  and  is  from  percep- 
tion, 5111.  All  revelation  is  either  from  discourse  with  angels,  by 
whom  the  Lord  speaks,  or  from  perception,  5121 ;  sec  above  9094. 
They  have  revelation  from  perception,  which  is  internal  revelation,  who 
are  m  good,  and  from  good  in  truth;  thus,  the  celestial  angels,  the  men 
of  the  most  ancient  church,  and  some  of  the  ancient  church,  but  at  this 
day  hardly  any,  5121;  see  below  8694.  It  is  possible  for  those  who 
are  not  in  good  and  truth  to  have  external  revelation,  and  this  by  an 
audible  living  voice,  thus  by  angels,  from  the  Lord;  such  were  the 
Terbal  and  visual  revelations  of  many  prophets  in  the  Jewish  church, 
5121.  Revelation  from  the  perception  of  the  interior  rational  mind 
flows  into  the  natural  also,  ill.  5150.  Revelations  are  effected  by 
dreams,  by  visions  of  the  night,  by  visions  of  the  day,  by  inward  speech, 
by  outward  apeech  from  visible  angels,  and  by  outward  speech  from 
aneels  invisible ;  visions  of  the  night  signify  obscure  revelation,  6000  ; 
and  as  to  the  various  methods  of  revelation  in  the  four  successive 
churches,  10,355,  10,632.  They  who  are  in  good,  and  in  the  desire 
of  truth,  have  revelation  when  they  read  the  Word,  and  this  by  illustra- 
tion and  perception  derived  therefrom,  but  there  is  no  revelation  to  the 
evil  when  they  read  the  Word,  8694.  The  quality  of  the  revelation 
enjoyed  by  the  good  when  they  read  the  Word  cannot  be  described ;  it 
is  not  manifest,  nor  altogether  occult ;  it  is  from  the  light  of  heaven 
flowing  in,  8694,  further  ex.  8780,  8813.  Divine  truth  as  revealed 
from  heaven  is  common,  as  compared  with  divine  truth  itself  in  heaven, 
ill.  8823.  The  Word  reveals  itself  by  holv  influx  to  all  who  are  in  good, 
and  when  it  is  not  received  the  fault  is  with  those  who  read  it,  in  con- 
sequence of  the  opposition  of  their  interiors,  ill.  8971.  The  beginning 
of  revelation  was  the  promulgation  of  the  law  from  Mount  Sinai,  for  the 
remaining  contents  of  the  Word  were  composed  afterwards,  94 1 4, 1 0,605, 
10,606,  10,632.  The  beginning  of  the  revelation  of  divine  truth  was 
the  law  of  the  ten  commandments,  which  was  delivered  by  an  audible 
voice  from  the  Lord  in  the  presence  of  all  the  Israelitish  people,  9416. 
The  revelation  of  divine  truth  by  the  breast-plate  was  manifested  by 
resplendent  lights,  from  the  light  of  divine  truth  passing  to  ultimates ; 
these  splendours  were  accompanied  by  a  living  voice  replying  to  the 
interrogation,  9905.  Divine  revelation,  thus  the  Word,  descends  from 
the  inmost  heaven,  from  divine  love  there,  10,606.  See  Word.  How 
sorprised  the  spirits  of  a  certain  earth  in  the  starry  heavens  were  at  the 
manner  in  which  divine  truth  is  revealed  and  published  in  this  earth, 
10,384.  How,  in  another  of  those  earths,  divine  truths  are  revealed  to 
their  teachers,  by  the  discourse  and  appearance  of  angels  at  the  instant 
of  awaking,  10,833.    See  Vision,  Perception. 

3^  Prophets  and  Prophecy.     Prophets,  in  the  sense  of  the  letter. 


399 


denote   those   to  whom   a  revelation   is   given,    and    abstractly   the 
revelation  itself;  but  in  the  internal  sense  they  denote  teaching  and 

?n'r'uf '^.  **"?   ^^'"'l^   t»»g^t'    2535,    7268,    7269,    8337,    8902, 
10,083  ;  m  the  opposite  sense,  they  who  teach  falses,  2353,  3301.     A 
prophet  IS  one  who  enunciates  the  divine  truth  adequatelv  to  the  under- 
standmg  of  others,  7268.     A  prophet  denotes  the  divine  truth  itself, 
or  the  Mord,  consequently  the  Lord,  9188,  9198.     The  prophets  were 
clothed  in  hairy  coats,  because  they  represented  the  doctrine  of  good 
and  truth  in  ultimates,  3301,  3540,  4677;  as  to  John  the  Baptist  and 
Jiilias  m  particular,  9372.     W^heu  prophets  are  named  in  the  Word  the 
prophetic  Word  itself  is  meant,  but  with  a  difference,  3652 ;  and  as  to 
the  whole  of  the  Word,  signified  by  the  Law  and  the  Prophets,  2606. 
Ihe  prophets  of  old  sometimes  delivered  predictions  which  were  true, 
and  saw  visions,  and  yet  persuaded  to  the  worship  of  false  gods ;  why 
It  was  permitted,  3698.     See  to  Divine,   Magic.     The  prophetical 
parts  of  the  Word  do  not  hold  the  mind  in  the  sense  of  the  letter,  like 
the  historical  parts,  but  render  the  internal  sense  more  apparent,  4495, 
6333.     In  the  prophetical  parts  of  the  Word  the  six  names,  Judah, 
Joseph,  Benjamin,  Ephraim,  Israel,  and  Jacob,  are  of  common  occur- 
rence;   the  vanous  degrees  of  illustration  signified  by  them,   4592. 
Divine  truth  was  manifested  to  the  prophets  in  ancient  times,  either  bv 
words  of  speech,  by  visions,  or  by  dreams,  hence,  they  denote  predica- 
tion and  instruction,  4682.    Prophetic  revelations  in  the  Jewish  church 
were  not  from  perception,  but  from  the  discourse  of  angels,  by  whom 
the  Lord  spake,  and  by  visions  and  dreams,  5121.  The  prophets  of  the 
Jewish  church  were  informed  by  influx  from  the  world  of  spirits,  and 
from  heaven,  partly  by  visions,  partly  by  dreams,  and  partly  by  an 
audible  voice ;  in  some  cases  they  were  the  mere  instruments  of  spirits 
who  occupied  their  bodies,  and  even  acted  as  if  insane ;  the  author's 
expenence,  62 1 2.     The  prophets  wrote  the  Word  from  divine  dictation, 
for  the  words  were  actually  spoken  in  their  ears,  but  not  by  immediate 
influx,  for  thev  had  no  perception,  7055.     When  seeing  or  vision  is 
mentioned  of  the  prophets,  revelation  as  regards  doctrine  is  meant,  and 
when  divining  is  predicated  of  them,  revelation  as  regards  life,  9248. 
Ihe  representatives  of  heavenly  and  spiritual  things  shown  to  the  pro- 
phets, were  seen  by  them  when  their  interior  sight,  which  is  the  sight 
of  the  spirit,  was  opened ;  how  such  representations  flow  in  from  the 
supenor  heavens,  &c.,  9457.     Prophets  were  anointed  because  they 
represented  the  Lord  as  to  the  doctrine  of  divine  truth,  thus  the  Word, 
and  all  inaugurations  to  represent  divine  things  was  by  anointings* 
9954.     Prophets  were  called  "  Sent,"  because  the  words  they  spoke 
were  from  the  holy  spirit,  or  proceeding  of  the  Lord,  2397.    The  first 
prophecy  of  the  Lord's  advent  into  the  worid,  250. 

INSTINCT.     The  lives  of  beasts  are  nothing  but  affections,  for  their 
affections  proceed  from  instinct  without  reason,  and  lead  them  to  their 

R 1  oQ  .?u  ^^'  ^}^^*  ^''^  ^^®  P^^P^""  ^^^'"s  of  affection  without  reason, 
5  lyw.  lUe  loves  of  animals  are  the  receptacles  into  which  all  the  science 
necessary  to  them  flows  from  the  spiritual  world,  and  such  influx  by 

'"^\"^oi.DTT^i?^lT''  ''^^^  ^^  ^"^^  instinct,  7750.  See  Influx  (13). 
INSTRUCTION.     See  Education. 

ISfI«HwSJJI^  ^5v'^°°^'  ««'  signifies  some  scientific,  ill.  9011. 
INSTRUMENTS  OF  MUSIC.     See  Music. 


400 


INT 


INSTRUMENTAL.  The  essential  can  only  act  according  as  the 
instrumental  is  formed,  thus,  the  spirit  according  to  the  «><?«/»  »^^ 
according  to  truth,  truth  according  to  its  scientifics,  &c..  ilL  ay^o. 
Things  essential,  not  things  instrumental,  ought  to  be  regarded  as  ends, 
and  so  far  as  this  is  not  the  case,  essentials  perish,  i//.  5948.  Oue  thnig 
is  called  essential,  and  another  instrumental,  relatively,  because  one  acts 
by  another;  reallv,  there  is  no  essential  in  all  nature,  but  all  things  are 
instrumental,  and  the  only  esse  is  Jehovah,  5948.  If  things  essential 
were  regarded  as  ends,  there  would  be  abundance  of  things  instrumental, 
thus,  abundance  of  scientifics  when  truths  are  regarded,  and  abundance 
of  truths  when  good  is  cared  for,  5949.  The  life  of  the  Lord  with  man 
is  as  cause  principal  and  instrumental,  which  act  as  one  cause  and  the 
principal  is  made  sensible  in  the  instrumental  as  its  own.  which  it  really 

is  not,  6325.     See  Influx.  .    .  *u    •     .m. 

INSUFFLATION.  The  evil  have  not  really  life,  but  the  insutfla- 
tion  of  the  loves  of  self  and  the  world  makes  the  appearance  of  life  with 
them,  but  it  is  from  hell,  5664i.  Description  of  the  evil  genu  who  act 
into  man  by  the  insufflation  of  depraved  affections,  8o93.     See  Genii. 

INSURGENTS  [inaurgentesl  denote  those  who  oppose  theiftselyes, 
thus,  opposites,  8283.     Insurgents  or  enemies  denote  evUs  and  lalses 

from  hell,  «A.  10,481.     See  Enemy.  .•    ,  a    f.u    ^.l  nf 

INTEGRITY  [inteffriiai].  To  be  just  is  predicated  of  the  good  ot 
charity,  to  be  whole  or  perfect  (thus,  integrity)  of  the  truth  derived  from 
charity,  610,  tV/.  and  sh.  612,  331 1.  Holiness  and  justice  are  celestial 
expressions;  integrity  and  judgment,  spiritual,  612  end.  In^gnty  is 
predicated  of  those  who  are  in  charity  from  the  Lord,  1013  end.  Inte- 
grity  consists  in  doing  good  from  truth,  or  from  the  conscience  of  truth, 
which  is  charity.  1994.  Integrity  is  predicated  of  the  good  of  faith, 
2826.  Intecri'ty,  or  wholeness  and  perfection,  is  predicated  when  good 
is  all  in  all.  not  only  in  truths,  but  in  scientifics,  ilL  9568.  Integrity  in 
the  Word  is  predicated  of  divine  truth  in  effect,  or  a  hfe  according  to 
the  divine  precepts,  '''•  ^J  ^^e  Hebrew  ^ord  Thummm  990a  As  to 
the  state  of  integrity  in  which  the  most  ancient  people  hved.  4327 ; 
and  that  no  integrity  remained  in  the  voluntary  P^^.  b"t  only  in  the 
intellectual  part  in  succeeding  times,  51 13,  compare  !/>l\2»»^- 

INTEGUMENTS.  There  are  societies  of  spirits  who  constmite 
the  external  integuments  of  the  body,  briefly  described  5554.  Ihe 
internal  and  external,  considered  in  themselves,  are  distinct,  but  they 
are  together  in  the  natuml  man,  the  internal  ^  5**^  ^^^^^f^  '^^  Zl^ 
own  efficient  and  adequate  form  ;  the  things  with  which  the  internal 
thus  clothes  itself  are  nothing  but  integuments,  and.  of  themselves, 
incapable  of  action.  6275.  The  external  is  called  an  »«teg"ment  be- 
cause  it  invests  and  closes-in  what  is  above,  or  internal,  9544.  compare 
6377.     See  Garment.  Skin,  Vessel,  External. 

INTELLIGENCE,  Intellect.     See  Understanding. 

INTENTION.  They  who  do  good  works,  not  from  truths,  are 
iustified,  if  the  intention  be  to  do  good,  and  there  be  innocence  in  their 
ignorance,  6405.  Thev  who  are  alienated  from  truth  and  good  intend 
nothing  but  evil,  and  the  intention  or  end  is  the  very  life  of  man,  and 
prevails  universally  in  all  his  thoughts,  6571.     See  End.      .     . 

INTERCESSION,  the,  of  the  Lord  for  the  human  race,  is  signitied 
bv  the  intercession  of  Abraham  for  the  people  of  Sodom  and  Gomorrah. 


INT 


401 


2140,  2141,  compare  1778.  The  Lord  interceded  for  the  human  race 
when  he  was  in  the  world,  and  in  a  state  of  humiliation,  for  then  he 
spoke  with  Jehovah  as  with  another,  but  in  his  state  of  glorification  he 
compassionates  ;  thus  intercession  is  mercy  itself,  2250.  Love  and 
mercy  are  continual  intercession,  thus  the  Lord,  who  is  infinite  mercy, 
continually  excuses  and  continually  remits,  8573.  Divine  truth  con- 
tinually intercedes  for  man,  because  it  proceeds  from  divine  good,  and 
this  is  what  is  meant  by  the  intercession  of  the  Lord  with  the  Father, 
til.  8573.  Mediation  and  intercession  are  predicated  of  divine  truth, 
because  it  is  proximate  to  divine  good;  and  divine  truth  is  proximate  to 
divine  good,  which  is  the  Lord,  because  it  proceeds  from  him.  8705. 
The  idea  of  the  simple  concerning  mediation  and  intercession  is  that  of 
a  son  asking  a  favour  of  his  father,  8573,  8705  ;  and  it  is  so  expressed 
because  no  idea  of  what  is  divine  can  be  had  without  an  idea  of  what 
is  human,  ill.  8705.  The  Lord  is  the  mediator  and  intercessor  as  to 
the  divine  human,  but  he  mediates  and  intercedes  with  himself ;  and 
there  is  no  mediation  between  those  and  the  divine,  who  remove  the 
idea  of  the  divine  human  from  their  minds,  8705.  Intercessions  or 
prayers  for  deliverance  out  of  temptations  are  useless  until  the  end  for 
which  temptations  are  permitted  is  answered,  by  the  subjugation  of  evil 
on  the  part  of  man  as  of  himself,  8179,  compare  2933. 
INTERIOR.     See  Internal. 

INTERMEDIATE  [intermedium'].     See  Inmost,  Middle. 
INTERNAL,  Interior: — 1.  Universally.    The  internal  is  con- 
tained in  the  external  and  makes  one  with  it  by  influx,  ill.  by  examples, 
161,  162,  994,  995,  1873,  9216.    There  is  nothing  in  externals  but  what 
is  produced  from  the  interiors,  and  thus  successively  from  the  inmost, 
994,  995.     It  is  a  law  of  order  that  exteriors  be  subject  to  interiors, 
or,  what  is  the  same,  inferiors  to  superiors,  ill.  5127,  ill.  5128,  5947. 
Interiors  are  in  a  more  perfect  state  than  exteriors,  because  they  are 
nearer  the  divine,  3855.  5146,  5147,  5396,  ill.  9666.     The  appearance 
of  internals  ih  externals,  and  their  representation  therein  is  by  corre- 
spondence, and  if  correspondence  and  conjunction  be  wanting  they  ap- 
pear like  opposites,   5422,  5423,   5511.     That  which  is  inmost  in  the 
successive  order  of  things,  occupies  the  midst  when  the  whole  exist 
together  in  externals,  5897.   6239,  ill.  6451,   8603,  9216,    10,099. 
When  they  exist  in  this  order,  the  internal  is  in  the  external  as  in  its 
adequate  form,  but  when  they  do  not  correspond  together  the  internal  is 
without  a  foundation  or  receptacle,  and  perishes,  compare  6275,  6284, 
6299.     Life  flows  through  from  the  inmost  to  the  ultimates  of  order 
before  it  comes  to  its  rest,  and  because  the  interiors  exist  together  in 
ultimates,  it  appears  as  if  life  were  therein,  6451.    The  existence  of 
interiors  in  exteriors  is  not  by  continuity,  but  according  to  the  forma- 
tion of  one  thing  from  another  successively ;  hence,  interior  things  are 
distinct  from  exterior,  although  they  are  in  them.  ill.  6465.     The  in- 
ternals correspond  with  the  externals  in  whatever  proceeds  from  the  di- 
vine, thus  external  goods  and  truths  are  still  more  good  and  true  in  in- 
ternals, and  the  Lord  himself  is  in  them,  ill.  8868,  8870.     Internals 
flow  into  externals  and  repose  in  them,  and  such  is  their  connection 
that  the  internals  cannot  be  preserved  in  order  without  the  externals, 
ill.  9216,  further  ill.  by  the  signification  of  the  belt,  9828.     Nothing 
can  exist  in  exteriors  but  from  something  prior  and  interior;  thus. 


D   D 


402 


INT 


the  existence  and  subsistence  of  all  things  is  from  internals,  ill.  9473; 
and  the  internal  gives  them  their  quality,  9912,  9921,  9922.  In  every 
case  where  there  is  an  internal  and  an  external  there  must  be  a  con- 
joining medium,  which  is  the  middle  or  interior,  10,236,  compare  10,185. 
Exterior  and  interior  denote  the  same  thing  as  inferior  and  superior, 
3084  ;  thus,  interior  things  are  denoted  by  altitudes,  and  heaven,  which 
is  internal,  is  considered  to  be  on  high,  1735,  2147,  2148,  3/39, 
4210,  4482,  5146,  10,181,  10,184,  10,400  and  citations. 

2.  Of  Influx  from  IntemaU.  All  influx  is  from  interiors  to  ex- 
teriors, 3219,  5119,  5259,  5427,  5428,  5477,  5779,  6322,  8237,  9110, 
10,199.  All  things  are  held  in  series  and  connection  by  influx  from 
the  internal  by  means  of  the  interiors,  and  its  procedure  to  ultimates, 
634,  5897,  6239,  ill.  6451,  ill.  6465,  ill.  8603,  9216,  ill.  9828,  10,099. 
Divine  influx  passes  from  the  inmost  to  the  inferiors  or  outermost, 
and  this  both  immediately  and  by  mediation,  5147,  5150,  6063,  6307, 
6472,  6473,  7004,  7270,  8719;  and  passages  cited  9682,  9683.  The 
interiors  flow  into  the  exteriors  in  successive  order,  but  they  exist  and 
subsist  in  exteriors  in  simultaneous  order,  thus  from  inmost  to  out- 
most, 5897,  6239,  6451,  8603,  9216,  10,099.  The  Lord  flows  in 
with  man  by  the  internal  way  of  his  soul,  thus  by  the  inmost  into  his 
interiors,  and  hereby  again  into  his  externals,  but  the  world,  by  the 
external  way  of  the  body,  3855,  5081.  Influx  is  by  the  internal  man 
into  the  external,  or  by  the  spirit  into  the  body,  and  not  contrariwise, 
because  the  spirit  of  man  is  in  the  spiritual  world  and  the  body  in  the 
natural,  1702,  1707,  1940,  1954,  5119,  5259,  5779,  6322,  collated 
with  978,  1015,  3628,  4459,  4523,  4524,  6057,  6309,  6319,  9701— 
9709,  10,156,  10,472,  and  the  whole  in  a  summary,  6057,  6063.  The 
appearance  of  influx  from  the  external  into  the  internal,  by  the  medium 
of  the  senses,  is  a  fallacy,  for  all  influx  is  from  interiors  to  exteriors, 
3721,  5779,  passages  cited  10,199.  The  internal  man  acts  in  the 
external  solely  by  influx,  5885.  All  conjunction  and  communication 
between  superiors  and  inferiors,  or  between  interiors  and  exteriors,  is 
by  influx,  3542,  3603,  3695,  3725,  5320,  5328,  5926,  6033,  8079, 
ill.  9913—9914,  10,429.     See  Influx. 

3,  Internals  and  Interiors  predicated  of  man.  It  is  known  that 
there  is  an  internal  and  an  external  man,  but  not  what  the  internal 
man  is,  1889.  Few  believe  there  is  an  internal  man,  but  the  distinc- 
tion between  the  internal  and  external  may  be  known  from  various 
considerations,  6309.  The  distinction  between  the  internal  and  ex- 
ternal man  is  not  perceived  before  man  begins  to  be  regenerated,  24. 
The  internal  and  external  make  one  by  influx,  ill.  161,  162.  The  in- 
ternal is  distinguished  into  three  degrees  more  and  more  interior,  634. 
The  internal  man  is  as  distinct  from  the  external  as  heaven  from  earth, 
978 ;  see  below,  1577,  4053,  5883.  That  which  is  interior  in  man  is 
called  heaven,  and  that  which  is  exterior  is  called  earth,  82,  89,  620, 
636,  913,  141 1,  1732.     The  interiors  of  man  are  formed  to  the  image 

,  of  heaven,  the  exteriors-to  the  image  of  the  world,  1733,  3628,  4523, 
4524,  6013,  6057,  9279,  9300,  9706,  10,156,  10,429,  10,472.  The 
spiritual  world  and  the  natural  are  conjoined  together  in  man,  6057 ; 
and  the  descent  from  the  one  to  the  other  is  by  him,  3702,  4022.  The 
internals  of  man  are  his  heaven,  because  he  is  thereby  conjoined  with 
the  angels,  but  his  externals  are  his  earth,  because  he  is  thereby  con- 


INT 


403 


joined  with  men,  3023,  4963;  see  below,  3167,  4053,  10,471.  The 
distinction  between  the  internal  and  external  man  is  the  distinction  of 
degree,  as  between  cause  and  effect,  thus  they  are  not  united  by  con- 
tinuity, 3691,  5114,  5146,  6275,  6284,  6299,  6326,  particularly  6465, 
8603,10,076,  10,099,  10,181.  The  internal  man  is  not  the  thought, 
but  thought  pertains  to  the  external,  978;  see  below,  3679,  5127. 
The  internal  man  consists  of  the  goods  and  truths  corresponding  to  the 
three  heavens,  978,  ill.  3691,  3739,  4286,  4330.  The  internal  and 
external  is  predicated  of  spirits  as  well  as  men,  for  the  internal  man  is 
formed  from  celestial  and  spiritual  things,  the  interior  or  middle  man 
from  rational  things,  and  the  external  from  sensual  things  derived  from 
corporeal,  978,  1015;  generally,  the  internal  man  is  spiritual,  the  ex- 
ternal natural,  9701 — 9708.  Properly  speaking,  the  external  man  is 
man  thinking  from  sensual  things,  and  the  internal,  from  spiritual 
and  celestial  things ;  the  rational  is  between  these,  and  is  the  means 
of  communication  between  the  internal  and  external,  978.  Internal 
affections  are  produced  through  the  interiors,  and  terminate  in  the 
pleasures  of  the  body;  hence  there  is  not  anything  in  externals  in 
which  the  interiors  do  not  exist  together  in  order,  994,  995  ;  see  above, 
5897.  Internal  affections  are  more  felicitous  than  the  external  affec- 
tions produced  from  them,  thus,  delight  grows  viler  in  proportion  as 
it  approaches  to  what  is  external,  996.  The  internal  man  is  formed 
from  celestial  and  spiritual  things  which  are  of  the  Lord  alone,  and  its 
operation  is  only  perceived  obscurely  in  the  interior  or  rational,  1015. 
All  things  of  the  internal  man  are  terminated  in  the  external  when 
man  is  regenerated,  1083.  The  things  of  the  external  man  are  vessels 
recipient  of  influx  from  the  internal,  1460.  It  is  from  the  internal 
man,  that  is,  from  the  spirit  or  soul,  that  the  external  principally  de- 
rives its  life ;  and  this  life  is  received  by  the  external  according  as  its 
organical  vessels  are  opened,  1563.  The  vessels  of  the  external  man 
are  opened  by  means  of  the  senses,  thus,  by  pleasures  and  delights  ; 
hence  there  are  things  which  agree  and  things  which  disagree  with  the 
internal  man  therein,  1563,  1568.  Those  things  in  the  external  man 
which  agree  with  the  internal  are  the  effects  of  its  own  goods  and  feli- 
cities, for  it  is  only  with  these  that  the  internal  can  cohabit  as  their 
cause,  1568.  There  ought  to  be  no  discordance  between  the  internal 
and  external,  yet  their  state  is  such  that  they  can  only  be  united  so  far 
as  the  Lord  is  with  them  as  the  uniting  medium,  1577.  The  internal 
man  is  said  to  be  united  to  the  external  when  its  celestial  spiritual 
things  flow  into  natural,  and  cause  the  external  and  internal  to  act  as 
one,  1577.  The  internal  and  external  are  distinct  because  the  former 
is  affected  only  by  celestial  and  spiritual  things,  the  latter  by  natural 
things,  1577;  see  below,  4053,  5036.  In  the  case  of  the  Lord  the 
internal  and  external  were  united,  and  it  is  only  his  proceeding  good 
that  unites  them  with  others,  1577,  1590.  The  beauty  of  the  ex- 
ternal man  when  conjoined  to  the  internal  cannot  be  described,  for  such 
conjunction  only  exists  with  the  Lord,  1584,  1590.  Evil  lusts  and 
false  persuasions,  but  principally  the  love  of  self,  is  what  separates 
the  internal  man  from  the  external;  mutual  love,  on  the  contrary, 
conjoins  them,  1587,  1594.  Mutual  love  really  makes  the  internal 
man,  for  it  is  the  interior  man  which  is  the  soul  or  spirit,  and  the  in- 
ternal is  in  it  when  man  is  principled  in  mutual  love,  1594  ;  but  the  spirit 

D  D  2 


404 


INT 


described  as  the  internal  man,  and  the  body  as  the  external,  and  the 
manner  in  which  the  one  is  in  the  other,  4622,  4G52,  4659 ;  see  below, 
5883.  The  internal  man  is  the  celestial  proprium  given  by  the  Lord, 
and  is  therefore  spoken  of  as  man*s  own,  but  it  is  of  the  Lord,  yea, 
it  is  the  Lord  with  him,  1594;  see  below,  1940.  The  very  life  of 
the  internal  man  consists  in  the  celestial  things  of  love,  in  which  Je- 
hovah is  present ;  this  presence  is  not  perceived  in  the  external  man 
until  the  internal  is  conjoined  with  it,  1616.  The  internal  man  with 
which  there  is  good  and  truth  itself,  communicates  with  the  external, 
in  which  there  is  nothing  but  what  is  evil  and  false,  by  the  interior  or 
rational,  1702,  1707.  It  is  to  the  interior  man  that  the  internal  or 
divine  is  adjoined,  and  by  which  it  purifies  the  exterior,  and  this  by 
its  influx  therein,  1707.  The  internal  man  with  every  individual  is 
of  the  Lord  alone,  for  there  he  stores  up  the  goods  and  truths  with 
which  he  gifts  man  from  infancy,  and  by  which  he  flows  into  the  in- 
terior or  rational,  1707.  The  influx  of  the  Lord  by  the  internal  man 
is  two-fold,  with  the  regenerate  by  good,  and  with  the  unregenerate  by 
truth,  thus,  either  celestial  or  spiritual,  1707,  1725,  1732.  When 
goods  from  the  internal  man  flow  into  the  interior,  the  internal  appro- 
priates the  interior  as  its  own ;  and  when  the  interior  flows  into  the 
external,  it  also  appropriates  the  external  as  its  own ;  in  each  case 
without  eff'acing  the  distinction  between  them,  1707,  compare  1999, 
2181,  2183;  and  how  the  external  assumes  a  new  order  around  the 
internal,  645 1 .  The  celestial  things  of  the  interior  man  are  all  things 
of  love,  1725.  Without  the  interior,  the  internal  man  could  have  no 
communication  with  the  external,  and  its  communication  thereby  is 
either  celestial  or  spiritual,  1732.  It  is  by  the  internal  that  man  is 
an  heir  of  the  Lord's  kingdom,  and  only  by  the  external  so  far  it  makes 
one  with  the  internal,  1802.  The  interiors,  and  thus  the  internals, 
are  formed  by  instruction,  and  adapted  to  receive  the  goods  of  love 
and  the  truths  of  faith,  and  according  as  these  are  received  man  is 
admitted  into  a  more  interior  heaven,  1802.  Exterior  objects  serve  as 
a  plane  for  the  contemplation  of  internal  things,  to  which  end  the  in- 
terior sight  is  brought  as  it  were  out  of  doors  by  the  organ  of  vision, 
1806,  1807.  Man  derives  all  that  is  internal  from  the  father,  thus 
the  soul  or  life  itself,  and  all  that  is  external  from  the  mother,  1815, 
2005,  4963.  With  every  one  there  is  an  internal  man,  a  rational, 
which  is  the  middle,  and  an  external,  which  is  the  natural  man,  1889, 
1893,  1940,  2181,  2183,  6451;  the  natural  man  considered  in  itself 
is  also  external,  middle,  and  internal,  6844  and  citations,  10,236;  or, 
more  generally,  internal  and  external,  4570,  5118,  5126,  5497,  5649, 
7601.  The  middle  or  interior  is  what  conjoins  the  internal  and  ex- 
ternal, 10,236,  10,185.  The  interior  or  rational  man  is  conceived 
and  bom  from  the  influx  of  the  internal  into  the  external,  1889 ;  thus, 
it  is  not  connate  with  man,  but  only  the  faculty  of  becoming  rational, 
1893;  see  below,  2093.  The  internal  man  is  his  inmost  or  first  form, 
from  which  he  is  man,  and  by  which  he  is  distinguished  from  brute 
animals,  for  it  is  as  the  gate  or  entrance  of  the  Lord  with  him,  1940, 
1999;  see  below,  7424.  What  is  transacted  in  the  internal  man  is 
beyond  all  human  understanding,  but  it  is  the  medium  by  which  the 
liord  enters  into  the  rational  mind  with  the  celestial  things  of  love  and 
faith,   1 940.     It  is  by  virtue  of  the  internal  man  that  man  lives  to 


I 


INT 


405 


eternity,  for  it  is  hereby  the  Lord  is  united  to  him,  1999.    The  heaven 
proximate  to  the  Lord  is  formed  from  these  human  internals,  and  is 
above  the  inmost  angelic  heaven,  thus,  these  internals  are  of  the  Lord 
himself,  and  hereby  the  whole  human  race  is  most  present  to  him, 
1999.     These  internals  of  man  have  not  life  in  themselves,  but  they 
are  recipients  of  the  Lord's  life,  and  so  far  as  man  is  the  subject  of 
evil  he  is  as  it  were  separate  from  his  internal,   1999.     The  separation 
of  man  from  the  human  internal  is  not  disjunction,  for  then  he  could 
not  live  after  death,  but  it  is  disagreement,  1999,  t7/.  2018.     The  in- 
ternal man  is  of  the  Lord  with  man,  and  the  rational  is  as  it  were  of 
man,   1940,    1999.     The  first  rational  is  conceived  and  born  from  the 
influx  of  the  internal  man  into  the  life  of  the  affection  of  sciences 
pertaining  to  the  external,  the  second  rational  (in  the  case  of  the  re- 
generate) from  the  influx  of  divine  good  and  truth  by  the  internal  man, 
2093  ;  as  to  their  diverse  quality,  2654.     Unless  the  internal  and  ex- 
ternal be  conjoined  in  one,   thus  unless  rational  good  be  one  with 
natural  good,  there  can  be  no  divine  perception,  2181,   2183.     The 
more  interior  can  perceive  what  is  transacting  in  the  exterior,  but  not 
contrariwise ;  hence,  if  anything  false  be  discovered  in  his  rational  mind 
by  man,   he  may  know  that  such  perception  is  from  the  influx  of  the 
Lord  by  the  internal  man,   1914,  1953,  2654.     The  internal  man  from 
the  light  in  which  he  is  can  see  all  that  is  in  the  external,  but  not  con- 
trariwise, unless  there  be  correspondence  and  a  medium,  5427,  5428, 
5477;  what   the   medium  is,  5920  and  citations;   see  below,   3679, 
10,236.     To  the  interior  or  rational  man  pertains  the  interior  memory, 
from  which  spirits  discourse  with  each  other  throughout  the  universe, 
3020,  2476.     The  internal  man  is  the  same  as  the  spiritual  man,  and 
is  wise  from  the  light  of  heaven ;  the  external  man  is  the  same  as  the 
natural,  and  is  wise  from  the  light  of  the  world,  3167,  UL  3224,  ill. 
10,134  ;  see  below,  3679.     The  internal  man  in  the  course  of  regener- 
ation receives  truths  before  the  external,  and  hence  arises  temptation 
combats,  3321.     The  end  of  regeneration  is  to  make  man  new  as  to 
his  internal,   thus,  as  to  his  soul  or  spirit,  but  this  cannot  be  done 
unless  his  external  be  also  regenerated,  ill.  3539 ;  see  below,   6299, 
6564,  7442.     It  is  the  internal  man  which  thinks,  but  while  man  lives 
in  the  body  it  thinks  in  the  external,  hence,  if  there  be  not  correspond- 
ence between  the  rational  and  the  natural,  man  cannot  think  spiritually, 
t7/.  3679,  largely  illustrated,   5422,   5423,   5427,   5428,   5477,   5511, 
10,240.     The  internal  way  is  opened  for  influx  and  communication 
from  heaven,  and  thereby  from  the  Lord,  when  man  sufi'ers  himself  to 
be  illuminated  by  the  Word,  3708  near  the  end,  particularly  10,400. 
The  divine  is  in  the  supreme,  and  above  the  inmost ;  but  it  flows  into 
the  inmost,   and  hereby  into  the  interiors  of  man,  &c.,  3855,  6451. 
The  externals  of  man  are  further  from  the  divine  than  the  internals, 
and  for  this  reason  they  are  respectively  inordinate,  ill.  3855 ;  in  other 
words,  the  interiors,  which  are  nearer  to  the  divine  are  more  perfect, 
5146,  5147.     The  Lord  rules  what  is  disorderly  and  tumultuous  m 
externals  from  what  is  pacific  in  the  internal ;  from  experience,  5396, 
(duplicate  number).     It  is  the  internal  man  which  lives  in  the  external, 
and  which  flows  into  it  and  rules  it,  4053.     The  internal  man  is  in  the 
spiritual  worid  and  the  external  in  the  natural,  4053 ;  see  below,  5036, 
6629  ;  thus,   man  is  so  created  that  he  can  look  inwards,  or  to  divine 


406 


INT 


things,  and  outwards  to  himself  and  the  world,  7601,  particularly  7604, 
7607.     Unless  the  external  man  be  conjoined  with  the  internal  there 
can  be  no  fructification  of  good  or  multiplication  of  truth,  ilL  3987. 
So  far  as  celestial  things,  which  are  of  the  internal  man,  have  the  do- 
minion, truths  are  multiplied,  but  so  far  as  worldly  things,  which  are 
of  the  external  man,  have  the  dominion,  so  far  truths  are  diminished 
and  vanish  away,  4099.     The  thought  of  the  internal  man  coincides 
with  the  thought  of  angels  and  spirits  even  while  man  lives  in  the 
world,  and  though  he  is  ignorant  of  it,  4104.     When  the  externals  are 
put  off  at  death,  the  internals  become  manifest,   such  as  they  secretly 
were  while  man  lived  in  the  world,  4314  end,  5128,  compare  10,284. 
They  who  are  in  externals  only  can  have  no  other  than  an  evil  inten- 
tion and  opinion  concerning  the  good  and  truth  of  the  internal  man, 
4459.     All  are  in  externals  only  who  cherish  the  good  and  the  true  for 
the  sake  of  the  honour  or  gain  accruing  to  them,  &c.;   such  also  have 
no  conscience,  for  it  is  by  conscience  that  the  internal  man  manifests 
himself;  other  illustrations  of  what  it  is  to  be  in  externals  only  and 
in  internals,  4459,   10,429,   10,472,   10,483;   see  below,  10,492;  and 
reasons  why  man  ought  to  be  in  internals,   4464.     Man  as  to  his  in- 
teriors is  continually  in  the  society  of  spirits  and  angels  though  he  is 
ignorant  of  it,  ill.  5036,   7910,  compare  5897  end,   and  see  below, 
10,429.     They  who  are  in  love  and  charity  are  in  heaven  as  to  the  in- 
ternal man,  and  they  are  in  society  there  with  those  who  are  in  a  good 
similar  to  their  own,   6629.     The  exterior  and  interior  natural  are  both 
of  the  exterior  man,  and  the  rational  of  the  interior,  5126  ;  the  external 
and  internal  of  both  ill.  4570;   and  of  the  natural  in  particular,  5118, 
5497,  5649,  7601 .     The  sensual  man  imagines  that  to  think  and  to  will 
is  interior,  and  to  speak  and  to  act  exterior,   but  to  think  and  to  will 
from  sensual  things  is  merely  exterior,  ill.  5127;  how  exteriors  ought  to 
be  subject  to  interiors,  or  sensual  and  natural  things  to  rational,  5128. 
Interior  thought  is  to  think  from  truth,  and  interior  will  is  to  act  from 
good,  5127.     At  the  present  day  there  is  no  affection  for  interior 
things  as  there  was  with  the  ancients,  for  the  whole  mind  is  occupied 
by  the  affection  for  exteriors,  5224  ;  hence  the  doctrine  of  the  internal 
man  is  alienated  from  the  faith  of  the  age,  5886.     The  external  man 
ought  to  be  altogether  subject  to  the  internal,  so  that  the  internal  may 
act  in  it  as  its  instrument,  thus,  man  ought  not  to  allow  himself  any 
liberty  from  the  proprium,  ilL  5786,  compare  5947.     Communication, 
&c.,  is  predicated  of  the  internal  and  external,  because  the  life  of  the 
former  is  distinct  from  that  of  the  latter,  insomuch  that  it  still  lives 
when  separated  from  it  by  death,  5883.     The  external  appears  to  live 
because  the  interiors  exist  all-together  in  ultimates,  ilL  6451.     The  in- 
ternal man  which  lives  after  the  death  of  the  body  is  the  man  himself 
who  lived  in  the  body,  and  appears  as  a  man  in  the  other  life,  5883. 
The  internal  elevates  the  natural  to  itself,  gradually,  by  successive 
births,  which  are  more  and  more  interior,  6239.     The  internal  and 
external  are  perfectly  distinct  from  each  other,  but  where  they  are  to- 
gether the  internal  is  in  the  external  as  in  its  adequate  form,  which  form 
can  only  act  from  it  as  an  effect  from  its  cause,  6275.     The  external 
lives  from  the  internal,  but  it  is  only  by  the  external  that  the  internal 
can  act  as  a  cause  in  that  lower  sphere,  and  produce  effects  there, 
6275,   6284,  ill,  6299.     If  the  external   do   not   correspond  to  the 


INT 


407 


u 


1^ 


internal,  then  the  internal  is  without  a  foundation  or  receptacle,  and 
nothing  can  pass  from  heaven  to  the  natural  man,  6299.     No  idea  can 
be  formed  of  the  internal  and  external  man  without  a  knowledge  of  the 
formation  of  one  thing  from  another  by  discrete  degrees,  thus,  not  by 
the  coherence  of  things  from  purer  to  grosser,  ill.  6465.     The  Lord 
continually  flows  in  with  good  and  truth  by  the  internal  man,  but  in 
the  degree  that  it  is  perverted  in  externals,  man  closes  up  the  interior 
way,  6564,  ill,  7442,  compare  6845 ;  and  see  below  (5.)  7601,  7604. 
Man  is  elevated  from  sensual  things  and  from  the  light  of  the  world 
towards  interiors,  when  he  reflects  upon  the  things  of  love  and  faith, 
provided  he  is  in  good ;  but  he  is  not  aware  of  such  elevation,  because 
he  is  ignorant  of  the  distinction  between  interiors  and  exteriors,  ill, 
6844.     When  man  is  elevated  from  sensual  things  the  divine  does  not 
flow  through  into  them,  but  terminates   in   the  interior  plane^  into 
which  man  is  elevated,  6845,  compare  7442  and  passages  cited,  7645. 
The  real  quality  of  man  is  according  to  his  interiors,  but  the  interiors 
are  not  apparent  in  the  world,  for  the  evil  act  contrary  in  exteriors  to 
their  interior  will  and  thought,  6907,  7046,   10,284,   10,309.     The  in- 
teriors of  the  evil  are  defiled,  howsoever  the  external  appear  otherwise, 
HL  7046,   10,284,  10,309,  they  are  also  turned  outwards  like  the  inte- 
riors of  animals,  ill.  10,284.    The  interiors  of  those  who  are  in  evil,  and 
which  are  defiled,  are  the  interiors  of  the  external  man,  for  the  internal 
man,  which  is  in  heaven,  is  closed  with  them,  10,429.     Man  is  a  man 
from  his  internal  man  and  its  quality,  not  from  his  external ;  the  external 
considered  in  itself  is  only  an  animal,  7424,  10,236 ;  see  above,  1940. 
The  influx  of  the  Lord  by  the  internal  man  passes  through  to  ulti- 
mates, and  even  by  sensual  things  into  the  body  ;  hence,  if  the  external 
man  be  not  regenerated,  the  life  of  the  Lord  is  perverted  as  it  flows  in, 
7442 ;  see  above,  6845.     When  the  natural  man  is  regenerated,  it  is 
subordinate  in  all  things  to  the  interiors,  and  interiors,  flowing  i".  P"t 
on  their  common  form  and  manifestation  in  the  natural,  7442,  8/45. 
When  the  natural  man  is  not  regenerated,  but  puts  all  its  good  m 
pleasure  and  gain,  &c.,  then  the  internal  man  not  only  consents  to 
evil,  but  supplies  reasons  confirming  and  promoting  it ;   thus  the  in- 
ternal serves  and  the  external  rules,  8744.    See  Good  (3.),  External, 
Natural.     The  interiors  of  man  are  terminated  in  his  ultimates  or 
extremes,  where  truths  and  goods  belonging  to  discrete  degrees  close-m 
too-ether ;  hence,  if  the  exteriors  of  the  natural  mind  are  occupied  with 
evTls  and  falses  the  interiors  are  also,  7645.     They  whose  interiors  are 
more  open  are  proportionately  more  receptive  of  divine  good  and  divine 
felicity ;  but  the  contrary  is  the  case  with  those  who  do  not  live  m  the 
order  of  heaven,  8114.     All  that  is  done  according  to  divine  order  is 
open  within  even  to  the  Lord,  and  thus  has  heaven  m  itself ;  hence  he 
is  led  by  good  from  the  Lord  who  lives  in  divine  order,  and  his  in- 
teriors are  opened  by  the  Lord,  8513.     The  internal  man  is  open  with 
those  who  are  in  faith  and  love  to  the  Lord,  but  it  is  closed  above  and 
opened  beneath,  thus  to  hell,  with  those  who  are  in  evil,  9128.    When 
man  accepts  the  life  of  faith  and  charity  the  internal  man  has  insight 
into  the  external,  and  clearly  discerns  whether  a  thing  be  good  or  evil, 
ill,  9128.    When  man  is  principled  in  genuine  truth  and  genuine  good, 
it  is  the  intellectual  part  of  the  internal  man  that  is  illustrated  by  the 
former,  and  the  voluntary  part  of  the  internal  man  that  is  kindled  by 


//: 


408 


INT 


the  latter,  9300.     The  external  memory  serves  the  understanding  or 
internal  sight  as  a  plane  of  objects  from  which  to  elect  and  draw  forth 
such  as  convene  with  its  own  love;  in  like  manner  with  regard  to  the 
internal  man  in  spiritual  things,  ill,  9723.     The  state  of  man  when  he 
is  undergoing  regeneration  is  varied  by  elevations  to  interiors  and  alter- 
nate demersions  in  exteriors,  ill.  10,134.     The  regeneration  of  man  is 
effected  by  the  removal  of  evils  when  he  comes  into  a  state  of  love  and 
light  as  to  the  internal,  ill.  10,134.     The  external  man  is  in  hell  unless 
man  be  made  spiritual  by  regeneration;  in  that  case,  heaven  is  opened 
in  him  by  his  elevation  to  interiors,  and  hell  is  removed  and  separated 
from  him,  ill.  10,156;  compare  10,188.     The  interiors  of  man  which 
are  of  his  understanding  and  will  are  in  the  spiritual  world,  but  his  ex- 
ternals which  are  of  the  bodily  senses  in  the  natural;   how  all  external 
sensations  are  from  internal  and  correspond  to  them,  10,199.    Nothing 
is  pure  with  man  unless  the  extremes  are  purified,  for  the  interiors  flow 
into  them,  and  such  influx  is  according  to  their  state,  passages  cited 
seriatim,  10,208.     While  man  is  in  the  world  he  cannot  perceive  what 
is  transacting  in  the  internal  man,  but  only  in  the  external,    10,236, 
10,240.     The  internal  man  is  the  heaven  of  man,  and,  when  opened, 
is  lord  of  the  external,  which  is  as  a  servant;   the  case  is  similar  with 
the  external  of  worship,  and  also  with  the  external  of  the  church  and 
of  the  Word,  10,471 ;  that  the  internal  is  one  and  the  same  in  each  case, 
10,483.     They  who  are  in  the  loves  of  self  and  the  world  cannot  enter 
into  internals,  for  they  are  not  receptive  of  them,    10,483.     Evils  and 
falses  from  the  loves  of  self  and  the  world  close  the  internal  man,  ill. 
by  the  contraction  of  fibres,  the  aversion  of  opposites,  &c.,    10,492; 
and  that  the  interiors  of  man  actually  turn  themselves  according  to  his 
loves,  10,702.     When  the  internal  man  is  closed,  no  light  from  heaven 
can  flow-in  and  illustrate  him,    10,551,  i//.  10,702.     The  doctrine  of 
the  internal  and  external  man  in  a  summary,  9 701— -9709,   9796 — 
9802,   10,591—10,597,    10,719.     As  to  the  interior  or  rational  man 
more  particularly,   see  Good  (15.),  Reason.     It  is  not  necessary  to 
salvation  that  every  one  should  be  acquainted  with  the  truths  relating 
to  the  internal  man,  provided  it  be  acknowledged  that  there  is  an  in- 
ternal and  external,  and  that  all  good  and  truth  are  from  the  Lord,  978 
end,  1100. 

The  internal  man  and  his  knowledges  distinct  from  the  external, 
denoted  by  the  expanse  distinguishing  between  the  waters  and  the 
waters,  24.  Love  in  the  will,  and  faith  in  the  understanding  of  the 
internal  man,  denoted  by  the  two  luminaries  in  the  expanse  of  heaven, 
30 — 37.  The  internal  man  opened  by  regeneration,  first  to  the  spiri- 
tual degree  and  afterwards  to  the  celestial,  denoted  by  the  creation  of 
man  in  the  image  and  likeness  of  God,  51.  The  celestial  and  spiritual 
things  of  the  internal  man,  denoted  by  all  the  host  of  heaven,  and  the 
external  man  by  the  earth,  82.  The  external  man  not  yet  subservient 
to  the  internal,  denoted  by  there  being  no  man  to  till  the  ground,  89. 
The  external  man  become  obedient  to  the  internal  and  made  living, 
denoted  by  man  formed  from  the  dust  of  the  ground,  94 — 97.  Man 
inclining  from  internals  to  externals,  and  his  proprium  vivified  by  the 
Lord,  denoted  by  the  rib  built  into  a  woman,  137,  146,  151 — 159. 
The  internal  man  relinquished,  and  celestial  and  spiritual  things  ad- 
joined to  the  proprium,  denoted  by  man's  leaving  his  father  and  mother 


INT 


409 


and  cleaving  to  his  wife,  160,  161.     The  operation  of  the  internal  man 
in  the  external  signified  by   the  creatures  diffusing  themselves  in  the 
earth  (after  the  flood),  913.     The  dominion  of  the  internal  man  over 
the  external,  denoted  by  all  the  creatures  of  the  earth  fearing  man,  &c., 
979  end,   985—992.     The  interiors  of  man  increasing  in  good  and 
truths,  denoted  by  the  family  of  Noah  commanded  to  fructify  and  mul- 
tiply in  the  earth,  1014,  1015.     The  connection  of  the  internal  man 
with  the  external  before  regeneration,  denoted  by  the  history  of  Abram 
while  Lot  accompanied  with  him,  1535—1539,  1563.   The  discordancy 
between  the  goods  of  the  internal  man  and  the  goods  of  the  external, 
denoted  by  the  strife  between  the  herdsmen  of  Abram  and  the  herds- 
men of  Lot,  1571,  1572.     The  separation  of  such  things  as  occasion 
discordance  between  the  internal  and  external,  denoted  by  Lot's  jour- 
neying away  from  Abram,  1593.     The  internal  man  principled  in  the 
celestial  things  of  love,  denoted  by  Abram's  dwelling  in  the  land  of 
Canaan,  1595,  1596.     Illumination  when  the  internal  and  external  are 
no  longer  at  variance,  denoted  by  Jehovah's  appearing  to  Abram  after 
the  removal  of  Lot,  1603,  1604.    The  interior  or  rational  man  adjoined 
to  the  internal  or  divine,  and  serving  it,  denoted  by  Abram  the  Hebrew, 
1701,   1702.     The  interior  man  purifying  the  exterior  by  its  influx 
prevailing,  denoted  by  Abram  and  his  armed  servants  delivering  Lot, 
1706—1715.     The   influx  of  celestial  and  spiritual  things,   and  the 
recreation  of  the  interior  man  after  victory,  denoted  by  Melchizedek 
and  his  refreshing  Abram,   1724,    1727.     The  interior  man  contem- 
plating celestial  and  spiritual  things  in  externals  denoted  by  Abram's 
regarding  the  stars,   1805,  1806.     The  interior  or  rational  man  first 
produced  from  the  internal  by  influx  inciting  the  affection  of  truth  in 
the  external,  denoted  by  the.  conception  and  birth  of  Ishmael,    1889, 
1892—1896,    1898—1902,    1904,    1907,   1910,    1911,    1915,    1916, 
1964,  3264.     The  rational  man  afterwards  produced  from  the  conjoint 
influx  of  good  and  truth  in  the  internal  man,  denoted  by  the  conception 
and  birth  of  Isaac,  2066,  2083,  2093,  2194,  2630,  2666,  and  passages 
cited,  3365,  4180,  4614.     The  natural  man  as  to  good  and  truth,  con- 
ceived together  and  produced  from  the  rational,  denoted  by  the  concep- 
tion and  birth  of  Esau  and  Jacob,  3232,   3288,   3293,  3294,  3299 — 
3306;  and  afterwards  by  Jacob  only,  3659.     All  things  of  love  and 
faith  in  externals,  when  the  internal  man  or  internal  good  is  operative 
therein,  conceived  and  produced  by  its  conjunction  with  the  several 
affections  of  truth,  denoted  by  the  fathers  of  the  twelve  tribes  born  to 
Jacob,  3829,  5858,  3860,  3862,  3902,  3969.     The  interior  man  first 
conjoined  with  the  exterior,  and  thus  brought  forth  alive,  or  man  be- 
come  spiritual,   denoted  by  the  birth  of  Joseph,  3969,    3971  ;  and 
furthermore,  by  Benjamin,  3969,  4536,  4586—4592.     As  to  the  new 
will  and  the  new  understanding  from  the  internal  man,  denoted  by 
Ephraim   and   Manasseh,    6222.     See   Abram  {supplement),  Isaac, 
Jacob,  Tribes,  Egypt  (5). 

4.  The  internal  man  predicated  of  the  Lord,  The  external  man  is 
the  human  essence,  the  internal  is  the  Divine,  1535,  1584.  The  Lord 
alone  conjoined  the  external  man  to  the  internal,  1584,  compare  1999. 
The  Lord  as  to  the  internal  man  was  one  with  Jehovah,  1602,  1999, 
2083,  4963.  The  Lord  conjoined  the  external  to  the  internal  by  his 
own  power,  and  gradually,  ill.  1616,  2083.     So  far  as  the  external  was 


('i 


410 


INT 


INT 


411 


united  to  the  internal,  the  Lord  was  in  interior  thought,  1926.  With 
the  Lord,  the  internal  man  was  life  itself,  not  a  recipient  of  life  as  is 
the  case  with  man,  1999.  The  Lord's  internal  man  was  represented, 
as  to  divine  good,  bj  Abraham,  and,  as  to  divine  truth,  by  Sarah, 
2093.     See  Lord. 

5.  The  Internal  of  the  Church  and  of  Worship,  The  church  is 
internal  and  external  because  man  who  forms  the  church  is  so,  1083. 
Externals  are  for  the  sake  of  the  internals  to  which  they  lead,  and  the 
internals  of  the  church  are  all  things  of  charity  and  faith,  all  humilia- 
tion, all  adoration  of  the  Lord  from  charity,  and  all  good  towards  the 
neighbour,  1083,  compare  1153.  The  internal  would  be  as  somewhat 
indeterminate  unless  it  existed  in  an  external,  hence  the  need  of  external 
worship,  1083.  Internal  worship  is  in  external  with  those  who  have 
charity  and  conscience,  for  the  Lord  works  in  charity  and  conscience 
and  causes  that  all  their  external  worship  partakes  of  the  internal, 
1083.  External  worship  regarded  in  itself  is  nothing,  unless  there  be 
internal  worship  in  it,  which  makes  it  holy,  without  this  it  is  mere 
babbling,  1094,  1102,  1175.  There  is  an  internal  principle  in  the 
worship  of  those  who  are  of  the  external  church,  if  they  be  in  charity, 
notwithstanding  their  ignorance,  1100;  how  they  may  certify  them- 
selves whether  it  be  so,  1102  end,  1150.  The  man  of  the  internal 
church  attributes  to  the  Lord  all  the  good  that  he  does  and  all  the 
truth  that  he  thinks ;  but  the  man  of  the  external  church  corresponding 
to  the  internal  ignores  this,  though  he  still  does  good  ;  other  charac- 
teristics described,  1098.  The  man  of  the  external  church  separate 
from  the  internal  does  nothing  from  charity  and  conscience,  but  is  a 
strict  observer  of  external  rites,  and  condemns  those  who  do  not  observe 
them,  1103,  1200.  If  the  internal  be  separated  from  worship,  which 
is  love  to  the  Lord  and  love  to  the  neighbour,  it  is  nothing  but  idolatry, 
1151,  1242.  Internal  worship,  which  is  from  love  and  charity,  is 
worship  itself,  and  worship  is  made  external  when  the  latter  is  regarded 
as  the  essential,  11/5.  The  truth  is  that  external  worship  is  nothing 
without  internal,  not  that  internal  worship  is  nothing  without  external, 
11 75.  External  worship  is  the  formal  of  internal,  which  is  the  essential 
itself;  hence  to  make  worship  of  the  formal  only,  is  to  make  it  ex- 
ternal, 1175.  Those  who  make  internal  worship  the  essential  observe 
the  rites  of  the  church  equally  with  those  who  make  the  external  essen- 
tial, but  their  external  worship  is  holy  and  living,  which  is  not  the  case 
with  the  latter,  1175.  External  worship  is  altogether  qualified  by  the 
interiors,  and  in  proportion  as  the  interiors  are  more  profane,  external 
worship  is  also  more  profane,  1182.  They  cannot  have  internal  wor- 
ship who  do  not  believe  in  eternal  life ;  nor  such  as  live  the  life  of  the 
body  and  the  world  only,  1 200.  In  every  church  there  must  be  an 
internal  and  an  external,  for  without  an  internal  it  cannot  be  called  a 
church,  1242.  The  external  of  the  church  is  nothing  unless  the 
internal  vivify  it,  but  when  the  internal  is  in  it  it  is  like  the  body  in 
which  the  spirit  is,  ill,  1795,  compare  3020.  The  internal  church 
consists  of  those  who  are  in  the  affection  of  good ;  the  external  of 
those  who  are  in  the  affection  of  truth,  3447.  The  church  is  not  the 
church  from  externals,  that  is,  from  rituals,  but  from  internals,  4831  ; 
and  this  because  the  communication  of  man  with  heaven  and  with  the 
Lord  is  by  the  internal,  10,698.     The  Word  and  preaching  therefrom 


does  not  constitute  the  church,  unless  there  be  the  marriage  of  good 
and  truth,  and  thus  internals  be  in  externals,  4899.  The  internals  of 
the  church  which  the  Lord  taught,  were  known  to  the  ancients  ;  but 
the  ancients  were  led  to  internal  things  by  representatives,  and  the 
Lord  abolished  representatives,  4904,  ilL  8762.  The  internal  of  the 
church  is  spiritual  good,  the  external  natural  good ;  and  it  comes  to  the 
same  thing  whichever  expression  is  used,  5965.  The  internal  of  the 
church  is  the  affection  of  charity,  or  the  sense  of  rest  and  blessedness 
in  doing  well  to  the  neighbour  without  any  regard  to  remuneration  ; 
the  external,  is  to  will  and  act  well  to  him  because  it  is  so  commanded, 
6299.  The  internal  of  the  church  is  to  will  good  from  the  heart  and 
be  affected  therewith  ;  its  external  (with  such)  consists  in  the  practice 
of  good  according  to  their  knowledge  of  truth,  6587.  The  external  of 
the  church  consists  in  the  holy  observance  of  rituals,  and  in  works  of 
charity  according  to  the  precepts  of  the  church  ;  but  when  the  internal 
prmciple  is  wanting,  the  church  ceases,  6587,  6595.  The  external  of 
the  church  without  the  internal,  is  like  the  bones  of  a  man  without  the 
flesh,  6592.  When  the  internal  of  the  church  ceases,  it  is  still  in  the 
external,  but  with  the  angels  attendant  on  man,  not  in  the  faith  and 
thought  of  man  himself,  6595.  They  who  do  not  believe  in  the  inter- 
nals of  the  church  cannot  profane  them,  still  less  they  who  are  ignorant 
of  them  ;  hence  the  interiors  of  the  church  are  not  revealed  before  the 
church  is  vastated,  6595  and  citations.  With  those  who  account  the 
Word  holy,  and  with  those  who  receive  the  Lord's  Supper  holily,  the 
internal  and  external  are  conjoined,  though  they  are  ignorant  of  it, 
6789.  External  rites  are  holy  when  they  are  holily  received,  but  not 
otherwise;  for  unless  they  are  holily  received  the  divine  cannot  flow 
into  them,  ill.  10,208;  and  further,  as  to  the  influx  of  what  is  holy  by 
the  internal  man,  10,472.  They  are  of  the  internal  church  whose  good 
is  qualified  by  interior  truths ;  they  of  the  external  whose  good  is  quali- 
fied by  external  truths ;  in  both  cases  provided  there  be  innocence  in 
their  good,  7840.  They  are  of  the  internal  church,  who,  besides  ob- 
serving its  externals,  regard  the  life  of  faith,  which  is  love  to  the  Lord 
and  charity  towards  the  neighbour,  as  essential  worship,  8762.  With 
every  one  who  is  of  the  church  there  will  be  both  the  internal  and 
external ;  but  those  who  are  of  the  external  church  will  be  obscurely  in 
internals,  and  they  who  are  of  the  internal  church  obscurely  in  exter- 
nals, 8762.  They  are  in  internals  as  well  as  externals  who  are  in  the 
good  of  life  according  to  the  doctrinals  of  their  churches ;  but  they  are 
m  externals  only  who  are  in  doctrinals  and  not  in  the  good  of  life, 
8762.  The  same  things  are  predicated  of  worship  as  of  man  who  wor- 
ships ;  thus,  it  is  inmost  or  celestial,  middle  or  spiritual,  and  external 
or  natural,  ill,  10,184  ;  and  thus,  the  external  is  in  all  cases  the  servant 
of  the  internal,  10,471.  The  interiors  of  the  church,  of  the  Word,  and 
of  worship,  flow  into  exteriors,  and  rest  in  them,  as  on  a  plane  or  foun- 
dation, 10,567.  The  divine  interiors  of  the  Word,  also  of  the  church, 
and  of  worship,  are  divine  truth  proceeding  from  the  Lord,  thus  the 
Lord  in  heaven,  10,579,  ill,  10,604.  They  who  are  in  the  internal  of 
the  Word,  of  the  church,  and  of  worship,  love  to  do  truth  for  the  sake 
of  truth ;  also  they  who  are  in  a  corresponding  external,  but  with  a 
difference ;  they  who  are  in  the  external  without  the  internal,  do  it  for 
the  sake  of  themselves  and  of  gain,  10,683.     They  who  are  only  in  the 


412 


INT 


INT 


413 


externals  of  the  Word,  of  the  church,  and  of  worship,  cannot  endure 
the  interiors,  nor  even  the  external  in  which  they  are,  ill.  10,694, 
10,701,  10,707.  That  the  Jews  were  never  in  internal  worship,  conse- 
quently, that  they  were  never  chosen,  but  that  they  obstinately  pressed 
to  be  a  church  ;  also  that  they  would  have  profaned  internal  things  if 
they  had  known  them  ;  and  yet  that  they  were  capable  of  being  kept 
in  holy  externals,  without  internals,  3147,  3398,  34/9,  4281,  4288,  sh. 
4290,  4293,  4311,  4429,  4459,  4825,  4831,  4844,  4865,  4874,  4866, 
4899,  4903,  4904,  5998,  6589,  6592,  6595,  7401,  8301,  8882,  93/3, 
9380,  10,396,  and  citations  of  seriatim  passages,  10,460,  10,490, 
10,492,10,567,10,575,  10,692,  10,694,  10,698,  10,701.  That  the 
internal  with  the  Jews  was  completely  closed,  according  to  the  common 
law  of  the  operation  of  evils  and  falses  against  goods  and  truths,  and 
specially,  lest  they  should  defile  and  profane  internal  goods  and  truths 
by  access  to  the  Word,  10,492.  That  the  internal  is  also  closed  with 
those  in  the  Christian  world  who  know  the  truths  of  faith,  and  do  not 
live  according  to  them,  10,492.  That  the  called  and  elect  are  those 
who  are  in  internal  worship,  and  in  external  derived  therefrom,  that 
is,  who  are  in  love  and  faith  to  the  Lord,  and  thence  in  love  towards 
the  neighbour,  9373.  See  Church,  Worship,  Charity,  Faith, 
Love. 

The  internal  church  denoted  by  Shem,  the  corrupt  church  by  Ham, 
and  the  external  corresponding  to  the  internal  by  Japhet,  1062,  1144 
— 1 159.  The  charity  of  those  who  are  of  the  internal  church  and  the 
corresponding  external,  denoted  by  Shem  and  Japhet's  covering  the 
nakedness  of  their  father,  10/9,  1082—1088.  The  influx  of  all  good 
with  those  who  worship  the  Lord  from  internals,  denoted  by  the  bless- 
ing of  Shem,  1096.  The  illustration  of  those  who  are  in  the  corres- 
ponding external,  and  their  presence  in  internals,  denoted  by  the 
enlargement  of  Japhet,  and  his  dwelling  in  the  tents  of  Shem,  1099 — 
1102.  Internal  worship  made  external  by  those  who  have  a  knowledge 
of  interior  truths,  denoted  by  Kush  and  Nimrod,  1175.  Worship 
profane  in  interiors  and  holy  in  exteriors,  denoted  by  Babel,  &c., 
1182.  Reasonings  concerning  internal  worship  by  those  who  are  in 
external,  and  hence  falses,  denoted  by  Ashur,  1185 — 1192.  The 
internal  church  denoted  by  the  house  of  Abram,  and  the  external  by 
the  steward  (procurator)  of  his  house,  1795,  1796.  The  internal  of 
the  church  denoted  by  the  seed  of  Abram,  and  only  those  who  are  iu 
internals  the  heirs  of  the  Lord's  kingdom,  1797—1804,  1810,  1817. 
The  goods  and  truths  of  the  church  occupying  the  natural  man  in  con- 
junction with  internal  good,  denoted  by  the  whole  family  of  Israel 
gathered  to  Joseph  in  Egypt,  5967,  5994,  6168—6174,  6643.  The 
internal  no  longer  manifest  in  the  church,  and  its  preservation  from  the 
contagion  of  evil,  denoted  by  the  death  of  Joseph  and  his  embalmment, 
6587,  6593,  6596,  6645.  The  aversion  and  hatred  of  the  posterity  of 
Jacob  to  the  internals  of  the  church,  denoted  by  the  deed  of  Onan, 
4831,  4840.  The  nature  of  the  conjunction  between  internals  and 
externals  in  the  Jewish  church  denoted  by  Thamar,  and  Judah*s  treat- 
ing her  as  a  harlot,  4864—4869,  4888 — 4893,  4899,  4903 — 4906. 
The  delight  of  the  Israelites  in  external  worship  separate  from  internal, 
denoted  by  their  worship  of  the  golden  calf,  9380,  9391,  10,395— 
10,416.     The  aversion  and  separation  of  the  Israelites  from  the  inter- 


nals of  the  Word,  of  the  church,  and  of  worship,  denoted  by  the  wrath 
of  Moses  ;  and  the  genuine  external  destroyed  with  them  denoted  by 
his  breaking  the  tables  on  which  the  commandments  were  written, 
10,460,  10,461.  Hell  opened  with  them,  the  influx  of  good  and  truth 
shut  out,  and  the  loss  of  spiritual  life,  denoted  by  Moses  outside  the 
camp,  and  the  Levites  passing  from  gate  to  gate  slaying  the  people, 
10,483,  10,489,  10,490,  10,492.  Their  defiled  internals  closed  when 
they  were  in  external  worship,  and  the  divine  manifested  in  holy  ex- 
ternals, denoted  by  Jehovah's  making  all  his  good  to  pass  upon  the 
faces  of  Moses,  &c.,  10,575,  10,578.  Their  inability  to  sustain  the 
externals  of  the  Word,  of  the  church,  and  of  worship,  when  anything 
of  the  internal  was  manifest  therein,  denoted  by  the  people's  fearing 
Moses  when  his  face  shone,  10,691 — 10,701.  As  to  the  representa- 
tion of  the  holy  internals  of  the  church  by  the  ritual  observances  of  the 
Jews,  and  the  objects  used  in  their  worship,  see  Tent,  Sacrifice, 
Sabbath,  Representation,  &c. 

6.  Interior  evil,  is  the  evil  that  lies  concealed  in  the  will  and  thought 
of  man,  not  a  vestige  of  it  appearing  in  externals,  that  is,  in  his  actions, 
his  discourse,  or  his  looks  ;  illustrated  by  the  Amalekites,  8593.  In- 
terior evil  is  derived  from  the  father,  exterior  from  the  mother,  4317. 
Many  who  appear  like  angels  in  the  world  are  mere  devils,  for  nothing 
but  the  vilest  evils  appear  when  the  interiors  become  manifest,  7046. 
Evils  destroy  the  interiors,  and  hereby  occasion  diseases  in  the  exteriors, 
5712.  By  the  interiors  which  are  defiled  by  evil,  are  meant  the  inte- 
riors of  the  external  man,  not  the  internal  man,  which  is  in  heaven, 
10,429.     See  Evil  (2). 

7.  Internal  Goods  and  Truths.  Goods  and  truths  are  distinguished 
according  to  degrees ;  the  interior'^belonging  to  a  superior  degree,  the 
exterior  to  an  inferior,  ill.  3691.  Interior  goods  and  truths  flow  into 
exterior,  and  present  the  image  of  themselves  in  that  degree,  compara- 
tively as  the  interior  affections  of  man  image  themselves  in  his  face  and 
its  changes,  ill.  3691,  compare  3739.  Interior  goods  and  truths  are  so 
distinct  from  exterior  that  thej|can  exist  without  them,  3691,  compare 
9216,  9828.  They  who  are  in  external  truths  only,  are  weak  and 
tottering,  and  are  carried  away,  so  to  speak,  by  every  wind  that  blows, 
but  they  who  are  at  the  same  time  in  internal  truth  are  firm,  ill.  3820. 
Afiections  of  good  and  truth  are  internal  bonds,  for  they  are  the  bonds 
of  conscience  corresponding  to  external  bonds  or  affections,  3835.  In- 
ternal truths  cannot  at  first  be  conjoined  to  those  who  are  in  the  affec- 
tion of  internal  truth,  notwithstanding  they  may  know  them,  for  there 
are  worldly  and  corporeal  affections  which  obstruct,  3834,  3843,  3905, 
3911.  Internal  truths  cannot  at  first  be  received,  but  are  expressed 
in  external  forms ;  when  received,  those  forms  are  dissipated,  and  serve 
as  objects  or  means  only  for  thinking  of  internals,  3857.  All  good 
flows  in  from  the  Lord  by  the  internal  man,  and  it  adopts  to  itself  the 
truths  which  are  insinuated  into  the  memory  by  the  sensual  things  of 
the  external,  3911;  see  below,  6564.  Good  cannot  be  fructified  nor 
truth  multiplied,  before  the  external  man  is  conjoined  with  the  internal, 
ill,  3987,  compare  4099.  When  good  flows  in  by  the  internal  way,  or 
by  the  internal  rational,  the  ideas  of  the  natural  man,  formed  from 
fallacies  of  the  senses,  and  illusions  thence  derived,  cannot  sustain  its 
approach;  hence  anxiety  and  temptation,  ill.  4341.     Interior  rational 


?'/l 


414 


INT 


truths  conjoined  with  good  make  the  celestial  man ;  interior  natural, 
the  spiritual,  ill.  4402,  compare  1999;  what  is  meant  by  the  internal 
rational,  and  the  internal  natural,  4570,  and  more  particularly  by  the 
latter,  5118,  5497,  5649,  7601  ;  see  below,  4748,  5119.  Progression 
towards  interiors  is  not  the  progress  of  man  in  sciences  and  knowledges, 
but  it  is  a  progression  towards  heaven  and  the  Lord  by  the  affections 
in  which  knowledges  are  implanted  ;  such  progress  is  quite  manifest  in 
the  other  life,  where  it  appears  like  going  from  a  mist  into  light,  4598. 
Interior  natural  truths  are  the  conclusions  formed  from  exterior  truths 
or  scientifics ;  their  conjunction  with  good  illustrated,  4748 ;  see  below, 
5649,  7910.  The  interiors  of  scientifics  are  their  approaches  and 
applications  to  spiritual  and  celestial  things,  for  these  are  what  the 
internal  man  sees,  4965  ;  see  below  5344,  5637.  It  is  by  the  influx  of 
the  rational  mind  that  interior  natural  truths  are  elevated  from  scien- 
tifics of  which  they  are  the  extracts  or  conclusions ;  for  exteriors  cannot 
flow  into  interiors,  5119.  The  interiors  of  the  interior  natural  are  what 
are  called  spiritual,  for  they  are  from  the  light  of  heaven,  and  they 
illuminate  those  things  which  are  from  the  light  of  the  world,  which 
are  properly  called  natural,  5344.  External  truths  or  scientifics  thus 
illuminated  are  called  the  interiors  of  scientifics,  5637.  Internal  truths 
when  they  are  regarded  by  those  who  are  in  external  truths,  without 
conjunction  by  a  medium,  thus  without  correspondence,  appear  strange 
and  hard  like  opposites,  5422,  5423,  5511  ;  see  above  (3),  1914,  5427. 
Truths  that  appear  like  conclusions  from  scientifics,  and  thus  to  be  of 
man's  proprium,  are  really  given  him  by  the  Lord  in  virtue  of  influx 
through  the  internal  man,  5649,  5737.  See  Gratis.  There  are 
abundantly  more  goods  and  truths  in  interiors  than  in  exteriors,  for 
thousands  of  things  in  a  purer  sphere  appear  as  one  only  in  a  grosser, 
5707.  Perception  is  clearer  according  as  it  is  more  interior,  because  it 
is  from  the  more  immediate  influx  of  good,  br.  ill.  5920.  The  truths 
of  the  natural  man  are  for  the  service  of  spiritual  good,  and  exteriors 
generally  are  formed  for  the  service  of  interiors,  5947,  compare  5127, 
5128.  When  spiritual  good  flows  in,  it  •ccupies  the  midst,  and  natural 
goods  and  truths  fall  into  order  round  about  it,  ilL  645 1 .  The  Lord 
continually  flows  in  by  the  internal  man  with  good  and  truth ;  good 
gives  the  life  and  its  heat,  which  is  love;  truth  gives  illustration  and  its 
light,  which  is  faith,  6564.  The  influx  of  good  and  truth  from  the 
Lord  is  resisted  and  rejected  by  the  evil  when  it  passes  to  the  natural 
man,  and  by  such  rejection  the  interiors  are  closed ;  how  the  closure 
extends,  according  to  the  life  of  evil,  even  to  the  sensual  faculty,  6564. 
External  truth  cannot  be  conjoined  with  good  unless  it  is  from  internal 
truth  ;  but  when  man  is  in  good,  external  and  internal  truth  are  con- 
joined with  him,  though  he  is  ignorant  of  it,  6789.  The  truths  and 
goods  of  faith  with  those  who  belong  to  the  church  and  are  saved,  are 
spiritual,  for  they  flow-in  from  the  Lord  by  heaven,  because  their  inte- 
riors are  open  to  heaven,  ill.  7506.  The  truth  and  good  pertaining  to 
the  exterior  natural  man  are  destroyed  and  vastated  with  the  evil,  but 
the  truths  and  goods  of  the  interior  natural  are  indrawn  and  reserved 
for  use,  7601 ;  if  the  former  were  not  vastated  and  the  communication 
with  the  interiors  closed,  the  latter  would  perish,  for  they  would  be 
drawn  into  conjunction  with  them,  7604  ;  see  below,  8870.  If  interior 
goods  and  truths  flow  into  the  external  man  while  he  is  occupied  with 


INT 


415 


evils  and  falses,  they  are  perverted,  and  the  interiors  also  are  darkened, 
7645.  Internal  good  pertains  to  those  who  are  called  men  of  the 
internal  church,  whose  good  is  qualified  by  interior  truths  ;  but  external 
good  to  men  of  the  external  church  whose  good  is  qualified  by  external 
truths,  7840.  No  good  whatever  is  good  unless  there  be  innocence  in 
it,  hence  innocence  is  interior  or  exterior  according  as  it  vivifies  internal 
or  external  good,  7840,  particularly  10,134  and  citations.  Good  is  in 
the  interiors,  and  truth  in  the  exterior;  hence  the  appropriation  of  truth, 
or  its  conjunction  with  good  is  in  interiors,  ill.  7910  ;  see  above,  4598, 
4748,  4965,  5119.  Truths  that  are  from  the  Lord  are  truths  in  internal 
form,  insomuch  that  the  Lord  is  in  them,  thus  they  are  open  from 
externals  to  internals,  and  even  to  the  Lord  himself,  ill.  from  experi- 
ence, 8868,  further  ill.  8870.  In  the  other  life  all  are  remitted  into 
their  internals,  and  if  these  are  evil,  external  goods  are  taken  away  from 
them  lest  they  should  seduce  others,  88/0  end.  They  who  are  in  ex- 
ternal truths,  but  not  yet  initiated  into  internal,  believe  that  they  ought 
always  to  relieve  the  indigent,  &c. ;  how  these  external  goods  are  the 
means  of  initiation  into  internal,  which  consist  in  good  done  to  the 
internal  man,  9209.  The  good  of  love  is  the  internal  of  all  mutual 
love  and  charity,  and  the  good  of  charity  is  the  internal  of  the  good  of 
faith,  ill.  9473.  Internal  good,  which  is  in  the  good  of  mutual  love,  is 
the  good  of  love  to  the  Lord,  which  is  also  the  good  of  innocence,  or 
the  internal  of  the  celestial,  9473  ;  how  all  good,  really  to  be  such,  must 
have  interior  good  in  it,  9912  and  citations;  and  how  external  and 
internal  good  are  as  the  external  and  internal  of  man,  and  as  the  ex- 
ternal and  internal  of  heaven,  9993.  All  are  in  the  sphere  of  divine 
good,  but  it  is  not  received  by  the  evil  in  consequence  of  the  closing  of 
their  interiors,  ill.  10,188.  All  external  sensations  are  from  internal, 
which  are  of  the  understanding  and  will,  thus  from  the  truths  of  faith, 
and  the  good  of  love,  ill.  10,199.  It  is  by  interior  truths,  which  are  of 
the  good  of  love  and  charity,  that  the  internal  man  is  opened  and  brought 
into  communication  with  heaven,  10,199.  Interior  truths  are  those 
which  are  of  the  life  and  affeotions,  not  those  which  are  only  in  the 
memory;  interior  truths  in  the  memory  are  only  exterior,  10,199  ;  see 
below  (8).  It  is  by  divine  truth,  or  the  internal  sense  of  the  Word,  that 
man  is  illustrated  and  elevated  to  internals,  10,400.  The  goods  of 
love  and  the  truths  of  faith  which  are  taught  by  the  internal  of  the 
Word  make  the  internal  church  and  internal  worship,  10,460. 

The  affection  of  external  truth  denoted  by  Leah,  the  affection  of 
internal  truth  by  Rachel,  3758,  3782,  3793,  3819,  3849,  3907,  4586, 
4593.  The  love  of  good  for  internal  truth,  and  the  study  of  the  mind 
to  acquire  it,  denoted  by  Jacob's  love  for  Rachel,  and  his  serving  seven 
years  for  her,  3822—3827,  3846.  The  affection  of  interior  truth  not 
possible  to  be  conjoined  before  the  exterior,  denoted  by  Rachel  the 
younger  not  to  be  espoused  before  Leah  the  elder,  3843.  Interior 
truths  not  received  before  the  exterior  are  produced,  denoted  by  Rachel's 
barrenness  and  the  conception  of  children  by  Leah,  3857.  The  ascent 
from  external  truth  to  internal  good  before  interior  truths  are  received, 
denoted  by  the  four  sons  first  born  of  Leah,  3758,  3860,  3866,  3868, 
3872,  3874,  3877,  3879—3881.  The  conjunction  of  the  good  of  the 
natural  man  with  truth,  preparatory  to  the  conjunction  of  the  internal 
and  external  man,  denoted  by  the  sons  afterwards  born  of  Leah  and 


416 


INT 


INT 


417 


the  handmaids,  3969.  The  conjunction  of  good  exterior  and  interior, 
by  means  of  the  aflFection  of  truth,  and  the  heavenly  marriage,  denoted 
by  the  sons  born  of  Rachel,  3969,  4586—4594.  Interior  natural 
truths  with  those  who  are  in  simple  good,  denoted  by  the  aromatics, 
&c.,  carried  by  the  Ishmaelites  into  Egypt,  4749.  The  internal  truth 
of  the  church  rejected  by  those  within  the  church  who  are  in  falses, 
denoted  by  the  sale  of  Joseph  to  the  Ishmaelites,  4/24,  4727,  4750, 
4758.  The  reception  of  internal  or  divine  truth  by  the  natural  man 
in  the  interiors  of  scientifics,  denoted  by  his  being  sold  to  Potiphar, 
the  chamberlain  of  Pharaoh,  4789,  4790,  4962,  4965—4967.  The 
extraction  and  elevation  of  truths,  in  the  interiors  of  the  natural 
mind,  denoted  by  the  butler  of  Pharoah  squeezing  the  grapes  into  his 
cup,  and  putting  the  cup  into  his  hand,  5119,  5120.  Truths  adjoined 
to  good  secreted  in  the  interiors  of  the  natural  mind  before  the  com- 
mencement of  temptations,  denoted  by  the  corn  gathered  and  stored  up 
in  the  cities  of  Egypt,  5342,  5344.  The  goods  and  truths  of  the 
church  occupying  the  natural  man,  and  their  conjunction  with  the 
celestial  interiaal,  denoted  by  the  whole  family  of  Israel  gathered  to 
Joseph  in  Egypt,  5994,  6168—6174,  6643.  Natural  good  made 
spiritual  in  the  interiors  of  the  mind,  and  goods  and  truths  in  order 
round  about  it,  denoted  by  Israel  gathered  to  his  people,  6451,  6463, 
6465.  Interior  good  and  truth  not  destroyed  when  the  exterior  are 
vastated,  denoted  by  the  wheat  and  the  rye  not  smitten  in  Egypt, 
7605 — 7607.  The  interior  good  of  innocence  appropriated  when  man 
is  delivered  from  his  evils,  denoted  by  the  paschal  lamb  to  be  eaten  ; 
the  exterior  by  a  kid,  7840.  Truth  appropriated  in  the  interiors,  where 
there  is  good,  denoted  bv  the  unleavened  bread  to  be  eaten  in  the  habita- 
tions of  the  Israelites,  7902,  7906,  7910.  Truths  not  from  the  divine, 
but  only  resembling  internal  truths  in  externals,  to  be  rejected  as  the 
work  of  the  proprium,  denoted  by  the  commandment  not  to  make  any 
graven  image,  8868—8873.  Interior  truths,  which  are  the  truths  of 
internal  good,  denoted  by  the  aromatics  for  the  anointing  oil  and  for  the 
incense,  9474,  9475,  10,251—10,267,  10,291  —  10,308.  The  imita- 
tion of  good  and  truth  from  the  divine  by  those  who  live  in  evils,  and 
the  imitation  of  divine  worship  from  the  proprium,  resulting  in  spiritual 
death,  denoted  by  the  punishment  of  those  who  should  make  any  oil 
or  perfume  resembling  these,  10,286,  10,309.  As  to  good  and  truth 
reserved  in  the  interiors  by  the  Lord,  and  signified  by  remains,  4759 
and  citations,  5344,  7601.     See  Remains. 

8.  The  Interior  Memory  and  Interior  Thought,  See  above  (3),  978, 
1806,  1914,  3020,  3679,  4104,  5036,  6844,  6845,  9128,  9723,  10,134, 
10,199;  (7),  4748,  4965,  5119,  5649.  Scientifics,  which  are  in  natural 
light,  are  in  the  exterior  memory;  but  truths,  which  are  in  spiritual 
light,  in  the  interior,  5212,  9922.  The  ideas  of  the  interior  memory 
flow  into  the  ideas  of  the  exterior ;  hence,  how  superior  the  interior 
memory  is,  2473.  It  is  from  the  interior  memory  that  man  is  able  to 
think  and  speak  intellectually  and  rationally,  ill,  9394.  Spirits  and 
angels  speak  from  the  interior  memory,  hence  they  speak  by  a  universal 
tongue,  which  is  known  to  all,  from  whatsoever  earth  they  are,  when 
they  come  into  the  spirit,  2472,  2476,  2490,  2493.  Only  they  who 
think  interiorly,  thus  abstractly  from  space  and  time,  can  understand 
the  author's  progression  in  the  spirit  to  the  inhabitants  of  other  planets. 


9.o81.  When  man  thinks  interiorly,  he  is  led  away  from  sensual  things 
and  mto  a  milder  light ;  and  that  this  elevation  from  things  of  sense 
was  known  to  the  ancients,  6201,  6313,  6315.  He  who  only  thinks 
from  the  memory  of  things  known  in  the  world,  and  cannot  be  elevated 
to  mteriors,  is  a  sensual  man,  10,236.  The  inhabitants  of  this  earth 
are  external  sensual  men ;  how  they  infest  and  combat  those  who  are 
internal  spiritual,  from  experience,  4330.  The  interiors  of  the  inha- 
bitants of  Jupiter  are  open  to  the  Lord,  8114.  See  Idea,  Memory, 
Thought.  The  state  of  those  who  care  nothing  about  internal  things  • 
from  experience,  4946.  °  ' 

9.  The  Internal  of  the  Word,     The  quality  of  the  internal  sense  of 
the  Word  illustrated  by  an  example,   1873.     The  Word  in  its  internal 
sense  treats  of  nothing  but  love  to  the  Lord  and  love  to  the  neighbour; 
hence  the  internal  sense  is  always  denied  by  those  who  are  not  in  cha- 
ri^,  ill.  3427;  compare  4459.     The  internal  sense  of  the  Word  coin- 
cides with  the  thought  of  the  internal  man,  which  is  the  same  with 
the  thoughts  of  spirits  and  angels,  ill.  4104;  ill.  10,604.     The  internal 
sense  of  the  Word  is  the  means  of  conjoining  angelic  and  human  minds, 
and  this  in  so  strict  a  bond,  that  they  act  as  one,  ill.  9216;  ill.  10,604. 
Angels  and  men  are  conjoined  when  the  Word  is  read,  by  holy  influx  in 
consequence  of  the  internal  sense  being  perceived  by  the  former,  10,687, 
10,689.    The  internal  man  is  actually  in  the  internal  sense  of  the  Word, 
but  he  who  judges  according  to  the  knowledges  of  the  external  cannot 
be  illustrated,  ill.  10,400.     They  who  avert  themselves  from  the  inter- 
nal of  the  Word  also  avert  themselves  from  the  internal  of  the  church 
and  of  worship,  for  these  are  from  the  internal  of  the  Word,   10,460. 
The  internals  of  the  Word,  of  the  church,  and  of  worship  are  all  of 
the  internal  man,  for  they  all  consist  in  love  to  the  Lord  and  charity 
towards  the  neighbour,   10,483.     Those  are  in  illustration  when  they 
read  the  Word  in  whom  the  internal  man  is  opened,  for  they  see  from 
the  light  of  heaven  flowing-in  and  illustrating  them,   10,551.     The' 
divine  interiors  of  the  Word  are  divine  truth  proceeding  from  the  Lord, 
10,579;  and  divine  truth  proceeding  from  the  Lord  is  the  light  of 
heaven,  1053,  1521,  3195,  3323,  3341,  3636,  3643,  4415,  5400,  8644, 
9399,  9548,  9684,  10,691,   10,703,  10,809.     The  Divine  interiors  of 
the  Word  are  signified  by  the  writing  upon  the  tables  of  stone ;  the 
external  sense  of  the  Word,  by  the  tables  only  that  were  written  upon, 
10,453,   10,461,  10,604.     The  internal  sense  of  the  Word  continually 
shines  and  coruscates  in  the  external,  but  it  is  only  perceived  by  those 
who  are  in  internals,  ill.  10,691.     Though  the  light  of  the  internal 
sense  is  not  perceived  by  those  who  are  in  externals,  it  is  present  with 
them  and  afi'ects  them  if  they  are  not  disjoined  from  internals ;  in  the 
latter  case,  the  light  of  the  internal  sense  cannot  be  sustained,   10,691. 
See  Word. 

10.  Of  the  Internal  in  Heaven,  ^c.  There  are  three  distinct 
heavens,  called  the  inmost  or  third,  the  middle  or  second,  and  the 
ultimate  or  first,  459,  684,  9594,  9741,  10,270.  In  each  heaven  there 
are  those  who  are  celestial  or  internal,  and  those  who  are  spiritual  or 
external,  t7^.  4286,  9741.  The  internal  of  the  inmost  heaven,  or  the 
Lord's  celestial  kingdom,  is  love  to  the  Lord ;  the  external,  charity  to 
the  neighbour,  5922.  The  internal  of  the  spiritual  kingdom  is  the 
love  of  the  neighbour;  the  external,  faith  derived  therefrom,  5922; 


E    E 


418 


INT 


^.» 


both  ill  9993.     All  in  heaven  are  more  and  more  interior  accordmg  to 
the  quality  and  quantity  of  good  in  which  they  are,  4482.     In  the 
more  interior  heaven  there  is  no  idea  of  what  is  interior  and  exterior 
but  of  what  is  more  or  less  perfect,  5146.     AH  perfection  increases 
towards  interiors;  hence  the  interior  heavens  are  in  love  and  wisdom 
beyond  the  exterior;  in  each  heaven  also,  the  more  perfect  occupy  the 
midst,  9666.     In  the  interior  heaven  are  they  who  regard  truth  from 
good;  in  the  exterior,  they  who  regard  good  from  truth,  7601  end. 
The  interior  heavens  repose  in  the  exterior,  thus  one  heaven  is  the 
receptacle  of  another;  and  the  universal  heaven  closes  and  rests  in 
human  minds,  4618,  9216.     The  procedure  of  good  m  heaven  is  from 
inmost  to  extremes,  and  the  same  order  is  that  of  influx ;  according  to 
this  order,  the  external  of  the  celestial  kingdom,  which  is  the  good  ot 
mutual  love,  is  the  internal  of  the  spiritual,  9912.     Each  kmgdom  of 
heaven,  the  celestial  and  spiritual,  has  an  internal  and  external,  as 
each  part  of  man,  the  voluntary  and  intellectual,  ,lias  an  internal  and 
external,  ill.  9993.    Each  kingdom  of  heaven  is  also  divided  into  three 
heavens,  inmost,  middle,  and  external,  9993.     Every  angel  of  heaven 
has  his  internal  and  external  as  well  as  man,  and  he  is  in  the  former 
when  in  a  state  of  love  and  light ;  in  the  latter,  when  he  comes  into 
obscurity,  ill.  10,134.     The  internal  man  is  in  the  image  of  heaven, 
and  in  the  internal  sense  of  the  Word ;  when  the  internal  is  opened, 
therefore,  man  and  the  angels  are  together,  and  when  he  reads  the 
Word,  heaven  flows  in  and  illustrates  him,  10,400.     It  is  the  same 
thine  whether  it  be  said  the  internal  or  heaven,  for  heaven  is  in  all 
things  predicated  of  the  internal  man,  10,483.    The  man  of  the  church 
is  a  heaven  in  the  least  form,  for  his  interiors  are  disposed  according  to 
the  image  of  heaven  in  the  greatest,  and  hence  to  its  reception,  911, 
978,  1900,  1928,  3624-3631,  3634,  3637,  3884,  4041,  42/9,  4523, 
4524,  4625,  6013,  6057,  9279,  9594,  9632;  see  above  (3),  1733,  &c. 
Every  one  has  communication  with  the  interior  and  inmost  heaven, 
whereby  he  is  directed  to  ends  and  uses,  1399.     Elevation  to  mternals, 
and  thus  introduction  into  heaven,  is  denoted  by  the  entrance  of  the 
sons  of  Israel  into  Canaan,   7051,  7860,   7932,   8325,  8539,  9294, 
9305,  10,400  and  citations,   10,568;  and  a  new  church  internal  and 
external,  by  a  new  heaven  and  a  new  earth,  4535.     See  Heaven. 
INTERNUNCIO  [internuncius].     See  Messenger. 
INTERPRETATION.     The  interpretation  of  a  dream  denotes 
what  is  in  it,  what  it  foreshows,  and  hence  the  event  itself,  5093,  5105, 
5107   5121,5151,5168;  thus,  what  is  contingent,  or  shall  come  to 
pass,' 5141,  5225;  and  this  from  foresight,  5235.     To  interpret  is  to 
explain  what  is  in  a  thing,  consequently  what  can  come  out  of  it ; 
hence  it  is  to  predict,  5168.     The  Word  is  such  that  they  who  are  not 
in  good  can   draw  falses  from   it  by  sinister  interpretations,    3436. 
They  interpret  the  Word  to  favour  their  cupidities  whose  ideas  are 
closed  against  the  internal  sense,  6620.     The  procedure  of  those  who 
confirm  falses  by  sinister  interpretations  illustrated  by  the  brethren  ot 
Joseph  and  his  coat  of  many  colours,  4768,  4769.     Their  false  inter- 
pretations from  the  Word  applied  as  a  sedative  signified  by  their  con- 
soHng  Jacob  for  the  loss  of  Joseph,  4783.     Divine  truth  alienated  by 
resort  to  false  principles  of  interpretation  signified  by  Joseph  sold  into 
Egypt,  4790.  4966  ;  compare  5084  end.     Spiritual  things  altogether 


INT 


419 


1/ 


otherwise  apprehended  by  those  who  are  in  natural  light  than  by  those 
who  are  in  spiritual,  signified  by  an  interpreter  between  Joseph  and 
his  brethren,  5478.  Spiritual  truth  restored  by  a  just  interpretation 
of  scientific  truth  or  the  letter  of  the  Word,  signified  by  the  law  con- 
cerning injuries  (Exod.  xxi.  18,  19),  9031—9033.  Generally,  that  the 
Word  is  falsely  interpreted  by  those  who  are  in  externals,  and  that 
the  genuine  doctrine  and  sense  of  the  Word  is  the  internal  sense, 
10,400,  10,402,  10,406,  10,570;  and  that  truths  cannot  be  conjoined 
to  evils  unless  they  are  falsified,  which  is  done  by  sinister  interpreta- 
tions, 8149;  i7/.  and  passages  cited,  9298. 

INTERROGATION.  The  Lord  is  often  represented  asking  ques- 
tions of  man  and  receiving  replies,  although  he  knows  all  things ;  it  is 
so  done  for  the  sake  of  acknowledgment  and  confession  on  the  part  of 
man,  and  in  accordance  with  his  belief  that  his  thoughts  are  secret, 
226,  1931,  2693,  5800.  Interrogations  only  occur  in  the  external 
sense,  and  in  the  internal  sense  perceptions,  hence  an  interrogation  de- 
notes thought  or  knowledge  from  perception,  2693,  4358,  5597,  5800, 
6132,  6250,  8081.  To  interrogate  is  to  search  into  truth,  3385.  To 
interrogate  is  to  perceive  the  thought  of  another,  because  there  is  no 
need  to  ask  questions  in  heaven,  but  all  thought  is  communicated  and 
perceived,  5597,  ^^77 ,  5800.  Communication  is  denoted  by  a  prayer, 
and  the  state  of  communication  by  an  interrogation,  329 1 .    See  to  Say. 

INTERSTICE.  The  worid  of  spirits  so  called,  because  situated 
between  heaven  and  hell,  5852. 

INTESTINES.  The  vexation  of  food  in  the  stomach  and  intes- 
tines represents  the  vexations  and  purifications  of  spirits  in  order  that 
their  evils  may  be  separated  and  their  goods  reduced  to  use,  5174.  The 
successive  states  of  the  spirit  when  it  passes  into  the  other  life  are 
similar  to  those  through  which  the  food  passes,  and  it  does  not  come 
into  the  Grand  Man  until  it  is  representatively  in  the  blood,  5175,  5176. 
Those  spirits  which  cannot  be  introduced  into  the  Grand  Man  pass  on 
to  the  rectum,  where  the  first  hell  is,  and  become  excrements,  5175. 
They  are  in  the  region  of  the  stomach  and  intestines  who  are  in  the 
lower  earth,  from  which  some  are  elevated  to  heaven,  and  others  cast 
out  into  hell,  5392.  They  who  constitute  the  colon  are  such  as  de- 
light in  spoiling  and  illtreating  others,  for  example,  soldiers  and  their 
commanders  who  have  delighted  in  slaughter  and  rapine  after  their 
victories,  5393.  They  who  are  in  the  colon  infest  the  spirits  who 
constitute  the  province  of  the  peritonaeum ;  how  their  action  was  re- 
presented to  the  author,  5379.  See  Excrement.  The  intestines 
denote  last  and  lowest  things,  such  as  sensual  delights,  the  purification 
of  which  was  denoted  by  washing  the  intestines  in  the  sacrifices ;  their 
correspondence  illustrated  in  connection  with  the  other  parts  of  the 
human  body,  7859,  10,030,  10,049.     See  Viscera,  Bowels. 

INTRACTION,  or  Indrawing,  the,  of  truths  after  the  natural 
memory  has  been  filled  with  them,  is  to  cause  their  separation  from  the 
impure  loves  which  served  for  their  introduction,  but  they  are  after- 
wards produced  and  conjoined  with  goods,  5270,  5376,  compare  5893. 
The  good  of  infancy  is  drawn  into  the  interiors,  and  there  preserved  by 
the  Lord  to  be  produced  afterwards,  as  the  means  of  tempering  the 
states  of  life  induced  in  adult  age,  3793.     See  Regeneration. 

INTRODUCTION,  into  a  house,  denotes  introduction  into  good, 

e  E  2 


>  , 


(l 


/ 


420 


INT 


I  RR 


421 


\ 


and  they  who  are  introduced  into  good  are  introduced  into  heaven, 
thus,  to  the  Lord,  2379;  see  below,  5645.     Man  is  introduced  into 
truth  and  good  by  affections,  consequently  in  freedom,  and  every  one 
according  to  his  native  and  acquired  genius,  2878.    Even  evd  affections 
serve  to  excite  the  affection  of  truth,  whereby  at  length  roan  is  intro- 
duced into  good,  3330,  ill.  5270.     Truths  not  genuine  also  serve  tor 
the  introduction  of  genuine  truths,  and  are  afterwards  separated,  tlL 
3470,  compare  4 1 45.     When  the  truths  of  faith  are  introduced  by  evil 
loves    man  cannot  be  regenerated  until  those  loves  are  '^7^^^  from 
them.  5280.     See  Intraction.     The  first  introduction  into  good  ot 
a  celestial  origin  is  signified  by  the  brethren  «<•  J^f  P^.^f  ^^^^^^^^^^  ^ 
his  house  before  he  was  manifested  to  them,  5645,   5653.     Truth  is 
only  a  means  of  introduction  to  good,  and  it  introduces  to  good  by 
passing  into  will  and  act,  5826.     When  the  truths  of  <^^th  are  intro- 
duced by  some  genuine  affection  they  remain  conjoined  with  it,  and 
the  one  is  always  reproduced  with  the  other,  5893.     They  who  are 
introduced  into  good  by  truth  do  not  come  into  the  perception  of  good 
before  they  are  regenerated,  because  good  flows  from  the  intenors  into 
the  affection  of  truth,  6256.     After  regeneration  man  is  introduced 
into  heaven,  or  the  celestial  paradise,  63.     Man  is  actually  introduced 
among  angels  as  he  overcomes  in  temptation  ^^l^^^*^' j? ^  ^  *  /.^^ 
elevadon  of  man  into  heaven  is  denoted  by  the  introduction  of  the 
Israelites  into  Canaan,  variously  ilL  7051.  7860.  7932.  8325.   8539. 
9294.    9305.    10.400.    10,568.     Spirits  are  prepared  for  heaven   by 
various  methods  of  purification,  and  afterwards  by  introduction  into 
evres,  whereby  they  are  accommodated  one  to  another,  and  brought 
into  unanimity,  5182.     How  the  Lord,  when  he  was  m  the  world, 
introduced  himself  into  successive  states  by  communication  with  socie- 
ties of  spirits  and  angels,  and  how  he  changed  them  by  his  own  power 
when  they  had  served  for  introduction,  4075.  .•        r  *u 

INTROMISSION,  into  heaven,  consists  in  the  reception  ot  the 
spirit  into  the  society  of  angels,  ill.  2130,  2131.     See  Heaven  (3). 
INTUITION,  is  called  influx,  because  all  vision  is  from  interior 
sight  flowing-in  and  finally  from  the  Lord,  who  alone  really  sees,  ill. 
1954.     They  who  have  no  interior  intuition  come  into  doubts  and 
denials  when  they  judge  from  scientifics  concerning  the  things  ot  taith; 
but  they  who  have  interior  intuition  see  confirmations  in  scientifics,  it 
no  otherwise,  still  by  correspondences,  ill.  4760.     They  have  no  inte- 
rior intuition  who  are  not  in  the  affection  of  charity,  ill.  4/8^.     it  is 
only  by  good  that  the  Lord  can  flow  in  and  give  intelligence  and  wisdom, 
for  it  is  only  from  good  that  superior  intuition  is  derived,  and  also  the 
perception  whether  a  thing  be  true  or  not,  t//.  4925      Superior  intui- 
tion, which  gives  the  perception  whether  a  thmg  be  true  or  not.  is 
from  the  influx  of  ideas,   ill.  from  expenence,  4946.     They  whose 
thoughts  are  immersed  in  worldly  things,  or  hmited  and  imprisoned  m 
the  terminations  and  distinctions  derived  from  such  things,  are  not 
receptive  of  heavenly  ideas,  for  they  cannot  be  held  m  superior  intui- 
tion ;   its  manner  briefly  described,    5089 ;    see   below     6598.     The 
arrangement  of  all  things  in  the  memory,   and  in  the  thought  of  the 
mind,  is  from  good  flowing  in,  which  keeps  the  subject  thought  of 
immediately  under  the  view  or  intuition,  amd  those  which  are  in  affinity 
with  it,  in  order  round  about,  &c.,  5278 ;  see  below,  6068.     Superior 


intuition  is  the  view  of  universal  truths,  and  not  of  truths  brought 
down  to  expressions  and  things  according  to  natural  ideas,  and  neces- 
sarily limited  by  them,  ill.  5287.  All  arrangement  in  the  natural 
mind  is  from  the  influx  of  good  and  truth,  which  proceeds  by  heaven 
from  the  Lord  ;  hence  is  all  intuition,  analytical  thought,  and  judgment, 
&c.,  5288,  compare  6564 ;  and  see  below,  6598.  The  faculty  of 
thinking  and  speaking  is  according  to  the  number  of  spirits  of  which 
one  is  the  subject,  thus,  whose  various  intuition  falls  into  one  concord, 
5987.  Those  things  which  are  immediately  under  the  intuition  or 
view  of  man  in  the  natural  mind  constitute  the  midst,  and  are  in  clear 
light ;  other  things  verge  off  into  obscurity  towards  the  sides,  6068. 
They  who  think  above  sensual  things,  providing  the  things  of  their 
memory  are  arranged,  surpass  others  in  the  faculty  of  understanding 
and  perceiving,  and  this  according  to  the  degree  of  intuition  from  the 
interiors,  6598.  It  is  only  by  internal  intuition  that  the  Lord  can  be 
seen  as  present  with  man,  and  if  he  appear  in  external  form  to  any 
one,  the  interiors  are  still  affected,  ill.  6849.  The  truths  of  the  literal 
sense  of  the  Word,  contained  in  the  external  memory,  form  as  it  were 
a  field  for  internal  intuition,  which  is  effected  by  light  from  heaven, 
9035,  ill.  905 1 .  The  rejection  of  faith,  though  it  may  not  be  accord- 
ing to  internal  truth,  by  those  who  are  not  illustrated,  thus  without 
full  intuition,  is  destructive  of  spiritual  life,  ill.  9039.  The  spiritual 
do  not  perceive  anything  of  divine  truth  in  the  rational  mind,  and 
hence  they  are  willing  that  the  things  of  faith  should  be  received  with- 
out rational  intuition ;  not  so  the  celestial,  3394.  Things  in  the 
memory  are  mere  scientifics  until  they  come  under  one's  own  rational 
intuition,  5432.  Intuition  and  the  affection  excited  thereby  is  the 
means  of  conjoining  goods  and  truths,  4018.  As  to  the  intuitive  sphere 
of  self,  1506,  and  self-regard,  or  self-intuition,  generally,  7640 — 7643, 
9210   9405. 

INUNDATION.     See  Immersion,  Flood. 

INVENTOR  [excogitator].     See  Contriver. 

INVERSION.  The  state  of  man  before  regeneration  is  completely 
inverse  to  his  state  afterwards ;  for  in  the  former  he  acts  from  truth, 
in  the  latter  from  good,  ill.  3539.  The  secret  animus  and  endeavour 
of  good  with  man  is  to  invert  his  state,  and  make  truth  subordinate  to 
good;  but  this  is  not  perceived  by  man  until  it  is  done,  ill.  3610. 
They  who  become  regenerate  are  in  good  from  truth  before  regenera- 
tion, and  in  good  from  which  truth  is  derived  afterwards,  thus  the 
latter  state  is  the  inverse  of"  the  former,  3669  and  citations,  3688, 
4242,  4243,  4245,  4256.  See  Good  (21).  When  the  state  of  man 
comes  to  be  inverted,  so  that  good  assumes  the  first  place,  he  is  brought 
into  temptations,  4248,  4256.  4274.  4275.  5773.  See  Esau,  Jacob, 
Good  (20),  Regeneration. 

INVESTITURE,  the,  and  girding  of  the  body,  denotes  a  state 
prepared  to  receive  and  to  act,  for  then  all  and  everything  is  held  in 
order,  7863.     See  Girdle. 

INVOLUNTARY  PRINCIPLE  [involuntarium].  See  Volun- 
tary. 

IRx\D.     See  Enoch. 

IRRATIONAL.  He  is  irrational,  howsoever  well  he  may  be  able 
to  reason,  who  does  not  clearly  perceive  good  to  be  good,  and  truth  to 


/: 


/ 


/ 


^^k. 


422 


ISA 


ISA 


423 


be  truth ;  it  is  the  conjunction  of  good  with  truth  that  makes  man 
rational  or  truly  human,  3108,  4156. 

IRON  [ferrum]^  denotes  natural  truth,  425,  426,  compare  643. 
Silver  for  iron,  denotes  spiritual  truth  for  natural,  425.  A  land  whose 
stones  are  iron,  denotes  natural  or  rational  truth  grounded  in  sensual 
truths,  425.  Iron  and  brass  from  the  north,  denotes  natural  good 
and  truth  coming  to  light  from  the  mind  lying  in  darkness,  426.  An 
iron  wall  between  the  prophet  and  the  city,  denotes  the  truth  of  faith« 
426.  Dan  and  Javan  in  thy  fairs  with  bright  iron,  denotes  natural 
truth  among  the  acquisitions  of  truth  and  good,  3923.  Stones  fashioned 
by  an  iron  or  tool  denote  fictitious  truths,  because  from  the  proprium, 
1298,  8942,  9011.  The  feet  of  the  statue  part  of  iron  and  part  of 
clay,  denotes  natural  truth  and  natural  good,  2162.  The  legs  of  iron 
and  the  feet  partly  of  iron,  denotes  the  truth  of  faith  in  the  external 
or  natural  man ;  the  signification  of  the  statue  fully  explained,  10,030 
and  citations,  10,050;  more  particularly  as  to  the  representation  of 
these  iron  times,  10,355. 

ISAAC.  1 .  Signification,  Abraham  represents  celestial  love ; 
Isaac,  spiritual  love ;  Jacob,  natural,  1025.  Abraham  represents  the 
Lord,  and  also  the  celestial  man ;  Isaac  represents  the  Lord  and  also 
the  spiritual  man ;  Jacob  represents  the  Lord  and  also  the  natural 
man,  1409.  Abraham  represents  the  internal  man,  Ishmael  and  Isaac, 
the  rational  man ;  Ishmael,  the  human  rational  first  conceived  of  the 
afifection  of  sciences;  Isaac,  the  divine  rational,  1890,  1893,  1899, 
1950,  2066,  2083;  the  manner  of  its  becoming  divine  by  purification, 
ill,  2632.  Abraham  represents  the  Lord's  internal  man,  or,  what  is 
the  same,  his  divine  celestial  and  spiritual  principle ;  Isaac,  the  Lord*s 
interior  man,  or  his  divine  rational ;  Jacob,  the  Lord's  exterior  man, 
or  the  divine  natural,  1950,  2083,  2630;  as  to  the  two  former  only, 
2010.  Isaac  represents  the  rational  man  after  all  human  infirmity  had 
been  expelled,  when  it  was  vivified  by  divine  good,  1950;  conse- 
quently, the  divine  marriage  of  good  with  truth,  and  of  truth  with 
good,  in  the  divine  human,  2774.  Isaac  begotten  by  Abraham,  re- 
presents the  divine  itself  become  rational,  Esau  and  Jacob  begotten  by 
Isaac,  good  and  truth  in  the  natural  therefrom,  2772,  3278 — 3280. 
Isaac,  named  from  laughter,  signifies  the  affection  of  truth  in  which 
the  affection  of  good  is  latent ;  for  the  affection  of  good  with  the  ra- 
tional man  is  expressed  by  a  kind  of  gladness  in  the  countenance ;  but 
the  affection  of  truth  by  laughter,  in  which  there  is  generally  some- 
thing not  so  good,  2072,  2083,  2638—2644,  2658.  Ishmael  represented 
the  rational  man  conceived  from  the  divine  conjoined  to  the  human ; 
Isaac,  the  rational  made  divine ;  for  the  Lord  made  the  whole  human 
divine,  even  to  the  body,  2083.  The  first  or  human  rational  denoted 
by  Ishmael,  is  conceived  by  the  influx  of  the  internal  man  into  the  affec- 
tion of  sciences ;  the  rational  denoted  by  Isaac,  is  the  offspring  of  the 
heavenly  marriage  of  good  and  truth  in  the  internal  man,  2093.  The 
first  rational  is  common  to  all  men  before  regeneration ;  the  rational 
denoted  by  Isaac,  is  received  from  the  Lord  when  man  is  regenerated, 
when  he  comes  to  the  perception  of  the  good  and  truth  of  faith,  2093. 
Isaac  (in  the  supreme  sense)  denotes  the  divine  rational,  which  is  the 
same  as  the  divine  human,  for  the  human  begins  with  the  inmost  of 
the  rational,  and  extends  itself  to  the  external  of  man,  2106,  2194, 


I 


'>fifi6    3704    4108.4180,4576.     There  is  nothing  in  comnrion  either 
a's  to'good  or  as  ?o\uth  between  the  divine  ™tional  jified  by  Isaac 
and  the  merely  human  rational,  signified  by  Ishmael,  2658.     Isaac 
Represents  the  divine  rational  as  to  truth,  before  the  ^-^e^^^f'""  f 
truth  is  assumed  by  Rebecca,  and  afterwards  as  to  good,  ^01^./>"'f' 
3024.  3072.  ill.  3141,  3194,  3210,  33C5   4614.     Good  and  truth  both 
from  the  in  ernal  man  are  conjoined  in  the  represents  ion  of  good  by 
Isaac,  and  truth  from  the  natural  initiated  into  rational  good  •    repre- 
sented  bv  Rebecca,  3141.     Isaac  denotes  the  rational  mind  as  to  good, 
which  is'of  th"  will ;  Rebecca,  as  to  truth  which  is  of  the  understanding, 
3509.  4641;  the  servants  of  Isaac,  rational  and  .^^'^f 'fi<i  «  tf^- 
Isaac  denotes  the  divine  good  of  the  d.vine  rational    3510.    «•  3704. 
4108  and  citations.  4614!  4667;  or  the  intellectual  pn««='Pl%of  <^« 
Lord.  5998.    Jehovah,  the  God  of  Isaac,  and  the  Fear  of  I^aac.  f  enote^ 
the  Lord's  divine  human ;  its  procedure  as  divine  truth  illustrated. 
3704.4180.    See  Reason,  Good  (15).  Rebecca. 

2    The  History  of  Isaac.    The  birth  of  Isaac  foretold   denotes  he 
rational  to  be  made  divine  by  the  conjunction  of  good  with  truth  in  the 
[nterna    man.  and  influx  tfeerefrom,  2063,  2093.    The  covenant  of 
God  with  Isaac,  and  with  his  seed  after  him,  denotes  the  """on  of  the 
divine  with  the  rational,  in  the  Lord    and  with  those  '^ho  have  /«th 
in  him.  2079,  2085.     Isaac  the  son  of  Abraham's  old  age  denotes  the 
ratfonai  made  divine  when  the  state  is  complete  for  the  separation  of 
the  human.  2620—2626.  2644.    The  circumcision  of  Isaac  when  he 
was  eigTdays  old.  denotes  the  purification  of  the  rational  man  cjm- 
tinued  from  state  to  state,  thus  continually  earned  on  as  from  a  new 
wTnning    2632.  2633.  compared  with  2044.    -The  son  of  the  hand- 
3  not^ to  inherit  with  Isaac,  denotes  that  there  »^  "O  life  m  «.mmon 
between  the  rational  merely  human  and  the  divine  2658.    ^aac  hound 
for  sacrifice,  denotes  the  dfvine  rational  as  to  truth  undergoing  tempta- 
tions, in  order  to  its  sanctification  by  divine  good    2813.     "Ihe  jour 
neving  of  Rebecca  and  her  introduction  to  Isaac,  denotes  the  process 
of  Initiation  which  precedes  the  conjunction  of  truth  vvith  good  «  the 
divine  rational.  3012,  3013.  3024.  3072.    Isaac's  dwelling  «  the  sputh 
at  this  time,  and  walking  in  the  field  med.tatmg,  denotes  the  rational 
man  in  divine  light  because  in  good,  and  the  mind  intent  on  doctrine 
3195-3200.    The  arrival  of  Rebecca  and  her  «trod"ctionJ^y  ^^^^ 
into  the  tent  of  his  mother,  denotes  he  discovery  of  t;uth  in  its  pro 
cedure  from  the  natural  man.  and  its  reception  m  the  sanctuary  ot 
Uuth  in  the  divine  human.  3207.  3209    3210.     Isaac  a  son  of  forty 
years  when  he  took  Rebecca  to  himself  for  a  woman    denotes  the  con- 
lunctionof  divine  truth  after  temptations  admitted  into  the  human, 
ind  bv  the  W's  own  power,  3278-3282.     Isaac's  praying  to  Je- 
hovahCac^unt  of  the  Lrrenness  of  the  woman,  denotes  the  commu- 
nication of  the  divine  itself  with  the  divine  --afonal.m  order  t^at    he 

;rgr:L"?£;ti?n^X3^^^^^^^^^^ 

W  Ces1h7conception  and  birth  of  the  divine  natural  as  to  ^d 
and  as  to  truth.  3232.  3279,  3288,  3293,  3294,  3299-3306.  Isjc  s 
love  of  Esau  denotes  the  ^^^^l^l^^^txT^'lZlXi^,  t 
SrS  Xh^rr  AifJ^g 'ieSoi  to  go  to  Egypt,  de- 


424 


ISA 


:\ 


notes  instruction  in  rational  doctrines  and  the  rational  man  kept  above 
scientifics,  3365,  3368,  3369,  3384.  The  Lord  with  him,  and  nil 
those  lands  promised  to  Isaac  and  his  seed,  denotes  the  rational  illus- 
trated by  the  divine,  and  the  increase  of  good  and  truth  hereby, 
3370—3374,  particularly  3376.  The  seed  of  Isaac  to  be  multiplied 
as  the  stars  of  heaven,  and  all  the  nations  of  the  earth  to  be  blessed 
in  his  seed,  denotes  the  truths  and  the  knowledges  of  faith  with  those 
in  jvhom  the  rational  man  is  illustrated,  and  all  who  are  in  good, 
3377 — 3380.  The  woman  of  Isaac  passing  for  his  sister  in  Gerar, 
denotes  the  reception  of  divine  truth  by  those  who  are  in  the  doc- 
trinals  of  faith  under  appearances,  3385,  3386.  Abimelech*s  dis- 
covering that  she  was  the  wife  of  Isaac,  denotes  the  divine  afterwards 
perceived  in  it,  3392.  Abimelech's  command  to  his  people  respecting 
Isaac  and  Rebecca,  the  fear  that  divine  truth  might  be  perverted  and 
adulterated,  and  hence  not  to  be  made  known  or  approached,  3396 — 
3402.  Isaac's  sowing  in  that  land,  and  receiving  a  hundred-fold,  de- 
notes interior  truths  becoming  manifest  and  their  great  abundance, 
3404,  3405.  His  acquisitions  of  the  flock  and  herd,  and  his  great 
number  of  servants,  denotes  interior  and  exterior  good,  and  ministering 
truths  accruing,  3408,  3409.  Isaac's  digging  again  the  wells  of  his 
father  which  the  Philistines  had  stopped,  denotes  the  opening  again  of 
internal  truths,  3419,  3420,  compare  3412,  3413.  Isaac's  servants 
figging  in  the  valley,  and  discovering  a  well  of  living  waters,  denotes 
inquiry  into  the  hteral  sense  of  the  word,  and  divine  truths  manifested 
in  it,  3424.  The  herdsmen  of  Gerar  striving  with  the  herdsmen  of 
Isaac  on  account  of  the  well,  denotes  the  contention  arising  between  the 
internal  and  external  man  as  to  which  has  the  truth,  3425—3427. 
Isaac's  removal,  and  his  digging  another  well,  and  no  strife  about  it, 
denotes  a  new  opening  of  truth  adequate  to  the  natural  man,  3431 — 
3433.  Isaac's  ascending  from  the  valley  of  Gerar  to  Beersheba  and 
pitching  his  tent  there,  denotes  the  divine  doctrine  of  faith  now  educed 
from  the  literal  sense  of  the  word,  and  holy  worship  therefrom,  3436, 
3442—3444.  Abimelech  with  his  friend  and  the  chief  of  his  army 
coming  to  him,  denotes  those  who  are  in  external  doctrine  acceding 
to,  and  acknowledging  the  divine,  3448—3454.  Their  feasting  with 
Isaac  and  the  covenant  made  between  them  at  sunrise,  denotes  the 
cohabitation  of  the  Lord  with  those  who  are  in  the  good  of  truth,  and 
their  state  of  illustration,  3455—3459. 

3.  Isaac's  Old  Age.  The  eyes  of  Isaac  dim  in  his  old  age,  denotes 
the  rational  man  when  regenerate  without  perception  in  the  natural 
until  it  is  brought  into  correspondence,  3493.  His  calling  Esau  in 
anticipation  of  his  death  to  provide  him  with  savory  food,  denotes  the 
commencement  of  Hfe  in  the  natural  by  the  affection  of  good,  3494, 
3502,  3504.  Jacob's  deception  of  Isaac,  by  simulating  the  person  of 
Esau,  denotes  the  affection  of  truth  appearing  in  the  natural  man  as 
the  good,  and  the  way  thus  provided  for  bringing  the  natural  man  into 
correspondence  with  the  rational,  3539,  3550,  3567.  Isaac's  behef, 
when  he  felt  the  hands  of  Jacob,  that  it  was  Esau,  denotes  the  influx 
of  internal  good  received  in  external,  or  the  truth  of  the  natural  man 
accepted  as  good  in  order  to  conjunction,  3564,  3567.  His  eating  the 
Tenison  of  Jacob  and  drinking  the  wine  offered  by  him,  denotes  the 
conjunction  of  the  rational  man  with  the  natural  by  the  appropriation 


V 


I  S  H 


425 


■i 


of  good  and  truth  in  agreement  with  its  own  state,  3568,  3570.  Isaac's 
blessing  given  to  Esau,  after  the  discovery  of  Jacob's  fraud,  denotes 
the  priority  to  be  assumed  by  good,  thus,  influx  to  be  by  good,  after 
regeneration,  3593,  3599—3603.  Isaac's  command  to  Jacob  in  re- 
spect to  taking  a  wife,  denotes  the  reflection  and  perception  of  the  ra- 
tional man  as  to  the  conjunction  of  truth  with  good  in  the  natural, 
3661,  3665.  Isaac's  sending  him  away  to  Padan-Aram,  denotes  the 
beginning  of  existence  by  the  knowledges  of  good,  which  are  truths, 
3680.  Jacob's  return  to  Isaac,  after  his  sojourn  with  Laban,  denotes 
the  natural  man  now  brought  into  conjunction  with  the  rational,  4108, 
4612,  4667.  Isaac's  dwelling  in  Hebron  at  this'  time,  denotes  the 
state  in  which  the  natural  and  rational  can  be  conjoined,  4613,  4614. 
His  dying  after  the  return  of  Jacob,  denotes  the  transition  of  life  to 
the  divine  natural,  or  the  beginning  of  a  new  state,  4618 — 4620.  His 
being  buried  by  Esau  and  Jacob,  his  sons,  that  its  resuscitation  is  in 
the  good  of  the  natural  man  and  in  the  good  of  truth,  4621.  See 
Esau,  Jacob.  Isaac,  it  is  to  be  observed,  confirmed  the  blessing  to 
Jacob,  because  he  perceived  that  the  inheritance  of  Canaan  would  fall 
to  his  posterity  by  him,  and  not  by  Esau,  3660.  The  fraud,  which  he 
trembled  to  discover,  signified  and  predicted  the  fraudulent  represen- 
tation of  divine  and  heavenly  things  by  that  nation,  and  not  in  sincerity 
and  from  the  heart  as  with  the  ancient  church,  3660.     See  Jew. 

ISHBAK  [JischbaK],     See  Keturah. 

ISHMAEL  [Ismael\  represents  and  signifies  the  rational  man 
from  the  affection  of  sciences,  thus,  the  Lord's  rational  in  its  first 
state,  before  it  was  made  divine,  1890,  1893,  1909,  1910,  1959— 
1961,  3264.  The  rational  man  denoted  by  Ishmael  is  in  opposition 
with  intellectual  truth,  and  subject  to  fallacies  from  the  worid  and  from 
nature,  ill,  1911.  Ishmael  derived  his  name,  according  to  the  custom 
of  the  ancients,  from  the  state  of  his  mother  when  she  bore  him, 
thus,  from  affliction  and  humiliation  at  the  commencement  of  rege- 
neration, 1946,  1947.  Ishmael  represents  the  rational  man,  or  rational 
truth  as  yet  without  good,  1949,  ilL  1950,  1964  ;  yet  conceived  from 
the  influx  of  the  internal  man,  1898—1902,  1904,  1907,  1910,  1959— 
1961,  1964,  3264.  Ishmael  denotes  the  spiritual  man  who  is  made 
rational  from  truth,  as  distinguished  from  those  who  are  rational  from 
good,  2078,  2087,  2088,  2100,  2108,  2661,  2691  ;  thus,  the  rational 
man  of  the  Lord  while  it  was  merely  human,  2661,  2664.  Ishmael 
represented  the  Lord's  first  rational  so  long  as  he  remained  in  the 
house  with  Abraham  ;  afterwards,  he  represented  the  spiritual  church, 
or  the  Lord's  spiritual  kingdom,  2669  and  citations,  2699,  4189  and 
citations.  Ishmael  and  the  IshmaeHtes  denote  the  spiritual,  who  are 
in  simple  good  as  to  life,  and  thence,  in  natural  truth  as  to  doctrine, 
3263,  4747,  4788,  4968.  The  twelve  sons  of  Ishmael  (Nebaioth, 
Kedar,  Adbeel,  Mibsam,  Mishma,  Dumah,  Massa,  Hadar,  Tema, 
Jetur,  Naphish,  and  Kedemah),  represent  all  things  of  the  spiritual 
church,  especially  amongst  the  Gentiles,  3268 :  as  to  Nebaioth  and 
Kedar,  see  below  (3).  Mahalath,  or  Bashemath,  the  daughter  of 
Ishmael,  the  son  of  Abraham  (who  became  the  wife  of  Esau),  denotes 
truth  from  a  divine  origin,  3687. 

2.  Ishmael' s  birth  of  the  concubine  of  Abram,  denotes  the  rational 
man,  not  from  the  conjoint  influx  of  internal  good  and  truth,  but  from 


A 


I 


X 


/  ^ 


t 


426 


J  AC 


) 


the  influx  of  good  inciting  the  external  affection  of  sciences,  1898 — 
1 902,  1 904,  1 907,  1 909—1 911.  Ishmael  a  wild-ass-man,  and  his  hand 
against  every  one,  denotes  the  rational  man  combating  against  falses, 
1948,  1949.  Ishmael's  dwelling  against  the  faces  of  all  his  brethren, 
denotes  the  rational  man  always  victorious  in  contentions  about  faith, 
1951.  Ishmael's  circumcision  when  he  was  thirteen  years  of  age,  de- 
notes the  purification  of  those  who  are  made  rational  when  holy  remains 
are  produced,  2108 — 2111.  Ishmael  discovered  mocking  by  Sarah, 
denotes  the  incongruity  and  opposition  between  the  rational  merely 
human  and  the  divine,  2654.  IshmaePs  being  cast  out  from  the 
house  of  Abraham,  and  wandering  in  the  desert  of  Beersheba,  denotes 
the  erratic  state  of  the  rational  man  not  yet  illuminated  from  the 
divine  human,  2671—2679,  compare  2714,  2718.  Ishmael  preserved 
by  the  angel  appearing  to  his  mother,  and  become  an  archer,  denotes 
instruction  from  the  Word,  and  the  rational  man  made  spiritual, 
2690—2709,  2714.  IshmaeFs  mother  taking  him  a  wife  from  Egypt, 
denotes  the  man  of  the  spiritual  church,  introduced  to  good  by  the 
affection  of  truth,  2717,  2718.  The  Ishmaehtes  dwelling  from  Ha- 
vilah  to  Shur,  denotes  the  extension  of  intelligence ;  and  IshmaeFs 
falling  upon  the  faces  of  all  his  brethren,  contentions  concerning  truth, 

3273-3277. 

3.  Nebaioth  and  Kedar,  denote  the  goods  and  truths  of  the  spiritual 
church,  especially  amongst  the  Gentiles,  sh.  3268,  3288.  Nebaioth 
denotes  spiritual  good,  his  sister  Mahalath,  the  affection  of  celestial 
truth,  or  of  spiritual  good,  3688.  Kedar,  which  is  Arabia,  was  named 
from  the  son  of  Ishmael,  3268.  The  flock  of  Kedar  denotes  divine 
celestial  things ;  the  rams  of  Nebaioth,  divine  spiritual  things,  2830 
end.  The  flocks  of  Arabia  (Kedar)  denote  all  the  goods  of  the  internal 
man  ;  the  rams  of  Nebaioth,  goods  of  innocence  and  charity  ;  Nebaioth 
those  who  are  in  such  good,  10,042.  When  the  vastation  of  the 
church  is  treated  of,  the  Arabians  and  Kedarians  in  the  wilderness  de- 
note those  who  are  not  in  truth  because  not  in  good,  3268 ;  similar 
in  the  case  of  Arabia  and  the  kingdoms  of  Hazor,  3048. 

ISLANDS  [in8ulce]y  as  separated  or  distinct  tracts  of  land,  signify 
distinct  kinds  of  worship,  and  such  as  are  comparatively  remote  from 
internal,  or  such  as  pertain  to  the  nations  out  of  the  church,  1158. 
Inhabitants  of  the  islands  signify  various  remote  goods,  9295.  See 
Nations. 

ISRAEL,  Israelites.     See  Jacob,  Jew. 

ISSACHAR.     See  Tribes. 

ISTHMUS.     See  Gland. 

ITHAMAR.     See  Nadab. 

IVORY  [e6or].  Ivory  and  ebony  signify  exterior  goods,  such  as 
relate  to  rituals,  1172.  Beds  of  ivory  denote  pleasures  of  the  lowest 
natural  kind,  6188. 

J. 

JABAL.     See  Lamech. 

JABBOK.     See  Jacob  (8). 

JACINTH.     See  Precious  Stones,  Colours  (Hyacinth). 

JACOB,   Israel.     1.    Signification,     The  representative  church 


X 


J  AC 


427 


began  with  Abraham,  and  was  afterwards  instituted  with  the  posterity 
of  Jacob ;  hence,  Abraham  represents  the  Lord  and  likewise  the  celes- 
tial man ;  Isaac  represents  the  Lord  and  likewise  the  spiritual  man ; 
and  Jacob  represents  the  Lord  and  likewise  the  natural  man,  1409, 
1893.  Abraham  represents  the  Lord's  internal  man;  Isaac,  the  in- 
terior, or  rational  man,  which  is  the  spiritual;  and  Jacob,  the  natural; 
passages  cited  explaining  their  signification  in  the  supreme  sense,  or 
in  the  Lord,  and  in  the  representative  sense,  or  with  man,  6098. 
Isaac  begotten  by  Abraham,  represents  the  divine  rational  from  the 
divine  itself;  Esau  and  Jacob,  the  divine  natural,  as  the  offspring  of 
the  divine  rational,  3279.  Esau  represents  the  divine  natural  as  to 
good;  Jacob  as  to  truth,  3232,  3279,  4373,  4428  and  citations;  as 
to  Jacob  only  representing  truth,  or  the  doctrine  of  natural  truth,  5401, 
6012,  6019,  6089,  6092,  6173.  Esau  and  Jacob  are  called  two  na- 
tions  and  two  peoples,  because  good  and  truth  are  each  interior  and 
exterior,  ill,  3293 — 3294.  Isaac  and  Rebecca  denote  the  rational  mind 
as  to  good,  which  is  of  the  will,  and  as  to  truth,  which  is  of  the  un- 
derstanding ;  Esau  and  Jacob,  the  good  and  truth  of  the  natural  man 
existing  from  rational  good  and  truth,  3509.  In  the  true  order  which 
prevails  after  regeneration,  Esau  represents  the  good  of  the  natural 
man,  and  Jacob  its  truth,  both  conjoined  to  the  rational ;  in  the  su- 
preme sense,  the  divine  natural  as  to  good  and  truth,  3576;  how  the 
case  is,  both  before  and  after  regeneration,  4337  and  citations.  Jacob 
first  represents  the  truth  of  good  in  the  Lord's  infancy,  and  after  this 
was  made  divine,  the  truth  of  the  Lord's  divine  human  ;  in  like  manner, 
Esau,  as  to  good,  3599 ;  see  below,  3659.  Divine  good  and  divine 
truth,  both  of  the  Lord's  divine  natural,  are  represented  by  Esau  and 
Jacob  conjoined  as  brethren,  but  really  such  good  and  truth  are  one 
potency,  3599.  Man  is  in  the  state  signified  by  Jacob,  and  by  his 
acquiring  the  blessing,  while  he  is  not  yet  regenerated,  when  he  mis- 
takes truth  and  the  knowledges  of  truth,for  good,  3603.  When  Jacob 
had  put  on  the  person  of  Esau  by  acquiring  the  birthright  and  blessing 
of  Isaac,  he  represented  the  good  of  natural  truth,  and  this  likewise 
because  all  truth  has  good  in  it,  3659.  Jacob  first  represents  truth, 
next  the  good  of  truth,  and  at  length  the  good  of  the  natural  man ; 
to  this  end  he  was  permitted  to  take  the  birthright  of  Esau,  that  the 
representation  might  fall  into  one  person,  3659,  compare  3665,  3829; 
that  he  represents  the  divine  natural  in  the  beginning  as  to  truth,  in  its 

Erogress  as  to  the  good  of  truth,  and  finally  as  to  good,  4538 ;  see 
elow,  the  citations  immediately  before  (2).  The  natural  principle  as 
to  truth  and  good  is  represented  variously  by  Jacob,  because  its  state 
varies,  being  different  in  the  beginning  of  regeneration  from  what  it  is 
in  its  progress  and  end,  3775,  4234,  ill,  4073,  4273.  Jacob  puts  on 
the  representation  of  natural  good,  and  Rachel  and  Leah  that  of  the 
affection  of  truth,  interior  and  exterior,  because  good  and  truth  form 
a  marriage,  ill,  3793,  3798 ;  hence,  that  the  meeting  between  Jacob 
and  Rachel  denotes  the  influx  of  the  genuine  affection  of  truth,  and 
good  in  the  natural  man  proceeding  to  conjunction  therewith,  3793, 
3796 — 3800 ;  and  thus,  that  the  whole  offspring  of  Jacob  denote  all  the 
doctrines  of  truth  and  good,  or  of  faith  and  love  in  one  complex,  3858. 
While  the  state  of  conjunction  is  proceeding,  Jacob  denotes  the  good 
of  natural  truth,  Laban  collateral  good  serving  it,  3949,  3972,  3974, 


7 


I 


428 


J  AC 


J  AC 


429 


9.  • 

1 


3981  and  citations,  3982,  4063.     The  good  of  truth  is  truth  in  will 
and  in  act,  which  is  the  universal  of  all ;  hence,  Jacob  denotes  all  that 
was  represented  by  his  women  and  children,  4337,  4346,  4352,  com- 
pare 4610;  and  see  below,  4234,  5826.     Jacob  represented  good  pro- 
ceeding from  truth;   Esau,  good  proceeding  to  or  producing  truth, 
3669,  3677;   and  that  the  good  represented  by  Jacob  is  also  called 
common  good,  3829;  compare  4234.     The  good  represented  by  Jacob 
and  Israel  flows  in  by  the  external  way ;  that  represented  by  Esau,  by 
the  internal  way,  4641.     The  divine  good  of  the  Lord  represented  by 
Esau  was  his  from  nativity ;  the  good  represented  by  Jacob  was  ac- 
quired by  temptations,  thus,  by  the  expulsion  of  hereditary  evil,  and 
hereby  conjoined  to  his  divine  good,  4641.     The  good  represented  by 
Jacob,  is,  in  its  essence,  truth,  because  it  is  truth  which  has  passed  into 
the  will,  and  thence  into  the  actions  of  the  life ;  that  represented  by 
Esau  is  divine  good,  which  flows  in  from  the  Lord  and  conjoins  itself 
with  the  good  of  truth,  4234,  4337.     Jacob  begun  to  represent  the 
conjunction  of  divine  truth  with  the  divine  good  of  the  Lord's  divine 
natural,  when  he  had  parted  with  Laban  and  come  to  the  entrance  of 
Canaan,  4234.     As  Jacob  denotes  the  good  of  truth  he  also  denotes 
the  church,  which  is  with  him  who  is  in  the  good  of  truth ;   his  sons, 
the  truths  of  the  church,  5536 ;  but  specifically,  Jacob  denotes  the 
church  as  to  truth,  4520.     Jacob  denotes  truth  in  common  ;  his  sons, 
the  truths   of  the  church   in  particular,    6236,  6335  and  citations. 
Joseph  and  Benjamin  who  were  born  of  Rachel  denote  the  internal  of 
the  church,  the  ten  other  brothers,  the  external,  5469.     Froni  the 
natural  mind  represented  by  Jacob  and  his  two  women,  there  is  an 
ascent  to  the  rational,  represented  by  Isaac  and  Rebecca,  which  is 
open  towards  heaven ;  and  there  is  also  a  descent  to  the  sensual  facul- 
ties of  the  body,  represented  by  the  sons  of  Jacob,  and  opening  to- 
wards the  world,  4009.     The  sensual  is  as  the  ultimate  of  order,  in 
which  all  the  prior  principles  are  contained  together,  hence,  each  of 
the  sons  of  Jacob  represents  one  common  form  of  such  principles,  or 
a  common  truth,  4009,  compare  4605,  4606.     The  ten  sons  of  Jacob 
denote  the  common  truths  of  the  church,  or  the  truth  of  the  church  as 
received  by  the  natural  man,  5403,  5419,  5427,  5458,  5469,  5512, 
5877;  when  called  sons  of  Israel,  spiritual  truths,  5414,  5879,  5912, 
6064,  thus,  all  things  of  the  spiritual  church,  4286 ;  the  difference, 
ill.  5951,  5952;  see  citations  below,  6463,  and  6637,  &c.     Because 
internal  things  are  what  are  represented,  and  external  things  represent, 
Jacob,  who  represented  the  external  of  the  church  but  not  the  internal 
was  named  Israel,    4292;    see  below,  4286.     Jacob  represented  the 
external  ancient  church  from  his  representing  the  divine  natural  of  the 
Lord,  to  which  the  external  church  corresponds ;  but  by  his  sons  is 
denoted  his  posterity  with  whom  the  truths  of  the  ancient  church  were 
extinguished,  4439,  4514  ;  how  evil  the  sons  of  Jacob  were,  sh.  4316, 
see   below,    (10 — 12;)    and   see   Jew.      Jacob   denotes  the  external 
perverse  church  of  the  Jews,  and  in  a  good  sense,  the  true  external 
church  of  the  Gentiles ;  when  called  Israel,  the  internal  church,  422, 
768.     Jacob   denotes  the  Jewish  religion  derived  from   the   ancient 
church,  4700,  4701,  4738.     Jacob  denotes  the  ancient  church,  and 
also  the  primitive  Christian  church,  4772,  compare  4700;  as  to  the 
particulars   concerning   the  representation  of  the   ancient  church  by 


Jacob,  see  below,  (11,  12.)  His  being  called  sometimes  Jacob  and 
at  other  times  Israel,  is  on  account  of  the  internal  sense,  sh.  5973. 
Jacob  denotes  the  external  of  the  Lord's  church  and  kingdom,  Israel 
the  internal  or  spiritual,  768,  1025,  3305,  3441,  «A.  4286,  9340  and 
citations ;  and  the  reason  for  which  he  was  named  Israel  denotes  the 
temptations,  and  victories  in  temptations,  which  make  the  spiritual 
man,  4286,  4287;  see  above,  4641.  Jacob  and  Israel  both  signify 
the  Lord,  Jacob  as  to  exterior  natural  truth,  Israel  as  to  interior,  3305  ; 
and  what  natural  truth  is,  3167,  3509,  3525,  3548,  3563.  Jacob 
denotes  the  divine  natural,  strictly,  the  external  of  the  Lord's  divine 
natural ;  Israel,  the  divine  spiritual  or  the  celestial  spiritual  of  the 
natural,  which  is  its  internal,  4286,  4303,  4568,  ilL  4570,  4585, 
4598,  7091.  Jacob  named  Israel,  denotes  the  celestial  spiritual  man, 
or  the  internal  spiritual  church,  which  are  the  same  thing ;  Jacob  the 
external  of  the  church  only,  4273,  4275,  ill,  4292 ;  the  latter  called 
the  external  spiritual,  4592.  Israel  denotes  the  celestial  spiritual  man 
who  is  from  the  natural ;  Joseph  the  celestial  spiritual  man  who  is  from 
the  rational,  4286 ;  hence,  the  man  of  the  spiritual  church  called 
Israel  is  the  interior  of  the  natural,  7091 ;  see  below,  5805,  6240. 
Jacob  and  Israel  are  called  *  my  servant,'  and  *  my  elect'  in  reference 
to  the  external  and  the  internal  church,  and  to  the  Lord's  divine 
human,  3441 ;  that  the  divine  human  is  signified  by  Israel,  sh.  7091. 
Jacob  called  Israel  denotes  the  good  of  spiritual  truth,  5583.  Israel 
denotes  internal  good,  or  spiritual  good,  from  the  natural;  Joseph, 
internal  good  from  the  rational,  5805 ;  see  below,  6240 ;  and  as  to 
the  former  only,  5879,  5906,  5912,  5957,  5973,  6064,  6082,  6102, 
6169,  6225,  6253,  6434,  6447,  6637  and  citations.  Israel  denotes 
spiritual  good,  which  is  the  good  of  truth,  or  truth  in  will  and  in  acl, 
and  hence  the  spiritual  church,  5826,  5837.  Jacob  denotes  natural 
good,  or  the  external  of  the  church,  which  are  one  and  the  same  thing ; 
Israel,  s[)iritual  good,  or  the  internal  of  the  church,  which  are  also  the 
same,  5965.  Israel,  Assyria,  and  Egypt,  named  together,  denote  the 
spiritual,  the  rational,  and  the  scientific  conjoined  in  the  Lord's  king- 
dom, 6047.  Jacob  denotes  those  who  are  in  the  truth  of  faith ;  Israel, 
those  who  are  in  the  good  of  charity,  6230,  6225 ;  but  in  the  opposite 
sense,  Jacob  denotes  those  who  are  in  evil,  and  Israel  those  who  are  in 
the  false,  3614.  Joseph  denotes  celestial  good  which  is  the  internal 
of  the  rational,  and  consequently,  the  celestial  man;  Israel  denotes 
spiritual  good  which  is  in  the  interiors  of  the  natural,  and  consequently, 
the  spiritual  man,  6240;  as  to  the  latter  only,  6183,  7091.  Israel 
denotes  spiritual  good  from  the  natural,  Jacob  spiritual  truth  in  the 
natural,  his  sons  distinct  genera  of  goods  and  truths  also  in  the  natural, 
6463.  The  sons  of  Israel  not  only  signify  goods  and  truths  in  the 
natural  mind,  but  the  natural  mind  itself,  which  contains  them,  5414, 
5680,  5882 ;  but  that  the  natural  itself  is  usually  repriesented  by  a  bed 
with  a  man  in  it,  when  Jacob  is  thought  of,  6463 ;  see  same  number 
below,  (12.)  The  sons  of  Israel  denote  those  who  are  of  the  Lord's 
spiritual  kingdom,  6637,  6862,  6868,  6871,  7035,  7091,  7198,  7201, 
7215,  7223,  8345,  8645,  9404.  The  sons  of  Israel  denote  those  who 
are  in  truth  leading  to  good,  and  in  truth  seen  from  good,  7957,  ilL 
8234,  8805  ;  in  the  opposite  sense,  those  who  are  alienated  from  truth, 
6557,   6571.     The  people  of  Israel   (at   Sinai)  denote  the  spiritual 


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church  as  to  good,  in  which  the  truths  of  faith  are  ahout  to  be  im- 
planted, 8805.  The  congregation  of  Israel  denotes  the  spiritual  church, 
so  called  from  its  truths  and  goods,  7830.  Israel  and  the  Israelitish 
people  denote  the  Lord's  spiritual  kingdom,  Judah  and  the  Jewish 
nation  his  celestial  kingdom  ;  thus,  Israel  denotes  the  good  of  spiritual 
love,  and  Judah  the  good  of  celestial  love,  3654,  9404  and  citations. 
Jacob  himself  or  the  people  of  Israel  were  never  meant  to  be  under- 
stood when  they  are  mentioned  in  the  Word,  but  the  things  signified 
by  them  amongst  all  nations,  past,  present,  and  future;  by  Jacob, 
the  doctrine  of  natural  truth,  or  those  of  whatever  nation  they  may 
be  who  are  in  that  doctrine,  3305.  In  the  internal  historical  sense, 
however,  Jacob  denotes  his  own  posterity,  1246,  4279,  sh.  4281, 
4310;  see  below,  (10.)  The  holy  one  of  Israel  denotes  the  Lord 
himself,  3305  end;  the  powerful  one  of  Jacob,  the  Lord's  divine 
human,  6425. 

Generally,  Jacob  represents  the  divine  natural  of  the  Lord,  and 
this  both  as  to  truth  and  as  to  good,  3670 ;  passages  cited,  6098 ;  as 
predicated  of  man,  6638.  Previous  to  his  departure  from  Beersheba 
he  represented  the  divine  natural  as  to  truth,  3305,  3509,  3525,  3546, 
3576,  3599,  4234,  4337,  4428,  4538,  5506,  5533,  5536;  after  as- 
suming the  person  of  Esau,  and  while  he  tarried  with  Laban,  as  to  the 
good  of  natural  truth,  3659,  3669,  3677,  3775,  3905,  3972,  4234, 
4273,  4337,  4538,  5506,  5533,  5536 ;  and  when  he  returned  to  Canaan, 
as  to  the  good  itself  of  the  natural  man,  4069,  4073,  4103,  4538, 
compare  4234.  In  the  representative  sense,  Jacob  denotes  the  natural 
man  undergoing  regeneration,  4310,  6098;  and  abstractly  the  common 
truths,  from  which  the  spiritual  church  begins  to  act,  and  by  which  it 
IS  iiitroduced  to  its  good,  6641.  When  called  Israel  in  this  sense,  he 
denotes  the  spiritual  man  introduced  into  good ;  and  abstractly,  spi- 
ritual good  itself,  in  the  midst  of  its  truths,  see  above,  4286,  6230, 
6240,  6463;  and  below  (12);  6463—6465.  As  to  the  order  of  this 
state,  &c.,  see  Tribes. 

2.  Historical  passages^  to  his  leaving  Beersheba,  Jacob  and  Esau 
being  twins,  denotes  the  conception  and  birth  of  good  and  truth  at  the 
same  time,  and  that  the  one  is  nothing  without  the  other,  3299. 
Jacob  born  after  his  brother  Esau,  denotes  the  priority  of  good  as  the 
soul  and  life  of  truth,  3299,  3303.  Jacob's  holding  by  the  heel  of 
Esau,  denotes  the  adherence  of  truth  to  natural  good  in  ulti mates, 
3304.  Jacob  loved  by  Rebecca,  denotes  the  conjunction  of  rational 
truth  with  natural  truth  stronger  than  its  affinity  and  conjunction  with 
good,  3314.  Jacob's  taking  the  birthright  of  Esau,  denotes  the  appa- 
rent priority  and  supereminence  of  truth  while  man  is  regenerating, 
3325,  3336,  3539;  passages  cited  seriatim,  3324:  Jacob's  history 
connected  with  the  history  of  Esau  in  Isaac's  old  age,  denotes  the 
order  in  which  the  Lord  made  the  natural  divine,  and  the  order  in 
which  he  regenerates  man,  3490,  3518  end.  Jacob  advised  by  Rebecca, 
and  his  simulating  the  person  of  Esau,  denotes  the  influx  of  the  ra- 
tional man  by  truth,  and  the  truth  of  the  natural  man  appearing  as 
good,  3509,  3350,  3563,  3567.  Jacob's  going  to  the  flock  and  the 
kids  prepared  for  Isaac  as  venison,  denotes  natural  or  domestic  good 
and  delight  from  its  truths,  received  for  the  time  as  spiritual,  3518 — 
3520.     Jacob's  putting  on  the  garments  of  Esau,  denotes  the  external 


man  imbued  with  the  truths  of  good ;  or  rational  truth,  its  influx  and 
action  in  the  natural  man,  as  yet  without  good,  3539.  His  voice  per- 
ceived as  the  voice  of  Jacob,  but  his  hand  as  the  hand  of  Esau,  denotes 
the  inverse  order  of  truth  and  good ;  how  the  case  is  both  really  and 
apparently,  3563,  3570  and  citations.  Jacob's  receiving  the  blessing 
of  Isaac,  but  Esau  intended  by  him,  denotes  the  first  conjunction  of 
rational  and  natural  good,  and  natural  truth  mediating,  3570,  3573, 
3576 ;  that  the  immediate  or  inmost  conjunction  of  rational  good  is 
with  the  good  of  the  natural  man,  signified  by  Esau,  and  that  Jacob 
retained  the  blessing  in  accordance  with  the  appearance  only  that  truth 
is  primary,  3576.  The  blessing  then  given  to  Esau,  and  the  prediction 
that  he  should  break  the  yoke  of  Jacob  from  ofif  his  neck,  denotes  the 
state  when  it  becomes  manifest  that  all  and  everything  is  of  good, 
which  is  after  the  accomplishment  of  reformation  and  regeneration, 
3576,  3603,  4337.  Jacob  hated  by  Esau  on  account  of  the  blessing, 
and  the  purpose  of  Esau  to  slay  him,  denotes  the  aversion  of  good  from 
truth  while  the  order  is  inverted,  and  the  appearance  that  life  is  its 
own  taken  from  it,  3605,  3607,  ilL  3610.  Jacob  advised  to  fly  to 
Laban,  and  tarry  with  him,  until  the  anger  of  Esau  should  be  appeased, 
and  he  should  forget  what  Jacob  had  done  to  him,  denotes  the  life  of 
truth  with  the  aff*ection  of  external  or  corporeal  good,  until  good  is 
imbued  in  the  habit  and  manner  of  living,  3612 — 3615.  Jacob  com- 
manded by  his  father  to  take  a  woman  from  the  daughters  of  Laban, 
denotes  that  the  good  of  the  natural  man  is  to  be  conjoined  with  truth 
in  which  there  is  something  divine,  3665,  compare  3829.  The  blessing 
of  Isaac  at  his  departure,  signifies  the  beginning  of  the  existence  of  the 
divine  natural ;  and  also,  that  he  had  now  entered  upon  the  representa- 
tion of  the  good  of  truth,  3674. 

3.  The  vision  on  his  way  to  Charan.  Jacob's  going  from  out  Beer- 
sheba denotes  a  life  comparatively  remote  from  divine  doctrinals,  3690. 
His  going  towards  Charan  (Haran)  denotes  a  state  of  external  good  and 
truth,  3691.  His  being  overtaken  by  nightfall,  denotes  the  obscurity 
of  intelligence  and  wisdom  in  that  state,  3693.  His  taking  of  the 
stones  of  the  place,  and  putting  them  for  a  pillow,  and  sleeping  upon 
them  there,  denotes  external  truths  and  the  state  of  tranquillity  or 
external  peace  with  those  about  to  be  regenerated,  3694 — 3696.  His 
vision  of  a  ladder  standing  upon  the  earth,  and  its  head  reaching  to 
heaven,  denotes  the  communication  opened  between  the  lowest  and 
highest  truths,  3697 — 3700.  The  angels  of  God  ascending  and  de- 
scending in  the  ladder,  and  Jehovah  standing  upon  it,  denotes  the  in- 
finite and  eternal  communication  of  all  goods  and  truths,  or  ascent 
from  the  ultimates  of  nature  to  the  divine,  and  descent  from  the  divine 
to  the  ultimates  of  nature,  and  hence,  conjunction,  3701,  3702  ;  com- 
pare 4009.  Jehovah's  revealing  himself  to  Jacob  as  the  Grod  of 
Abraham  and  Isaac,  denotes  the  Lord  as  the  source  of  all  good  and  all 
truth,  and  as  the  divine  human,  3703,  3704.  The  promise  of  Jehovah 
to  give  that  land  to  Jacob  and  to  his  seed,  and  his  breaking  forth  to  the 
west  and  the  east  and  to  the  north  and  the  south,  denotes  the  good  in 
which  he  should  be,  and  the  infinite  extension  of  good  and  truth,  3705, 
3708.  His  awaking  from  sleep  and  the  words  he  then  used,  denotes  a 
state  of  illustration  and  the  divine  therein,  3714—3721.  His  taking 
the  stone  which  he  had  for  a  pillow,  and  setting  it  up  and  anointing  it, 


/ 


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J  AC 


433 


(... 


1 


denotes  the  truth  by  which  communication  with  the  divine  is  opened, 
that  it  is  the  ultimate  of  order,  and  hence  holj,  &c.,  3724 — 3728. 
The  terms  of  his  vow  denote  the  divine  continuum  by  which  the  Lord 
glorified  his  natural  man,  and  also  the  Divine  Providence  bringing  the 
kingdom  of  the  Lord  into  ultimates,  ilL  and  sh,  3731 — 3740. 

4.  The  signification  of  Char  an  and  Laban,  Charan  was  a  region 
where  idolatrous  worship  prevailed;  and  it  denotes  an  obscure  state 
like  that  of  boyhood,  1430,  1435,  1436.  Compare  Har an,  1365— 
1367.  Laban  was  the  son  of  Bethuel,  by  whom  is  signified  the  good 
of  charity  such  as  it  is  with  the  more  upright  gentiles,  2865,  3111. 
Bethuel  was  one  of  the  sons  of  Nahor,  by  whom  is  signified  those  out 
of  the  church  who  are  in  brotherhood  from  good,  2860,  2863,  2864, 
2866.  Nahor  was  the  brother  of  Abraham,  and  the  transactions  re- 
corded of  him  relate  to  the  salvation  of  those  who  are  without  the 
knowledge  of  the  Word,  2861,  3778.  The  house  of  Nahor  and 
Bethuel  denotes  the  whole  ground  and  origin  of  the  affection  of  truth 
signified  by  Rebecca,  and  the  affection  of  good  signified  by  Laban,  as 
brother  and  sister,  3078,  3112,  3126—3131,  3160.  See  Nahor, 
Haran.  Laban  in  Charan  denotes  the  affection  of  good  in  what  is 
external  or  corporeal ;  properly,  collateral  good  from  the  universal  or 
common  stock  predicated  of  the  Gentiles,  3612,  3665.  Laban  denotes 
good  not  genuine  because  conjoined  with  fallacies,  3778,  ill.  3986  ;  yet 
such  as  genuine  truths  can  be  implanted  in,  and  in  which  the  Divine 
can  be,  who  is  everywhere  in  the  good  of  charity,  ill.  3986.  Laban 
denotes  the  good  in  which  every  man  is  held  at  the  beginning  of  rege- 
neration, when  worldly  and  heavenly  affections  are  both  entertained  by 
him,  4063,  4145.  Generally,  it  is  the  good  of  the  external  or  natural 
man,  3129,  3130,  3160,  3612,  3665,  3691,  3778,  4112,  4189;  which 
is  serviceable  to  the  good  of  truth  while  man  is  becoming  spiritual,  as 
denoted  by  Jacob,  3974,  3982,  3986,  4063;  and  which  resembles  the 
provision  in  immature  fruits  for  the  introduction  of  the  juice,  3982. 
See  Laban,  Good  (6). 

5.  Rachel  and  Leah,  the  daughters  of  Laban,  denote  affections 
which  are  the  offspring  of  good  in  the  natural  man,  ill.  3793.  Rachel 
denotes  the  affection  of  internal  truth  ;  Leah,  the  affection  of  external 
truth;  both  as  the  means  of  conjoining  good,  3758,  3782,  3793.  Rachel 
is  called  the  lesser  (or  younger)  daughter,  and  Leah  the  greater,  because 
man  is  affected  with  external  truths  before  internal,  3819.  Leah  having 
weak  eyes  denotes  the  feebleness  of  the  understanding  with  those  who 
are  in  the  affection  of  external  truth  ;  and  Rachel,  called  beautiful,  the 
spiritual  quality  of  the  affection  of  interior  truth,  3820,  3821.  In  the 
supreme  sense,  Rachel  denotes  the  hereditary  (nature),  or  human 
affection  of  interior  truth,  which  was  expelled  by  the  divine  affection, 
signified  by  Benjamin,  4593.     See  Rachel,  Leah. 

6.  Jacobus  sojourning  unth  Laban,  and  Rachel  and  Leah  becoming 
his  wives,  denotes  the  manner  in  which  the  good  of  truth  is  conjoined 
with  good  not  of  truth,  but  of  a  divine  origin;  first,  by  the  affection 
of  external  truth,  which  is  Leah,  and  afterwards  by  the  affection  of 
internal  truth,  which  is  Rachel,  3758.  Jacob's  lifting  up  his  feet 
(after  the  vision  at  Beth-el),  and  going  to  the  land  of  the  sons  of  the 
East  (Aram  or  Syria),  denotes  the  elevation  of  the  natural  man  to  the 
truths  of  love,  3760—3762.     His  coming  to  Charan,  and  behold  a 


I 


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well  in  the  field,  and  three  fiocks  of  sheep  lying  by  it,  and  the  well 
closed,  denotes  the  state  while  instruction  is  only  external,  and  the 
Word  not  yet  opened,  3763 — 3769.  His  inquiries  of  the  men  who 
kept  the  sheep,  denotes  inquisition  into  the  real  origin  and  quality  of 
charity,  3776.  Rachel  with  her  father's  sheep  coming  into  the  field, 
denotes  the  affection  of  interior  truth  manifested,  3793,  3794.  Jacob's 
uncovering  the  well  and  watering  the  flock  and  afterwards  kissing 
Rachel,  denotes  the  interiors  of  the  Word  discovered,  and  instruction 
and  conjunction  thereby  with  the  doctrine  and  affection  of  interior 
truth,  3799,  3800.  Jacob's  informing  Rachel  of  his  relationship,  and 
his  introduction  into  the  house  of  Laban,  denotes  the  affinity  of  good 
acknowledged  by  interior  truths,  and  hence  initiation,  &c.,  3803 — 
3810.  Jacob's  compact  with  Laban  for  the  sake  of  Rachel,  denotes 
the  study  of  the  mind  and  the  holy  state  of  life,  in  order  that  interior 
truth  may  be  conjoined,  3822—3826,  3846,  3852.  ^even  years  of 
service  appearing  to  him  as  one  day  in  his  love  for  Rachel,  denotes  the 
state  of  heavenly  love  without  tedium,  3827.  Laban' s  giving  Leah, 
instead  of  Rachel,  to  Jacob,  denotes  external  truth  received  first,  not- 
withstanding the  desire  for  interior  truths,  3834,  ill.  3843 ;  that  the 
good  and  truth  of  the  natural  man,  understood  by  the  sun  and  moon 
in  the  dream  of  Joseph,  are  denoted  by  Jacob  and  Leah,  4696.  Jacob's 
discovery  of  the  fraud  in  the  morning,  denotes  the  state  of  illustration 
in  which  it  is  acknowledged  that  as  yet  only  external  truth  is  conjoined, 
3837,  3838.  Rachel  given  to  him  in  consideration  of  another  seven 
years'  service,  denotes  the  further  study  of  the  mind  and  holy  state  of 
life  in  order  to  acquire  interior  truth,  3845 — 3848,  3852.  Jacob's 
superior  love  for  Rachel,  but  Leah's  conceiving  first,  denotes  the 
affinity  of  good  for  interior  truth,  but  the  doctrines  of  external  truth 
first  produced,  3851,  3856,  3857.  Four  sons  born  to  him  of  Leah, 
denotes  the  ascent  from  external  truth  to  internal  good,  3759,  3761, 
3860,  3882,  3902 ;  thus,  the  good  of  faith,  and  the  essentials  of  ex- 
ternal goods  and  truths,  4605,  4606.  The  handmaids  of  Rachel  and 
Leah  given  to  him,  denotes  the  natural  and  corporeal  affections  which 
serve  to  the  conjunction  of  interior  and  external  truth,  3835,  3849, 
3913,  3917,  3919,  3925,  3931—3933,  3937.  The  sons  born  to  Jacob 
of  the  handmaids,  denote  the  common  truths  by  which  interior  truths 
come  to  be  acknowledged  and  received  on  the  one  hand,  and  exterior  on 
the  other,  3919,  3922,  3925,  3926,  3930—3933,  3937;  in  a  summary, 
4608,  4609.  The  two  sons  afterwards  born  of  Leah,  denote  the  recep- 
tion and  acknowledgment  of  mutual  love  and  conjugial  love,  making 
perfect  the  conjunction  of  good  with  truth  in  the  external  man,  3956, 
3957,  3960,  3969.  The  daughter  born  of  Leah,  denotes  the  affection 
of  idl  the  truths  denoted  by  the  ten  sons  previously  born  to  Jacob, 
3963,  4428.  Rachel's  subsequent  fruitfulness,  denotes  the  opening  of 
interior  truths  to  which  the  exterior  were  only  introductory,  or  man 
become  spiritual  by  the  conjunction  of  the  interior  and  exterior  man, 
3857,  3902,  3952,  3969,  3971,  briefly  4607.  Jacob's  design  to  return 
to  his  own  land  after  the  birth  of  Joseph,  denotes  the  desire  of  the 
natural  man  tending  to  conjunction  with  the  divine  rational  signified  by 
Isaac  and  Rebecca,  3973.  The  possessions  of  Laban  hitherto  blessed 
on  account  of  Jacob,  denotes  the  communication  of  divine  good  by 
conjunction  with  the  good  of  natural  truth,  3986.     Jacob's  willingness 


F  F 


434 


0- 


JAC 


"> 


to  stay  with  him  to  acquire  a  flock  of  his  own,  denotes  the  good  of 
truth  fructified  when  man  is  led  by  it,  and  common  good  put  to  use 
serving  the  good  of  truth,  3990,  3991.  His  removing  all  the  speckled 
and  spotted  among  the  cattle,  &c.,  and  all  the  black  among  the  lambs, 
denotes  the  separation  of  goods  and  the  truths  of  good  in  which  evils 
and  falses  are  mixed,  and  also  the  proprium  of  innocence,  3991 — 4001, 
4005—4010,  compare  4026.  The  artifice  of  Jacob  by  which  similar 
cattle  were  produced,  which  he  separated  from  the  flock  of  Laban, 
denotes  the  disposition  of  the  mind  when  good  can  flow  into  the  afl'ec- 
tions,  &c.,  and  the  increase  of  interior  goods  and  truths  elevated  from 
exterior,  4013—4038,  briefly  3903.  Observe  here  that  Jacob  is  not 
to  be  regarded  as  a  purchased  servant,  but  that  he  belonged  to  a  more 
illustrious  family  than  Laban,  3974,4113. 

7.  The  separation  of  Jacob  from  Laban,  denotes  the  state  of  the 
natural  man  when  he  draws  nearer  to  the  Divine ;  or  the  separation  of 
good  with  the  natural  man,  the  aff'ections  of  truth  adjoined  thereto, 
and  all  the  goods  and  truths  acquired  by  their  conjunction,  from  com- 
mon good,  4061,  4069,  4073,  4103;  thus,  from  everything  worldly, 
terrestrial,  and  corporeal  as  an  end,  4063.  Jacob's  observing  the  faces 
of  Laban  changed  towards  him,  denotes  the  change  of  the  interiors 
when  man  is  advancing  to  interior  good,  and  that  such  changes  are 
according  to  the  separation  of  spirits  and  angels  from  him,  4066,  4067, 
4073,  4074,  4129.  Jacob's  conversation  with  Rachel  and  Leah  on  the 
subject,  denotes  the  adjunction  of  good  to  truths  and  the  reciprocal 
application  of  truths  to  good,  when  separation  is  about  to  take  place, 
4073,  4096  ;  how  the  states  of  separation  also  succeed  each  other, 
4097,  4122.  Jacob's  arising,  and  setting  his  sons  and  his  wives  upon 
camels,  and  fleeing  away  with  all  his  acquisitions  towards  Canaan,  to 
his  father  Isaac,  denotes  the  elevation  of  good  and  the  elevation  of 
truths  and  their  afi'ections  in  order  to  conjunction  with  the  rational, 
4102 — 4108;  and  that  the  conjunction  of  the  natural  with  the  rational 
forms  the  human,  4108.  Laban's  pursuit  of  Jacob,  and  the  circum- 
stances attending  it,  denotes  the  state  of  separation  as  viewed  from  the 
proprium,  its  unwillingness  to  relinquish  divine  good  and  the  affections 
of  truth,  &c.,  as  its  own,  4122,  4132 — 4144,  i7/.  4145,  4151,  4162, 
4166,  4184—4187.  Jacob's  covenant  with  Laban  denotes  the  con- 
junction of  ihe  Lord  by  the  good  of  the  divine  natural  with  those  who 
are  m  good  not  yet  qualified  by  truths,  thus,  with  the  gentiles,  4195. 

8.  Jacob's  arrival  in  Canaan.  Jacob's  going  on  his  way  after  part- 
ing with  Laban,  denotes  the  state  of  natural  truth  proceeding  to  con- 
junction with  celestial  and  spiritual  good,  4234.  The  angels  of  God 
meeting  him,  denotes  illustration  by  the  influx  of  the  divine  into  the 
natural,  4235.  His  sending  messengers  before  him  to  his  brother 
Esau,  and  their  announcement  that  Esau  was  coming,  denotes  the  first 
communication  with  celestial  good,  and  that  good  is  always  flowing  into 
truth,  4239—4241,  ill.  4247.  The  fear  of  Jacob  on  hearing  that 
Esau  was  approaching  and  four  hundred  men  with  him,  denotes  the 
temptations  consequent  on  good  assuming  the  first  place,  4248,  4249, 
4341.  The  arrangement  of  his  flock  and  his  servants  before  the  com- 
mg  of  Esau,  denotes  the  preparation  and  disposition  of  natural  goods 
and  truths  to  receive  the  influx  of  divine  good,  4246,  4250.  His 
crossing  Jabbok,  the  river  or  ford  at  the  boundary  of  Canaan,  in  this 


JAC 


435 


I 


order,  denotes  the  first  insinuation  of  truth  into  good,  4270,  4271, 
4301.  A  man  wrestling  with  him  till  day-dawn,  denotes  temptation 
as  to  truth  preceding  conjunction,  4274.  His  being  called  Israel,  de- 
notes the  conjunction  of  celestial-spiritual  good,  4277,  4282;  or  the 
celestial  spiritual  man  in  the  natural,  4286  ;  thus,  the  internal  natural, 
4570.  His  meeting  and  reconciliation  with  Esau,  denotes  the  conjunc- 
tion of  divine  good  flowing  in  by  the  internal  man  with  the  good  of 
truth  insinuated  by  the  external,  4336,  4337 ;  and  the  passages  cited 
in  continuation,  Esau  (3).  His  coming  to  Shalem,  the  city  of 
Sheckhem,  in  the  land  of  Canaan,  denotes  the  tranquillity  of  peace 
in  interior  truths  when  in  the  Lord's  kingdom,  4393—4394.  His 
encamping  before  the  city  and  buying  a  portion  of  a  field  there,  denotes 
application  to  the  goods  of  interior  truth,  and  the  appropriation  of 
good,  4396,  4397.  His  building  an  altar  there,  which  he  called 
El-EIohe-Israel,  denotes  interior  worship,  4401,  4402.  As  to  what 
followed  between  the  sons  of  Jacob  and  the  Sheckhemites,  see  below 
(11). 

9.  Jacob's  return  to  his  father,  sojourning  by  the  way  at  Bethel, 
denotes  the  further  elevation  or  progress  of  the  natural  towards  the 
divine,  4536,  4539.  His  removing  the  strange  gods  from  his  house, 
and  burying  them  under  an  oak  near  Sheckhem,  denotes  the  eternal 
rejection  of  falses,  4544,  4550,  4552.  The  terror  of  God  upon  the 
cities  as  they  journeyed,  denotes  protection  from  falses  and  evils  by  the 
impossibility  of  their  approaching  goods  and  truths,  4555.  The 
nurse  of  Rebecca  dying  and  her  burial  under  an  oak,  denotes  the  per- 
petual rejection  of  hereditary  evil,  4563,  4564.  The  appearance  of 
God  to  Jacob,  and  his  speaking  to  him,  denotes  interior  natural  per- 
ception, and  perception  from  the  Divine,  4567 — 4571.  The  change  of 
his  name  to  Israel  confirmed,  denotes  the  state  of  the  natural  man  no 
longer  external  but  internal,  4570.  The  fruitfulness  promised  to  Jacob, 
and  kings  to  go  out  from  his  loins,  denotes  good  formed  by  truths,  and 
truth  proceeding  from  the  heavenly  marriage,  thus  from  the  divine 
human,  4573—4575.  The  land  that  was  given  to  Abraham  and  to 
Isaac  to  be  his,  denotes  the  appropriation  of  divine  good  from  the 
divine  itself,  and  the  divine  rational  to  the  divine  natural,  4576.  The 
land  to  be  for  his  seed  after  him,  denotes  the  appropriation  of  divine 
truth,  4577.  His  setting  up  a  pillar  of  stone  in  the  place  where  God 
had  spoken  with  him,  denotes  truth  in  ultimates  received  as  holy  in 
this  state,  4579—4582.  His  journeying  from  Bethel  towards  Ephrath, 
(afterwards  Bethlehem)  denotes  the  procedure  of  the  spiritual  state  when 
approaching  the  rational,  4585.  The  birth  of  Benjamin  there  and  the 
death  of  Rachel,  denotes  spiritual  truth  now  proceeding  from  celestial 
good,  thus  the  affection  of  truth  resuscitated  in  a  new  state,  4592 — 
4594.  Jacob  (now  called  Israel)  spreading  his  tent  from  beyond  the 
tower  of  Eder,  denotes  progression  more  hito  interiors,  4599.  His 
hearing  of  the  outrage  committed  by  Reuben  here,  denotes  the  abhor- 
rence of  faith  separate  from  Ufe,  by  which  good  is  profaned,  4601. 
His  sons  named  in  this  connection,  denote  goods  and  truths  in  their 
order,  4601  end,  4603—4610.  His  coming  to  Isaac  his  father,  denotes 
the  divine  natural  now  conjoined  with  the  divine  rational,  4610  end, 
4612 — 4615.  The  death  of  Isaac  and  his  being  gathered  to  his  people, 
denotes  the  life  of  the  divine  rational  translated  to  the  divine  natural, 

F  F  2 


A 


436 


J  AC 


4618,  4619.     His  burial  by  Esau  and  Jacob,  denotes  its  resuscitation 
in  good  and  in  the  good  of  natural  truth,  4621. 

10.  In  the  internal  historical  sense,  the  spiritual  sense  contained  in 
the  history  of  Jacob  is  determined  and  applied  to  his  posterity,  1246, 
4279,  4310,  4281  ;  thus  to  the  external  perverse  church  of  the  Jews, 
259,  422,  768.  His  name  signifying  the  heel,  by  which  is  meant  the 
lowest  natural  or  corporeal  part  of  man,  denotes  the  state  of  the  Jewish 
church  destroyed  by  the  loves  of  self  and  the  world,  259.  His  taking 
the  birthright  and  blessing  from  Esau,  involves  that  his  posterity  suc- 
ceeded to  the  promise  concerning  the  land  of  Canaan,  and  that  they 
represented  celestial  and  spiritual  things,  but  fraudulently,  3659,  3660. 
His  having  Leah  to  wife  before  Rachel,  denotes  the  Jewish  church 
with  his  posterity  only  in  externals ;  and  his  having  Rachel  afterwards, 
the  internal  church  which  was  the  new  church  with  the  Gentiles,  suc- 
ceeding to  it,  422.  The  hurt  done  to  his  thigh,  signifies  that  there 
was  no  conjunction  of  conjugial  love  with  natural  good  in  his  posterity; 
thus,  that  celestial  and  spiritual  love  could  not  be  conjoined  with 
natural  good  in  them,  4280,  4281.  His  name  changed  from  Jacob  to 
Israel,  and  the  reason  given  by  the  angel  with  whom  he  had  wrestled, 
denotes  that  they  could  not  represent  celestial  and  spiritual  things 
without  a  new  quality  given  them,  because  of  their  lusts  and  phantasies, 
4282,  4291— -4294.  Jacob's  refusing  to  let  the  angel  go  until  he 
blessed  him,  denotes  their  urgency  to  be  elected  to  the  representation, 
4290.  His  calling  the  name  of  the  place  Peniel,  denotes  the  represen- 
tation assumed  by  his  posterity,  and  the  Lord  representatively  present, 
not  really,  as  with  the  regenerate,  4310 — 4312.  His  halting  upon  his 
thigh,  in  consequence  of  the  hurt  done  to  it,  as  he  entered  Canaan, 
denotes  that  goods  and  truths  utterly  perished  with  them  when  they 
entered  upon  representatives,  4312 — 4314.  The  memorial  preserved 
of  it  to  this  day,  denotes  that  hereditary  evil  could  not  be  eradicated 
by  regeneration,  4317.  Observe  here,  that  instead  of  angels  in  this 
narrative,  are  to  be  understood  the  evil  spirits  to  whom  the  posterity  of 
Jacob  succumbed,  4294,  4307,  4308 ;  and  that  he  with  whom  Jacob 
wrestled  called  himself  a  god,  because  Jacob  believed  him  to  be  such, 
4307.  The  posterity  of  Jacob  also,  were  of  such  a  quality,  that  they 
were  surrounded  with  evil  spirits,'  and  were  far  from  worshiping  Jeho- 
vah in  heart,  4311  ;  their  state  represented  by  the  deed  of  Onan, 
4831,  4840  ;  by  Thamar  treated  as  a  harlot,  4864 — 4869,  4888—4893, 
4899,  4903—4906;  by  the  worship  of  the  golden  calf,  9380,  9391, 
10,395 — 10,416 ;  by  Moses  breaking  the  tables  on  which  the  command- 
ments were  written,  10,460,  10,461 ;  by  the  representation  of  hell  in 
their  camp,  10,483,  10,489,  10,490,  10,492;  and  by  a  horse  throwing 
his  rider,  and  kicking,  &c.,  6212.  See  also  what  follows  concerning 
the  Sheckhemites. 

1 1 .  The  sons  of  Jacob  and  the  Sheckhemites.  By  the  sons  of 
Jacob  is  meant  all  their  posterity,  for  his  sons  themselves  were  not  a 
church,  4430.  Jacob's  arrival  at  Sheckhem,  and  what  occurred  there, 
shows  how  the  first  perception  of  light  or  interior  truth  was  extin- 
guished with  his  posterity,  4430,  particularly  4433,  4500.  Jacob 
himself  in  this  case  denotes  the  ancient  external  church,  for  he  was  in 
the  worship  instituted  by  Eber,  4433,  4439,  4514,  4520;  see  below 
(12).     Hamor  and  Sheckhem  together  with  the  people  of  their  city, 


JAC 


437 


represented  the  truth  of  the  ancient  church,  4425,  4431.  The  family 
of  Sheckhem  were  a  remnant  of  the  most  ancient  church,  4447,  4454, 
4493 ;  hence,  Sheckhem  denotes  truth,  and  Hamor,  his  father,  good, 
both  derived  from  antiquity,  4431,  4447.  The  truth  denoted  by  Sheck- 
hem, was  the  internal  truth  of  the  statutes,  judgments,  and  laws  of  the 
ancient  church,  and  this  truth  was  the  doctrine  of  charity,  4433.  The 
descendants  of  Jacob  were  incapable  of  receiving  the  internal  goods  and 
truths  in  which  the  ancient  church  was  principled  ;  hence,  nothing  but 
the  representative  of  a  church  could  be  instituted  with  them,  4433. 
Sheckhem's  lying  with  Dinah  without  being  espoused  to  her,  denotes 
that  there  was  no  real  conjunction  between  internals  and  externals  with 
them,  4433.  His  desiring  her  to  wife,  denotes  the  tendency  and  desire 
of  the  internal  to  be  conjoined  with  the  new  church  of  the  Jews,  which 
appeared  externally  like  the  ancient,  4433,  4434 — 4439.  The  sons  of 
Jacob  in  the  field  at  this  time,  and  their  wrath  against  Sheckhem,  de- 
notes his  posterity  in  their  religion,  and  their  evil  disposition  towards  the 
truth  of  the  ancient  church,  4440,  4444,  4459.  The  conditions  made 
by  them  and  their  evil  intention  towards  the  Sheckhemites,  denotes  the 
opposition  of  those  who  are  in  externals  only  to  internals,  and  the  truth 
and  good  of  the  church  put  in  representatives,  4459,  4462.  The 
prince  of  Sheckhem  consenting  to  be  circumcised,  together  with  all  the 
men  of  the  city,  denotes  initiation  into  representatives  and  significatives, 
thus,  a  departure  from  the  truth  and  accession  to  external  things,  4465, 
4469,  4486.  Simeon  and  Levi's  putting  them  to  the  sword,  denotes  the 
extinction  of  all  faith  and  charity  with  the  posterity  of  Jacob  by  what 
was  evil  and  false,  4497 — 4501.  The  sons  of  Jacob  then  spoiling  the 
city,  and  taking  their  flocks  and  herds,  and  their  asses,  and  whatever 
was  in  the  city,  and  all  their  wealth,  and  all  their  infants,  aTid  their 
women,  as  a  prey,  denotes  the  total  destruction  of  doctrine,  the  perver- 
sion of  all  good  and  truth,  and  of  all  innocence,  and  of  every  good 
affection,  4503 — 4512.  Jacob's  complaint  to  Simeon  and  Levi,  and 
his  fear  that  he  and  his  house  would  be  destroyed,  denotes  the  end  of 
the  ancient  church  hereby,  4513 — 4522.     See  Sheckhem. 

12.  Jacob  in  his  old  age,  when  the  representation  of  divine  truth 
by  Joseph  commences,  denotes  the  good  of  the  ancient  church,  4674, 
4670,  4680,  compared.  The  brethren  of  Joseph  in  this  representa- 
tion denote  the  church  which  declines  from  charity  to  faith,  afterwards 
to  faith  alone,  and  at  length  to  falses ;  consequently  the  posterity  of 
Jacob  with  whom  such  was  the  case,  4666,  4671,  4679,  4680,  4690. 
The  love  of  Jacob  for  Joseph  because  he  was  the  son  of  his  old  age, 
denotes  the  life  of  the  one  in  the  other,  because  of  the  commencement 
of  a  new  state,  4676;  also,  that  there  was  conjunction  in  the  ancient 
church  with  divine  truth,  4680.  The  brethren  of  Joseph  hating  him, 
denotes  the  posterity  of  Jacob,  their  contempt  and  aversion  for  divine 
truth,  4681  ;  which  they  desired  to  extinguish,  4727.  The  sons  and 
daughters  of  Jacob  endeavouring  to  console  him  for  the  loss  of  Joseph, 
denotes  the  false  interpretations  which  are  applied  as  sedatives  by  those 
who  are  in  falses  and  evils,  4781—4783.  Joseph  carried  into  Egypt 
meanwhile,  denotes  the  alienation  of  divine  truth  and  its  reception 
among  scientifics,  4788—4790,  4962,  4965—4967.  Jacob's  sending 
his  sons  to  buy  corn  there,  denotes  the  external  church  seeking  the 
good  of  truth  in  scientifics,  in  order  to  its  being  sustained,  5401 — 5415. 


;7 


438 


JAP 


JER 


439 


Jacob  himself  to  go  there,  and  the  promise  that  Joseph  should  put 
his  hand  upon  his  eyes,  denotes  the  initiation  of  natural  truth  into 
the  scientifics  of  the  church,  and  its  being  vivified  by  the  celestial  in- 
ternal, 6004.  6008,  6638  and  citations.  Jacob  called  Israel  in  this 
narrative,  denotes  spiritual  good  formed  in  and  elevated  out  of  natural 
truth,  conjoined  thereto,  5867,  5994,  6030,  6035,  6059,   6082,  6102, 

^nm '  In  n'  ^i^2'  ^JJ^'  ^^^^ '  ^^'^^  *^*^  ^^  ^^  "^^^^^l  ^^^^  ««  Jacob 
6001,  60  0,  6012,  6019,  6059,  6089,  6173-6175,  6223,  6225,  6236! 

He  and  all  his  family  dwelling  in  Egypt,  in  the  best  of  the  land,  and 
sustained  by  Joseph,  denotes  the  life  of  spiritual  good  conjoined  with 
the  truths  of  the  church  in  the  midst  of  the  natural  mind,  and  the 
continual  influx  of  internal  good,  6101-6106,  6169—6175.  The 
time  approaching  when  he  must  die,  and  his  calling  his  son  Joseph  to 
him,  denotes  the  state  immediately  before  regeneration,  and  the  pre- 
sence of  the  internd  man  6176,  6177.  His  requiring  an  oath  from 
him  that  he  would  bury  him  with  his  fathers  in  Canaan,  denotes  ele- 
I^Q^"  ^^o-,'"''??*'^.^'  V  regeneration  and  the  life  as  in  ancient  times, 
0181—6187.  His  blessing  Manasseh  and  Ephraim,  the  sons  of  Joseph, 
denotes  the  state  of  the  new  will  and  new  understanding  from  the  in- 
ternal man,  6216,  6222,  6234,  6238,  6256-6099;  and  as  to  Joseph 
himself  m  this  blessing,  6275.  His  calling  his  sons  together,  and  bless- 
ing  them,  denotes  the  arrangement  of  the  truths  of  faith  and  the  goods 

^Qin''^!??  /f.o*''*^^'''''"  spiritual  good  flowing  in,  6328,  6335— 
6340,  6440-6448,  His  gathering  his  feet  up  into  the  bed,  and  ex- 
pinng,  and  being  gathered  to  his  people,  denotes  the  new  life  from  in- 
teriors collated  m  inferiors,  thus,  the  existence  and  life  of  spiritual 
good,  which  IS  Israel,  in  the  goods  and  truths  of  the  inferior  natural, 
which  are  his  sons  and  the  twelve  tribes,  6463—6465  ;  that  a  bed  and 
a  man  in  it  appears  in  the  other  life  when  Jacob  is  thought  of,  6463. 
His  burial  m  the  field  of  Machpelah,  the  burial-place  of  Abraham  in 
l^anaan,  denotes  the  translation  and  resuscitation  of  the  church  with 
those  who  are  receptive  of  the  truth  and  good  of  faith,  6521—6551. 
See  Tribes  (JosephJ. 

JAH.     See  Name  (Jehovah,  J  ah), 

o^^'lu  ^^^^^'^'^T^*^*     ^^^^'"'  '^^™^''  ^'^^  ^^0^°'  denote  faith,  charity, 
and  the  goods  of  charity ;  preface  before  2135.     What  fallacious  ideas 

^^PwlT^-^^^^'^^'^'f  ^^"^^^°^'  10,582.     See  Apostles. 
nf  mi  Sri*  -^  'PJ"^".^^  "^r  ^""^^^^  ^^^^^*^  ^^nsists  of  three  kinds 

ot  men  which  are  signified  by  the  three  sons  of  Noah,  1062.  Those 
who  regarded  the  external  rites  of  the  church  as  holy,  and  thought 
httle  of  the  internal  man,  but  highly  esteemed  works  of  charity.  Ire 
signified  by  Japhet  1062.  They  who  are  signified  by  Japhet  ^nst?- 
nnn  n.'n  T-*'^"'i?'  ^°"espo«ding  to  the  internal,  1083,  1099, 
1100,  1140;  their  quahty  described,  and  how  the  Lord  is  present  with 
them  1100,  1101,  1150.  Japhet's  dwelling  in  the  tentroTsheJ 
signifies  the  presence  of  mternal  worship  in  external,  1102.  Japhet 
called  the  brother  of  Shem,  denotes  the  consanguinity  between  the  in- 
ternal  and  externa  ,  1222.  Shem  and  Japhet^s^taking  a  garment  and 
covenng  the  nakedness  of  their  father,  denotes  the  excuse  of  errors  and 
perversities  by  those  who  are  in  charity,  and  the  emendation  of  evils 
^  the  application  of  truth,  1082-1088,  9960  and  citations.  The 
aons  of  Japhet,  or  the  nations  and  peoples  so  called,  hved  in  mutual 


1 1 


charity  and  friendship,  and  were  only  acquainted  with  external  rituals, 
1149,  1150.  Their  names,  Gomer,  Magog,  Madai,  Javan,  Tubal, 
Meshech,  and  Tiras,  signify  so  many  distinct  rituals  or  doctrinals,  in 
both  senses,  1151.  Those  who  are  comparatively  more  remote  from 
internal  worship,  are  signified  by  Gomer  and  Javan,  and  those  still 
more  so  by  the  isles  of  the  Gentiles,  1131.  See  Gomer,  Javan, 
Magog,  Madai,  Tubal,  Islands. 

JARED.     See  Seth. 

JASPER  \Jaspis\,     See  Precious  Stones. 

JAVAN,  the  son  of  Japhet,  signifies  external  worship  remote  from 
internal,  1131,  1152;  sometimes,  in  a  good  sense,  corresponding  to 
internal  worship,  sometimes  the  opposite,  in  common  with  other  Gen- 
tiles when  named  in  the  Word,  1151,  1152.  The  sons  of  Javan  sig- 
nify such  as  are  still  more  sensual,  who  make  worship  consist  still 
more  in  externals,  1 153.  The  sons  of  Javan  belong  to  the  celestial  class, 
the  sons  of  Gomer  to  the  spiritual,  1155;  what  is  said  of  them  as 
merchants,  ex.  2967,  compare  10,258.     See  Elishah,  Tarshish. 

JAZER  [Jaeser].     See  Moab. 

JEBUSITES,  the,  and  other  nations  mentioned  (Gen.  x.  16 — 18,) 
denote  so  many  varieties  of  idolatry ;  and  these  idolatries,  considered 
interiorly,  are  certain  falses  and  lusts  in  whatever  nation  they  are  loved 
and  worshiped,  but  more  particularly  with  the  Jews,  1204,  1205. 
Specifically,  the  Girgashites  and  Jebusites  denote  falses  derived  from 
evil,  1867.  The  Jebusites  signify  what  is  idolatrous,  but  in  which 
there  is  something  of  truth,  hence  they  were  so  long  time  tolerated  in 
Jerusalem,  6860.  See  the  passages  cited  concerning  the  Canaanites, 
Hittites,  Perizites,  Hivites,  and  Jebusites,  10,638. 

JEGAR-SAHAUUTHA,  the  heap  set  up  by  Jacob  and  Laban  de- 
notes the  quality  of  the  conjunction  between  the  good  of  works  and 
the  good  of  the  Lord's  divine  natural;  called  Jegar-Sahadutha  by 
Laban  in  the  idiom  of  Syria,  and  Galeed  by  Jacob,  in  the  idiom  of 
Canaan,  4195,  4196,  i7/.  4197.     See  Jacob. 

JEHOVAH,  Jehovah-God,  Jehovih,  &c.     See  Name. 

JERAH  [Jerachl,  one  of  the  sons  of  Joktan,  signifies  a  ritual  of 
the  Hebrew  Church,  1245 — 1247.     See  Eber,  Hebrews. 

JERICHO,  was  a  city  situated  near  the  Jordan,  and  by  the  Jordan 
is  signified  that  in  man  which  first  receives  truths ;  the  healing  of  the 
waters  of  Jericho  explained,  9325,  and  briefly  10,300  end.  The  walls 
of  Jericho,  which  fell  down  when  the  trumpets  were  sounded,  denote 
falses  which  defend  evils;  and  the  sound  of  the  trumpets,  the  pro- 
cedure of  divine  truth,  8815.     See  Music. 

JERUSALEM  [Ilierosolyma'].  The  holy  city  or  holy  Jerusalem, 
denotes  the  universal  kingdom  of  the  Lord  in  heaven  and  earth,  or  the 
Lord's  church  both  in  common  and  particular;  402,  940,  3652,  3654  : 
the  new  Jerusalem,  the  same,  2117;  see  below,  8988.  Samaria  de- 
notes the  church  which  is  in  the  affection  of  truth,  Jerusalem,  which 
is  in  the  affection  of  good ;  in  the  opposite  sense,  the  adulteration  of 
good  and  the  perversion  of  truth,  ill,  and  sh,  2466,  compare  3654, 
7456.  They  who  think  wisely  do  not  understand  the  city  of  Jerusalem 
when  it  is  mentioned  in  the  Word,  but  the  holy  and  heavenly  Jeru- 
salem, 2534  end.  The  spiritual  church  was  first  represented  by  Kiriath- 
Arba,  which  is  Hebron,  until  David  went  from  there  to  Jerusalem  and 


440 


JET 


occupied  Zion ;  when  this  took  place  the  spiritual  church  began  to  be 
represented  by  Jerusalem,  and  the  celestial  by  Zion,  2909.     See  He- 
bron.    Zion  denotes  the  church  with  those  who  are  in  the  good  of 
love ;  Jerusalem,  the  church  with  those  who  are  in  truths  from  that 
good,  10,037.    The  places  round  about  Jerusalem,  denote  the  exteriors 
of  the  church,  Jerusalem  the  interiors,  and  Zion  the  inmost ;  hence 
ascent  is  predicated  of  going  to  Jerusalem,  and  descent  of  going  from 
Jerusalem,  and  the  same  of  going  between  Jerusalem  and  Zion,  3084, 
particularly  4539.     Before  the  building  of  Zion,  Jerusalem  signified 
the  church  in  general,  and  was  made  the  inheritance  of  Benjamin,  ill, 
4592.     The  jprince  of  the  new  Jerusalem  treated  of  in  Ezekiel,  de- 
notes truth  from  the  divine  proceeding  of  the  Lord;   and  the  new 
Jerusalem,  the  new  temple  and  the  new  earth,  the  Lord's  kingdom, 
5044  end.     The  Lord's  spiritual  kingdom  is  denoted  by  the  new  Jeru- 
salem in  Ezekiel,  and  by  the  holy  Jerusalem  descending  from  heaven 
in  the  Apocalypse,  and  because  divine  truth  is  principal  therein,  Jeru- 
salem is  called  the  throne  of  Jehovah,  5313.     Jerusalem  called  the 
holy  city,  when  it  is  said  the  dead  appeared  alive  in  it,  denotes  heaven, 
into  which  those  who  belonged  to  the  spiritual  church  were  introduced 
when  they  were  liberated  from  damnation,  8018.     Jerusalem  and  the 
new  Jerusalem  denote  the  Lord's  church,  which  is  with  every  one  who 
is  receptive  of  charity  and  faith  from  the  Lord,  8938.     The  new  and 
holy  Jerusalem  denotes  the  Lord's  new  church,  which  is  to  succeed 
to  the  Christian  church  at  this  day ;  the  signification  of  its  walls,  gates, 
measures,  &c.,  ear.  8988  and  citations,  9603,  9643;  see  below,  9407. 
In  the  widest  sense,   Jerusalem  denotes  the  church,   but  when  the 
church  is  signified  by  earth  and  the  mention  of  Jerusalem  follows, 
Jerusalem  denotes  the  doctrine  of  the  church,  which  is  the  doctrine  of 
divine  truth  from  the  Word,  on  this  account  it  is  called  the  city  of  the 
Great  God,  9166.     By  the  new  or  holy  Jerusalem  is  meant  the  new 
church  with  the  Gentiles,  to  be  raised  up  after  the  church  in  Europe 
is   vastated,    9407,  compare  9256.     See  Nations.     Divine  worship 
was  instituted  solely  in  Jerusalem,  and  that  city  called  holy  to  prevent 
the  Jews  worshiping  molten  and  graven  images,  which  every  one  would 
have  done  in  his  own  place,  &c.,   10,603. 

JESREEL,  OR,  Jezreel  [Jisreel],  which  occurs  Hosea  ii.  22, 
denotes  the  new  church,  3580. 

JESSE  [Jischai],  the  father  of  David  was  a  Bethlehemite,  and  the 
Lord  was  born  in  Bethlehem,  because  it  denotes  the  intermediate  be- 
tween the  natural  and  the  rational,  4594.  The  root  of  Jesse  denotes 
the  Lord,  2468. 

JESUITS,  the,  or  spirits  like  them  observed  by  the  author  in  the 
other  life ;  the  scandals  they  infuse  against  the  Lord,  &c,,  8383.  See 
Papacy. 

JESUS,  in  the  internal  sense,  signifies  divine  good,  Christ,  divine 
truth,  and  Jesus  Christ  the  divine  marriage  of  good  and  truth,  3004  ; 
hence,  the  name  of  the  Lord  signifies  the  complex  of  all  doctrine  and 
worship,  and  is  every  where  involved  in  every  particular  of  the  Word 
5502.     See  Name.  ' 

JETHRO,  the  priest  of  Midian,  denotes  the  good  of  the  church 
with  those  who  are  in  the  truth  of  simple  good,  6827,  7015.  His 
flock  kept  by  Moses,  denotes  their  instruction  by  the  divine  law,  6826, 


V 


\ 

I 

J 


JE  W 


441 


6827.  His  being  the  father-in-law  of  Moses,  denotes  the  origin  of 
that  good  which  IS  conjoined  to  the  truth  of  the  divine  law,  signified 
by  the  latter,  6827,  or  that  from  which  the  conjunction  of  good  and 
truth  exists,  7015.  In  a  superior  degree  Jethro  signifies  the  divine 
12^.1  L!!^**^®  of  which  good  is  conjoined  to  divine  truth,  8642—8644 
8647,  8672  8674.  [In  Exodus  ii.  18,  the  father-in-k;  of  Moses  is 
called  Reuel,  where  the  author  assigns  to  him  the  same  signification  as 
Jethro,  see  6778,  6782.  In  Numbers  x.  29,  he  is  called  Raguel,  but 
the  word  m  the  onginal  Hebrew  is  the  same  as  Reuel.  In  Judges 
IV.  11,  he  is  called  Hobab.  And  in  Judges  i.  16,  Keyni,  translated 
lienite  both  there  and  m  chapter  iv.  It  has  been  suggested  that  the 
word  translated  father-in-law  is  a  general  term  for  a  relative  by  mar- 
riage, and  may  be  read  brother-in-law.]  See  Moses. 
JETUR.     See  Ishmael. 

JEW  [Judceas].     1.  Signification.  By  the  seed  of  Abraham,  Isaac, 
and  Jacob,  is  not  meant  the  posterity  of  these  patriarchs,  for  the  Jews 
were  the  worst  of  all  nations,  but  they  who  are  principled  in  goods  and  ' 
truths  from  the  Lord,  3373 ;  see  below  (6).     By  the  holy  seed  is 
meant  those  who  are  holy  in  internals ;  by  the  holy  one  of  Israel  and 
the  God  of  Jacob  is  meant  the  Lord ;  and  by  the  land  of  Canaan,  the 
new  Jerusalem,  the  new  temple,  &c.,  his  kingdom  in  heaven,  3481. 
By  Judah  and  the  Jewish  nation,  the  Lord's  celestial  kingdom  was  re- 
presented; by  Israel  and  the  Israelitish  people,  his  spiritual  kingdom, 
3654;    see   below,   8770,   10,396.      Judsea  and  the  land  of  Judaea, 
generally,  denotes  the  Lord's  church,  3654.     The  return  of  the  Jews 
from  captivity  denotes  a  new  church  both  in  common  and  in  particular 
with  every  one  who  is  regenerated,  3654.     The  Jews  had  their  name 
from  Judah,  which  name,  in  the  supreme  sense,  denotes  the  Lord  and 
his  divine  love;  in  the  internal  sense,  the  Word,  also  the  Lord's  celes- 
tial kingdom;  and  in  the  external  sense,    doctrine  from  the  Word, 
which  is  that  of  the  celestial  church ;  how  all  this  is  involved  in  the 
name  of  Judah,  which  signifies  in  the  Hebrew  tongue  to  confess,  3880, 
3881,  6363;  compare  4208  end.     By  the  four  sons  of  Jacob  in  order, 
Reuben,  Simeon,  Levi,  and  Judah,  is  represented  the  progress  of  the 
regeneration  of  the  celestial  man ;  and  by  the  rest,  when  the  order  is 
continued  to  Joseph,  the  progress  of  the  regeneration  of  the  spiritual 
man,  3921  end.     By  the  sons  of  Jacob  is  meant  his  posterity  with 
whom  the  ancient  church,  signified  by  Jacob  himself,  became  merely 
external,  4470,  4475:  see  Jacob  (1),  4439,  4700,  4772;  thus  the 
church  which  declines  from  charity  to  faith,  then  to  faith  separate 
from  charity,  and  at  last  to  falses,  4679,  4690;  see  below  (4),  4502, 
4503.     By  Judah  is  denoted  those  who  are  opposed  to  every  kind  of 
good,  because  the  contrary  of  the  good  of  love,  4750;  the  tribe  of 
Judah  also  went  more  astray  from  good  than  the  rest  of  the  tribes, 
sh.  4815.     Judah  denotes  in  general  the  nation  descended  from  Jacob, 
and  in  particular  his  own  descendants,  the  Jews ;  in  the  former  case 
he  denotes  either  the  good  or  the  evil  of  the  church  among  all  the 
tribes;  Israel,  either  the  true  or  the  false,  4815,  4842;  that  he  de- 
notes the  good  of  the  external  church,  5583,  5603,  ill.  5782,  5794, 
5833;  see  below,   10,335.     Judah  denotes   the  Jewish  nation,    conl 
sequently,  the  religious  principle  of  the  Jews,  4864.     Judah  denotes 
the  good   of  the   external  church ;  Israel,  the  good  of  the  internal 


442 


JEW 


church,  5833.  Judah  denotes  the  celestial  church,  his  brethren,  the 
truths  of  the  celestial  church,  but  when  called  sons  of  Israel,  the 
^aI  ^^^  spiritual  church,  6363,  6364,  6366.  The  house  of  Jacob 
and  the  sons  of  Israel  represented  the  spiritual  church,  external  and 
*°'l™t '  ®^^^  ^^^  citations.  The  kingdom  of  Judges  first  established 
with  the  posterity  of  Jacob,  represented  divine  truth  from  divine  good ; 
the  kmgdom  of  priests,  who  were  also  judges,  established  afterwards, 
represented  divine  good  from  which  proceeds  divine  truth;  but  the 
kingdom  of  kings  represented  divine  truth  without  divine  good ;  why 
these  changes  of  the  government  succeeded  each  other,  and  the  nation 
was  divided,  &c.,  8770.  The  tribe  of  Judah  was  the  first  of  the 
tribes,  because  Reuben,  Simeon,  and  Levi  were  cursed ;  the  last  of  the 
tribes  was  Dan,  10,335.  Judah  denotes  the  celestial  church;  Israel, 
the  spiritual  church;  and  all  the  sons  of  Jacob,  somewhat  of  the 
church ;  a  seriatim  collection  of  passages  concerning  the  Jews  and  the 
representation  of  the  church  by  them,  10,396;  see  below  (4),  9320, 
10,396,  10,092;  and  see  Tribes,  especiaWy  Judah. 

2.  The  Jeics  and  the  land  of  Canaan.     The  land  of  Canaan  de- 
notes  the   Lord's   kingdom  in  heaven  and  earth,   consequently,  the 
church,   1413,   1437,    1607,    1866,   3038,   3481,  3705,  4240,  4447. 
The  most  ancient  church,  and  therefore  the  garden  of  Eden,  which 
denotes  the  intelligence  and  wisdom  of  the  man  of  that  church,  was 
in  Canaan ;  hence  came  the  representative  signification  of  places,  4447. 
The  ancient  church  and  also  the  Hebrew  church  were  in  the  knd  of 
Canaan,  3686,  4447,  4454,  4516,  4517.     The  church  was  preserved 
m  the  land  of  Canaan  so  long  time,  and  resuscitated  there,  on  account 
of  the  signification  of  places ;  the  original  names  of  which  were  given 
by  those  who  had  communication  with  heaven,   thus,  that  the  Word 
might  be   written  by  representatives  and  significatives,  5136,  6516, 
7439,  10,559.     The  actual  representation  of  the  church  by  the  pos- 
terity of  Jacob  did  not  begin  until  they  had  come  into  Canaan,  4430; 
and  this,  because  all  the  places  there  were  representative,  7439 ;  and 
that  they  were  permitted  to  enter  into  the  representation  because  they 
were  obstinately  bent  upon  it,  and  upon  the  occupation  of  that  country, 
10,396,  10,432,  10,612.    The  sons  of  Israel  in  the  land  of  Canaan 
represented  the  church  or  things  celestial ;  the  nations  there,   things 
internal;  on  this  account  the  Canaanites  were  given  to  devastation, 
and  it  was  forbidden  to  enter  into  any  covenant  with  them,  6306; 
compare   1868.     The  sons  of  Israel  entering  into  the  possession  of 
Canaan,   represented  the  spiritual  occupying  the  heaven  which  was 
liberated  from  infernal  spirits  by  the  Lord's  advent,  6306 ;  how  erro- 
neously they  think  who  imagine  that  the  Jews,  at  the  end  of  the 
church,  will  be  converted  and  brought  back  to  Canaan,  3481,  4847 
end.     Not  only  the  Jewish  nation  itself,  but  Christians  also,  believe 
that  the  Jews  are  the  Lord's  chosen  people,  and  are  to  be  introduced 
into  Canaan  again ;  passages  cited  in  which  this  appears  according  to 
the  sense  of  the  letter,  and  the  evil  quality  of  the  Jews  and  the  univer- 
sality of  the  Lord's  mercy  argued  in  opposition  to  it,  7051,  8301  end. 
The  Jews  see  nothing  in  their  prophecies  concerning  the  Lord  but 
confirmation  of  their  doctrinals  concerning  the  Messiah,  and  his  coming 
as  a  great  hero  to  introduce  them  into  Canaan,  &c.,  and  this,  from 
their  preference  of  themselves  over  all  other  nations,  8780.    The  Jews 


JEW 


443 


1 


>k 


were  expelled  from  Canaan  when  the  internals  of  the  church  were 
discovered  bv  the  Lord,  to  prevent  the  profanation  of  holy  things  in 
that  land,  where  every  place  had  been  representative  of  heavenly  things 
from  the  most  ancient  times,  10,500.     See  Representation. 

3.  Their  knowledge  and  worship  of  Jehovah.  The  worship  of  Je- 
hovah by  the  Jews  was  idolatrous,  and  only  distinguished  in  name  from 
the  worship  of  other  gods  by  the  Gentiles,  3732.  It  was  peculiar  to 
the  House  of  Terah  that  every  family  worshiped  their  own  god,  and 
though  the  family  of  Abraham  acknowledged  Jehovah,  it  was  only  a 
diiference  of  name,  4208 ;  and  because  they  believed  him  to  be  more 
powerful,  4692.  The  Jews  had  an  idea  of  Jehovah  as  of  a  very  old 
man  with  a  long  and  snowy  beard,  who  could  perform  miracles  beyond 
other  gods ;  his  appearance  to  Moses  also  was  like  a  bearded  old  man 
sitting  with  him,  thus  adequate  to  his  reception,  which  was  only  ex- 
ternal, 4299.  The  Lord  appears  to  every  one  according  to  their  own 
quality,  and  as  the  Isrnelitish  people  were  in  the  love  of  self  and  the 
world  when  they  received  the  law  at  Mount  Sinai,  he  appeared  to  them 
in  smoke  and  fire,  and  thick  darkness,  1861,  6832,  8814,  8819; 
that  he  appears  as  a  creating  and  renovating  fire  to  the  good,  but  as 
a  consuming  fire  to  the  evil,  thus  to  the  Jews,  9434.  The  Jews  were 
induced  to  acknowledge  Jehovah  firom  a  blind  veneration  for  their 
fathers,  hence  he  is  called  the  God  of  Abraham,  the  God  of  Isaac, 
and  the  God  of  Jacob ;  but  they  only  worshiped  his  name,  and  ac- 
knowledged in  heart  many  other  gods ;  when  miracles  ceased  they  also 
began  to  worship  other  gods,  6877,  7401 ;  that  they  worshiped  Je- 
hovah in  name  only,  10,566  and  citations.  The  sons  of  Israel  are 
called  the  people  of  Jehovah,  not  because  they  were  better  than  other 
nations,  but  because  they  represented  the  people  of  Jehovah,  for  in 
heart  they  did  not  believe  in  him,  but  in  the  gods  of  Egypt,  7439. 
The  worship  of  several  gods  was  implanted  in  the  heart  of  the  Jews 
more  than  all  other  nations ;  and  they  exalted  Jehovah  because  they 
desired  their  peculiar  god  to  be  greater  than  the  gods  of  others,  8301. 
They  were  not  willing  to  supplicate  Jehovah  in  their  need,  but  only  to 
expostulate  with  him,  ill.  8588.  They  were  urgent  that  Jehovah 
should  be  with  them,  and  thereby  the  church,  for  the  sake  of  eminence 
above  all  other  nations  in  the  world,  10,535,  10,559,  10,566  and 
citations,.  10,570. 

4.  The  Church  and  the  Word  with  the  Jews.  The  interior  truths 
of  faith,  the  doctrine  of  the  life  after  death,  &c.,  were  not  openly  re- 
vealed to  the  Jews,  because  they  would  only  have  profaned  them, 
301 — 303,  308,  3398,  4289.  All  the  mysteries  of  faith  were  con- 
cealed from  the  Jews,  and  clothed  over  by  the  representatives  of  their 
church,  302.  From  the  time  of  the  Lord's  advent,  the  Jews  have 
been  held  in  such  vastation  by  their  cupidities,  especially  by  avarice, 
that  they  hear  interibr  truths  without  receiving  them,  and  hence  cannot 
profane  them,  303,  i7/.  3398.  The  Jews  were  altogether  in  external 
worship  both  before  and  after  the  advent  of  the  Lord,  insomuch  as  to 
have  no  knowledge  of  the  soul,  or  of  spiritual  hfe,  &c.,  1200,  3479. 
The  Jews  would  not  only  have  failed  to  understand,  but  thev  would 
have  derided  the  interior  doctrines  of  the  Word,  had  they  been  re- 
vealed ;  hence  the  Lord  also  spake  in  parables,  and  when  he  discovered 
the  interiors  of  the  Word,  it  Was  for  the  wise  only,  2520 ;  that  they 


444 


JEW 


JEW 


445 


the  Jewish  church  there  w«^  no?;,.  '"•  f  ^'''' '  "">  ^^°^'  9373.    In 
of  external  ritest  Khe  rcie^t  ;turt'Clt£  T^Y'^'u 

an/,A.  3147     s^e  Mow   d^lflt'""''  fep^e^entations  correct);,  ilf. 

in  themselres  all  the  arcanTof  thL  ri,^-  .-  "f*'"!''  '•"""*'''  contained 
4772;  see  below  4C90  Th»  ^  Chr.st.an  church,  3478,  particularly 
respect  to  themsdves   L  Tn?„  Tf '.'''  "'  ?'  ^''"'  «»'«^ered  witt 

Srwi^sSaS,  £S  IS.  -  i^^^^^^^^^^  -- - 

because  they  held  the  Wfo t  hS  TatT'tu'"^,'  ""^^^PT"^ 
preserved  to  this  day  on  account  of  f h.  \.  I;  ■  ^^^^  •"'«  *>««'» 
the  Word  of  the  Old  T«^-.      the  sanctity  in  which  they  held 

Christians  Cd  rejeS  il  tuT  t  io'l  ^"^T  ''  T  ^'"''"''^  »»"" 
tians  had  lived  the  iffr  «f  .„.       i     "'"^  ^^^  ^^  otherwise  if  Chris- 

holy  externL  or Ly toLw  th^j"'  ^•^^•-  i^^^'  ^"^l  end.    The 

internals  on  accounfo7tSiVnc£^^^^^  effect  upon  their 

and  the  world,  3479  •  see  hlln.  T>no  '  j  **  ^"'"^'^  '°^"e  of  self 
The  holy  externM  of  th^  jt7'J^?I'-  ""'  P'^'^S^"  '='"=<^'  «•  >  «d. 
things  oV  heaven  and  the  Lwd  Slf T'lA'  P'"""  ^  ""-^^  *e 
removal  of  aU  uncleanness    &c     fto™        "''I*"'  J^Pfe^e^'ed.  by  the 

3480.  The  JewrrRje;.'rheSrchut'h*h^  '*""*  ^'"S" 
presenutions  nothing  is  reLted  upon ^e^ion  Lut'»^'It'  'H"' 
represented ;  «s  to  themselves  tTi*,  -.,.  !„%t-  '•  '  yP**"  **  """8 
church,  for  in  renertTft^!  .    f?   T  ^°°'^'"S  '*»  than  a  celestial 

they  w^rTthe  wTr^ttf  ^'"^^tlraW  W^on^'?''-  ''''^'''^''' 

turned  as  de  fr^m  those  S,°»n'T^  '^■"  "'u""'*'  »»"'  "hen  they 
kingdom  ofthederil^  388,  oo«4  wv*''  '''7  '^r^^'ed  the 
•  diva  whom  they  raiMd  fmm'ifl     '  ^  '.•"'  T^  ^^"^  ''''°  worshiped 

divine  representa^ivTs  4!r  5^9  1%1  '5^  "'^  "^^''"^  *^^'' 
worsh  p  with  thp  TAo.c\.r       J  J  ]^^'   ^^^^*      •*^°®   representatives   of 

with  tL  genmt  Zr?h^''^!K  ^'^"^  '^*'™^^'  °°^  ^^^"^  '^^emals 
temals    420«      tk      ^'''.  ®^  ^''^  contrary,  communication  is  bv  in 

Siioff^eh^rr^^^^ 

?ot:5er  8?r388r^*;\t\o?.'r  ^^^^^^^ 

but  thWesenU^^^^^^  -  cKtViSSelnd'he'^  "f  ^■"• 
could  be  represented  by  inanimate  obierts  m  well  «^  *"'^  """«' 
hence  likewise,  the  kings  and  priests  of  the  Je^.K  <«  persons.  4281; 
the  Lord's  kingdom  anlpriestU;%°;cll::r'lh"e?^Treva"'^^^^ 


s 


\ 


provided  they  performed  aj  things  m  th«|  offi.^?^;^n^.J>^^ 
Ltutes  and  precepts  given  by  revelation.  ^^  ^^^^^^1 

the  posterit/of  Jacob   ^.^"•g  "^I'^J^'^'UiU  they  could  nspre- 
separated  from  internjO,  thus  it  was  idouarou  ,  ^^^^^^^ 

sent  the  internal,  and  they  ^'".^.'"P*"' esentetive  cLrch.  for  in  that 
4281.  The  Jewish  church  was  not  a  «'P«^'?"'  ^y,^  representative 
'ca^  the  internal  and  es^rnal  -'^^-'^^S  ^500.  4844.  4^847.  7048, 
or  likeness  of  a  church,  til.  42^^.  «-io,  ^^^  ^^^  ^^j 

^  below,  10.526.  The  «P!*f  "innVthey  were  altogether  vastaled 
tuted  amongst  the  posterity  of  J?c«;  *«y  c,„^„,  "when  they  no 
as  to  interiors,  thus.  »ot  until  they  came  u.  ^^  y^ 

longer  knew  anything  of  t^^,  ^JV^''^^^^  «/.  and  passages  cited 
otherwise  they  'ould  have  profaned  holy  tmn^  ^^  ^  ^^^^^  ^f 

4289 ;  see  below.  .4429  4516  The  Je'sje^^^^  ,1,.^  ,^,  ,ery  name 
ignorance  concerning  the  We  ""f  hv  their  detention  in  Egypt.  4289 ; 
of  Jehovah  was  unknown  to  them.  »y"^*i'°„t  perished  in  the  desert 
«e  below.  4430.    They  who  came  from  Egypt  pen        ^^^  ^^^  ^ 

because  they  could  not  be  reduced  to  ^^^^^^^i  i\i^ra,  but  their  chd- 
servance  of  the  sUtutes  and  precepts  commanu  punishments, 

d^nruld  be  kept  in  these  rep^sen^^^^^^^^^  l^,^  that 

4289.  The  Jews  were  ."»»«•'**!  Vfte  internal  historical  sense,  it  is 
the  church  should  be  "»tV^fl«" ;  '".  ^jesired  to  extinguish  them  than 
represented  that  Jehovah  had  ndher  desire"        10.430-10,432;  see 

that  they  should  be  a  'I'^^^'fjiftrof  Isaa^  i"  P^rtieular.  «id  stdl 
below,  4293.    It  was  not  *«  P°f  "*y  ^^„\eb,  for  the  former  would 
less  of  Abraham  who  reP'e*?"'* ^  *^  fZ  the  descendanU  of  Esau 
have  included  Esau,  wd  the  Utter  not  onj        j^^^njants  of  Jacob 
but  his  offspring  by  ^eturah.  thu^  ^  was  Uie      ._^  ^^^^       ^ 
in  particular  who  represented  ^e  '*urcn,  an  ^^92.    The 

quSity  signified  by  *e  eh^nge  of  his  name  to  As   ^        ^^^  ^^^  ^^ 
?nternal  o!  the  spiritual  church  ws^epresentea   ^  ^^        ere 

temal  celestial  ty  Judah;  <>»  "^"5*  "^  4292;  see  above  (1).  8770, 
divided  and  formed  into  »ep«ate  kwgdoms.  *^^   -^^^^^  ^^  of  the 

10,335.    They  were  Perm>"e? /»  ^P[*'? "  cupidities ;  the  nature 

stubbornness  arising  from  their  R^Mtasies  ana      1  ,^  knowledge 

of  such  phantasies  and  cupidities  descnbed  f  om^^^^  ^^^  ^ 

of  them  in  the  other  Ufe.  f  93.    1  hey  rep  ^^^.  ^er 

they  could  be  kept  »n  a  holy  ex  eroalwimow^^  ^  ^^^  j 

natU  could  be  brought  «*» J"'^„f  *<?"*  L..  Ul.  4293,  ill.  9377. 
and  this  by  the  loss  of  wedth  o^  fame.  ^j^.,^  performing  their 
The  holy  external  in  .^^ich  they  wer^  ^  P  •  ^    good  spinte 

represei^tives,  '?lP"rJ°"£t  external  to  them ;  the  Lord  also  was 
.n'd  an^s  not  w| J»^  t^«'  J^e,eS  them  as  with  the  regene«te, 
representatively  and  not  real  ypres  ^^3^7  ^^i  see  below,  8588, 
ill.Kni  passages  c«ted.  4311  .sw  also  •        ^^.^^^  ehurch  was 

8788.    All  the  troth  of  <*°«'"°%f  Shev  bad  no  knowledge  of  the 
utterly  extineuished  with  them,  so  that  tney  nau  represente- 

?„S  truth^signified  by  their  ^P^^^^JJ^'^^^^  tShet^^^^^^  4429, 
lives  were  not  new,  but  for  the  «nost  Part  known  w        ^^^  j^^ediate 

iU.  4433,  4439.  4835;  see  below.  44f  •  "^eTr  posterity,  and  this 
wns  of  Jacob  that  constituted  a  eb»'*^,^'''**'tbe  actuality,  not  be- 
Mt  until  they  had  departed  out  of  Egypt ;  as  to  tne  a 


446 


JEW 


fore   they   had  come  into  Canaan,  4430;  see  below,  4516.     A  real 
chnrch  could  not  be  instituted  with  them,  because  the  quality  of  their 
external  worship  derived  from  Eber  was  such  that  they  could  not  re- 
ceive interior  truths,  ill.  4433 ;  see  below,  4449,  and  compare  4489. 
They  were  evilly  disposed  against  the  truth  of  the  ancient  church, 
4444;  and  this  both  in  opinion  and  intention,  4459.     Their  religion 
in  itself  had  good  in  it,  but  in  respect  to  the  posterity  of  Jacob  it  was 
not  good,  because  they  had  regard  to  themselves  and  their  worldly 
affections  in  all  things,  4444,  4847.     The  statutes,  judgments,  and 
laws  commanded  to  the  Jews  and  Israelites  were  known  in  the  ancient 
churches ;  those  concerning  espousals  and  marriages,  concerning  ser- 
vants, concerning  the  animals  to  be  eaten,  concerning  feasts,  taberna- 
cles, the  perpetual  fire,  &c.,  were  from  the  first  ancient  church ;  those 
concerning  altars,  burnt-oiferings,  sacrifices  and  drink-offerings,  from 
the  Hebrew  church,  4449,  4489,  4874 ;  as  to  the  rite  of  circumcision 
which  was  also  not  new,  4462 ;  as  to  the  oflice  of  a  brother-in-law, 
4835 ;  and  as  to  the  laws  of  charity,  4844  ;  compare,  generally,  10,603 
cited  below.     They  derived  their  religion   from   the   second   ancient 
church,  founded  by  Eber,  but  they  were  only  in  its  externals;  the 
difference  between  the  most  ancient  church,  the  ancient  church,  and 
the  Christian  church,  ilL  4489,  4493;  see  also  4700.     It  was  the 
church  with  the  ancients  derived  from  the  most  ancient  church  that 
was  to  have  been  established  anew  with  them,  and  this,  because  the 
ancient  church  began  to  perish ;   but  they  extinguished  amongst  them- 
selves all  the  truth  of  faith,  and  good  of  charity,  and  as  they  still 
obstinately  insisted  on  being  a  church,  its  representative  was  instituted 
with  them,  4500,  4831,  4847 ;  the  difference  between  the  church  with 
the  ancients  and  the  ancient  church,  ex.  4447.     The  good  of  truth,  » 
such  as  it  was  with  the  men  of  the  most  ancient  church,  became  ex- 
tinct in  the  nation  descended  from  Jacob,  and  in  place  of  good  and 
truth,  falses  and  evils,  succeeded,  4502 ;  as  to  the  latter  in  particular, 
and  how  all  manner  of  falses  and  evils,  both  generally  and  specifically, 
were  then  signified  by  the  sons  of  Jacob,  4503.     The  representative 
of  the  church  was  not  instituted  with  the  people  descended  from  Jacob 
before  the  ancient  church  utterly  perished ;  and  generally,  that  a  new 
church  is  never  instituted  before  the  former  church  is  vastated,  4516. 
The  ancient  church  was  in  representative  rituals,  but  it  made  charity 
the  essential;  the  Hebrew  church  which  succeeded  it  acknowledged 
charity,  but   made  sacrificial  worship  essential;   the  Jewish   church 
was  merely  representative,  because  that  nation  was  in  heart  opposed 
to  charity,    and  could   not  receive   anything  internal,    4680,    4700; 
see  below,   10,355.     When   the   Jewish   church  is  treated  of  in  the 
internal  historical  sense,  the  Christian  church   is  also  to  be  under- 
stood in  the  universal  sense ;  for  what  was  esteemed  truth  in  the  one, 
is  relatively  the  same  as  faith  in  the  other,  4690,  4706,  4769,  4772. 
In  the  Jewish  church,  as  in  the  ancient,  Jehovah  was  believed  to  be 
man  and  God  because  he  appeared  to  Moses  and  the  prophets  as  a 
man ;  still,  they  had  no  other  idea  of  him  than  the  Gentiles  had  of 
their  gods,  except  as  more  powerful,  4692;  as  to  the  acknowledgment 
of  the  divine  human  in  the  ancient  church  and  the  primitive  Christian 
church,  and  its  subsequent  rejection  by  the  Jews  and  Christians,  4738, 
4747,  4751.     The  internal  truths  of  the  church,  as  taught  by  the 


JEW 


447 


Lord,  were  known  to  the  ancients,  but  they  utterly  perished  with  the 
Jews,  insomuch  that  they  were  only  regarded  as  falses,  4904  end; 
see  below ;  4859.     The  Jews  as  opposed  to  every  kind  of  good,  and 
the  church  of  the  Jews  in  which  divine  truth  was  extinguished,  was 
represented  by  Judah  and  his  selling  of  Joseph,  and  by  Judas  Iscariot, 
4751.     The  Jewish  church  was  false  in  faith  and  false  in  act,  and  this, 
from  the  evil  of  the  love  of  self,  and  from  the  love  of  the  world  thence 
derived,  4821,  4822.     The  Jewish  church  was  also  in  the  ulterior 
evil  proceeding  from  the  false  of  evil,  and  in  perpetual  idolatry,  or  the 
worship  of  externals,  4823  ;  the  latter  ill.  4825,  4847.     The  idolatry 
of  the  Jewish  church  was  derived  from  the  internal  idolatrous  state  of 
the  Jewish  people,  which  consisted  in  the  worship  of  themselves  and 
the  world,  4825.     The  internal  of  the  church  could  not  be  given  with 
the  Jewish  nation  because  they  were  immersed  in  the  cupidities  of  the 
loves  of  self  and  the  world  ;  had  the  internal  become  manifest  to  them, 
the  external  would  also  have  perished  by  the  profanation  of  its  holy 
representatives,  4847.     The  internal  truth  of  the  representative  church 
was  treated  by  the  Jews  as  a  harlot,  because  it  was  regarded  as  false, 
and  still  they  were  conjoined  with  it  in  externals,  4859,  ilL  4865^ 
4867,  4903;   as  to  its  conjunction,   4868.     The  conjunction  of  the 
external  of  the  Jewish  church  with  internal  truth  is  represented  like 
conjunction  with  a  strumpet ;  the  conjunction  of  the  internal  with  the 
external,  like  that  of  a  daughter-in-law  with  a  father-in-law,  under  pre- 
tence of  fulfilling  the  duty  enjoined  upon  a  brother-in-law  by  the 
Jewish  customs,  4874,  4888,  4899,  4911  end,  4913.     The  conjunction 
of  the  external  with  the  internal  is  represented  as  whoredom  in  that 
nation,  because  they  were  willing  to  accept  and  affirm  internal  truths 
if  they  could  view  them  as  their  own,  but  otherwise  rejected  them  as 
false,  ill.  by  examples,  4911.     There  was  nothing  of  the  church  in  the 
Jewish  nation,  because  the  Jews  were  not  in  charity,  but  the  church 
was  with  them ;  how  the  church  may  be  with  a  nation  and  not  in  it, 
ill.  4899,  4912.     The  religious  principle  or  doctrinals  of  the  Jews 
which  allowed  them  to  hate  their  enemies  and  treat  them  barbarously, 
and  the  fact  that  they  did  so  treat  them,  are  a  proof  that  they  were  in 
externals  without  internals,  4903.     They  were  not  willing  to  see  and 
acknowledge  anything  but  externals  in  their  representatives,  still  there 
was  communication  with  heaven  by  such  representatives,  at  that  time, 
6304.     It  is  one  thing  to  represent  a  church,  and  another  to  be  a 
church ;  for  the  church  may  be  represented  by  the  evil,  because  it  is 
only  external,  but  none  but  the  good  can  be  a  church,  7048,   10,560. 
The  Jews  and  Israelites  above  every  other  people  could  represent  holy 
things,  because  they  worshiped  external  things,  even  stone  and  wood, 
as  divine,  when  once  they  were  inaugurated,  without  acknowledging 
the  internal,  and  by  such  representatives  there  was  communication 
with  heaven  at  that  time,  ill.  8588 ;  that  communication  by  representa- 
tives began  when  their  internals  were  closed,  10,493 ;  that  it  is  common 
with  those  who  are  in  externals  to  regard  representatives  as  essentially 
holy,   10,149;    and   that  with  the  Israelitish  and  Jewish  nation  all 
things  were  representative  of  the  interior  things  of  the  church  and  of 
heaven*   10,149.     The  communication  with  heaven  by  means  of  the 
representatives  of  the  Jewish  church  was  effected  by  simple  angelic 
spirits  who  thought  holily  of  what  they  perceived  to  be  holy  in  ex- 


448 


JEW 


texn.ls,and  in  whose  interiors^be  ajJ^^-^J^  ^l^l 
,„d»  .pints  correspond  to  the  »k.n    «n^^°  ;„„  „f  this  means 

8588  i  '"^ '?«>°^„ '"V^f  „il  i.^S  oV  tfie  Jewish  and  Israelitish 
of  communication,  the  ctu  »n«"""  ,    ,  ,     jf  „j  t^e  world 

nation  were  vailed  over  or  cW;  ^ad  the  'oves  of  ^e»  "^         ^  ^ 

,ith  which  they  were  ?<^"P'*d,?PP«'";l'°utVW  th^  vailing  of 
them,  the  representation  would  have  perished ,  hence  tne  g 

their  interiors  ^as  Jheir  sanct.ficat.on    8788    8806^^^  .^^^^ 

and  citations;  see  below,  10.575.  ^^^fJ^^X^^^l^,^  „ost  prone  to 
images  and  Ukenesses  of  t'^«6?f/«7"f  JJi'^dee^t^  internals  of 
worfhip  externals,  and  were  ""''"'"S.t^f'irthfdTvine  precepts  and 
the  church,  8871;  hence  they  understood  all  the  Uvine^rep 

statutes  as  referring  to  the  extenia^  r^foyjlSepa^ted  the  Word 
good  and  truth  of  faith.  8882.     Ihe  sons  01  -  y         ^^     |     jy. 

^om  its  internal  ^^nse,  because  they  wej^ewhdym  ex^  ^^^, 

9373.  ill.  and  passages  cited,  9380 .  */« Ji''"^,',  ^^^  „f  \^^  ^ord,  but 
acknowledged  a  secret  meaning  in  every  "J^'a"'!  •>  ^  ^„t  ancient 
were  not  willing  to  know  its  q^lity.  10./05.  »  ««  ^  tg,„,i 
times  men  were  informed  concerning  the  thmgs  of  heaven  ^^^^^ 
life  by  immediate  commerce  with  the  angels,  Mierwa 
tion  was  preserved  by  influx  and  J^^'TrXirn  and  were  in  charity, 
ceived  the  knowledge  of  such  '^^f  ^Z'\''^r'^2urleMsh  nation 
and  next  by  influx  with  those  "f^*^!  ^*7£  Xly  external  by  their 
who  were  in  natural  good,  and  could  be  kept  in^^ho^ye  ^^^  ^^_ 

representatives;  when  this  failed,  the  written  wora  oe 
Zm  of  conjunction  between  angels  «f  .  ";,»',;"ih\"f  .^nwniing  the 
The  Jews  were  altogether  ^J^^f'^S.^J^^J'^^J^^^^^Z  hence  they 
internals  of  the  Word,  of  the  church,  and  of  wowtap.^n  ^^ 

could  not  be  a  church ;  but  the  «P'**«"t»''^7^'ue  ^thS  the  Word 
with  them  because  they  «''f  ^  "P^°  ^'3:^ j^  such  figu^s ;  passages 
might  be  written  '^.ch  could  l'«««P«Xt  Their  obst^  penistance 
dted  senaum,  10^396.  10.401.  I0.5&».tna^^^  ^  . 

^  "tr'T^rTieU^^^rT^^^^^^^  they  were  not 
see  below,  10,570.  ine  j^^^^Vj  ^^^  ...^„  v..  *ije  externals  to  which 
chosen,  because  the  Word  ^f^^^Z^X^^!^:riZM  have  been 
they  were  given  np;  had  they  pe"f°*°>  "•  ,j..  external  sense  of  the 
written  elsewhere,  10.432.  «7'P«?l^«^5o9^  JJ„n?  of  1  IsraeUtish 
Word  was  changed,  and  made  different  on  f^wunt  m  ^^^ 

nation,  which  was  then  to  be  treated  of.  J^^'^^'^*^^^,,  ^.e  «=nse 
another  people,  or  had  this  people  been  of  ?  diMe'ew  g        , 
of  the  Irtter  would  have  been  different.  .«•  and  M.IW^ 
Le  below.  10.603.    Mipiculous  commumcaUonmthheaven  wm      ^^^ 

by  the  externals  of  their  worship,  and  fo' *\' P"^,%^sed.  aS  that 

r^uisite.  viz.,  that  the  internal  ^"'f,  .''^i.^^^^XsS'no  longer 

•  they  could  be  kept  in  a  holy  «=^^J°f.';^e"e  expelled  from  CanaSn. 

^^S1^'*^^£  -  no^ShtLX  IsLlitish  nation,  but 

fni;?h^*:^,.S5iv:\ac^^^^^^^^^ 

i^L-ii^ ASn'ear>^^' /iMd  1649^  and  that 
recepuou  ui  intpmal  were  opened  to  influx,  10,533,  lO,ooy. 

'i^lyTJ^^^Sii^^l^^^^f^^^  ^^ord  of  the  church  and  of  wor- 


JEW 


449 


ship,  but  without ;  and  though  they  saw  the  external  it  was  only  as 
it  vanished  from  their  understandings,  ill,  10,549 — 10,551 ;  see  also, 
10,584,  10,609;  and  compare  10,602,  below.  Their  being  in  the 
holv  externals  of  worship  was  from  the  fire  of  self-love,  for  the  sake 
of  eniinencc  above  others,  10,570.  There  could  have  been  no  commu- 
nication with  heaven  by  means  of  their  holy  external  when  they  were 
in  worship,  or  when  reading  the  Word,  if  their  filthy  interiors  had 
not  been  closed,  10,575,  10,629.  Their  holy  external  put  on  for  the 
sake  of  self  was  miraculously  converted  into  a  holy  external  for  the 
sake  of  God  by  the  spirits  associated  with  them,  and  from  these  spirits 
it  was  received  by  the  angels  and  converted  into  a  holy  internal ;  on 
this  account  the  Jews  were  accepted,  10,602.  Although  the  external 
of  the  Word  was  changed  on  their  account,  the  internal  remains  the 
same ;  the  nature  of  the  changes  made  in  the  letter  exemplified,  10,603; 
the  internal  sense  which  remained  the  same,  ill.  10,604;  and  that  the 
Word  was  changed  because  they  were  obstinately  bent  on  occupying 
Canaan  and  being  a  church,  10,612.  Moses  was  urgent  for  the  people 
that  they  might  be  accepted,  and  it  was  so  done  in  consequence  of  his 
urgency,  10,632,  compare  10,563,  10,571.  Generally,  that  the  Jews 
and  Israelites  were  the  worst  of  all  nations,  that  they  were  in  externals 
only,  and  not  in  internals  when  in  worship,  and  that  they  represented 
the  internals  of  the  church,  yet  no  real  church  existed  amongst  them, 
passages  cited,  9320,  10,698.  That  they  were  not  chosen,  but  that 
they  were  received,  because  thev  obstinately  insisted,  that  their  interiors 
were  defiled,  that  they  were  idolatrous  in  heart,  &c.,  passages  cited, 
10,396,  10,400.  That  inasmuch  as  they  were  in  externals  without  the 
internal,  they  could  not  endure  internal  things,  because  such  things 
relate  to  the  Lord  and  to  love  and  faith  in  him,  and  that  those  who 
are  in  the  externals  of  the  Word,  of  the  church  and  of  worship,  without 
the^internal,  are  denoted  by  them,  10,692,  10,694,  10,701,  10,704, 
10,707.  That  their  worship  is  to  come  to  its  full  end  at  the  end  of 
the  Christian  church  in  Europe,   10,497,  compare  4231. 

5.  Character  of  the  Jews.  The  Jews  cannot  be  regenerated  like 
the  Gentiles,  for  they  differ  interiorly  by  reason  of  their  perverse  here- 
ditary nature,  ill.  788;  see  below,  4294,  4317.  Being  converted,  the 
Jews  fluctuate  more  than  others  between  the  true  and  the  false,  in  this 
respect  resembling  the  posterity  of  the  most  ancient  church,  788,  com- 
pare 10,456.  The  Jews  had  no  disposition  to  know,  much  less  to 
acknowledge  and  be  instructed  in  the  interior  truths  of  the  Word ; 
they  were  also  of  such  a  cruel  disposition  as  to  delight  in  exposing 
their  enemies  to  be  devoured  by  birds  of  prey  rather  than  bury  them, 
908,  5057.  The  Jewish  and  Israelitish  people  believed  it  to  be  lawful 
for  them  to  treat  their  enemies  so,  and  even  their  own  people  when  any 
enmity  arose  amongst  them,  3605.  The  Jews  were  permitted  to  ex- 
tirpate the  inhabitants  of  Canaan,  because  the  Canaanites  were  separated 
from  internals ;  but  the  Jews  themselves  are  also  called  Canaanites, 
1167,  1200;  see  below,  4818.  The  Canaanites  represented  all  that 
was  infernal  and  diabolical  when  the  sons  of  Israel  destroyed  them, 
and  the  Jews  and  Israelites  what  was  celestial  and  spiritual,  yet  the 
Jews  were  not  in  good  and  truth,  for  they  were  themselves  the  worst 
nation,  6306,  9320.  The  Jews  were  at  first  a  nation,  and  the  priest- 
hood is  predicated  of  a  nation,  because  nations  denote  those  who  are 

G  G 


450 


JEW 


in  charity ;  after  the  setting  up  of  their  kings  they  became  a  people, 
and  a  people  denotes  those  who  are  in  faith,  1259  end,  1260;  see 
aboTC  (1),  8770.  The  Jews  were  less  in  the  good  of  love  and  charity 
than  other  nations,  and  if  they  had  been  made  acquainted  with  in- 
terior truths  they  would  have,  profaned  them,  as  they  profaned  exte- 
riors by  open  idolatry,  3373.  When  the  Lord  came  into  tht-^orld 
there  was  not  even  any  natural  good  remaining  with  the  Jews,  3398, 
t7/.  4314,  10,355.  There  are  few  among  the  Jews  who  live  in  mutual 
love,  thus,  who  do  not  despise  ethers  in  comparison  with  themselves, 
3479  end.  The  Jews  even  from  the  time  of  their  fathers  were  of  such 
a  quality  that  every  one  was  willing  to  have  his  own  god,  and  they 
worshiped  Jehovah  only  as  to  name,  3732,  4208,  5998 ;  see  above  (3). 
Jacob  and  his  posterity  were  of  such  a  quality  that  celestial  and  spi- 
ritual love  could  not  be  conjoined  with  natural  good  in  them,  that  is, 
the  internal  or  spiritual  man  with  the  external  or  natural,  4281 ;  that 
they  resisted  all  influx  from  heaven,  ill,  10,429,  10,490,  10,526— 
10,531.  The  Jews  exceed  all  others  in  the  love  of  self,  and  the  love 
of  the  world's  riches,  and  in  their  fear  of  losing  either  honour  or  gain, 

4293.  The  Jews  of  the  present  day  like  those  of  old,  look  with  con- 
tempt on  others,  and  make  the  acquisition  of  wealth  their  most  in- 
tense study;  and  besides  this,  they  are  fearful,  4293.  Goods  and 
truths  utterly  perished  with  the  posterity  of  Jacob,  insomuch  that 
their  hereditary  disposition  to  evil  cannot  be  eradicated  by  regeneration, 

4294,  ill.  4317  ;  their  loss  of  goods  and  truths  more  particularly  illus- 
trated ;  and  their  quality  shown  from  the  Lord's  parables,  and  from 
many  things  that  he  said  concerning  them,  4314.  The  Jews  were 
principled  in  worldly  and  corporeal  love,  not  in  any  celestial  and  spi- 
ritual love,  4307;  hence,  they  were  surrounded  by  evil  spirits  even 
when  they  were  in  a  holy  external,  4311.  The  wicked  character  of 
the  Jews  has  been  manifest  from  the  first  posterity  of  Jacob,  and  by 
all  that  is  recorded  of  them  to  the  present  time,  namely,  that  they 
are  against  the  Lord,  against  charity  to  the  neighbour,  and  mutually 
divided  against  one  another,  sh,  4316,  10,429.  The  Jews  could  not 
be  regenerated,  thus,  hereditary  evil  could  not  be  removed  from  them, 
because  they  always  succumbed  in  temptations,  even  though  they  were 
only  external ;  the  nature  of  hereditary  evil,  and  its  removal  by  rege- 
neration, ill.  4317;  as  to  their  succumbing  in  temptations,  8588. 
The  Jews,  for  the  most  part,  are  in  externals  only,  and  opposed  to 
the  internal  doctrines  of  the  church,  because  they  are  in  avarice ;  what 
it  is  to  be  in  externals  without  internals,  ill.  4459 ;  further  ill.  4464 ; 
and  that  they  made  purity  and  sanctity  consist  in  externals,  4465. 
The  same  hatred  of  others,  the  same  pride  of  heart,  and  delight  in 
cruelty,  by  which  the  Jews  were  always  distinguished,  remains  with 
them  now,  but  it  is  not  manifest  because  they  live  precariously  in 
strange  lands,  4750.  The  Jews,  from  the  very  first,  have  been  more 
than  others  opposed  to  every  kind  of  good,  and  this,  from  their 
sordid  avarice,  in  which  is  latent  the  vilest  and  lowest  love  of  self; 
by  such  avarice,  however,  they  are  kept  from  profaning  interior 
goods  and  truths,  ill.  4751 ;  that  the  love  of  self  is  concealed  in 
their  hearts  as  with  all  the  sordidly  avaricious,  10,407.  The  Jews 
derive  their  origin  from  an  illegitimate  stock ;  one-third  of  the  tribe 
being  from  a  Canaanitish  mother,  and  the  remaining  two-thirds  from 


JEW 


451 


I  \ 


f 


a  daughter-in-law,  thus  from  fornication  and  whoredom,  «A.  4818, 
4820.  The  evil  origin  of  the  Jews  involves  a  similar  state  of  their 
interiors,  thus,  that  they  are  principled  iu  evils  of  life  derived  from 
false  doctrines  also  originating  in  evil,  and  in  the  falsification  of 
truth,  ill.  4818.  The  whole  Jewish  nation,  but  especially  the  descend- 
ants of  Judah,  were  from  the  first  in  false  doctrine  derived  from  evils 
of  life,  but  one  son  of  Judah  different  from  another,  on  which  account 
only  one  of  his  sons  was  preserved,  4832.  Amongst  the  Jews  there 
was  no  sense  of  conjugial  love,  whether  understood  naturally  or  spi- 
ritually ;  thus,  neither  the  church  nor  the  marriage  state  was  eenuine 
with  them,  4837,  4899.  The  Jews  are  withheld  from  faith  even 
though  they  live  in  the  midst  of  Christians,  on  account  of  their  prone- 
ness  to  indulge  in  the  worst  evils,  and  thus  to  profane  the  truth ;  their 
laws  concerning  leprosy  explained  of  profanation,  6963.  The  Jewish 
nation  is  immersed  in  filthy  loves,  in  sordid  avarice,  in  hatred  and 
pride  beyond  others,  sh.  7051 ;  how  cruelly  their  wars  were  con- 
ducted in  the  time  of  David,  7248.  The  Jews  and  Israelites  were 
not  better  than  other  nations,  and  in  no  respect  chosen  for  heaven ; 
they  are  called  the  people  of  Jehovah  because  they  were  admitted  to 
represent  his  people,  7439.  The  Jews  are  of  all  nations  the  most 
avaricious,  for  they  are  in  the  mere  love  of  money  without  regard  to 
its  use,  how  the  mind  is  drawn  down  and  immersed  in  the  body,  and 
the  interiors  closed  against  love  and  faith  hereby,  8301,  10,407.  It 
would  be  easier  to  convert  stones  to  faith  in  the  Lord  than  the  Jews, 
how  mistaken  they  are  who  think  the  church  will  ever  pass  to  them, 
8301  end.  The  excessive  self-humiliation  in  which  they  exceeded  all 
other  nations  proceeded  from  the  ardency  of  their  evU  loves,  and  was 
persisted  in  to  obtain  their  own  worldly  ends,  10,430.  Holy  worship 
with  them  was  only  a  means,  and  eminence  and  opulence  the  end, 
thus,  their  interiors  were  utterly  opposed  to  the  truths  and  goods  of 
the  church,  10,455 ;  the  lamenteble  state  of  their  interiors  described, 
10,454—10,457,  10,462—10,466.  The  internals  of  the  Jewish  na- 
tion were  closed  against  the  influx  of  good  and  truth  both  to  prevent 
their  profanation  and  that  communication  with  heaven  might  be  pre- 
served by  the  external,  10,490,  particularly  10,492,  10,493;  thus  there 
was  no  reception  of  good  and  truth  from  heaven  with  that  nation,  but 
they  were  wholly  averted  and  alienated  from  the  divine,  10,498.     As 

to  their  lot  in  the  other  life,  see  below  (7).  t»    -j 

6.  The  Historical  Figures  by  which  they  are  represented.     Besides 

the  internal  spiritual  sense  there  is  an  internal  historical  sense  in  which 
the  meaning  of  the  narrative  concerning  Jacob  and  his  sons  is  applied 
to  himself  and  his  posterity,  4279.  The  want  of  conjunction  between 
spiritual  and  natural  love,  but  especially  the  relaxation  of  conjugial 
love  with  that  nation,  denoted  by  the  hurt  done  to  the  hollow  of  Jacob's 
thigh,  4280,  4281.  The  contumacy  of  their  cupidities  and  phantasies 
urging  them  to  the  representation  of  spiritual  things,  denoted  by  the 
refusal  of  Jacob  to  let  the  man  go  until  he  blessed  him,  when  he  en- 
tered Canaan,  4282,  4288,  4290,  4293.  Their  incapacity  to  enter 
upon  the  representation  without  a  new  quality  put  on,  denoted  by  the 
name  of  Jacob  changed  to  Israel,  4292.  The  association  of  evil  spirits 
^th  them  and  their  succumbing  in  all  temptations,  and  taking  the 
il  for  good,  denoted  by  Jacob's  inquiry  concerning  the  name  of  the 


with 
ev 


452 


JEW 


JEW 


453 


man  who  wrestled  with  him,  &c.,  4294,  4307.  The  Lord  only  represen- 
tatively present  with  them,  denoted  by  Jacob's  seeing  God  face  to  face, 
4311.  The  utter  loss  of  goods  and  truths  when  they  entered  upon 
the  representation  of  the  church,  denoted  by  Jacob's  halting  upon  his 

thigh  when  he  entered  Canaan  at  sunrise,  4314. The  extinction 

of  all  the  truth  of  doctrine  derived  from  the  ancient  church,  denoted 
by  their  destruction  of  the  people  of  Sheckhem,  4425.  Interior  truths 
not  legitimately  received  by  the  Jews,  and  their  evil  opinion  and  inten- 
tion concerning  them,  denoted  by  the  fornication  of  Dinah  and  the 
anger  of  her  brothers,  4433,  4439,  4444,  4459.  Their  unwillingness 
to  receive  any  good  and  truth  except  in  representatives,  separate  from 
the  things  signified,  denoted  by  their  refusing  Dinah  in  marriage  unless 
Sheckhem  and  his  people  would  consent  to  circumcision,  4462,  4465. 
Falses  and  evils  with  them  extirpating  every  truth  of  doctrine  and  the 
1  church  itself  destroyed,  denoted  by  Simeon  and  Levi's  slaying  every 
male  of  the  city,  and  also  Hamor  and  Sheckhem,  4497,  4500.  Rational 
and  natural  good  and  rational  and  natural  truth  destroyed  with  them, 
denoted  by  their  taking  the  flocks  and  the  herds,  and  the  asses  of  the 
Sheckhemites  as  prey,  4505,  4506.  All  the  truth  and  good  of  the 
church,  and  all  its  scientifics  destroyed,  denoted  by  their  making  a 
prey  of  all  that  was  in  the  city,  and  all  that  was  in  the  field,  and  all 
their  wealth,  4507,  4508.  All  innocence  and  all  charity,  thus  every 
affection  of  good  perishing,  denoted  by  their  taking  all  the  infants  and 
the  women  captive,  4509,  4510.  The  church  with  them  totally  cor- 
rupt, denoted  by  the  daughter  of  Jacob  now  remaining  with  them  as 

a  harlot,  4522. The  rejection  of  divine  truths  from  the  Lord's 

divine  human  and  falses  received  in  place  of  them  by  the  posterity  of 
Jacob,  denoted  by  the  alienation  of  Joseph,  4665  and  4690  compared. 
Their  contempt  and  aversion  from  all  divine  truth  told  to  them,  de- 
noted by  their  hating  Joseph  for  his  dreams  and  his  words,  4692,  4702. 
Their  reception  of  the  divine  truth,  though  but  remotely  apprehended, 
among  falses,  and  their  depraved  minds  plotting  its  extinction,  denoted 
by  the  brethren  of  Joseph  seeing  him  approach  to  them  and  consulting 
to  slay  him,  4721,  4723 — 4730.  Their  preserving  the  form  of  divine 
truth  for  the  sake  of  religion,  but  regarding  it  as  false,  denoted  by  his 
brethren  sparing  Joseph's  life  and  casting  him  into  a  pit,  4733,  4736, 

4744.  Their  calling  into  question  and  annihilating  the  appearances 
of  truth  after  truth  itself  was  rejected,  denoted  by  their  stripping  off 
from  Joseph  his  coat  of  many  colours,  4741,  4742.  Their  appropria- 
tion of  evil  from  the  false  principle  in  which  they  were,  denoted  by 
the  brethren  eating  bread  together  after  Joseph  was  cast  into  the  pit. 

4745.  Their  wilHngness  to  make  a  traffic  and  gain  of  the  divine  truth 
by  transferring  it  to  others,  denoted  by  the  proposal  of  Judah  to  sell 
Joseph  to  the  Ishmaelites,  4750,  4751,  4814.  Their  resort  to  false 
interpretations  of  the  Word  after  the  alienation  of  divine  truth,  de- 
noted by  the  brethren  of  Joseph  endeavouring  to  console  Jacob  for  his 

loss,  4781 — 4783. The  tribe  of  Judah  declining  to  a  worse  state 

than  the  other  tribes,  denoted  by  Judah's  going  down  from  his  brethren 
to  the  AduUamite,  4815.  Their  conjunction  of  evil  from  the  falses  of 
evil,  and  the  false  principle  originating  therefrom  acknowledged  in  faith 
and  act,  denoted  by  his  taking  Shuah  to  wife,  and  her  bearing  Er, 
4818—4821.    Jheir  evil  state  proceeding  again  from  the  false  principle 


r 


, 


of  the  church,  denoted  by  her  bearing  Onan,  4822 — 4824.  Their 
idolatrous  state  as  the  joint  production  of  the  evil  and  false,  denoted 
by  her  conceiving  again  and  bearing  Shelah,  4825—4827.  The  repre- 
sentative of  the  church  perishing  with  them,  denoted  by  Er,  the  first- 
born of  Judah  dying,  4833.  Their  aversion  and  hatred  to  the  con- 
tinuation of  anything  good  and  true  amongst  them,  and  conjugial  love 
penshing,  denoted  by  the  deed  of  Onan,  4836—4838.  Their  regard- 
ing the  internal  truth  of  the  representative  church  as  false,  and  the 
conjunction  of  the  evil  and  false  proceeding  therefrom,  denoted  by 
Judah's  treating  Thamar,  the  widow  of  Er,  as  a  harlot,  4865,  4888, 
4893,  4911  end.  Their  desire  to  extirpate  all  that  was  internal,  and 
prevent  the  production  of  good  and  truth  in  externals,  denoted  by  his 
command  that  Thamar  should  be  burnt  when  she  was  found  with' 
child,  4902 — 4906.  Their  willingness  to  accept  and  acknowledge  the 
internal  of  the  church  if  it  might  be  regarded  as  their  own,  and  this 
from  the  love  of  self,  denoted  by  Judah's  conviction  that  he  was  the 
father  of  Thamar's  children,  4909—4911. Their  state  in  ex- 
ternals altogether  separate  from  internals,  and  the  representative  church 
not  able  to  be  instituted  with  them,  denoted  by  Moses  in  the  way  to 
the  inn,  and  Jehovah's  seeking  to  slay  him,  7040—7043.  Their  in- 
tenors  laid  bare,  and  discovered  to  be  full  of  all  violence  and  hostility 
against  truth  and  good,  denoted  by  Zipporah's  circumcision  of  her 

son,  and  what  she  said  to    Moses,   7044—7047,  7049. Their 

state  opposed  to  the  divine,  their  want  of  faith  in  Jehovah  and  their 
weakness  when  tempted,  denoted  by  the  strife  at  Meribah,  8588—8591. 
Their  assumption  of  external  holiness,  by  the  vailing  of  their  evil  in- 
teriors, denoted  by  Moses  sanctifying  the  people,  8788,  8806,  compare 
9962,    10,149.     Their  state  of  separation  in  externals  only,  denoted 
by  the  sons  of  Israel  separated  from  Moses,  Aaron,  Nadab,  Abihu, 
and  the  elders,  when  they  ascended  the  mountain  to  behold  Jehovah, 
9373,  9377,   9380,   9409.     Their  state  in  externals  without  any  in- 
ternal, and  falses  of  doctrine  and  worship  fashioned  according  to  their 
natural  delights,  denoted  by  the  golden  calf  set  up,  and  their  festive 
worship   of  it,    10,393,    10,396,    10,399,    10,407,    10,414—10,416, 
10,51 1.     Their  state  as  to  interiors,  its  lamentable  fluctuation  between 
the  influx  of  heaven  and  hell,  denoted  by  the  noise  of  their  festivity 
as  heard  by  Moses  and  Joshua,   10,454—10,457.     The  genuine  ex- 
ternal of  the  Word  destroyed,  and  another  external  to  be  given  on 
their  account,  denoted  by'Moses'   breaking  the  tables  on  which  the 
commandments  were  written,   10,453,   10,461.     Their  delight  in  idola- 
trous worship  filled  full  with  the  love  of  self  and  the  world,  denoted 
by  his  burning  the  golden  calf,  10,463.     The  infernal  false  principle 
formed  from  it,  its  commixture  with  truths  from  heaven,  and  thus 
conjoined  and  appropriated  by  them,  denoted  by  his  reducing  it  to 
powder,  and  sprinkUng  the  powder  upon  the  waters,  and  making  them 
drink  it,   10,464 — 10,466.     Hell  opened  with  them  in  consequence  of 
their  being  in  externals  only,  and  their  internals  completely  closed 
against  the  influx  of  good  and  truth,  denoted  by  Moses  outside  the 
camp,  and  the  Levites  passing  from  gate  to  gate  slaying  the  people, 

10,393,  10,483,  10,489,  10,490,  10,492,  10,510. The  state  of  the 

people  representing  the  church,  yet  not  receptive  of  divine  influx,  de- 
noted by  their  entering  into  Canaan  and  Jehovah  not  in  the  midst  of 


o; 


454 


JOA 


JOR 


455 


them,  10,531—10,533,  10,538,  10,539,  compare  10,567,  10,571. 
Their  separation  from  the  holy  external  of  the  church,  of  worship, 
and  of  the  Word,  denoted  by  the  tabernacle  of  the  congregation  set 
up  at  a  distance  from  the  camp,  10,545 — 10,548.  Their  being  without 
the  genuine  sense  of  the  Word,  and  in  dense  obscurity  concerning  it, 
yet  in  the  holy  adoration  of  externals,  denoted  by  the  cloud  concealing 
Moses  from  their  view  when  he  entered  the  tabernacle,  and  the  people's 
bowing  and  worshiping,  10,551 — 10,553.  Their  inability  to  see  the 
divine  interiors  of  the  Word,  of  the  church,  and  of  worship,  and  their 
seeing  the  external,  denoted  by  Moses  not  seeing  the  face  of  Jehovah, 
but  his  back  parts,  10,578,  10,584.  The  external  of  the  Word,  of  the 
church,  and  of  worship  accommodated  to  them,  denoted  by  the  new 
tables  of  stone  prepared  by  Moses,  on  which  the  commandments  might 
be  written,  10,603,  10,613.  A  new  revelation  of  divine  truth  from 
the  inmost  heaven,  but  the  people  not  able  to  be  in  it,  nor  to  be  in- 
structed in  it,  denoted  by  Moses  ascending  into  the  top  of  the  moun- 
tain alone,  and  no  man  to  be  seen  throughout  all  the  mount,  and  the 
flocks  and  herds  not  to  feed  near  it  the  while,  10,605 — 10,609.  Their 
inability  to  sustain  the  external  of  the  Word  if  anything  of  the  internal 
was  manifested  in  it,  denoted  by  the  people's  fearing  Moses  when  he 
descended  from  the  mountain  and  his  face  shone,  10,694.  The  internal 
closed  to  them,  though  they  still  knew  it  was  in  the  external,  denoted 
by  the  vail  with  which  Moses  covered  his  face  while  he  spoke  to  them, 
10,701 — 10,707.  See  Moses.  Their  state  represented  by  the  vine  of 
Gomorrah,  9320;  and  by  the  cakes  mixed  with  dung,   10,037. 

7.  Their  state  in  the  other  life.  The  sordidly  avaricious  Jews  in 
the  other  life  have  their  abode  where  spirits  appear  to  undergo  excoria- 
tion like  hogs,  939,  940,  4751.  The  presence  of  Jews  is  perceived 
by  other  spirits  from  a  stench  as  of  mice,  940.  On  account  of  their 
phantasy  concerning  the  holy  city  and  their  own  eminence,  they  dwell 
in  a  city  called  the  filthy  Jerusalem ;  their  miserable  state  there,  and 
the  appearance  of  a  Jewish  Rabbin  described,  940.  Another  Jeru- 
salem where  the  better  sort  of  Jews  dwell,  its  situation  between  Ge- 
henna and  the  lake,  and  the  changes  to  which  it  is  subject,  described ; 
also,  the  robbers  in  a  gloomy  wilderness  between  the  cities,  of  whom 
the  Jews  are  afraid,  941.  The  author  frequently  discoursed  with  Jews 
in  the  other  life  concerning  their  misapprehension  of  the  Word,  the 
land  of  Canaan,  the  Messiah,  &c.,  and  they  appeared  to  him  in  front 
in  the  lower  earth,  under  the  sole  of  the  left  foot,  3481.  The  cruel 
delights  of  the  Jews  represented  by  a  man  pounding  men  in  a  mortar 
with  an  iron  instrument,  their  abode  in  the  hell  of  cruel  adulterers 
beneath  the  right  heel,  5057.  The  cruelty  of  the  Jews  manifested  to 
the  author  from  the  perception  of  their  sphere ;  and  the  similar  quality 
of  some  in  the  planet  Venus,  7248.  The  Jews  exceeded  all  other  na- 
tions in  their  power  of  self-humiliation,  but  they  are  in  hell  notwith- 
standing, with  the  exception  of  their  children  and  some  who  were  in 
good,  10,430;  that  only  a  few  are  in  heaven,  7439. 

JEWEL.     See  Ornament,  Precious  Stones. 

JEZREEL.     See  Jesreel. 

JIDLAPH.     See  Nahor. 

JISHBAK,  or  Ishbak.     See  Keturah. 

JOAB,  denotes  those  in  whom  there  is  no  longer  any  spiritual  life. 


T 


by  reason  of  the  profanation  of  good  and  the  falsification  of  truth ; 
the  words  of  David  concerning  him,  ex,  9014,  and  further,  9828. 

JOB  {Hiohi  Johui\,  The  book  of  Job  is  written  in  representatives 
according  to  the  manner  of  writing  derived  from  the  most  ancient 
times;  the  song  of  songs  is  an  imitation  of  such  books,  1756,  9942. 
The  book  of  Job  is  a  book  of  the  ancient  church ;  a  passage  cited,  and 
its  signification  ex,  2682.  It  is  written  according  to  representatives 
and  significatives,  but  it  does  not  rank  with  the  books  which  are  called 
the  law  and  the  prophets,  because  it  is  without  the  internal  sense 
which  treats  of  the  Lord  and  his  kingdom ;  passages  cited  and  ex,  3540 
end,  3813,  3901.     See  Word. 

JOBAB,  one  of  the  sons  of  Joktan,  signifies  a  ritual  of  the  Hebrew 
church,   1245 — 1247.     See  Eber,  Hebrews. 

JOBEL.     See  Music  (Trumpet), 

JOHN  \Johannes\,  Peter,  James,  and  John,  whenever  they  are 
named  in  the  gospel,  denote  faith,  charity,  and  the  good  of  charity, 
the  same  as  Reuben,  Simeon,  and  Levi,  preface  before  2135,  and  pre- 
face before  2760 ;  as  to  Peter  in  particular,  3750,  4738,  6344  end, 
7231,  10,087.  John  lay  at  the  Lord's  breast,  because  he  denotes  the 
good  of  charity ;  the  words  of  the  Lord  to  Peter  and  John  explained, 
where  he  tells  Peter  that  he  should  feed  his  sheep,  &c.,  10,087 ;  as  to 
John  only,  6073,  7038.  John  the  Baptist,  who  was  the  last  of  the  pro- 
phets, denotes  the  Word  in  ultimates ;  hence  his  particular  clothing  and 
food,  and  his  being  called  Elias,  3301,  3540,  5620,  6752  end,  particu- 
larly 7643.  It  is  according  to  the  order  of  heaven  that  spirits  be  sent 
before  the  angels  who  come  to  men  in  order  that  they  may  be  prepared 
for  their  reception,  as  John  the  Baptist  before  the  Lord,  8028.  See^ 
Universe  (Jupiter),  The  case  of  John  the  Baptist  fully  sh.  and  ex., 
9372 ;  and  the  signification  of  his  clothing  more  particularly,  9824 — 9828. 

JOINT,  TO  be  put  out  of,  [luxari,']  denotes  the  want  of  that 
order  in  which  the  conjunction  of  truth  with  good  can  take  place,  4278, 
4301.     See  Jacob  (10),  Jew  (6). 

JOKSHAN.     See  Keturah. 

JOKTAN.  Peleg  and  Joktan  signify  the  internal  and  external  of 
the  church  founded  by  Eber,  1137,  1240,  1242;  the  sons  of  Joktan, 
its  rituals,  1137,  1246,  1247.  Their  dwelling  from  Mesha  to  Sephar 
denotes  the  extension  of  their  worship  from  the  truths  of  faith  to  the 
good  of  charity,   1249.     See  Eber. 

JONAH  [Jonas],  The  words  of  Jonah  when  in  the  belly  of  a 
great  fish  are  a  prophetic  description  of  the  Lord's  temptations  against 
the  hells,  1691.  Nineveh  was  pardoned  after  Jonah  was  sent  to  it, 
because  it  denotes  the  state  of  those  who  are  in  falses  from  the  fallacies 
of  the  senses,  from  the  obscurity  of  the  understanding  not  illustrated, 
and  from  ignorance,  1188.  The  historical  account  of  Jonah,  like  all 
the  other  historical  portions  of  the  Word,  is  representative,  1709. 

JORDAN,  the,  and  also  the  Euphrates,  denote  the  external  man, 
because  these  rivers  were  boundaries  of  Canaan,  by  which  the  internal 
is  denoted,  1585,  51f6.  The  Jordan  denotes  initiation  into  the  know- 
ledges of  good  and  truth,  thus  the  first  and  ultimate  principle  of  the 
Lord's  church,  sh,  4255,  6537,  6538,  8940.  The  swelling  of  Jordan 
denotes  the  things  of  the  external  man  Ufting  themselves  up  against 
the  internal,   1585.     The  plain  of  Jordan  denotes  the  external  man 


ii  / 


\ 


\, 


V 


X 


.*s^ 


'/ 


) 


456 


JOU 


as  to  all  his  goods  and  truths,  1585.  The  passage  of  Jordan  denotes 
the  introduction  of  the  regenerate  into  the  Lord's  kingdom,  901. 
The  waters  of  Jordan  divided,  denotes  the  removal  of  falses  and  evils, 
and  the  introduction  of  those  who  are  in  goods  and  truths,  4255. 
Gilead's  dwelling  by  Jordan,  denotes  sensual  good  or  pleasure  by  which 
man  is  first  initiated,  4255.  Naaman  commanded  to  wash  seven  times 
in  Jordan,  dienotes  initiation  into  the  church  by  baptism,  thus,  rege- 
neration, 4255 ;  and  that  baptism  was  performed  by  washing  the  whole 
body  in  Jordan,  to  denote  the  purification  of  the  natural  man  by  the 
truths  of  faith,  10,239  and  9088  compared. 
JOSEPH.     See  Tribes. 

JOSHUA,  denotes  truth  combating,  which  is  not  truth  as  pro- 
ceeding immediately  from  the  Lord,  but  as  received  by  angels  who  are 
in  ardent  zeal  for  truth  and  good ;  hence,  he  was  appointed  the  leader 
of  the  sons  of  Israel  when  they  entered  Canaan,  8595.  As  the  minister 
of  Moses  he  denotes  the  ultimate  representative  into  which  holy  in- 
flux could  take  place;  Moses  in  this  case,  the  holy  external,  ill.  9419. 
As  the  Minister  of  Moses,  descending  with  him  from  the  mountain, 
and  discovering  the  idolatry  of  the  people,  he  denotes  the  truth  of  the 
Word  lustrating,  exploring,  and  apperceiving,  10,454.  Generally, 
Joshua  represents  the  divine  truth  in  some  function,  combating,  puri- 
fying, or  ministering  in  the  place  of  Moses,  &c.,  10,557. 

JOURNEY,  to,  \jprqficisi]y  signifies  the  order  and  the  institutes  or 
appointments  of  life,  and  to  dwell,  signifies  life,  because  it  was  cus- 
tomary in  the  most  ancient  times  to  dwell  in  tents,  and  to  remove  their 
tents  from  place  to  place,  1293.  To  journey  denotes  to  progress  or 
^vaace  in  life,  1456,  1457;  in  the  opposite  sense,  to  recede,  1290. 
To  journey,  to  go,  to  make  progress,  denotes  the  order  and  appoint- 
ment of  the  life  by  way  of  advancing  in  good,  3335,  3685,  7972.  To 
journey  and  go,  involves  progression  to  ulteriors,  thus,  the  successive 
state  in  any  case,  4375;  also,  the  continuum  from  exteriors  to  in- 
teriors, 4554,  4585.  To  journey  denotes  the  successive  and  continual 
procedure  of  man's  regeneration,  and  in  the  supreme  sense,  of  the 
Lord's  glorification,  5996;  thus,  state  continually  succeeding  state, 
or  what  is  continually  successive,  8181,  8397,  ilL  8403,  or  progressive 
of  spiritual  life,  8557,  8559.  To  arise,  and  go,  and  live,  denotes  ele- 
Tation  from  superiors  to  interiors,  and  the  life  therein ;  to  journey, 
the  order  of  the  life,  and  the  successive  state  of  the  life ;  to  sojourn, 
or  dwell  as  a  stranger,  life  according  to  instruction ;  how  the  significa- 
tion of  these  terms  arises  from  changes  of  state  appearing  as  changes 
of  place  in  the  other  Hfe,  5605,  8397,  8420 ;  and  that  motions  and 
progressions  m  the  other  life  are  changes  of  the  state  of  the  interiors, 
from  experience,  &c.,  1273—1277,  1376-1382,  9440,  10,734.  See 
Place,  Spirit;  as  to  sojourning  or  tarrying,  see  Sojourner,  and 
as  to  dwellmg,  see  to  Inhabit.  To  go  and  to  move,  or  be  moved, 
is  to  live ;  but  to  live  is  predicated  of  the  internal,  and  to  be  moved 
of  the  external,  5605  end.  See  to  Go,  to  Go  Forth,  to  Walk. 
The  journeyings  and  encampments  of  the  Israelites,  after  they  left 
Egypt,  denote  spiritual  states  and  their  changes  with  those  who  are 
delivered  from  infestation  by  the  Lord,  7972,  8103,  8751.  The  jour- 
neying of  the  angel  along  with  them,  denotes  arrangement  from  divine 
truth,  8192.     According  to  the  journeyings,   namely,  of  the  sons  of 


JOY 


457 


V 


''V 


I 

i 


Israel  in  the  wilderness,  denotes  according  to  the  order  of  life  necessary 
to  the  reception  of  spiritual  life,  8559. 

The  antediluvians  journeying  from  the  East  denotes  their  receding 
from  charity,    1290 — 1292.     Abram's  journeying  towards  the  South, 
denotes  progression  towards  a  lucid  state  as  to  the  interiors,  because  in 
goods  and  truths,   1456 — 1458  ;  when  towards  the  land  of  the  South, 
in  goods  and  truths  as  to  doctrine,   2500.     Jacob's  journeymg  from 
Bethel  towards  Ephratah,   denotes  the  progression  of  the  divine  from 
the  internal  of  the  divine  natural  towards  the  rational,  4585.     Joseph's 
brethren  journeying  away  from  Sheckhem  to  Dothan,  denotes  the  pro- 
cedure of  those  who  acknowledge  faith  for  the  essential  but  not  charity, 
from  the  common  to  the  special  forms  of  false  doctrine,  4720.     Israel 
and  all  belonging  to  him  journeying,  and  coming  to  Beersheba  when 
going  to  Joseph,  denotes  the  beginning  of  conjunction  between  the  na- 
tural man  and  the  spiritual,  5996.     The  sons  of  Israel  journeying  from 
Raamses  (or  Rameses)  to  Succoth  when  they  left  Egypt,  denotes  the 
first  state  of  deliverance  from  the  infestation  of  falses,   7972,  8751 
and  citations.      Their  journeying  from  Succoth,    and  encamping  in 
Etham  at  the  border  of  the  desert,  denotes  the  second  state  of  deliver- 
ance and  the  arrangement  of  truth  and  good  on  approaching  the  first 
state  of  temptation,  8103,  8104.     Their  tuniing  from  the  direct  way, 
and  encamping  near  the  sea,  denotes  the  state  not  yet  prepared  for 
heaven,  and  the  approaching  influx  of  temptations,  8129 — 8131.     The 
Egyptians  journeying  after  them,   denotes  the  continually  increasing 
tendency  of  the  false  of  evil  to  flow  in,  8161.     The  command  of  Je- 
hovah that  the  sons  of  Israel  were  to  journey  or  go  forward,  and  not 
supplicate  him,  denotes  the  continual  succession  of  temptations  which 
the  spiritual  must  endure  while  they  are  prepared,  8181.     Their  goiu» 
through  the  n^Mst  of  the  sea,   and  the  waters  not  overflowing  them*^ 
denotes  the  entrance  and  passage  of  the  spiritual  through  hell,  guarded 
from  all  violence  proceeding  from  the  falses  of  evil,  8205,  8206,   8234 
-—8236.     Their  journeying  from  the  Red  Sea,  and  going  three  days' 
journey  in  the  desert  of  Shur,  and  at  length  coming  to  Marah,  denotes 
the  procedure  of  temptations  before  scientifics  are  vivified  by  the  truths 
of  faith,  8345—8348,  8395.     Their  journeying  from  Marah  to  Elim 
and  encamping  by  its  waters,  denotes  the  state  of  illustration  and  aff'ec- 
tion,  and  the  copiousness  of  truths,    afibrded  to  the  spiritual  after 
temptations,  8367 — 8370.     Their  journeying  from  Elim  to  the  desert 
of  Sin,  denotes  another  state  of  temptation  succeeding,  now  as  to  the 
defect  of  good,  or  the  good  of  truth,  8395,  8397—8399,  8403,  8554. 
Their  journeying  from  the  desert  of  Sin,  according  to  the  journeyings 
commanded  by  Jehovah,  and  encamping  in  Rephidim,    denotes  the 
order  of  procedure  through  other  temptations,  the  leadings  of  Divine 
Providence,  and  the  arrangement  of  the  interiors  to  undergo  tempta- 
tions as  to  truth,  8554,  8557—8561,  8753.     Their  journeying  from 
Rephidim  and  encamping  in  the  desert  before  the  mount  (preparatory 
to  the  delivery  of  the  Law),  denotes  the  Hfe  of  good  in  which  the 
temptations  consequent  on  the  implantation  of  truth  are  continued,  and 
arrangement  proceeding  from  divine  influx,  8751—8758. 

JOY,  Gladness  [Gaudiumy  latitia].  The  generality  have  so 
common  an  idea  concerning  heavenly  joy  that  it  amounts  to  no  idea ;  how 
innumerable  in  their  variety  heavenly  joys  are,  449,  457.     The  joys  of 


I 


458 


JUD 


heaven  are  ineffable  ;  the  ideas  and  experiences  of  the  author  concern- 
ing them,  545,  546,  549,  5662,  6408,  8456,  10,722—10,724.  The 
joy  of  heaven  is  the  divine  influx  into  good-willing  and  good-doing  to 
others,  and  the  happiness  and  blessedness  resulting  herefrom  exceeds 
all  perception,  4721,  ilL  4776,  8037.  Heaven,  and  the  joy  of  heaven, 
then  first  begins  in  man  when  he  ceases  to  regard  himself  in  the  uses 
which  he  performs,  5511.  See  Heaven  (4).  The  regenerate  are 
joyful  when  they  act  according  to  conscience  from  the  good  of  charity, 
and  they  come  into  anxiety  from  the  contrary ;  the  unregenerate  find 
their  joy  in  what  favours  their  own  loves,  ill.  977 ;  the  interior  glad- 
ness of  the  regenerate  illustrated  by  a  comparison  with  flowers  and 
fruits,  5116.  Gladness  is  predicated  of  truth,  joy  of  good,  2851, 
8056 ;  to  be  glad  in  heart,  of  the  affection  of  love,  7002.  Gladness 
is  predicated  of  spiritual  affection  or  of  truth  ;  and  joy,  of  celestial 
affection  or  of  good  :  thus  gladness  is  less  in  degree  than  joy,  br.  ill, 
.3118,  ill,  and  ah,  4137;  further  illustrated  from  the  marriage  of  good 
and  truth,  4434,  8339  end,  9182.  The  joy  perceived  as  solace  by  man 
when  evil  spirits  are  overcome  in  him,  is  not  a  rejoicing  in  victory,  but 
is  the  joy  belonging  to  the  conjunction  of  good  and  truth,  4572;  that 
there  is  a  conjunction  or  marriage  of  good  and  truth,  and  that  the 
highest  felicity  pertains  to  it,  5365  end;  br,  ill,  5871  ;  that  gladness 
and  delight  succeeds  to  temptations  by  which  goods  and  truths  are  im- 
planted and  conjoined,  1992,  3696,  4572,  5628,  6414;  and  that  hence 
arises  the  significations  of  feasts,  7093,  9286,  9294,  10,655,  10,659, 
10,669-— 10,671,  compare  10,114;  of  singing,  S261 ;  and  of  music 
and  the  dance,  8337,  8339,  8340,  10,416,  10,459.  The  divine  joy 
when  good  and  truth  are  received  is  infinite,  because  the  love  which 
gives  birth  to  the  joy  is  infinite;  the  gladness  of  Jethro,  ex,  8672. 
All  delight  and  cheerfulness  flows-in  from  the  spirits  and  angels  that 
dwell  with  man  according  to  his  ruling  love,  8865.     See  Delight. 

JUBAL.     See  Lamech. 

JUBILEE.     See  Music  (trumpet), 

JUD^A,  or  the  land  of  Judaea,  signifies  the  Lord's  church,  3654 ; 
specifically,  the  celestial  church,  10,396  and  citations.     See  Jew  (1). 

JUDAH  [JehudnK].     See  Tribes. 

JUDAS  ISCARIOT,  represented  the  Jewish  church,  and  his  sell- 
ing the  Lord  was  similar  to  the  act  of  Judah,  who  sold  Joseph,  4751. 
See  Jew. 

JUDGE,  to,  [judicare],  signifies  to  teach;  thus  judgment  is  pre- 
dicated of  instruction  in  truth,  justice  of  the  exercise  of  good,  2372. 
To  judge,  predicated  of  the  Lord,  denotes  his  divine  arrangement, 
thus,  providence,  7160.  To  judge  signifies  the  disposition  or  arrange- 
ment of  truths  from  divine  influx,  because  the  Lord  judges  no  one,  but 
judgment  is  from  the  laws  of  order  belonging  to  such  arrangement,  and 
is  according  to  reception,  8685,  8694.  He  who  judges  from  genuine 
doctrine  when  there  is  strife  concerning  truths,  removes  falses,  and  the 
contrary,  9425;  compare  6766.  The  name  of  Dan,  which  signifies  in 
the  Hebrew  tongue  *  to  judge,'  denotes  in  the  supreme  sense  the  justice 
and  mercy  of  the  Lord;  in  the  internal  sense,  the  holy  principle  of 
feith;  in  the  external,  the  good  of  life,  ill.  3921,  3923.  The  name  of 
Dinah,  which  signifies  in  the  Hebrew  tongue  'judgment,'  denotes  the 
church  of  faith  m  which  is  good,  because  judgment  is  predicated  of  the 


X 


JUD 


459 


truth  of  faith,  &c.,  3964.  Dan  shall  judge  his  people  as  one  of  the 
tribes  of  Israel,  denotes  truth  in  its  office,  and  that  the  truth  repre- 
sented by  Dan  is  one  of  the  common  truths  from  which  judgment  is 
given,  6397.  See  Judgment.  As  to  the  liberty  of  judging  others, 
see  2284  ;  as  to  the  faculty  of  judgment^  1495,  6814.  ^e  Under- 
standing. 

JUDGES  [judices].  In  the  representative  church  the  priests 
were  at  the  same  time  judges;  consiaered  as  priests,  they  represented 
divine  good,  as  judges  divine  truth ;  the  judge  of  the  whole  earth  in- 
cludes both,  and  denotes  good  itself  from  which  truth  proceeds,  2258, 
ill,  6148,  A  judge  signifies  a  leader,  and  the  Lord  is  called  a  judge 
because  he  leads  those  who  are  in  the  good  of  innocence  but  not  yet  in 
truth,  and  those  who  are  in  truth  but  not  yet  in  good,  4844  ;  the  case 
of  Moses,  called  a  prince  and  judge,  6766,  Judges  are  those  who 
distinguish  and  decide  according  to  justice  and  equity,  9047.  They 
whose  functions  .pertained  to  judgment  were  called  judges  and  after- 
wards kings ;  they  who  ministered  in  worship,  priests;  and  because 
all  judgment  is  by  truth,  and  all  worship  from  good,  judges  denote 
truth  from  good,  kings  truth  from  which  good  is,  and  priests  good 
itself,  9806.  See  King,  Priest.  Spirits  who  were  judges  in  the  life 
of  the  body  and  were  delighted  when  they  found  what  they  believed 
just  reason  for  inflicting  fines  and  punishment,  are  in  the  province  of 
the  kidneys  and  ureters,  5382. 

JUDGMENT  [judicium~\f  is  predicated  of  truth,  justice  of  good ; 
Noah  a  just  and  whole  man,  denotes  the  good  and  truth  of  charity, 
612;  the  signification  of  justice  and  judgment  further  sh,  2235,  9263 
end.  A  judge  denotes  good;  judgment,  truth;  the  judge  of  the 
whole  earth,  divine  good  itself,  ill.  2258.  See  Judges.  Judgment 
is  twofold,  namely,  from  good  and  from  truth,  because  the  faithful 
are  judged  from  good,  and  the  unfaithful  from  truth,  ill,  2335.  Jus- 
tice is  predicated  of  the  exercise  of  good,  judgment  of  instruction  in 
truth,  2372.  Judgment  is  from  and  according  to  divine  truth,  but 
it  is  not  alike  with  the  evil  and  with  the  good,  because  the  latter  re- 
ceive divine  truth,  and  are  judged  from  good,  but  the  evil  reject  it 
and  are  judged  from  truth,  5068 ;  a  case  in  illustration,  5759.  Je- 
hovah's seeing  and  judging  denotes  divine  arrangement,  which  is  the 
result  of  his  seeing  and  judging,  and  that  these  are  properly  called 
Preevidence  and  Providence,  7160.  Judgments  denote  truths;  to  be 
delivered  with  great  judgment,  denotes  according  to  the  laws  of  order, 
which  are  divine  truths,  ill.  7206;  that  judgments  and  laws  denote 
truths  and  the  truths  of  good,  8695,  9260  and  citations.  See  Judg- 
ments. Judgment  denotes  both  the  damnation  of  the  evil  and  the 
salvation  of  the  good,  because  the  same  truths  according  to  recep- 
tion effect  both,  ill.  7206,  9857,  compare  7873.  It  is  the  order  of 
divine  truth  separate  from  divine  good,  which  manifests  that  the  evil 
are  damned,  and  it  is  the  order  of  divine  truth  conjoined  with  divine 
good,  by  which  the  good  are  saved ;  that  the  evil  are  not  judged  in  a 
moment  but  explored  by  degrees,  7273,  ill,  7295,  compare  2121. 
Judgment  is  not  from  divine  truth,  thus  the  Lord  does  not  judge  any 
one,  but  divine  truth  flows  in  and  arranges  in  order,  and  judgment  is 
from  the  laws  of  such  order,  ill.  8685,  8694,  8716,  8728.  Judgment 
denotes  divine  truth  and  hence  doctrine,  and  a  life  according  to  it, 


/\ 


460 


J  UD 


JUD 


461 


tih.  9857 ;  the  spirit  of  judgment,  wisdom  from  divine  truth,  9857, 
ill,  10,330,  10,331.  See  to  Judge,  Justice.  The  breast-plate  of 
judgment  worn  by  Aaron  signifies  divine  truth  shining  from  divine 
good,  ill.  9823,  ill.  and  sh.,  9857,  9908,  9909.  See  Aaron  (sup- 
plement). 

2.  The  Last  Judgment,  both  in  general  and  particular  is  when  the 
Lord  comes,  900 ;  see  below,  4059.  The  last  judgment  is  also  when 
man  passes  into  the  other  life,  900,  1850,  2118;  how  it  is  effected, 
2119.  The  times  of  the  last  judgment  are  signified  by  the  numbers 
three  and  seven,  900.  A  last  judgment  is  predicated  of  every  church 
when  it  is  vastated,  931,  2118.  The  last  judgment  of  the  most  an- 
cient church  is  signified  by  the  flood ;  that  of  the  ancient  church 
was  about  the  time  of  Eber,  when  the  idolatrous  nations  were  dis- 
persed ;  that  of  the  Jewish  church  was  when  the  Lord  came  into  the 
world ;  that  of  the  Christian  church  is  the  judgment  foretold  in  the 
Apocalypse,  931,  ilL  1850,  2118,  4057,  4333.  Judgment  is  predi- 
cated when  evil  has  reached  its  height,  or  iniquity  is  consummated,  be- 
cause evil  then  runs  into  its  punishment,  1311 ;  that  the  consumma- 
tion of  iniquity  is  the  destruction  of  the  church  by  falses  and  evils, 
ill.  and  ah.  1857.  Judgment  is  preceded  by  visitation,  and  the  Lord 
is  said  to  descend  and  see,  because  the  evil  think  that  he  does  not  pre- 
viously regard  them,  and  that  their  punishment  is  from  bin},  1311, 
2242;  that  to  see,  is  the  divine  perception,  or  Preevidence,  and  to 
judge,  the  divine  arrangement,  or  Providence,  7160;  and  that  the 
day  of  visitation  is  the  last  state  of  the  church,  both  in  particular  and 
in  general,  when  the  exploration  and  separation  of  the  good  and  evil 
takes  place;  thus,  when  there  is  judgment,  10,509.  See  Visitation, 
Consummation,  Vastation.  They  are  greatly  deceived  who  believe 
according  to  the  literal  sense,  that  the  last  judgment  is  the  destruction 
of  the  world,  931,  1850,  2117,  4059,  4535.  Heaven  and  earth  perish- 
ing at  the  last  judgment,  denotes  the  end  of  the  church,  both  internal 
and  external,  1850,  2118,  4535;  how  the  Lord's  words  concerning 
the  consummation  of  the  age,  the  sea  and  the  waves  roaring,  the  sun 
and  the  moon  being  obscured,  the  stars  falling  from  heaven,  and  nation 
rising  against  nation,  are  to  be  understood  of  spiritual  things,  2 1 20, 
4060 ;  see  below,  3353,  and  citations  following.  The  last  judgment 
was  manifestly  at  hand  when  the  author  wrote,  as  appeared  to  him  from 
the  state  of  the  spiritual  world  ;  for  example,  that  the  world  of  spirits 
and  its  interior  sphere  were  overcharged  with  evil  genii  and  evil  spirits 
mostly  from  the  Christian  orb,  2121  ;  that  the  generality  of  Christians 
were  ensnared  by  the  love  of  self  and  the  world,  so  that  they  despised 
charity  and  faith,  and  occupied  their  minds  with  obscene  and  profane 
thoughts,  2122;  that  the  malignity  of  hereditary  evils  had  greatly 
increased,  insomuch  that  the  balance  began  to  incline  on  the  side  of 
evil,  2122;  and  that  goods  and  truths  from  heaven  were  instantly 
turned  into  evils  and  falses,  2123,  ill.  3607;  see  also  3489.  When 
evil  begins  to  prevail  the  last  judgment  is  at  hand,  because  the  equi- 
librium must  be  restored  by  the  rejection  of  those  who  are  within  the 
church,  and  the  reception  of  others  who  are  without,  2122.  In  the 
antediluvians  voluntary  good  was  destroyed,  and  now  in  the  Christian 
church  intellectual  good  had  begun  to  perish,  2124  ;  the  state  of  Chris- 
tians represented  to  the  author  by  the  appearance  of  black  spirits,  by 


i 


children  who  were  cruelly  combed  by  their  mothers  until  the  blood 
flowed,  by  a  tree  into  which  a  viper  ascended,  by  a  dog,  and  by  two 
women  in  a  kitchen,  2125 ;  their  opposition  to  innocence  represented 
by  the  cruel  treatment  of  an  infant  by  evil  spirits ;  and  that  their  in- 
ternals are  such,  though  they  do  not  appear  of  such  a  quality  in  the 
world,  2126.  In  the  other  Hfe  something  like  a  last  judgment  is  re- 
presented to  the  evil  when  their  societies  are  dissolved,  2127;  how 
their  dissociation  was  effected  in  the  author's  experience  by  a  company 
of  spirits,  filling  them  with  consternation  and  dispersing  them ;  and 
that  such  spirits  are  denoted  by  the  east  wind,  2128;  how  efi*ected 
also  by  conflicting  thoughts  and  reasonings ;  a  disputation  whether  the 
twelve  apostles  on  twelve  thrones  judge  the  twelve  tribes  of  Israel,  and 
whether  others  are  admitted  into  heaven  besides  those  who  have  suffered 
misery  and  persecution;  how  these  things  are  to  be  understood,  2129. 
An  idea  of  the  last  judgment  is  also  sometimes  represented  to  the  good 
when  they  are  admitted  into  heaven,  2127;  how  they  are  delivered 
from  the  wolf,  their  fears  that  the  door  would  be  shut,  their  introduc- 
tion into  various  societies,  the  appearance  that  heaven  is  closed  against 
others  who  come  aflerwards,  what  is  meant  by  their  coming  too  late, 
their  knocking,  their  wanting  oil,  &c.,  2130,  4635—4638;  with  what 
joy  they  are  received,  and  that  they  pass  from  one  society  to  another 
according  to  their  desires,  2131;  what  is  meant  also  by  one  coming 
to  the  marriage  without  a  wedding  garment,  that  it  denotes  those  who 
are  in  hypocritical  deceit,  who  can  insinuate  themselves  into  heavenly 
societies,  but  who  are  cast  down  of  themselves  into  some  hell,  2132; 
and  that  a  heavenly  glorification  of  the  Lord  was  heard  by  the  author 
to  an  immense  degree ;  that  it  was  seen  also  like  a  descending  radia- 
tion ;  and  that  such  glorifications  are  from  the  tranquillity  and  peace 
of  heaven,  2133.  The  evil  are  separated  from  the  good  by  the  holy 
proceeding  of  the  Lord's  divine  human,  which  they  cannot  endure ; 
hence,  judgment  is  predicated  of  the  Son,  or  the  divine  human,  and 
not  of  the  Father,  23 1 9 — 2322 ;  some  particulars  concerning  the  sepa- 
ration of  the  good  from  the  evil,  2438 ;  and  that  the  Lord  appeared 
to  the  inhabitants  of  a  certain  earth  as  descending  in  human  form  in 
a  cloud  and  radiance ;  that  the  spirits  were  gathered  to  the  right  and 
the  left,  and  thus  separated ;  and  that  this  was  according  to  the  recep- 
tion of  truth  from  good,  and  of  the  false  from  evil  with  the  inhabitants 
of  the  lower  earth  there,  10,810.  The  Lord  judges  all  from  good, 
and  desires  to  raise  all  into  heaven,  but  the  evil  reject  the  good ;  hence, 
to  be  judged  from  good  is  to  be  saved,  because  it  is  to  receive  the 
good,  but  to  be  judged  from  truth  is  to  be  damned,  because  it  is  to 
reject  the  good,  ill.  2335.  The  Lord  judges  all  from  justice  because 
from  divine  truth,  and  he  hears  all  from  mercy,  because  from  divine 
good ;  from  justice  those  who  do  not  receive  divine  good,  and  from 
mercy  those  who  receive  it,  ill.  3921 ;  and  that  justice  is  the  exercise 
of  good,  2372  above  ;  compare  5068,  also  above.  The  last  judgment 
is  the  end  of  the  church  with  one  nation  and  its  beginning  with  another, 
3353,  4057 ;  the  words  of  the  Lord  concerning  his  advent  at  the  con- 
summation of  the  age,  the  successive  vastation  of  the  church  and  the 
last  judgment,  fully  explained.  Matt,  xxiv.,  verses  3 — 8,  3353 — 3356 ; 
versesB— 14,3486— 3489;  versesl5— 18,  3650—3655;  verses  19—22, 
3751—3757;    verses   23—28,  3897—3901;  verses  29—31,  4056— 


j 


462 


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JUS 


463 


4060;  verses  32—35,  4229—4331;  verses  36—41,  4332—4335; 
verses  42 — 51,  4422 — 4424 ;  the  whole  in  a  summary,  4422;  and  the 
subject  continued  in  chap,  xxv.,  verses  1 — 13,  4635—4638;  verses 
31 — ^16,  4661 — 4664;  and  as  to  the  sheep  and  goats,  4169  end; 
verses  31—33,  4807 — 4810;  verses  34—36,  4954—4959;  verses 
37 — 46,  5063 — 5071 ;  passages  from  the  Prophets  and  the  Apocalypse, 
4535.  The  last  judgment,  or  end  of  the  church,  is  when  there  is  no 
longer  any  acknowledgment  of  the  Lord,  or  what  is  the  same,  when 
there  is  no  longer  any  faith,  and  this  is  when  there  is  no  longer  any 
diarity,  3353;  the  several  states  of  this  declension  from  good  and 
truth,  3487,  3655,  3754,  3899,  4229,  4422 ;  and  that  therefore  the 
last  iudgroent  has  been  often  repeated,  4057.  When  the  Lord  speaks 
of  the  last  judgment.  Matt.  xxv.  32 — 46,  he  declares  that  they  who 
do  good  works  shall  enter  into  eternal  life,  and  they  who  do  evil  works 
into  damnation,  because  the  hfe  of  the  internal  man  exists  in  the 
works  of  the  external,  3934.  See  Good  (2).  It  is  erroneous  to  be- 
lieve that  the  Ust  judgment  is  the  end  of  the  world,  and  that  then  the 
Lord  will  come  in  the  clouds,  &c.,  the  Lord  has  come  as  often  as  the 
church  has  been  vistated,  though  not  in  person  as  when  he  assumed 
the  human  by  nativity,  4059,  4060 ;  that  he  said,  "  For  judgment  I 
■■I  oome  into  the  world,*'  denotes  in  order  to  the  revelation  of  divine 
tmtb,  9857.  The  last  judgment  is  the  end  or  rejection  of  an  old 
church  and  the  beginning  of  a  new  one  by  the  Lord's  advent,  4230, 
4231,  4333,  4525;  that  there  have  been  four  such  judgments  in  this 
orb,  4333.  The  state  of  mankind  at  the  last  judgment  is  described 
01  it  was  in  the  davs  of  Noah,  because  of  the  inundation  of  evils  and 
«€.,  4334.  The  inundation  of  evils  and  falses  at  the  last 
iseU  the  interiors,  and  causes  the  removal  of  heaven  from 
the  old  church  and  its  communication  with  others,  4423.     It  is  the 

judgment  to  every  one  when  he  dies,  for  the  material  body  does 

-ite  again ;  the  Lord*s  words  in  Matthew,  ex,  4807,  4808 ;  that 
is  BO  remrrection  of  the  material  body,  ill,  5078,  5079 ;  and  how 
MMne  believe  the  soul  to  be  mere  thought,  others  that  it  is 
o  kind  of  iptolre,  others  that  they  are  to  rise  again  at  some  remote 
fmmi  when  a  Ust  judgment  will  take  place,  and  then  to  have  a  body, 
4527.  All  nations  ynihered  together  to  judgment  when  the  son  of 
■Mi  ooaet  in  his  glory,  denotes  the  judgment  of  every  one  according 
lo  Us  deeds  when  divine  truth  appears  in  its  light,  4809,  4810;  that 
is  judged  according  to  his  will  and  the  acts  proceeding  there- 

,  not  aecording  to  his  thoughts  and  acts  only,  because  the  will 
ii  the  muk  himself,  891 1 ;  and  that  he  is  said  to  be  judged  according 
lo  hm  imim,  because  the  thought  and  the  will  are  contained  in  them 
•Old  in  its  body,  ill,  9824,  further  ill.   10,331.     The  angels 
f  a  kind  ofiudication,  still  the  Lord  is  the  only  judge,  781 1,  ill. 

I;  and  the  offices  of  angels  are  for  the  sake  of  their  own  feUcity, 
S7I9. 

JUDGMENT  OF  GEHENNA.     See  Gehenna. 

JUDGMENTS  \Judieia],  denote  truths,  because  all  judgment  is 
bj  tnOht,  and  to  judge  is  to  do  the  truth,  8972  and  citations.     The 
to  the  ehildren  of  Israel  are  distinguished  into  precepts, 
and  statutes ;  precepts  are  the  external  truths  which  relate 
to  life ;  ja^pMDla,  such  as  relate  to  the  civil  state ;  and  statutes,  such 


V 


j 


as  relate  to  worship,  sh,  8972,  9282;  called  laws,  judgments,  and 
statutes,  9349;  see  below,  9001.  The  statutes,  judgments,  and  laws 
given  to  the  Israelitish  and  Jewish  nation  were  not  new,  but  were 
known  before,  either  in  the  ancient  or  Hebrew  churches,  4444,  4449. 
Judgments  and  statutes  serve  for  laws  in  the  church  where  internal 
things  are  represented  by  external,  but  not  in  the  church  to  which  in- 
ternal truths  are  revealed,  because  in  such  a  church  it  is  not  by  ex- 
ternals that  communication  is  preserved  with  heaven,  but  by  internals, 
8972,  10,637.  The  laws  called  judgments,  together  with  the  sacrifices 
and  other  rituals,  ceased  to  be  binding  when  the  Lord  came  into  the 
world  and  opened  the  interiors  of  worship,  and  in  general,  the  interiors 
of  the  Word,  921 1,  10,637.  The  laws,  judgments,  and  statutes  divided 
into  three  classes,  namely,  those  which  are  to  be  observed  and  done,  those 
which  may  serve  for  use  if  desired,  and  those  which  are  utterly  abro- 
gated ;  that  the  latter  are  still  most  holy  in  the  external  expression  on 
account  of  the  internal  sense  contained  in  them,  9349.  A  statute  de- 
notes the  external  truth  or  order  of  the  church,  judgment  the  internal, 
8357.  Judgments  signify  truths,  laws  the  truths  of  good,  8695.  Judg- 
ments are  the  external  truths  or  laws  of  the  civil  state  where  the  church 
is  representative,  9001.  By  judgment  is  meant  the  truth  and  the  right, 
9260.  Judgments  denote  those  truths  contained  in  the  Word  which 
relate  to  the  natural  life,  but  the  words  of  Jehovah  such  as  relate  to 
the  spiritual  life,  9383.  Precepts,  judgments,  and  statutes  are  alto- 
gether called  the  law,  and  the  several  particulars  of  the  law  are  called 
precepts  or  commands,  9417.     See  Law. 

JUGGLER-SHE  [prceatigiatrix].     See  Magic. 

JUICES,  the,  of  foods,  which  are  immediately  imbibed  by  the 
veins  and  carried  into  the  circulation,  represent  those  who  scarcely 
suffer  the  vexations  of  vastation  in  the  world  of  spirits,  5174. 

JUPITER.     See  Universe. 

JUSTICE,  the  Just.  Justice  respects  the  good  of  charity,  in- 
tegrity the  truth  of  charity ;  the  signification  of  Noah  a  just  and  whole 
man,  ex,  610 — 612,  712.  The  Lord  made  himself  justice  (or  righte- 
ousness) as  to  the  human  essence,  by  temptations  and  victories,  through 
his  own  proper  power,  1737,  1780,  ill.  and  ah,  1813.  The  Lord  alone 
was  made  justice,  and  this  for  the  whole  human  race ;  that  this  was 
predicted  by  the  prophets,  and  that  it  is  involved  in  the  words  con- 
cerning the  imputation  of  justice  to  Abraham  on  account  of  his  faith, 
1813.  They  who  desire  to  make  themselves  just,  that  is,  to  believe 
that  the  goods  of  charity  and  the  truths  of  faith  are  from  themselves, 
act  against  good  and  truth,  for  the  verimost  truth  of  faith  is  that  the 
Lord  alone  combats  with  hell  in  man,  1813  ;  and  that  such  are  in  the 
infernal  city  called  the  Judgment  of  Gehennah,  942 ;  their  quality  and 
state  further  sh,  2027.  The  Lord  made  himself  justice  by  his  own 
power,  and  this  by  the  reciprocal  union  of  the  human  essence  with 
the  divine,  and  the  divine  with  the  human,  ill,  2004,  2025,  2026 ; 
that  this  divine,  with  the  man  who  receives  it,  is  the  justice  of  the 
Lord  with  him,  9263.  The  human  essence  was  made  justice  by 
fighting  in  its  own  strength  with  all  the  hells,  and  overcoming  them, 
whereby  the  world  of  spirits  was  liberated  from  infernal  genii  and  spirits, 
and  the  human  race  saved,  2025,  iU.  2026,  2102,  3301.  The  grievous 
temptations  by  which  the  Lord  was  made  justice  are  signified  by  the 


462 


JUD 


JUS 


463 


4060;  verses  32—35,  4229—4331;  verses  36—41,  4332—4335- 
verses  42-51,  4422-4424;  the  whole  in  a  summary,  4422;  and  the 
subject  continued  ,n  chap,  xxv.,  verses  1—13,  4635—4638;  verses 
^1—46,  4661—4664;  and  as  to  the   sheep  and   goats.    4169  end- 

17^,^1';;^^^/^''''''  7"^'  ^-^''  49fr!;959rv:^ 

A-T^  '^u    t''''^'^  '  P«s*g^  ^«>"  the  Prophets  and  the  Apocalypse, 

4d3o.     The  last  judgment,  or  end  of  the  church,  is  when  thVrTw^ 

onger  any  acknowledgment  of  the  Lord,  or  what  is  the  same,  when 

there  IS  no  longer  any  faith,  and  this  is  when  there  is  no  longer  any 

r'^^o^o^^lJ'^^  ^^^^  '^^^  ^^  ^^  declension  from  g^  and 
truth,  3487,  36oo  3754,  3899,  4229,  4422;  and  that  theilfore  the 
last  judgment  has  been  often  repeated,  4057.  When  the  Lord  speaks 
of  the  last  judgment.  Matt.  xxv.  32-46,  he  declares  that  thev  who 
do  good  works  shall  enter  into  eternal  life,  and  they  who  do  evil  works 
into  damnation,  because  the  life  of  the  internal  man  exists  in  the 
works  of  the  externa^,  3934.  See  Good  (2).  It  is  erroneous  to  be- 
lieve that  the  last  judgment  is  the  end  of  the  world,  and  that  then  the 
Lord  wdl  come  m  the  clouds,  &c.,  the  Lord  has  come  as  often  as  the 
church  has  been  vasUted,  though  not  in  person  as  when  he  assumed 
the  human  by  nativity,  4059,  4060 ;  that  he  said,  "  For  judgment  I 

f^r^Q-T*^  *5fuT'^'".  ^.^°^*^'  '"^  ^'^^'  *«  **>^  revelation  of  divine 
troth    98o7.     The  last  judgment  is  the  end  or  rejection  of  an  old 

J9^7^Tqq    !-^^°T°  f  *  "^"^  ^"^  ^y  ^^^  ^^d*s  advent,  4230, 
trhA^^^'  ^     i  ,*^**/^«^,  ^*ye  been  four  such  judgments  in  this 
orb    4333.     The  state  of  mankind  at  the  last  judgment  is  described 
as  it  was  m  the  days  of  Noah,  because  of  the  inundation  of  evils  and 
falses,  &c.,  4334.     The   inundation  of  evUs   and  falses  at  the   last 
judgment  affects  the  interiors,  and  causes  the  removal  of  heaven  from 
the  old  church  and  its  communication  with  others,  4423.     It  is  the 
last  judgment  to  every  one  when  he  dies,  for  the  material  body  does 
not  nse  again;   the  Lord's  words  in  Matthew,  ex.  4807,  4808;  that 
there  is  no  resurrection  of  the  material  body,  ill,  5078,  5079 ;  and  how 
erroneously  some  believe  the  soul  to  be  mere  thought,  others  that  it  is 
a  kind  of  spectre,  others  that  they  are  to  rise  again  at  some  remote 
penod  when  a  last  judgment  will  take  place,  and  then  to  have  a  body, 
452/.     AH  nations  gathered  together  to  judgment  when  the  son  of 
man  comes  m  his  glory,  denotes  the  judgment  of  every  one  according 
to  his  deeds  when  divine  truth  appears  in  its  light,  4809,  4810;  that 
man  is  judged  according  to  his  wiU  and  the  acts  proceeding  there- 
from,  not  according  to  his  thoughts  and  acts  only,  because  the  will 
is  the  man  himself,  891 1 ;  and  that  he  is  said  to  be  judged  according 
to  his  deeds,  because  the  thought  and  the  wiU  are  contafned  in  them 
as  the  soul  in  its  body,  ill,  9824,  further  ill,  10,331.     The  an -els 
exercise  a  kind  of  judication,  still  the  Lord  is  the  only  judge,  781 1,"//. 

6482    8719       ^  *"^      ^'^  ^''''  ^^^  ^®  °^  ^^^'^  ^"^  ^®^"*^ 

JUDGMENT  OF  GEHENNA.     See  Gehenna. 

JUDGMENTS  [judicial  denote  truths,  because  all  judgment  is 
by  troths,  and  to  judge  is  to  do  the  truth,  8972  and  citations.  The 
laws  given  to  the  children  of  Israel  are  distinguished  into  precepts, 
judgments  and  statutes;  precepts  are  the  exteraal  troths  which  relate 
to  hte ;  judgments,  such  as  relate  to  the  civil  state;  and  statutes,  such 


I 


as  relate  to  worship,  tk.  8972,  9282;  called  laws,  judgments,  aod 
statutes.  9349  ;  see  below.  9001.  Tlie  sUtutes.  judUien^^  ij^ 
pven  to  the  Israelitish  and  Jewish  nation  W  ,T^^  ^t^ 
known  before,  either  m  the  ancient  or  Hebrew  clmrches,  4444  4449 
Judgments  and  sUtutes  serve  for  laws  in  the  chiut^  where  interoai 
thing^  are  represented  by  external,  but  not  in  the  dioreh  to  which  in. 
teroal  truths  are  revealed,  because  in  such  a  chureh  it  is  not  hx  fat- 

89/ 2  10,63/ .  The  laws  caUed  judgments,  togelher  with  tlie  sacnffiees 
and  other  ntual^  cMsed  to  be  binding  when  the  Loid  cwne  into  tlie 
world  and  opened  the  mteriors  of  worship,  and  in  eeneraL  tlie  iiitc«M* 

into  three  dasscs,  namely,  those  which  are  to  be  observed  and  done,  tliose 

""^^  '!J!^^^^*'''  "^  *^  ^^^^*  *"**  ^^  ^^<*  •^  «tteriT  abio- 
gated ;  that  Ae  hitter  are  still  most  holy  in  the  external  expression  on 
account  of  the  mteroal  sense  contained  in  them,  9349.  Tstatnte  de- 
not^  the  exteraal  truth  or  order  of  Uie  chureh,  judgment  the  intemd. 
Wo7.  Judgments  signify  truths,  hiws  the  troths  of  ffood,  8695.  Judc! 
ments  are  the  exteroal  troths  or  laws  of  the  civil  stati  where  the  chuiS 

nor.f'^^t"^*^*^^'  ^^?*-  %  J"^^^ent  is  meant  the  troth  and  therirfit. 
9260.  Judgments  denote  those  troths  contained  m  the  Word  which 
relate  to  the  natural  life,  but  the  words  of  Jehovah  such  as  relate  to 
the  spiritual  life,  9383.  Precepts,  judgments,  and  statutes  are  alto- 
gether  called  the  law,  and  the  several  particulars  of  the  law  are  called 
precepts  or  commands,  9417.     See  Law.  ^^ 

JUGGLER-SHE  [prastigiatrix'].     See  Magic. 
JUICES,   the,  of  foods,  which  are  immediately  imbibed  by  the 
vems  and  carried  into  the  circulation,  represent  those  who  scarcely 
sutler  the  vexations  of  vastation  in  the  world  of  spirits    5174 
JUPITER.     See  Universe. 

JUSTICE,  the  Just.     Justice  respects  the  good  of  charity,  in- 
tegnty  the  truth  of  charity ;  the  signification  of  Noah  a  just  and  whole 
man,  ex  610--612,  712.     The  Lord  made  himself  justice  (or  righte- 
ousness)  as  to  the  human  essence,  by  temptations  and  victories,  throueh 
his  own  proper  power.  1737,  1780,  ill.  and  sh,  1813.     The  Lord  alone 
was  made  justice,  and  this  for  the  whole  human  race;  that  this  was 
predicted  by  the  prophets,  and  that  it  is  involved  in  the  words  con- 
^!,?o°^  S?u  ^'"Pl^^ti^^  of  justice  to  Abraham  on  account  of  his  faith, 
/i?  AV  T*^ey  who  desire  to  make  themselves  just,  that  is,  to  believe 
that  the  goods  of  charity  and  the  truths  of  faith  are  from  themselves, 
act  against  good  and  truth,  for  the  verimost  truth  of  faith  is  that  the 
Lord  alone  combats  with  hell  in  man,   1813 ;  and  that  such  are  in  the 
infernal  city  ca  led  the  Judgment  of  Gehennah,  942 ;  their  quality  and 
state  further  sh.  2027.     The  Lord  made  himself  justice  by  his  own 
power,  and  this  by  the  reciprocal  union  of  the  human  essence  with 
the  divine,  and  the  divine  with  the  human,  ill,  2004,  2025,  2026  • 
that  this  divine,  with  the  man  who  receives  it,  is  the  justice  of  the 
Lord  with  him,   9263.     The  human  essence  was   made  justice  by 
fighting  m  Its  own  strength  with  all  the  hells,  and  overcoming  them, 
whereby  the  worid  of  spirits  was  liberated  from  infernal  genii  and  spirits, 
and  the  human  race  saved,  2025,  iU,  2026,  2102,  3301.    The  grievous 
temptations  by  which  the  Lord  was  made  justice  are  signified  by  the 


\i 


464 


JUS 


ii 


KAD 


price  of  redemption ;   passages  cited  seriatim,  2966;   see  below,  9/15, 
9809,  9937,  &c.     The  purification  and  justification  of  man  by  the 
Lord  is  effected  gradually,  and  at  last  he  is  only  withheld  from  evil  and 
kept  in  good  by  the  continual  influx  of  life,  2116,  ill,  4564.     They 
who  are  in  good  are  called  just,  they  who  are  in  truth  upright  or 
righteous,  sh.  2235,  2250,   9192;  thus,  justice  is  predicated  of  good 
and  its  exercise,  and  judgment  of  truth,  2258,  2372,  9263  end,  9857. 
Justice  and  judgment  predicated  of  the  Lord  denotes  all  mercy  and 
grace;  predicated  of  man,  all  charity  and  faith,  2235  end.     The  per- 
ception  of  justice   and   equity   belonging   to   civil  and  moral  life   is 
common  to  all  who  are  rational,  but  it  does  not  follow  that  such  have 
any  perception  of  good  and  truth,  which  is  interior,  or  spiritual ;   and 
it  is  the  perception  of  good  and  truth  that  gives  conscience,  ill,  283 1  ; 
that  honesty  and  decorum,  good  and  truth,  justice  and  equity  follow 
each  other  in  order,  and  that  conscience  is  founded  upon  them,  2915; 
also  that  there  is  a  conscience  of  moral  and  civil  good  and  truth,  and  that 
it  consists  in  the  sense  of  what  is  just  and  equitable,  proper  to  the 
natural  man,  4167;  and  that  the  truths  of  justice  and  morality  are 
discerned  from  spiritual  Hght  in  the  natural  man,  8861  ;  see  below, 
5130.     The  Lord  judges  all  from  justice,  thus  from  divine  truth,  and 
in  all  divine  justice  there  is  divine  mercy,  as  in  all  divine  truth  there 
is  divine  good,  3921.     Justice  is  predicated  of  good,  and  when  the 
Lord  is  treated  of  it  denotes  his  divine  sanctity,  from  which  all  celes- 
tial and  spiritual  good  proceeds,  3997 ;   that  Jehovah  as  divine  good 
IS  called  just,   7590  ;  and  Jehovah  our  Justice,  9715.     The  justice  and 
merit  of  the  Lord  with  man  is  signified  by  all  that  was  white  in  the 
flock  of  Jacob,  and  this  from  the  light  of  truth ;   in  the  opposite  sense, 
white  denotes  own  merit  and  justice,  ill.  and  sh.  3993,  4007.     Man 
is  so  far  in  heaven  as  he  puts  off  his  own  merit  and  justice,  and  puts 
on  the  merit  and  justice  of  the  Lord,  that  this  is  signified  by  white 
raiment,  &c.,  4007  end.     They  are  called  just  who  are  in  the  good  of 
charity,  and  that  they  believe  they  are  unjust  of  themselves,  but  are 
made  just  by  the  appropriation  of  the  Lord's  justice,  5069 ;  the  con- 
trary, ill.  5758  ;  and  that  such  are  signified  by  the  sheep  on  the  right 
hand  and  the  goats  on  the  left,  9263  and  citations.     All  who  are  in 
faith  from  charity  are  governed  by  justice  and  equity  in  every  iota  of 
thought,  speech  and  action ;   that  this  prevailing  justice  is  signified  by 
their   always   remembering   the   Lord,    5130.     Just,  justice,    and  to 
justify  are  expressions  of  frequent  occurrence  in  the  Word,  but  hitherto 
It  has  not  been  known  what  they  signify  in  the  internal  sense,  how 
erroneously  such  expressions  are  taken,  9263.     Justice  is  the  good  of 
love  to  the  neighbour,  innocence  the  good  of  love  to  the  Lord ;   thus 
innocence  is  interior  good,  justice  exterior,  ill.  9262.     The  good  that 
IS  from  the  Lord  with  man  is  without  fault  and  without  evil,  and  this 
good  in  the  exterior  is  what  is  called  just,  9262  end.     The  Lord  is 
the  Only  Just,  and  they  who  are  in  the  good  of  charity  are  just  from 
him,  9263.     The  only  good  that  reigns  in  heaven  and  makes  heaven 
IS  the  good  of  the  Lord's  merit  and  justice;  illustrated  by  the  ark 
made  of  Shittim-wood,  by  which  the  good  of  merit,  which  is  justice,  is 
signified,  9486;  and  by  the  altar  made  of  Shittim-wood,  9715;  also  by 
Its  square  shape,  9717;  and  that  the  wood  used  in  sacrifices  denotes  the 
merit  of  Justice,  2798.     The  Lord's  merit  and  justice  is  the  continual 


If 


465 


subjugation  of  the  hells,  and  restoration  of  the  heavens  to  order  by  his 
own  proper  power,  and  hence  the  glorification  of  his  human,  and  the 
^?  n V??  ""^.^^^'^  'J^*'  ^''^  receptive  of  love  and  faith  in  him,  ill.  and 
M,  9715;   til  by  the  explanation  of  Psalm  ex.,  &c.,  where  the  Lord's 
combats  m  the  world  are  treated  of,  9809;   further  e//.  and  *;^.  from 
other  passages,  9937,  and  citations;   briefly  stated,  10,239  end      That 
the  divme  power  of  the  Lord  is  the  power  of  saving  the  human  race, 
that  It  IS  exercised  by  his  dominion  over  the  heavens  and  his  subiuffa- 
tion  of  the  hells,  and  that  it  pertains  to  the  Lord  alone,  sh.  10,019 
1  hat  his  salvation  of  man  by  subduing  the  hells  and   restoring  the 
heavens  to  order  is  grounded  in  the  connection  of  evil  spirits  and  antrels 
with  man,  that  it  was  effected  by  divine  truth  proceeding  from  him 
ami  by  the  temptations  to  which  he  submitted  himself,  and  that  this 
IS  signified  by  his  redeeming  man  by  his  blood,  &c.,   10,152.     That 
the  Lord  in  this  procedure  glorified  the  human,  or  made  it  divine    and 
lience  that  the  work  of  salvation  and  redemption  is  from  the  divine 
human,  10,152  end.     That  he  alone  is  merit  and  justice,   10,218  and 
citations.     See  Merit.  >       ,     ^ 

JUSTIFICATION.     They  are  justified  by  the  Lord  who  are  puri- 
fied  from  the  loves  of  self  and  the  worid,  whether  within  the  church 
or  without,  and  who  are  made  rational  by  truth,  2114—21 16      There 
is  no  such  thing  as  justification  by  the  obhteration  of  evil,  for  all  evil 
remains  even  with  the  angels,  and  they  can  only  be  withheld  from  if 
thus  they  do  not  acknowledge  to  any  justice  of  their  own,   but  the 
justice  of  the  Lord,  2116,  ill.  4564.     The  persuasive  faith  concerning 
justification,  m  common  with  other  persuasions,  can  only  be  removed 
by  the  utmost  despair  of  salvation,  from  the  perception  that  man  of 
liimselt  IS  nothing  but  a  most  impure  congeries  of  evils,  2694      No 
one  can  be  justified,  much  less  sanctified,  except  from  the  Lord's  divine 
human,  3/04.     They  who  believe  themselves  to  be  justified,  so  that 
evil  IS  no  longer  in  them,  are  not  among  the  just  but  the  unjust,  for 
they  attribute  good  to  themselves  and  never  adore  the  Lord  from  true 
humiliation,  5069,  ill.  5758.     No  one  could  believe  in  justification  or 
the  instantaneous  remission  of  sin,  if  he  knew  what  evil  or  sin  really 
IS    and  by  what  indefinite   means    the   separation   of  evil  spirits  is 
effected,  *^/.  5398.     Man  is  so  far  just  and  justified  as  he  receives 
good  from  the  Lord,  ill.  9263;  and  it  is  only  by  acknowledging  that 
goods  and  truths  are  from  the  Lord  that  he  can  be  delivered  from  evils 
passages  cited  seriatim,  10,218.     See  Justice. 

JUSTIFY,    to  [juslificarel   is   to  declare   guiltless  and  absolve, 

SriT  92[n^Q2;;4      cT'  '?"''  ^^"  '''''''  '}"'  Sood  of  innocence  and 
cnarity,  UJOJ,  9264.     See  Justification,  Justice. 

K. 

KADESH.  En-Mishpat,  or  Kadesh,  denotes  truths  and  conten- 
tions about  truths,  1678,  1958;  m  particular  as  to  their  origin,  2503. 
Abraham  s  dwelling  between  Kadesh  and  Shur,  denotes  the  state  of  the 
Lord  in  respect  to  the  affection  of  truth  :  Kadesh  in  this  case  denotes 
the  attection  of  interior  or  rational  truth,  Shur  of  exterior  or  scientific 
truth,  2497.  2499,  2502,  2503.     See  Places. 

H   H 


\ 


466 


KEY 


KIN 


467 


KALAH  [Kalach~\.     See  Nimrod. 

KALNEH.     See  Nimrod. 

KAPHTOR,  OR  Caphtor.     See  Philistines. 

KAPHTORIM  [Kaphthorim].     See  Egypt. 

KASLUHIM,  or  Kaslukim  [Kasluchim],     See  Egypt. 

KEDAR,  or  Arabia.     See  Ishmael  (3). 

KEDEMAH  [Kedmah].     See  Ishmael. 

KEDORLAOMER.     See  Chedorlaomer,  King. 

KEEPER,  to  Keep  [custos,  custodire].  To  be  a  keeper  denotes  to 
serve,  or  be  subservient,  as  faith  in  respect  to  charity,  372.  Keepers 
or  watchmen  denote  prophets  and  priests,  thus  the  Word,  8211;  also 
those  who  observe  the  state  of  the  church  and  its  mutations,  10,134. 
To  keep,  when  predicated  of  the  Lord,  denotes  his  providence,  3711, 
9304.     See  Custody. 

KEMUEL.     See  Nahor. 

KENAN.     See  Seth. 

KENITE,  Me,  Kenizzite,  and  Kadmonite  denote  falses  to  be  ex- 
pelled from  the  Lord's  kingdom,  1867.  As  to  the  Kenite,  Moses's 
father-in-law,  see  Jethro. 

KESED,  or  Chesed.     See  Nahor. 

KESIA,  a  species  of  Cassia  mentioned  in  the  Psalms,  denotes  in- 
most or  divine  truth  which  proceeds  immediately  from  divine  good, 
10,258.     See  Cassia. 

KESIB,  OR  Chesib,  signifies  the  idolatrous  state  in  which  the 
Jews  were  from  the  procedure  of  falses  to  evils,  4827.     See  Jew. 

KESITHiE.  The  pieces  of  money  so  called  denote  truths ;  the 
word  is  also  derived  from  another  which  signifies  truth,  4400. 

KETURx\H,  taken  by  Abraham  for  a  woman,  and  his  descendants 
by  her,  represent  the  Lord's  spiritual  kingdom  and  its  derivations, 
3230.  Abraham  and  Sarah  represent  the  Lord  as  to  the  divine  celes- 
tial; Abraham  and  Keturah  as  to  the  divine  spiritual,  ilL  3235,  3239. 
Abraham  represents  the  Lord  as  to  divine  good  spiritual,  Keturah  as  to 
divine  truth  spiritual,  3239,  3243;  called  the  essence  of  divine  truth, 
3237.  The  sons  of  Keturah,  Zimram,  Jokshan,  Medan,  Midian, 
Ishbak,  and  Shuah,  represent  the  common  lots  or  heritable  divisions 
of  the  Lord's  spiritual  kingdom  both  in  heaven  and  earth,  3239.  The 
sons  of  Jokshan,  Sheba,  and  Dedan,  denote  those  who  are  more  in 
good  belonging  to  this  kingdom,  and  the  sons  of  Midian,  those  who 
are  more  in  truth,  3240,  3242.  None  of  the  sons  of  Abraham  and 
Keturah  are  mentioned  elsewhere  in  the  Word  except  Midian,  but  they 
are  understood  by  the  sons  of  the  East  so  frequently  spoken  of,  3239 ; 
by  Sheba  and  Dedan  mentioned  in  other  places,  is  to  be  understood  the 
alleged  grandsons  of  Ham,  and  not  those  who  really  existed  as  nations, 
3240.  Generally,  the  sons  of  Keturah  denote  the  doctrines  and  wor- 
ship of  the  Lord's  spiritual  kingdom,  3243  ;  their  being  sent  away  by 
Abraham,  the  distinction  and  separation  of  such  things  from  the  celes- 
tial, 3247.  The  land  of  the  East  to  which  they  were  sent  was  Syria, 
where  the  last  remains  of  the  ancient  church  existed,  3249.  See  Mi- 
dian, Sheba,  Syria. 

KEY  [clavis].  The  keys  of  the  kingdom  of  heaven  given  to  Peter, 
denotes  the  power  of  faith  in  the  Lord,  with  those  who  love  the  Lord 
and  the  neighbour,  to  open  heaven,  preface  before  27C0,  3750,  3769, 


•!«> 


-ir 


4738  ;  that  it  is  the  power  of  truth  from  good,  ill.  6344;  that  a  key 
denotes  such  power,  and  how  great  it  is,  9410,  10,182.  See  Papacy. 
The  internal  sense  of  the  Word  is  as  a  key  by  which  divine  truths  are 
opened  as  they  are  in  heaven,  8988  end. 

KICK,  to.  The  state  of  the  Jews  as  to  intellectual  truth  repre- 
sented by  a  horse  throwing  its  rider,  and  kicking,  &c.,  6212. 

KID  [^hoedus].     See  Goat. 

KIDNEYS,  the  [renes].  The  correspondence  of  the  kidneys,  the 
ureters,  and  the  bladder  with  the  Grand  Man,  ill.  and  ah.  5378 — 
5386,  5391.  The  spirits  of  these  provinces  delight  in  exploring, 
searching,  and  chastising  others  if  they  can  find  any  just  cause  for  so 
doing;  how  they  infest  the  spirits  of  the  peritonaeum,  and  how  these 
spirits  quell  them,  5378,  5381—5384.  The  kidneys  are  first  in  the 
series  to  which  the  ureters  and  the  bladder  also  belong;  how  the  spirits 
of  these  provinces  form  a  corresponding  order,  and  that  the  tract  in 
which  they  dwell  is  one  of  the  common  ways  to  hell,  5380.  The 
offices  of  those  who  belong  to  the  kidneys,  the  ureters,  and  the  bladder, 
are  the  same  by  correspondence  as  those  of  the  organs;  that  many  of 
them  were  judges  in  the  life  of  the  body,  and  still  sit  as  it  were  in 
judgment,  5381,  5382  ;  their  means  of  exploring  and  punishing  others, 
ex.  5383,  5384.  When  it  is  said  in  the  Word  that  Jehovah  searches 
the  kidneys  (reins)  and  the  heart,  the  quality  of  man  as  to  spiritual 
things  or  truth,  and  as  to  celestial  things  or  good,  is  signified;  also 
that  chastisement  is  predicated  of  the  kidneys  in  the  Word,  sh.  5385. 
The  use  of  the  succenturiate  kidneys  or  renal  capsules,  ex.,  and  that 
their  province  in  the  grand  man  is  constituted  by  chaste  virgins,  5391. 
That  the  kidneys  denote  interior  truth,  exploring,  purifying,  and  chas- 
tising, also  truth  purified;  and  the  fat  of  the  kidneys,  its  good,  10,032, 
10,074;  and  that  the  ureters  and  bladder  denote  exterior  truth,  its 
exploration  and  chastisement,  10,032  end.  The  author's  observation 
of  influx  from  heaven  into  the  kidneys,  3884. 

KILL,  to  [occidere].     See  to  Slay. 

KILN,  OR  Brick  Furnace.     See  Furnace. 

KINDLE,  to.  See  Fire,  (5215,  9144,  10,055  ;)  and  see  Flame, 
Light. 

KINE.     See  Cow. 

KING,  Kingdom.  1.  When  kings  are  named  in  the  Word  they 
have  the  same  signification  as  the  names  of  their  kingdoms,  1 482,  ill. 
5079,  6015.  Kings,  kingdoms,  and  peoples  denote  truths,  1672,  1685, 
2069;  in  the  opposite  sense,  falses,  1682,  1721,  1740;  see  below, 
3708.  That  kings  denote  truths,  ill.  and  sh.  2015,  3703,  3708,  4575, 
4581,  4966,  5044,  6148,  8142,  9146,  9405;  when  predicated  of  the 
Lord,  divine  truth,  9942,  particularly  9954;  and  that  thev  denote 
falses,  3708,  6651,  6799,  7222,  7224,  8142,  9146,  9954.  Kings  are 
predicated  of  peoples,  not  of  nations ;  that  the  Israelites  before  they  had 
a  king  were  a  nation  and  represented  good,  afterwards  that  they  were 
a  people  and  represented  truth,  1672;  but  that  kings  are  also  predi- 
cated of  nations  when  the  latter  represent  evils,  2069;  see  below,  8770, 
8771.  The  Lord  as  king  governs  all  from  divine  truth;  as  priest, 
from  divine  good ;  and  it  was  this  government  of  truth  and  dominion 
of  good  that  was  represented  by  kings  and  priests  in  the  Jewish  church, 
1728,  further  ill.  2015,  3969,  6148,  8625.     Kings  and  sons  of  kings 

H  h  2 


/ 


/^k 


468 


KIN 


denote  truths,  or  what  is  the  same,  those  who  are  in  truths,  2015, 
2781;  see  below,  3703.  Kings  represent  truths,  which  ought  not  to 
rule,  because  truth  considered  in  itself  damns  man ;  the  words  of  Moses 
and  Samuel  concerning  the  election  of  a  king  by  the  Israelites,  2015 
end;  and  the  operation  of  the  laws  of  order  from  truth  alone,  ill, 
2447;  see  below,  6148,  8770.  A  kingdom  denotes  the  truth  of  doc- 
trine, in  the  opposite  sense  the  false  of  doctrine;  thus,  kings  and 
kingdoms  in  the  Apocalypse  denote  various  states  of  the  church  as  to 
truths  and  falses,  2547.  Nations  and  kingdoms  denote  goods  and 
truths ;  in  the  opposite  sense,  evils  and  falses,  sh.  2547,  3353.  The 
truth  signified  by  a  king  is  the  truth  of  good,  hence  the  Anointed  and 
the  Messiah  have  the  same  signification,  3009,  4973,  particularly  9144  ; 
see  below,  9954.  A  king  denotes  the  truth  of  doctrinals;  and  doc- 
trinals  are  appearances  of  truth,  or  vessels,  in  which  the  divine  truth  can 
be,  3365,  All  kings,  even  at  this  day,  in  virtue  of  their  kingship  repre- 
sent the  Lord,  and  also  all  priests ;  but  they  who  arrogate  the  sanctity 
of  these  offices  to  themselves  represent  the  opposite,  3670;  that  the 
coronation  ceremonies  also  represent  holy  things,  4581,  4966;  see  below, 
9954.  A  king  denotes  divine  truth,  a  king's  daughter  the  love  of  truth, 
princes  the  chief  precepts  of  truth,  3703  and  citations.  The  daughters 
of  kings  in  the  Jewish  church  represented  affections  of  good  and  truth, 
and  on  this  account  they  were  clothed  in  coloured  garments,  &c,  4677, 
9688  end,  9942,  10,227.  Kings  represented  the  Lord  as  to  divine 
truth,  and  priests  as  to  divine  good,  which  are  related  to  each  other 
as  a  son  to  a  father ;  hence  kings  themselves  addressed  the  priests  by 
the  title  of  father,  3704  ;  that  kings  signify  truths,  and  priests  goods, 
6148.  Kings  denote  truths,  and  kingdoms  those  things  which  belong 
to  truth ;  in  the  opposite  sense,  falses  and  the  things  belonging  to 
them,  3708  end.  To  reign  is  predicated  of  truths  which  are  of  the 
understanding ;  and  to  rule,  of  goods  which  are  of  the  will ;  such  also 
is  the  difference  between  kingdom  and  dominion,  sh.  4691,  4973.  The 
Lord  is  called  King  of  kings  from  divine  truth,  and  Lord  of  lords  from 
divine  good ;  on  this  account  also  he  is  called  king  in  respect  to  peoples 
and  Lord  in  respect  to  nations,  4973 ;  and  because  judgment  is  ac- 
cording to  divine  truth,  he  is  described  in  scenes  of  judgment  as  a 
king  sitting  on  the  throne  of  his  glory,  5068,  further  ilL  and  sh, 
5313,  5922,  8625.  The  Lord  is  called  a  king,  and  the  celestial  man 
a  king's  son,  sh.  337,  compare  2069.  It  was  customary  in  ancient 
times  to  bow  the  knee  before  kings  when  they  rode  abroad  in  their 
chariots,  because  the  king  represented  the  Lord  as  divine  truth,  and 
his  chariot  the  Word,  5323.  The  kingship  in  the  sight  of  the  ancients 
was  the  law,  which  they  adored  in  the  king  as  its  guardian,  because 
it  was  from  divine  truth ;  the  king  also  attributed  nothing  to  himself 
but  the  guardianship  of  the  law,  5323.  The  kingship  and  priesthood 
were  formerly  united  in  one  person,  because  divine  good  and  divine 
truth  proceed  together  from  the  Lord ;  the  division  of  authority  be- 
tween kings  and  priests  afterwards  was  not  according  to  the  good  plea- 
sure of  the  Lord,  because  divine  truth  separate  from  divine  good  damns 
everyone,  6148;  also,  that  empires  and  kingdoms  were  made  out  of 
societies  from  the  loves  of  self  and  the  world  prevailing,  7364 ;  see 
below,  10,814.  The  followers  of  the  Lord  are  said  to  be  made  kings 
and  priests  from  receiving  the  truth  of  faith  and  the  good  of  charity ; 


KIN 


469 


T 


V 


on  this  account,  also,  kings  and  priests  are  so  often  named  together  in 
Scripture,  6148.  The  kingdom  of  judges  first  estabHshed  with  the 
posterity  of  Jacob,  represented  divine  truth  from  divine  good ;  the 
kingdom  of  priests  who  were  also  judges,  established  afterwards,  re- 
presented divine  good  from  which  proceeds  divine  truth ;  but  the 
kingdom  of  kings  represented  divine  truth  without  divine  good ;  why 
these  changes  of  the  government  succeeded  each  other,  and  the  nation 
was  divided,  &c.,  8770.  Judges  signify  truth  from  good  because  all 
judgment  is  from  truth,  but  kings  signify  the  truth  from  which  good 
proceeds,  and  priests  good  itself;  hence  the  Lord  is  called  judge,  pro- 
phet, and  king,  also  Christ,  Anointed  and  Messiah,  when  truth  is  pre- 
dicated ;  and  priest,  or  Saviour,  when  the  subject  concerns  good,  9806 ; 
that  the  Lord's  priesthood  is  the  divine  good  of  his  divine  love,  and 
his  kingship  divine  truth,  ill.  and  sh.  from  the  symbol  of  Melchizedek, 
&c.,  9809;  see  below,  1657.  It  became  customary  from  ancient 
times  to  anoint  kings,  and  they  were  called  the  anointed  of  Jehovah, 
in  order  to  represent  the  Lord  as  to  judgment  from  divine  truth,  thus 
as  to  the  divine  human ;  hence,  it  was  sacrilege  to  injure  kings,  fully 
ill.  and  sh.  9954.  As  to  the  kingship  at  this  day,  that  it  consists  in 
the  whole  administration  of  which  the  king  is  the  head ;  that  it  is  not 
in  the  person  of  the  king,  but  in  his  office  as  administrator  of  the  laws ; 
and  that  he  who  acts  independently  of  the  laws  is  not  a  king,  but  a 
tyrant,  10,800—10,806.  As  to  the  prerogative  of  mercy  and  its  ex- 
ercise by  kings,  8227.  And  as  to  the  two  forms  of  government,  viz., 
that  derived  from  love  towards  the  neighbour,  and  that  derived  from 
the  love  of  self;  in  a  conversation  with  certain  angels,  10,814.  See 
Government. 

Chedorlaomer  and  the  kings  with  him  warring  against  the  king  of 
Sodom  and  his  confederates,  four  kings  with  five,  denotes  the  Lord  in 
his  boyhood  overcoming  evils  and  falses  by  apparent  goods  and  truths, 
1651—1654,  1659—1664,  1667,  1671,  1672,  1681,  1689.  The  vic- 
torious kings  taking  Lot  and  all  his  acquisition  captive,  and  Abram's 
delivering  him,  denotes  the  occupation  of  the  natural  man  by  these 
apparent  truths  and  goods,  and  his  Hberation  by  the  rational,  1655, 
1697,  1698,  1706—1719.  Melchizedek,  king  of  Salem,  bringing  forth 
bread  and  wine,  and  he  a  priest  of  the  most  high  God,  and  his  blessing 
Abram,  denotes  the  influx  of  peace  with  celestial  good  and  truth  after 
temptations,  1657,  1724—1729,  6148.  Kings  to  go  out  fromAbraham 
denotes  all  truth  from  the  Lord,  who  was  represented  by  him,  2015. 
Nations  and  kings  to  be  born  of  Sarah,  denote  the  celestial  things  of 
love  and  the  spiritual  things  of  faith,  1416.  Kings  to  go  out  from 
Abraham,  denotes  celestial  truth  flowing  in  from  divine  good ;  kings 
of  peoples,  when  the  promise  is  given  to  Sarah,  denotes  spiritual  truths 
flowing  in  from  divine  truth,  2069.  A  nation,  a  congregation  of  na- 
tions, and  kings,  from  the  loins  of  Israel,  denotes  the  celestial  and  spi- 
ritual things  of  love,  1416.  The  fruitfulness  promised  to  Jacob,  and 
kings  to  go  out  from  his  loins,  denotes  good  formed  by  truth,  and 
truths  proceeding  from'  the  heavenly  marriage,  thus,  from  the  divine 
human,  4573 — 4575.  The  kings  who  reigned  in  Edom  before  there 
reigned  any  king  over  the  sons  of  Israel,  denote  principal  truths  in  the 
Lord's  divine  human,  when  the  interior  natural  was  not  yet  occupied 
by  spiritual  truth,  4650;   as  to  the  dukes  and  princes  of  Edom,  4647, 


^7^^ 


470 


KIN 


(I 


8314,  8315.  The  sons  of  Israel  and  Judah  to  be  one  nation,  and 
have  one  king,  denotes  the  church  as  to  good  and  truth,  2547;  thus, 
the  celestial  and  spiritual  made  one,  ill.  3969.  The  sceptre  not  to  be 
removed  from  Judah,  nor  the  legislator  from  between  his  feet,  until 
Shiloh  come,  denotes  the  influx  of  the  human  divine,  by  the  celestial 
kingdom,  and  the  truths  by  which  it  flowed  into  externals,  to  be  the 
medium  until  the  human  was  assumed  and  made  divine,  637 1  — 6373, 
ill,  6i27  and  citations,  6435,  compare  8625,  8626.  The  sons  of  Israel 
to  be  a  kingdom  of  priests  and  a  nation  holy  to  Jehovah,  denotes  the 
Lord's  spiritual  kingdom  with  the  difference  of  those  who  are  in  good 
and  thence  in  truth,  and  those  who  are  in  truth  and  thence  in  good, 
8771.  The  nations  of  them  that  are  saved  walking  in  the  light  of 
Jerusalem,  and  the  kings  of  the  earth  bringing  their  glory  and  honour 
into  it,  denotes  the  accession  of  all  who  are  in  the  goods  and  truths  of 
faith,  2015,  9405.  Kings  and  princes  to  enter  by  the  gates  of  the 
city,  denotes  divine  truths  and  the  primary  truths  of  faith  which  are  to 
be  imbued,  2015,  5044,  10,360.  The  king  to  pass  before  the  people 
through  the  gate,  and  Jehovah  at  the  head  of  them,  denotes  the  influx 
of  good  and  truth,  285 1 .  Kings  thy  nursing  fathers,  and  their  ladies 
thy  nursing  mothers,  denotes  nourishment  by  truths  and  goods,  2015. 
To  suck  the  milk  of  the  nations,  and  the  breast  of  kings,  denotes  the 
reception  of  goods,  and  instruction  in  truths,  2015,  or  the  insinuation 
of  celestial  good  and  truth,  6745  and  citations.  The  king's  daughter 
all  glorious  within,  her  clothing  of  wrought  gold,  denotes  the  love  of 
truth  and  its  quality  from  good,  3703,  or  the  Lord's  spiritual  kingdom 
and  its  glory  from  divine  truth,  5044  ;  more  fully  ex,  9942  ;  see  above, 
4677.  The  king  and  the  princes  of  Zion  among  the  nations  (exiled), 
denotes  truth  and  all  lost,  so  that  nothing  remains  of  the  doctrine  of 
faith,  2015.  Kings  from  the  east  denotes  truths  of  faith  proceeding 
from  the  good  of  love,  2015.  King  of  the  south  denotes  those  who 
are  in  goods  and  truth ;  king  of  the  north,  those  who  are  in  evils  and 
falses,  2468,  2547,  3322,  particularly  3708.  The  kings  of  the  earth 
who  have  committed  fornication  with  Babylon,  denotes  truths  which 
are  falsified  and  adulterated,  2015.  The  kings  of  the  earth  congregated 
together  to  make  war  upon  him  who  sat  on  the  white  horse,  denotes 
the  truths  of  faith,  adulterated  within  the  church,  opposed  to  the 
understanding  of  the  Word,  2015.  City  against  city,  and  kingdom 
against  kingdom,  denotes  heresies  and  falses  at  variance  with  one  ano- 
ther, 2547.  Nation  rising  against  nation,  and  kingdom  against  kingdom, 
denotes  evils  opposed  to  evils  and  falses  to  falses,  2547,  3353.  The 
king  of  Syria  besieging  Elisha  in  Dothan,  denotes  those  who  are  in 
knowledges,  but  not  of  truth,  opposing  themselves  to  the  Word,  4720. 
The  king  of  Babel  cast  out  of  his  grave  as  an  abominable  shoot,  &c., 
denotes  the  damnation  of  those  who  have  profaned  truth,  4728.  The 
kings  of  Israel  rending  their  garments,  denotes  grief  on  account  of 
lost  truth,  sh.  4763.  Their  king  slain  by  the  Philistines,  denotes 
truth  perishing  by  those  who  are  in  faith  alone,  4763.  The  king  of 
Israel  not  to  multiply  to  himself  horses  from  Egypt,  denotes  that  in- 
telligence is  to  be  from  the  Word  and  not  from  the  proprium  by  scien- 
tifics,  6125  end.  Rezin  the  king  of  Syria,  and  Pekah  the  son  of 
Remaliah  king  of  Israel,  opposed  to  Judah,  and  called  smoking  fire- 
brands, denote  knowledges  of  evil  and  knowledges  of  the  false,  6952 


KIN 


471 


end.  The  Lord  crowned  with  thorns,  and  saluted  king  of  the  Jews, 
denotes  the  Word  and  divine  truth  at  that  time  in  the  Jewish  nation, 
that  it  was  suffocated  by  the  falses  of  their  lusts,  ill.,  and  passages 
cited,  9144.  The  kings  of  the  earth  and  the  rulers,  taking  counsel 
together  against  Jehovah  and  against  his  anointed,  denotes  the  falses 
and  evils  of  the  insurgent  hells  which  were  overcome  by  the  Lord, 
9954.  That  Egypt  is  called  the  son  of  the  wise,  the  son  of  the  kings 
of  antiquity,  because  wisdom  flourished  there  from  the  earliest  times, 
1482,  particularly  5044.  That  Pharoah  king  of  Egypt  denotes  the 
scientific  principle  in  common,  or  the  natural  man,  6015,  6145,  6147, 
6651 ;  and  the  same  perverted,  6651,  6679,  6683,  7220,  7228,  8142. 
That  the  king  of  Ashur  denotes  the  reasoning  mind,  9960,  10,227. 
That  the  king  of  Israel  above  all  others  denotes  divine  truth,  because 
the  Lord's  kingdom  was  signified  by  the  Israelites,  4763.  That  the 
king  of  Babel  represents  the  profanation  of  truth,  4728  ;  and  that  such 
profanation  is  signified  by  whoredom,  especially  with  kings,  sh,  2466. 

2.  Queen.  The  queen  of  Sheba  coming  to  Solomon  with  camels 
bearing  aromatics  and  gold  and  precious  stones,  denotes  the  wisdom  and 
intelligence  which  the  Lord  acquired  in  the  natural  man,  3048,  10,199. 
Kings'  daughters  among  thy  precious  ones,  at  thy  right  hand  the 
queen,  in  the  best  gold  of  Ophir,  &c.,  denotes  the  church  and  its 
affections  of  truth  and  good,  ill,  9942.  The  queen  of  the  heavens 
(understand  the  moon  worshiped  as  Meni),  denotes  all  falses,  4581 ; 
and  cakes  made  to  the  queen  of  the  heavens,  the  worship  of  the  devil 
from  the  good  of  celestial  love,  9993.  As  to  princesses,  or  the  daugh- 
ters of  kings,  see  above,  3703,  4677. 

3.  Prince.  Princes  denote  primary  truths,  knowledges,  or  precepts ; 
the  princes  of  Zoan  primary  scientifics,  1482,  or  truths  in  the  ultimates 
of  order,  and  the  same  falsified,  5044.  Kings  signify  truths  in  the 
complex;  princes  their  chief  precepts,  2089,  3703,  9146  and  citations; 
the  signification  of  princes  fully  sh,  5044.  Kings  signify  truth  itself, 
princes,  the  first  principles  of  truth ;  the  throne,  heaven ;  kings  and 
princes  riding  in  chariots  and  upon  horses,  the  spiritual  intellectual 
state  of  the  church,  5044,  10,360.  Princes  denote  primary  truths; 
a  prince  of  God,  the  Lord  as  to  the  potency  of  truth,  2921,  3858  end. 
The  prince  of  Sheckhem  denotes  the  primary  truth  of  the  ancient 
church,  4432 ;  the  prince  of  Tyre  the  primaries  of  the  knowledges  of 
truth  and  good,  4503 ;  in  the  opposite  sense  those  who  are  in  false 
principles,  4728.  The  princes  of  the  sea  (meaning  the  princes  of  Tyre) 
denote  primary  scientifics,  9688,  particularly  9755 ;  and  as  to  the 
daughters  of  Tyre,  9942,  10,227.  The  prince  of  the  guards  in  Egypt 
denotes  the  primary  principles  of  interpretation  by  scientifics,  4790, 
ill.  4966.  The  princes  of  Ophir  denote  truths  falsified;  *are  not  my 
princes  kings,'  denotes  their  appearance  like  verimost  truths,  5044. 
A  man-prince  denotes  those  who  are  illustrated  beyond  others  in  the 
doctrine  of  truth,  6766,  Princes  and  dukes  signify  the  common  heads 
or  chief  principles  under  which  all  the  rest  are  represented ;  but  princes 
chief  truths,  and  dukti^  goods,  8314.  Princes  denote  truths  serving 
or  ministering  under  divine  truth,  8709,  8712 — 8715.  The  twelve 
princes  of  the  tribes  denote  all  primary  truths,  the  seventy  elders  all 
goods,  9404  and  citations ;  and  that  moderators,  princes,  elders,  and 
judges  were  distinct  oflftcers,   7111.     See  Governor,    Moderator, 


/• 


.-1^-, 


V 


472 


KIN 


KIN 


473 


Judges.  The  Lord  is  called  the  prince  of  peace,  and  the  principality 
is  said  to  be  upon  his  shoulder,  because  all  divine  truth  in  heaven  is 
from  him ;  the  heavens  also  are  distinguished  into  principalities,  and 
hence  the  angels  are  called  princip.ilities,  according  to  truths  derived 
from  good,  .0044  ;  that  the  Lord  is  the  Messiah  prince,  or  the  Anointed, 
ill.  and  sh.  99.54. 

Ishmael  to  beget  twelve  princes,  denotes  the  primary  precepts  which 
are  of  charity,  2089,  32G9— 3272,  .3858  end.    Abraham  called  a  prince 
of  God  in  their  midst  by  the  children  of  Heth,  denotes  the  Lord  as  to 
truth,   and  in  the  power  of  truth  with  those  in  whom  the  church  is 
about  to  be  resuscitated,  2921,  2928.    Jacob  to  be  called  Israel  because 
as  a  prince  he  had  contended  with  God  and  with  men  and  had  pre- 
vailed,  denotes  the  continual  victories  in  combats  as  to  truths  and 
goods,  by  which  the  celestial  spiritual  man  exists  in  the  natural,  4286, 
4287 ;  and  the  opposite,  4293.    Sheckhem  the  prince  of  the  land  lying 
with  Dinah,   and  submitting  to  circumcision   for  her  sake,  and  trea- 
cherously slain,  denotes  the  primary  truth  of  the  church  derived  from 
antiquity,   its  conjunction  with  the  affection  of  truth  in  the  Jewish 
church,  and  hence  its  decline  into  representatives,  and  its  extinction, 
4430—4433,  4465,  4486,  4493—4501.     Joseph  sold  to  Potiphar,  a 
prince  of  the  guards  in  Egypt,  denotes  the  alienation  of  divine  truth  by 
consulting  scientifics,  4790,  4966.     The  prince  of  the  prison-house  in 
Egypt  committing  all  to  the  hand  of  Joseph,   denotes  truth  governing 
over  all  falses  in  a  state  of  temptation  by  the  divine  power  of  the  Lord, 
5044,  5045.     The  king  of  Egypt  giving  the  prince  of  his  butlers  and 
the  prince  of  his  bakers  into  custody,  in  the  house  of  the  prince  of  the 
guards,  denotes  the  natural  man  in  his  new  state  rejecting  the  sensual 
things  of  the  will  and  understanding  in  common,  5074,  5077 — 5084, 
5087,  5095,  5140,  5163;  why  called  princes,  5082.     The  brethren  of 
Joseph  to  be  appointed  princes  of  the  cattle  in  Egypt,  denotes  the 
primaries  of  scientific  truths  which  lead  to  good,  6087.     A  new  king 
arising  in  Egypt  who    knew  not  Joseph,  and  his  setting  princes  of 
the  tribute  over  the  people  and  afflicting  tliem,  denotes  the  scientific 
principle  in  a  state  of  separation  from  the  internal,  and  the  false  prin- 
ciples  belonging   to  it   infesting   and    subjecting  truth,    6651,    6652, 
6659 — 6666,  6673,  6799.     The  words  of  the  Hebrew  to  Moses,  who 
made  thee  a  man-prince  and  a  judge  over  us,  denotes  the  church  not 
yet  sufficiently  advanced  to  receive  illustration  and  judgment  in  truths, 
6766.     The  princes  of  the  company  (called  rulers  of  the  congregation 
in  the  authorised  version)  telling  Moses,  and  Moses  replying  to  them, 
denotes  reflection  from  primary  truths  and  instruction,  8491,   8492; 
that  the  manner  of  instruction  is  also  denoted  by  Moses*  first  speaking 
to  the  princes  when  he  descended  from  the  mountain,  and  afterwards 
to   the    people,    10,695 — 10,699.      Moses   selecting  from   among  the 
people,  able.  God-fearing  men,  and  making  them  princes  of  thousands, 
princes  of  hundreds,  princes  of  fifties,  and  princes  of  tens,  to  judge  the 
people,  denotes  the  elevatiou  of  truths  to  which  good  from  the  divine 
can  be  conjoined,   and  their  serving  in  variolic  degrees  under  divine 
truth,  thus,  the  connection  and  purification  of  truths  provided  for  with 
the  regenerate,   8709—8716,  8725—8728.     The  command  given  to 
the  Israelites  that  they  should  not  revile  tiie  gods,  nor  curse  the  prince 
among  the  people,  denotes  that  divine  truths,   and  doctrines  of  truth 


r\ 


shall  not  be  blasphemed,  9221,  9222.  The  people  of  the  laud  and  the 
prince  who  should  make  an  oblation  when  Israel  was  restored,  denotes 
those  who  belong  to  the  Lord's  spiritual  kingdom,  or  new  Jerusalem, 
and  divine  truth  with  them,  2928,  5044  end ;  that  the  Lord's  spiritual 
kingdom  is  denoted  by  the  holy  city,  the  new  Jerusalem,  3272,  5922 ; 
see  below  (4).  Instead  of  thy  father's  shall  be  thy  sons  whom  thou 
mayest  make  princes  in  all  the  earth,  denotes  that  divine  truths  will  be 
as  divine  goods,  3703 ;  compare  5044  near  the  end.  A  sword  against 
the  Chaldoeans,  and  against  the  inhabitants  of  the  land,  and  against 
her  princes,  denotes  truth  combating  with  those  who  profane  truths 
and  goods,  and  against  the  falses  which  are  received  as  primary  truths, 
5044,  10,227.  The  princes  of  Judah  suspended  by  their  hands,  and 
suspended  before  the  sun,  denotes  the  damnation  of  those  who  prolane 
truths,  and  who  profane  worship,  5044.  The  prince  of  the  Jews  to 
be  carried  upon  the  shoulder  under  darkness,  and  their  digging  through 
the  wall  to  go  out,  denotes  the  truth  conveyed  down  among  falses, 
5044.  Now  is  the  judgment  of  this  world,  now  is  the  prince  of  this 
world. cast  out,  denotes  the  subjugation  of  the  hells  by  the  glorification 
of  the  Lord's  humanity ;  and  that  the  hells  in  one  complex  are  called 
the  devil  and  the  prince  of  the  world,  10,655. 

4.  The  Kingdom  of  God,  in  the  universal  sense,  denotes  the  whole 
heaven,  in  a  less  universal  sense  the  Lord's  true  church,  and  in  par- 
ticular every  one  who  is  regenerated  by  the  life  of  faith,  sh.  29.  The 
kingdom  of  the  Lord  is  in  man  when  he  comes  into  the  order  of  heaven, 
which  order  is  ill.  911;  and  that  the  universe  is  filled  with  its  repre- 
sentatives, 2758,  2993,  2994,  2999,  3000,  3483,  5116,  5136,  9280, 
10,178;  which  representatives  have  reference  to  the  human  form, 
9496.  The  kingdom  of  the  Lord  consists  in  mutual  love,  and  its  fe- 
licity, ?7/.  916,  1416;  what  peace  prevails  in  his  kingdom,  1726;  and 
how  immense  it  is,  1810.  The  kingdom  of  the  Lord,  when  the  celestial 
things  of  love  are  treated  of  is  called  the  kingdom  of  priests,  and  when 
spiritual  things  are  treated  of,  the  kingdom  of  kings,  1416,  ill,  1728; 
see  below,  3969.  The  kingdom  of  the  Lord  was  the  same  in  earth  as 
in  heaven  when  the  ancient  church  existed  in  Asia,  for  at  that  time, 
howsoever  they  differed  in  regard  to  doctrinals  and  rituals,  they  were 
one  by  charity,  2385 ;  that  the  spiritual  kingdom  is  various  in  these 
respects  both  in  heaven  and  earth,  and  still  one  by  charity,  3267.  The 
advent  of  the  Lord  and  his  kingdom  is  compared  to  the  morning  Hght, 
ill,  and  sh.  2405  ;  and  that  the  spiritual  really  receive  light  from  him, 
6427,  9684.  The  Lord's  kingdom  in  the  world  consists  of  all  who 
are  in  good,  who  make  one  notwithstanding  their  wide  separation  from 
one  another,  as  all  in  heaven  make  one  man,  2853,  ill.  7396.  The 
Lord  is  the  All  in  All  in  his  kingdom,  for  it  is  the  reception  of  his 
divine  proceeding  that  introduces  into  it,  2904.  The  Lord's  kingdom 
consists  in  the  holy  internals  of  the  Word,  and  thus  of  all  doctrine 
and  worship,  which  are,  the  Lord's  divine  human,  love  to  the  Lord 
and  love  to  the  neighbour,  3454 ;  what  charity  or  love  to  the  neigh- 
bour which  makes  the  Lord's  kingdom  consists  in,  3776.  The  kingdom 
of  the  Lord  with  man  begins  from  the  life,  which  is  of  works,  and 
when  man  is  regenerated  and  the  kingdom  of  heaven  is  in  him,  it  also 
terminates  in  works,  3934.  The  Lord's  kingdom  is  with  those  in 
whom  truth  has  passed  into  the  will  and  into  action,  thus  who  have 


474 


KIS 


KNO 


475 


become  internal,  5826.  The  kingdom  of  heaven  consists  in  good  and 
truth,  which  make  heaven  with  man,  when  he  is  willing  to  part  from 
the  evils  and  falses  of  his  proprium,  5886.  Every  one  is  in  the  Lord's 
kingdom  who  lives  in  the  good  of  charity  and  the  truth  of  faith,  cita- 
tions concerning  the  representation  of  the  Lord's  church  or  kingdom, 
by  the  Israelites,  6637,  briefly  8036;  and  that  he  who  loves  his 
country  in  this  world,  loves  the  Lord's  kingdom  in  the  other  life, 
6821.  The  Lord's  kingship  is  the  divine  spiritual  principle  or  divine 
truth,  his  spiritual  kingdom  the  good  of  faith  which  is  charity,  and 
his  priesthood  divine  good,  3969  end.  The  Lord's  kingdom  or  pro- 
vidence is  most  universal  and  most  particular,  and  is  not  properly  re- 
presented by  the  general  functions  of  a  king,  but  by  the  whole  king- 
ship as  exercised  through  his  agents,  6482.  The  Lord's  kingdom  on 
earth  conjoined  to  his  kingdom  in  heaven  is  the  communion  of  all  the 
good,  whether  in  the  church  or  out  of  it ;  how  fair  the  representation 
of  empires,  kingdoms,  and  societies,  would  appear  to  the  perception 
of  the  angels  if  good  prevailed,  7396.  The  Lord's  kingdom  is  heaven 
and  the  church  taken  together,  10,357,  UL  10,367.  The  Lord's 
kingdom  or  universal  heaven  is  distinguished  into  two,  called  the  celes- 
tial and  spiritual,  3887,  3888,  4138,  ill,  5922,  ill.  6435.  These  two 
universal  kingdoms  are  represented  by  the  heart  and  the  lungs,  3887, 
4931 ;  by  Joseph  and  Judah,  3969 ;  by  the  kingship  and  priesthood, 
8625,  8770,  8771 ;  by  the  construction  of  the  tabernacle,  9457,  9481, 
9485,  9741,  10,022;  and  by  the  holy  things  contained  in  it,  9543. 
The  celestial  kingdom  alone  is  represented  by  Judah,  6363,  6366, 
6371—6373;  the  spiritual  by  Ishmaei,  2671  ;  by  Israel,  4/63,  9340; 
and  by  Joseph,  6435  ;  the  division  of  the  two  kingdoms,  by  the  Israel- 
ites taken  from  Saul,  9325.  The  spiritual  kingdom  is  represented 
by  the  clothing  of  Aaron,  9814,  9825,  9835;  and  its  illumination 
from  the  divine  human,  by  the  candelabrum,  9684,  compare  6427. 
Generally,  the  Lord's  kingdom  is  signified  by  Canaan,  3703,  4763; 
and  by  the  new  Jerusalem  and  its  prince,  3858,  4434  end,  5022, 
5044  end.  Jehovah  shall  reign  for  ever,  was  a  customary  form  of 
speaking  in  the  ancient  churches  when  it  was  well  with  them  by  reason 
of  truth  and  good ;  hence  it  denotes  the  state  in  which  all  things  are 
from  him,  and  the  acknowledgment  of  the  Lord  as  God  and  Lord  of 
heaven  and  earth,  8331.     See  Heaven. 

KIR.     See  Syria. 

KIRHERES  [Cherez.']     See  Moab. 

KIRIATHAIM.     See  Moab. 

KIRIATH-ARBA.     See  Hebron. 

KISS,  to  \o9culari],  signifies  to  be  united  and  conjoined  from  affec- 
tion ;  the  case  of  Jacob  when  Isaac  blessed  him,  3573,  3574  ;  the  case 
of  Jacob  and  Rachel,  3800 ;  the  case  of  Laban  and  his  children,  4215  ; 
the  case  of  Joseph  and  Israel,  6501  ;  the  case  of  Aaron  and  Moses, 
7057;  the  case  of  Moses  and  his  father-in-law,  8664.  Embracing 
denotes  affection  in  common;  kissing,  the  initiation  which  precedes 
conjunction  from  affection,  3807—3809.  He  ran  to  him,  and  embraced 
him,  and  kissed  him,  and  led  him  to  his  house,  denotes  the  similarity 
which  conjoins,  affection  therefrom,  initiation,  and  finally  conjunction ; 
the  case  of  Jacob  and  Laban,  3806—3809.  He  ran  to  him,  and  em- 
braced him,  and  fell  upon  his  neck,  and  kissed  him,  denotes  the  con- 


^ 

' 


junction  of  love  growing  more  strong  and  interior :  the  case  of  Esau 
and  Jacob,  4351 — 4353.  He  kissed  them  and  embraced  them  denotes 
conjunction  from  the  affection  of  truth  and  from  the  affection  of  good ; 
the  case  of  Israel  and  the  sons  of  Joseph,  and  that  a  stronger  and 
more  interior  affection  is  denoted  by  embracing  than  by  kissing,  6260, 
6261.  To  kiss  signifies  conjunction,  because  all  the  gestures  and  acts 
of  the  body  are  the  corresponding  expressions  of  internal  thoughts  and 
affections,  421.5,  6261;  and  that  it  signifies  hypocrisy  and  deceit,  be- 
cause the  affections  may  be  simulated,  4215.  Laban's  not  kissing  his 
sons  and  daughters  when  Jacob  left  him,  denotes  that  there  was  no 
longer  any  conjunction  between  them,  4139;  that  his  kissing  them 
afterwards  denotes  acknowledgment,  4215.  Joseph  kissing  his  brethren 
denotes  adjunction  from  grace,  because  predicated  of  the  external  church, 
between  which  and  the  celestial  internal  there  is  no  correspondence, 
5929.  The  people  of  Pharaoh  to  kiss  upon  the  mouth  of  Joseph, 
denotes  acknowledgment  and  obedience,  5311.  Kiss  the  son  lest  he 
be  angry  denotes  conjunction  with  the  divine  human  by  the  faith  of 
love,  thus  worship;  the  opposite  by  kissing  the  calves  and  kissing 
Baal,  3574. 

KITCHEN,  a,  and  two  women  in  it,  seen  by  the  author  as  part  of 
a  representation  showing  the  state  of  Christendom,  2125. 

KITTHIM.     See  Elishah. 

KNEADING  TROUGHS  [mactrcE^  denote  the  delights  of  the 
affections,  or  the  delights  of  the  lusts  in  the  external  natural ;  and  this 
because  they  are  vessels  in  which  dough  is  prepared  for  bread ;  ovens 
the  same  but  more  interiorly,  7356 ;  their  being  wrapped  up  with  the 
clothes  of  the  Israelites  when  they  left  Egypt,  denotes  the  truths  with 
which  they  adhere,  7967.  The  baking  of  bread  denotes  purification, 
2342,  8496  ;  baker,  the  external  sensual  part  subject  to  the  will,  ill, 
5078,  5082. 

KNEES  [genua].  The  feet  correspond  to  things  natural,  the  thighs 
to  things  celestial,  the  knees  to  their  conjunction,  10,379.  The  knees 
or  thighs  denote  those  things  which  are  of  conjugial  love,  thus  which 
relate  to  the  conjunction  of  the  truth  of  faith  and  the  good  of  love, 
3915.  To  bend  the  knees  is  a  representative  sign  of  adoration,  because 
the  joints  of  the  knees  are  in  the  confines  or  intermediates,  where  the 
spiritual  is  conjoined  to  the  natural,  5323 ;  hence  also  the  knees  signify 
the  influx  and  communication  of  spiritual  things  with  natural,  5328. 
To  cause  to  bend  the  knees  signifies  to  dispose  to  what  is  holy,  3054.  To 
bear  upon  the  knees  (in  childbirth)  signifies  the  acknowledgment  of  the 
affection  of  interior  truth,  leading  to  conjunction,  3915;  compare  6585. 

KNIFE  [culler].  The  knife  used  for  sacrifices  denotes  the  truth 
of  faith  ;  also  that  which  was  made  of  stone  for  circumcision,  sh,  2799  ; 
as  to  the  latter,  2039  end,  2046,  7044,  7918,  9088.  Instead  of  knives, 
swords  or  little  swords  are  generally  mentioned  in  the  Word,  and  this 
on  account  of  wicked  spirits,  called  spirits  of  the  knife  (cultrarii), 
2799  end.  Swords  and  knives  have  a  similar  signification,  but  a  sword 
excites  the  idea  of  truth  combating,  2799  end.  The  excitement  of  ideas 
illustrated  by  another  example,  2039;  and  the  hell  of  those  under  the 
buttocks  who  seem  to  smite  each  other  with  knives,  briefly  described, 
818.     See  Sword. 

KNOCK,  to  [pukare],     A  comparison  of  those  who  only  dispute 


476 


KNO 


about  truths,  with  such  as  never  go  beyond  knocking  at  the  door  of  a 
magnificent  palace,  3428.  The  case  of  those  who  are  described  as 
knocking  for  admittance  into  the  kingdom  of  heaven,  2130,  4635 — 
4638.     See  Judgment. 

KNOW,  to  [scirely  is  the  first  condition  of  regeneration,  to  acknow- 
ledge the  second,  and  to  have  faith  the  third,  ill,  896,  5280,  5376, 
5664^,  8772;  from  experience,  4319.  To  know  signifies  to  will,  5519. 
To  know  is  predicated  of  the  truth  apperceived  notwithstanding  the 
appearance,  6294 ;  the  three  words,  coffnoscere,  nossCy  and  scire  (to 
know)  used  in  one  passage,  2230.     See  Knowledges,  Science. 

KNOW,  to  [nossely  evils  and  falses  it  is  necessary  that  they  be 
excited,  1 740 ;  and  nothing  can  be  excited  in  man  but  what  moves  the 
sense,  4733.  To  be  as  God,  knowing  good  and  evil,  is  to  be  led  by 
self  and  the  world,  204—206.  To  know  is  predicated  of  the  truth 
seen  and  acknowledged,  2230 ;  not  to  know,  of  alienation  from  the 
truth,  6652,  7097;  and  of  deficient  perception,  10,691.  They  who 
are  not  in  the  good  of  Hfe  cannot  know  what  is  good  and  true,  3612, 
and  the  contrary,  3983.  The  truth  is  known  to  man  from  doctrine, 
but  hardly  one  among  myriads  believes,  ill.  3812.  See  also  next  article, 
4869,  6853,  4638,  2826,  and  see  Known. 

KNOW,  OR  Take  Cognizance,  to  [cognoscere],  denotes  the 
assurance  that  it  is  so  (scire)  thus,  that  it  is  the  truth  according  to  the 
series  of  things,  2230;  compare  6294.  To  be  known  denotes  to  be 
apperceived,  5280,  7209,  7444;  nosse,  to  know,  used  in  the  same  sense, 
4869;  scircj  to  know,  used  in  the  same  sense,  7444.  To  know,  when 
predicated  of  God,  denotes  to  foresee  and  to  provide,  for  we  cannot 
say  that  God  takes  cognizance  of  things  (cognoscat)y  inasmuch  as  he 
knows  all  things  of  himself,  5309,  10,562;  nosse,  to  know,  predicated 
of  God  and  explained  in  the  same  sense,  6853,  10,562.  To  be  known 
to  God  denotes  charity  given  to  man  because  it  is  by  charity  that  the 
Lord  can  be  present  with  him  ;  hence  to  be  known  to  God  is  to  be  in 
charity,  and  not  to  be  known  to  be  in  evil,  6806;  the  parable  of  the 
ten  virgins,  and  the  words,  **I  know  you  not"  (nosse),  further  ex.  in 
this  sense,  4638.  To  stand  to  know  (in  the  sense  of  watching)  denotes 
advertence,  6727.  To  know  that  Jehovah  is  God  denotes  the  apper- 
ception that  the  Lord  alone  is  the  Lord  of  heaven  and  of  the  universe, 
thus  that  he  is  the  only  God  of  the  church,  7209,  7401,  7444,  7544, 
7598,  7636,  8449;  see  below,  10,155.  To  know  Jehovah,  predicated 
of  the  evil,  denotes  their  fear  of  the  divine  power,  ill.  7280,  7281  ; 
compare  2826.  To  know,  understood  of  Jehovah's  giving  man  to  know, 
denotes  revelation,  8426,  10,569.  To  know,  when  said  of  the  intel- 
lectual part  of  man,  denotes  to  understand,  when  said  of  the  intellectual 
and  the  voluntary  part  together  it  is  to  believe,  and  when  said  of  the 
voluntary  part,  to  perceive ;  hence,  in  its  proper  sense,  to  know  denotes 
to  perceive  from  good,  and  to  know  that  Jehovah  is  God  is  to  perceive 
that  all  good  and  truth  are  from  him,  ill.  and  sh.  10,155.  To  know, 
in  the  sense  of  conjunction,  338,  400,  2362,  3081,  4914;  and  that 
nosscy  to  know,  when  predicated  of  the  Divine,  denotes  its  being  united 
with  the  human,  2826. 

KNOWLEDGES  [cognitiones'].  Knowledges  which  regard  faith 
are  called  knowledges  of  spiritual  things ;  those  which  regard  love, 
knowledges  of  celestial  things,    1203  end.     Knowledges  are  celestial 


KNO 


477 


and  spiritual  truths,  which  are  so  many  radiations  of  light  in  heaven, 
and  are  visibly  manifested  as  light,  1458.  Knowledges  open  the  way 
to  the  view  of  celestial  and  spiritual  things,  for  they  are  the  vessels  into 
which  these  flow,  1458  end;  ill.  1461.  Knowledges  never  come  during 
boyhood  by  the  interior  way,  but  are  acquired  through  the  medium  of 
the  senses,  and  are  implanted  in  the  memory  according  to  the  influx  of 
the  internal,  1460.  Knowledges  derived  from  the  Word  are  the  means 
by  which  the  external  man  can  be  reduced  to  correspondence  and  con- 
cordance with  the  internal ;  that  the  Lord  in  his  boyhood  desired  no 
other  knowledges  than  those  of  the  Word,  1461.  Scientifics  and  know- 
ledges are  not  truths,  but  the  vessels  in  which  truth  can  be  received ; 
with  the  Lord  such  vessels  were  formed,  or  rather  opened,  by  know- 
ledges from  the  Word,  into  which  there  was  an  influx  of  celestial  things, 
and  in  these  again  of  divine,  1469;  ill.  1616.  The  end  of  all  know- 
ledge is  that  man  may  become  rational,  and  by  degrees,  spiritual  and 
celestial,  thus  that  the  external  and  the  internal  may  become  one  in 
use ;  that  the  angels  esteem  their  surpassing  knowledge  of  no  value  in 
comparison  with  use,  1472;  and  as  nothing  compared  with  what  they 
do  not  know,  1557.  By  knowledges  common  and  obscure  ideas  are 
made  distinct,  and  hereby  the  diflTerence  between  heavenly  and  worldly 
things  comes  to  be  discerned ;  the  more  distinct  these  ideas  are,  the 
more  easily  may  worldly  things  be  separated,  1557,  1561.  The  Lord's 
external  man  or  human  essence  was  conjoined  to  the  internal  by  degrees, 
according  to  the  multiplication  and  fructification  of  knowledges;  and 
the  influx  of  the  internal  into  the  external  was  continual,  and  as  fast 
as  these  knowledges  were  acquired  ;  that  it  is  not  so  with  man,  1616. 
The  interiors  are  formed  by  knowledges,  thus  no  one  can  have  percep- 
tion except  by  knowing  and  believing,  for  common  knowledges  are  the 
vessels  into  which  more  and  more  particular  or  interior  knowledges  are 
insinuated,  1802.  Knowledges  of  good  are  truths  as  well  as  knowledges 
of  truth ;  but  the  rational  man  is  formed  especially  by  knowledges  of 
truth,  in  which  the  aff'ection  of  good  is  contained,  2072 ;  see  below, 
3680.  The  spiritual  have  knowledges,  but  the  celestial  perceptions, 
and  it  is  the  spiritual  who  are  called  stars,  which  signify  knowledges, 
2849.  Knowledges  are  the  truths  which  are  first  learnt,  as  in  child- 
hood ;  that  they  are  not  truths  in  themselves,  but  that  they  become 
truths  when  the  divine  truth  shines  within  them,  and  in  the  meantime 
are  as  common  vessels  by  which  and  in  which  truths  may  be  received, 
3676.  All  truths  are  really  knowledges  of  good  because  they  are  not 
truths  unless  good  is  in  them  as  their  end  ;  they  are  called  knowledges 
of  truth  so  far  as  they  regard  doctrine,  3680;  see  below,  9780.  Know- 
ledges, doctrinals  and  scientifics  are  thus  distinguished  ;  doctrinals  are 
from  the  Word,  knowledges  partake  of  doctrinals  on  the  one  hand  and 
of  scientifics  on  the  other,  and  scientifics  are  from  experience,  whether 
one's  own  or  others,  6386;  see  below,  9945.  Knowledges  are  for  uses, 
to  which  they  are  only  instrumental ;  how  the  spirits  of  Mercury  de- 
light in  knowledges  without  regard  to  use,  6815;  the  relation  of  all 
truth  and  of  all  that  is  false  to  use,  ill.  9297  end;  and  the  knowledges 
that  are  not  conducive  to  use,  ill.  by  the  cinders  or  ashes  of  the  altar, 
9723.  The  scientifics  or  knowledges  of  good  and  truth  which  are  in 
the  external  memory  make  a  field  of  objects,  from  which  the  internal 
man  elects  those  which  correspond  to  his  good,  and  thereby  perfects 
it ;  having  served  to  this  use,  they  vanish  from  the  memory  and  become 


478 


KNO 


of  the  life,  ill  9723.  The  knowledge  of  good  is  in  doing  the  truth 
known  from  the  Word,  which  thus  becomes  of  the  life,  and  is  known 
in  Its  proper  quality,  ilL  and  sh.  9780.  Knowledges  of  good  and  truth 
are  interior  scientifics,  such  as  are  those  of  the  church  concerning  faith 
and  love  ;  by  these  knowledges  and  their  affections  all  things  in  the 
spiritual  world  are  held  in  counection,  9945.  Knowledges  of  good  and 
truth  are  spiritual  riches,  and  they  are  given  to  all  men  alike  in  the 
proportion  that  they  attribute  everything  good  and  true  to  the  Lord 
whereby  the  internal  man  is  opened,  and  they  come  into  innocence,  ill. 
and  sh.  10,227.  He  m  whom  the  internal  man  is  opened  is  in  the 
internal  sense  of  the  Word,  and  he  is  also  illustrated  when  he  reads  it 
but  according  to  the  light  he  has  from  the  knowledges  acquired  by  him' 
10  400  end,  and  citations.  That  it  is  a  law  of  order  for  good  spirits 
and  angehc  spirits  to  be  remitted  into  their  external,  and  in  that  state 
to  be  imbued  with  fresh  knowledges,  when  they  decline  into  any  state 
of  the  love  of  self,  3693.  J'        ^ 

Worship  made  external,  by  those  who  have  knowledges  of  interior 
things,  denoted  by  Nimrod  begotten  of  Kush,  1176.  Exterior  know- 
ledgers  of  spiritual  and  celestial  things  with  those  who  are  in  external 
worship  only,  denoted  by  Zidon  and  Heth  begotten  of  Canaan ;  and 
hence  the  signification  of  Tyre  and  Zidon,  1201—1203,  6386  Pro- 
gress  towards  intelligence  by  knowledges  imbued  in  the  external  man 
denoted  by  Abram's  journeying  towards  the  south,  1458.     The  penury 

"VApT^f^F^  '"^^H^  ^''*^'''''^  ""^^  ^^"^^^^  ^y  a  famine  in  the  land,  */. 
140U,  14t)4;  and  the  opposite  by  abundance  of  provision,  5276,  5280 
instruction  m  knowledges  from  the  Word  denoted  by  Abram's  descent 
mto  Egypt,  and   his  sojourning  there,   1461,   1463,   1472;  and  that 
Egypt  IS  the  science  of  knowledges  from  the  Word  when  the  Lord  is 
treated  of,  but  science  in  general  when  man  is  understood,  1462.     The 
lust  of  knowing  the  truth  for  the  sake  of  knowledge  only,  and  not  of 
the  celestial  life  pertaining  to  it,  denoted  by  the  fear  of  Abram  that 
the  J!.gyptians  would  slay  him  and  take  his  wife,   1471—1474      Affec- 
tions of  good  and  truth  not  contaminated  by  falses  denoted  by  the 
daughters  of  Lot,  that  they  had  not  known  a  man,   2362;  the  same 
predicated  of  Rebecca,  3081;  and  that  false  conceptions  are  signified 
by  the  man  knowing  his  wife  and  Cain  knowing  his  wife,  338    400 
See  Marriage      The  multitude  of  knowledges  of  good  and  truJh  and 
the  multitude  of  scientifics,  denoted  by  the  seed  of  Abraham  to  be  as 
the  stars  of  heaven  and  the  sand  of  the  sea  shore,  2849,  2850      The 
mtenor  and  exterior  knowledges  of  the  church  about  to  be  resuscitated 
denoted  by  all  the  trees  in  the  field  and  in  the  border  round  about, 
which  Abraham  bought  for  a  burial  place,  2972,  2973 ;  and  that  trees 
signify  knowledges  and  perceptions,  according  as  they  are  predicated  of 
the  spiritual  or  the  celestial  man,  4013.     The  extension  of  the  hea- 
venly marriage  of  good  and  truth,  or  the  cohabitation  of  the  truths  of 
faith  with  the  knowledges  of  good  and  truth,  denoted  by  the  border  of 
Zebulon  reaching  to  Zidon,  6383-6386;  that  knowledges  of  good  and 
truth  are  signified  by  Aram  or  Syria,   1232,   1234,  3249,  3676;  by 
Padan-Aram,  3664,  3680;  and  by  Bethel,  the  house  of  God,  because 
the  divme  m  the  ultimate  of  order  dwells  in  knowledges,  4539      See 
SCIENTIFICS,  Science,  Doctrine,  Good  (14,  21)    Truth 

KNOWN  [wo/i/^].     That  is  said  to  be  known  or  attested  to  man 
which  passes  from  the  will  into  the  light  of  the  understanding,  9071 


LAB 


479 


9095.     To  make  known  is  to  teach,  8695 ;  when  predicated  of  God 

IVZn; ''.f  •^"'''i?-.  To  make  known  the  way  wlierein  they  should 
go  denotes  the  immediate  influx  of  truth,  which  gives  the  faculty  of 

understanding,  8707;  compare  10,565. That  they  who  a^eknown 

world  im''  ^[^^^.'^"^^".byrepjite,  find  each  other  in  the  spiritual 
thpm  Ult  1  A  *^ey/re  instantly  present  when  others  think  about 
nnn™*/  ^i!  ^ord  coucedcs  it,  1274.  That  the  author  has  thus  dis- 
coursed with  all  who  were  known  to  him,  5,  448,  1636,  1880;  and 
that  they  remembered  the  actions  of  the  past  life,  2486.     See  Spirit. 

^nn  A  xi^^*  °*  Homer.     See  Measure. 

KURAH,   Dathan,  and  Abiram   being  swallowed  up  signifies 
damnation  and  immission  into  hell,  8306.  ^  s^'gnmes 

KORHITES    the,  denote  goods  and  truths  of  the  quality  derived 
froni  charity    7229-7231.     See  Tribes  r^m;;.  ^        J  derived 

KUSH  [JTm^cA].     See  Ethiopia. 


LABAN,  denotes  the  affection  of  good  in  the  natural  man.  his 

tTpli^  ''fV^'  "^'''  °"  "^'^"'^^  '"^^  '^^"^^  ^^Nahor  andTethue 
cs'm^"'''^  1^"'"^^^'°"''  ^^^2'  ^^78,  3112,  3126-3131,  3160 
See  Nahor,  Isaac,  Rebecca.  Laban  in  Charan  denotes  the  affec^ 
tion  of  external  or  corporeal  good;  properly  collateral  good  from  the 
common  stock  of  the  Gentiles,  3612,  3665.  See  Haran  The 
daughters  of  Laban  signify  the  affections  of  truth  interior  and  exterior 
onginatmgm  common  good,  3665,  3818,  3819,  3821.  See  Jacob, 
tfhl^Y  ^^''^     ^^^"^  represented  the  good  of  those  who  belong 

froL  T.r  !^   \^T?^  ""Til  ^^^  ^""^^^^^'  ^y  ^^^«««  «f  his  descent 
from  Te  ah,  the  father  of  Abram,  Nahor,  and  Haran,  with  whom  re- 

presentatives  commenced,  3778.     The  good  represented  by  Laban  and 

his  fathers  is  not  genuine,  because  conjoined  with  fallacies  instead  of 

1^1^^' '  li ''  •  VJ V?  ''?.'^*  ^^**  ^^"^^^^^^  g^^d  differs  from  common 
good  in  the  right  line,  3778,  i7/.3986;  see  below,  4145;  and  observe 
here  that  Bethuel  the  father  of  Laban  is  called  the  Arkm^an  from 
Aram  or  Syria,  by  which  knowledges  of  good  and  truth  are  signified, 
36/6.  See  Syria.  Although  not  genuine,  the  good  represented  by 
Laban  serves  to  introduce  genuine  goods  and  truths,  3974,  3982, 
i  .  •  .  7 '^^^''T^^  i^  ^  medium  of  introduction,  4063,  4243;  and 
that  introduction  IS  effected  by  societies  of  spirits  and  angels,  4067, 

1^-  i:  .}  A'  ^""""^  '"^  ^^'''^  ^'""^"^  *''"^h«  ^a«  be  implanted,  and  in 
S/  fo««'  i."'"''  """^  ^''  ^^'f^  '^  everywhere  in  the  good  of  charity, 
ilL  3986.  Every  one  is  m  the  good  represented  by  Laban  at  the  be' 
gmmng  of  regeneration  ;  for  it  is  the  good  in  which  man  is  held  while 
worldly  and  heavenly  affections  are  both  entertained  by  him,  4063 
4145.  Good  represented  by  Laban  is  not  done  much  from  the  pro- 
ShqT  '  nA'  *h°se.who  are  in  it  are  easily  led  either  to  good  or  evil. 
fn^L  .P°?  represented  in  the  line  of  Abraham  is  good  which  flows 
n  directly  from  the  Lord;  that  represented  by  Laban  and  called  col- 
lateral  or  middle  good,  does  not  flow  in  directly,  but  derives  much 

iZnT     ^  !^"^'  7^]^\  ^PP'^'  ^'  S°°^>   '*^^-   ^l'^^.     Generally, 
Eaban  denotes  the  good  of  the  external  or  natural  man,  3129,  3130 


480 


LAB 


3160,  3612,  3665,  3691,  3778,  4112,  4189;  which  is  serviceable  to 
the  good  of  truth  while  man  is  becoming  spiritual,  as  denoted  by  Jacob, 
3974,  3982,  3986,  4063 ;  and  which  resembles  the  provision  in  imma- 
ture fruits  for  the  introduction  of  the  juice,  3982.  After  the  separation 
of  Jacob,  Laban,  there  called  the  Aramaean,  denotes  good  in  which 
there  is  not  divine  good  and  truth,  4112,  4125;  thus,  not  middle 
good,  but  still  collateral  good,  or  the  good  of  works  with  the  Gentiles 
as  at  first,  4189,  4206,  4214.     See  Good  (6). 

The  part  of  Laban  in  the  history  of  Isaac  and  Rebecca,  denotes 
the  affection  of  good  in  the  natural  man  serving  to  the  initiation  and 
conjunction  of  truth  with  good  in  the  rational ;   the  subject  in  ceneral, 
3012,  3030,  3086,  3125,  3129  and  sequel.     His  running  out  of  doors 
to  the  man  at  the  fountain  when  told  of  his  coming  by  Rebecca,  de- 
notes the  animus  of  the  affection  of  good  towards  truth,  and  lience 
illustration,  3131,  3138;  the  man's  standing  without,  that  illustration 
IS  at  first  remote,  3141.     His  telling  the  man  that  the  house  was  pre- 
pared for  him,  and  the  man's  entrance  into  the  house,  denotes  the 
state  of  the  natural  man  replete  with  goods,  and  the  influx  of  truth 
into  such  good,   3142,  3144.     His  ungirding  the  camels  and  giving 
them  straw  and  provender,  denotes  the  state  of  freedom  in  which  all 
that  serves  the  spiritual  man  is  now  placed,  and  instruction  in  truths 
and  goods,  3143—3146.     His  bringing  water  to  wash  the  feet  of  his 
guest,  and  of  the  men  that  were  with  him,  and  giving  them  to  eat  de- 
notes purification,  and   the  desire  to  conjunction   and  appropriation, 
3147—3149;   which  only  takes  place  however  after  due  illustration, 
3150,  3151,  3168.     His  hearing  the  message  from  Abraham,  and  his 
consent  along  with  Bethuel  to  the  espousal  of  Rebecca,  denotes  the 
reception  and  acknowledgment  of  truth  flowing  in,  first  by  good,  and 
this  from  a  state  of  freedom,   3154—3161;  but  particularly,   3160. 
The  part  of  Laban  in  the  history  of  Jacob,  denotes  the  aff'ection  of 
external  or  corporeal  good  in  which  the  life  of  truth  is  exercised,  and 
the  natural  man  imbued  with  genuine  affections,  and  with  acquisitions 
of  good  and  truth,  3612—3615.  3656,  3657,  3665,  3668,  3674,  3676. 
3680-3683,   3691,   3758,  3776-3780.     His  running  out  to  Jacob 
when  told  of  his  coming  by  Rachel,  and  embracing  him,  and  kissing 
him,  and  leading  him  to  his  house,   denotes  the  affinity  between  col- 
lateral good  and  natural  good,  and  hence  acknowledgment,  agreement, 
afl'ection,  initiation,  and  conjunction,  3805—3810.     Laban's  agreeing 
to  give  him  Rachel  in  consideration  of  seven  years'  service,  denotes 
the  medium  of  conjunction  by  the  aflcction  of  interior  truth,  and  the 

study  and  holy  state  of  life  necessary  to  acquire  such  affection,  3824 

3826.  His  giving  him  Leah  instead  of  Rachel,  and  then  giving  him 
Rachel  for  other  seven  years'  service,  denotes  the  conjunction  of  ex- 
tenor  truth  first,  notwithstanding  the  desire  for  interior  truths,  and 
the  further  study  and  holy  state  of  life  necessary  to  acquire  the  latter 
3834  3843,  3845—3848,  3852.  His  giving  his  maid  Zilpah  to  Leah 
for  a  handmaid,  and  his  maid  Bilhah  to  Rachel,  denotes  the  natural 
and  corporeal  affections  derived  from  common  good,  serving  as  bonds 
to  effect  the  desired  conjunction,  namely,  of  interior  and  exterior  truth, 
signified  by  Rachel  and  Leah,  with  the  good  signified  by  Jacob.  3835, 
3849,  3913,  3917,  3919,  3925,  3931-3933,  3937.  Laban  blessed 
on  account  of  Jacob,  denotes  the  communication  of  divine  good  when 


LAB 


481 


serving  the  good  of  natural  truth,  and  by  conjunction  therewith,  3981, 
3986.  Laban's  endeavour  to  retain  him,  and  his  consenting  to  the 
conditions  named  by  Jacob,  denotes  the  desire  to  attribute  the  good 
of  truth  to  the  good  represented  by  Laban,  and  the  latter  still  serving 
as  a  medium  on  this  account,  3982,  3989,  3990,  4004.  Laban's  flock 
made  to  bring  forth  the  kind  of  cattle  stipulated  by  Jacob,  and  the 
latter  growing  rich  by  his  artifice,  denotes  the  disposition  of  the  mind 
when  good  can  flow  into  the  affections,  and  the  increase  of  interior 
goods  and  truths  elevated  from  exterior,  4013—4038;  briefly,  3903. 
Jacob's  separation  from  Laban,  his  setting  his  sons  and  his  wives  upon 
camels,  and  fleeing  away  with  all  his  acquisitions  towards  Canaan,  to 
his  father  Isaac,  denotes  the  natural  man  as  he  becomes  regenerate 
relinquishing  woridly  and  corporeal  ends,  and  the  elevation  of  truths 

and  their  affections  to  conjunction  with  the  rational,  4063,  4102 4108, 

4110.  His  stealing  away  at  the  time  when  Laban  went  to  shear  his 
flock,  denotes  the  separation  of  the  spirits  represented  by  Laban  from 
the  regenerate  man,  by  being  remitted  into  their  own  good,  4110. 
Rachel's  stealing  away  the  Teraphim  from  her  father  Laban,  denotes 
the  withdrawal  of  truths  from  that  good,  because  they  do  not  belong 
to  it  in  its  state  of  separation,  but  to  the  affection  of  truth,  4111, 
4146,  eV/.  4149.  Laban's  pursuit  of  Jacob  and  the  circumstances 
attending  it,  denotes  the  state  of  separation  as  viewed  from  the  pro- 
prium,  its  unwillingness  to  relinquish  divine  good,  and  the  affections 
of  truth,  &c.,  as  its  own,  4122,  4132—4144,  ill.  4145,  4151,  4162 
4166,  4184—4187.  His  searching  in  the  tent  of  Jacob  and  in  the 
tent  of  Leah,  and  in  the  tent  of  the  two  handmaids,  for  the  Teraphim 
and  not  finding  them,  denotes  that  such  truths  are  not  with  the  ex- 
ternal  affections,  4153.  The  Teraphim  hidden  by  Rachel  in  the  straw 
of  the  camels,  and  his  not  finding  them  in  her  tent,  denotes  their 
concealment  in  the  interiors  of  scientifics  with  the  affection  of  interior 

truth,  and  that  they  cannot  be  ascribed  to  that  good,  4156 4162. 

Jacob's  wrath  with  Laban  and  his  demanding  what  he  had  found  of 
all  the  vessels  of  his  house,  denotes  the  zeal  of  the  natural  man  and 
that  he  had  no  truths  from  the  proprium  but  all  given  to  him,  4165, 
4166.  Laban's  claiming  his  daughters  and  their  children  and  all  the 
cattle  as  his  own,  and  lamenting  that  they  were  out  of  his  power,  de- 
notes the  perception  from  the  obscure  state  of  the  proprium  that  all  the 
affections  of  truth  and  all  truths  and  goods  are  its  own,  and  its  not 
daring  to  vindicate  them,  4183—4187.  His  covenant,  in  conclusion, 
with  Jacob,  and  friendly  separation  from  him,  denotes  the  conjunction 
of  the  divine  natural  with  the  Gentiles,  though  not  by  the  spiritual 
affections,  yet,  by  the  good  of  works,  4189  and  sequel. 

LABOUR,  denotes  temptation  combats,  5352,  8670.  When  sen- 
sual things  are  shunned,  evil  spirits  begin  to  fight,  and  the  angels  to 
labour  in  man,  hence  the  pain  and  anguish  of  thought  conceiving 
truth,  263,  270.  They  who  are  tempted  labour  against  falses  and 
evils,  and  the  angels  labour  with  them  to  keep  them  in  faith,  8670, 
8893.  To  labour  is  to  do  all  that  is  needful  for  the  spiritual  life,  and 
the  Lord  is  said  to  labour  before  man  is  regenerated,  because  he  fights 
for  him  in  temptations;  the  commandment  ex,  8888—8893,  9431, 
10,360,  10,667,  10,668.  Work  and  labour  denote  inquiry  into  truth 
and  endeavour  to  do  good  from  the  proprium ;  the  labour  of  our  hands 


I  I 


F 


482 


LAM 


ex.  531.  The  spiritual  life  labours  when  truths  seem  deficient,  in  con- 
sequence of  man's  declining  into  his  proprium,  G119.  The  men  of 
Sodom  labouring  to  find  the  door,  denotes  the  inability  of  those  who 
are  in  evil  to  see  any  truth  that  leads  to  good,  2385.  The  Egyptians 
labouring  to  drink  the  waters  of  the  river,  denotes  the  unwillingness 
of  those  who  are  in  falses  to  be  instructed,  7320.  The  expiation  for 
a  man  found  slain  to  be  made  by  a  heifer  which  has  not  laboured  nor 
drawn  in  the  yoke,  denotes  the  good  of  the  natural  man  accepted  for 
the  good  of  the  church  extinguished  in  ignorance,  provided  it  has  not 
attracted  to  itself  the  falses  of  faith  and  the  evils  of  love,  by  the  service 
of  the  lusts,  9262. 

LABYRINTHS.  The  spirits  belonging  to  the  province  of  the 
lymphatics  are  carried  into  the  grand  man  through  the  labyrinths  of 
the  mesentery,  5181. 

LACE  \lacinid\.  Genuine  scientific  truths  when  seen  in  the  other 
Hfe,  appear  Hke  needlework  or  lace,  5954.     See  Garment. 

LACERATION.     See  Discerption. 

LADDER,  ff,  \8cala\  denotes  communication,  and  this,  of  the 
lowest  truth  and  its  good  with  the  highest ;  its  head  denotes  heaven, 
by  which  communication  is  made  with  the  divine,  3699—3701.  See 
Jacob  (3).  The  ascent  from  the  first  or  lowest  degree  of  regeneration 
to  the  highest,  as  by  a  ladder,  is  also  denoted  by  the  successive  births  of 
the  sons  of  Jacob,  3882 ;  see  the  illustration  of  ascent  to  more  in- 
terior doctrinals  according  to  the  life,  3690,  3691,  3923,  5147.  There 
are  degrees  like  the  steps  of  a  ladder  which  unite  the  intellectual  with 
the  sensual  part  of  man,  and  by  which  he  is  enabled  to  ascend  from 
the  light  of  the  world  into  the  light  of  heaven,  ill,  5114.  There  are 
similar  degrees  also  in  the  voluntary  part ;  and  such  degrees  are  formed 
by  affections  which  close-in  and  terminate  the  influx  of  good ;  the  for- 
mation of  such  planes  of  influx  becomes  manifest  by  perceptions  of 
good  and  truth,  and  by  conscience,  ill,  5144—5147.  No  one  can 
ascend  to  a  more  interior  heaven  or  to  a  light  higher  than  the  good  in 
which  he  is  principled,  without  discovering  his  latent  evils ;  ill.  by  the 
command  that  they  should  not  go  up  by  steps  to  the  altar  lest  the 
nakedness  of  the  priest  should  be  seen,  8945,  8946. 

LAKE  \lacu8\.  Waters  gathered  together,  and  lakes,  denote  in 
the  complex  knowledges  by  which  intelligence  is  acquired,  ih.  7324. 

LAKE,  Pond,  or  Pool  \stagmim\.  Ponds  or  pools  are  used  in 
the  same  sense  as  lakes  or  congregated  waters,  7324.  Lakes  or  ponds 
denote  the  knowledges  of  good  and  truth  by  which  intelligence  is  pro- 
cured, and  when  the  Egyptians  are  treated  of,  scientifics,  *A.  7324. 
A  pool  of  waters  in  the  desert  denotes  knowledges  of  good  and  truth, 
and  thence  intelligence,  where  before  was  not  any,  7324.  In  the 
opposite  sense,  ponds  or  lakes  denote  insanities ;  and  hence,  the  lake 
burning  with  fire  and  brimstone  denotes  hell,  7324 ;  description  of  a 
lake  in  hell,  and  the  horrid  inhabitants  of  its  shores,  819;  and  of  a 
certain  muddy  lake  where  spirits  undergo  punishment,  956.  The 
many  breaches  of  the  city  of  David,  and  the  waters  of  the  lower  fish- 
pool  gathered  together,  denote  the  falses  of  doctrine,  and  the  traditions 
by  which  infractions  were  made  in  the  truths  of  the  Word,  4926. 

LAMB  \agnus\.     See  Sheep. 

LAME,  or  Halt  \claudus\.    The  lame  and  the  blind  denote  those 


LAM 


483 


who  regard  goods  as  evils,  and  truths  as  falses,  because  from  the  pro- 
prium, 210.  To  halt  is  to  be  in  good  in  which  are  as  yet  no  genuine 
truths,  but  still  common  truths  not  discordant  therewith,  and  into  which 
genuine  truths  can  be  insinuated ;  thus,  the  lame  denote  those  who 
are  in  good,  but  not  genuine,  because  they  are  in  ignorance  of  truth, 
in  which  good  the  Gentiles  are  who  live  in  mutual  charity,  sh.  4302. 
In  the  opposite  sense,  the  lame  denote  those  who  are  in  no  good,  and 
hence  in  no  truth,  sh.  4302.  The  lame  or  halt,  and  halting,  are  ex- 
pressed in  the  original  Hebrew  by  different  words ;  the  signification  of 
both,  ex.  4302  end.  Jacob's  halting  on  his  thigh,  denotes  the  state  in 
which  celestial  spiritual  good  cannot  flow-in  for  want  of  the  order 
among  truths  to  receive  it,  4302 ;  in  the  internal  historical  sense,  that 
goods  and  truths  were  jitterly  destroyed  with  his  posterity,  4314.  The 
lame  shall  leap  as  a  hart,  is  predicated  of  those  who  are  in  good,  but 
not  yet  genuine,  6413.  The  lame,  or  such  as  support  themselves  with 
a  staff,  denote  those  in  whom  all  good  has  perished,  9014. 

LAMECH,  was  a  sixth  heretical  church  in  the  line  of  Cain,  which 
-was  utterly  without  faith,  405  ;  hence,  it  denotes  vastation,  406,  427, 
428.  The  new  church  always  raised  up  when  the  former  is  vastated, 
is  denoted  by  Adah  and  Zillah,  the  wives  of  Lamech,  409 ;  and  is  de- 
scribed by  their  sons,  Jabal,  Jubal,  and  Tubal-Cain,  333.  Jabal  de- 
notes the  holy  things  of  love,  which  are  celestial,  and  good  thence  • 
derived  in  the  new  church,  413—416;  Jubal,  the  truths  and  goods  of 
faith  which  are  spiritual,  417— 420 ;  Tubal-Cain,  good  and  truth  in 
works,  which  are  natural,  421—426.  Natural  good  and  truth  with 
those  out  of  the  church,  in  this  case,  are  denoted  by  Naamah,  the 
sister  of  Tubal-Cain,  421.  The  new  faith  of  the  church  producing 
charity  is  denoted  by  Seth,  436,  437 ;  and  the  church,  when  charity 
has  become  principal,  by  his  son  Enos,  the  human  spiritual  man,  439, 
7120.  The  quahtyof  this  church  described  from  experience,  1125. 
As  to  Lamech  of  the  other  line,  with  whom  the  Adamic  church  ex- 
pired.    See  Seth. 

LAMENTATION.  Description  of  the  miserable  lamentations 
heard  by  the  author  in  hell,  699 ;  and  that  the  glorying  of  infernal 
spirits  is  changed  into  lamentations  when  the  Lord  comes,  8289.  How 
lamentable  the  state  of  the  hells  is  from  the  mutual  hatred  of  evil 
spirits,  7773.  See  Terror.  The  lamentation  of  David  over  Saul, 
treats  concerning  the  doctrine  of  truth  combating  against  the  falses  of 
evil,  the  particulars  ex.  10,540. 

LAMPS  [lampades],  with  candles  or  lights,  signify  truths  which 
are  lucent  from  good ;  description  of  a  garden  represented  in  the  other 
life  full  of  lamps  and  Hghts,  7072.  Lamps  signify  spiritual  things  in 
which  are  celestial,  thus  truths  in  which  good  is  contained,  faith  in 
which  there  is  charity,  and  charity  in  which  is  love  to  the  Lord ;  the 
parable  of  the  ten  virgins  ex,  4638,  compare  3079  end,  7778  end. 
Lamps  of  fire  signify  affections  of  truth  from  good ;  explanation  of  the 
throne  seen  in  heaven  by  the  Revelator,  5313.  A  candlestick  denotes 
the  spiritual  heaven,  and  candles  or  lights  denote  faith,  with  the  in- 
telligence of  truth  and  the  wisdom  of  good  from  the  Lord  alone,  ill. 
and  sh,  9548,  briefly  ill.  9783.  The  church  is  called  a  candlestick  be- 
cause of  illumination  from  divine  truth,  9548.  The  candlestick  of  the 
tabernacle  was  of  solid  gold,  because  divine  truth  or  the  illumination 

I  I  2 


484 


LAN 


of  the  spiritual,  is  from  divine  good  by  the  medium  of  the  celestial, 
9549,  9550 ;  its  seven  lights  (lucernce)  denote  the  sanctity  of  such 
truth.  9569.  The  candlestick  was  set  over  against  the  tabernacle  to 
the  south,  because  in  the  south  of  heaven  divine  truth  is  in  its  light, 
ill,  and  passages  cited,  9684.  The  lamps  or  lights  arranged  from  the 
evening  until  the  morning  (made  to  burn  always)  denotes  the  influx  of 
good  and  truth  from  the  Lord  perpetual  in  every  state,  9782 — 9/87, 
10,201,  10,202.  The  light  of  a  lamp  or  lantern  (lucerna)  to  shine  no 
more  in  Babylon,  denotes  no  longer  any  intelligence  of  truth,  4335. 
See  Light. 

LANCE,  they  of  Joshua  stretched  out,  signifies  divine  potency, 
878.  See  Joshua,  Hand.  Little  swords  or  daggers,  lances  and 
knives,  signify  truth,  and  all  arms  mentioned  in  the  Word,  such  things 
as  are  of  spiritual  combat,  2799  end.     See  Knife,  Sword. 

LAND,  OR  Earth  \_terra\.     See  Earth. 

LANGUAGE,  Speech  [lingua y  loquela],  I,  Corres})ondence  of 
ihe  Tongue,  ^c.  The  tongue  denotes  opinions,  thus,  principles  and 
persuasions,  because  the  motion  of  the  tongue  is  from  the  influx  of 
thought,  1159,  1215.  1216.  Tongues  denote  differences  of  faith,  1251. 
The  opinions  of  spirits  concerning  truths  flow  into  the  tongue,  1159, 
4791.  The  parts  of  the  face  correspond  to  things  of  affection  according 
to  their  functions  and  uses,  as  the  eyes  to  the  understanding  of  truth, 
the  nostrils  to  perception,  and  the  parts  of  the  mouth — the  lips,  the 
tongue,  &c. — to  such  things  as  belong  to  the  enunciation  of  truth, 
9049  end;  seriatim  passages  concerning  the  correspondence  of  the 
taste,  the  tongue,  and  the  face  with  the  grand  man,  4791 — 4805.  The 
tongue  is  as  the  entrance  court  to  spiritual  and  celestial  things ;  to  the 
former,  because  it  ministers  to  the  lungs  and  to  speech ;  to  the  latter, 
because  it  ministers  to  the  stomach  from  which  the  blood  and  the  heart 
draw  their  supplies,  4791 — 4795;  compare  8910.  The  tongue,  in 
general,  corresponds  to  the  affection  of  truth,  and  to  the  affection  of 
good  from  truth,  into  which  the  former  advances,  4791.  They  who 
love  the  Word  of  the  Lord,  and  desire  the  knowledges  of  good  and 
truth,  are  in  the  province  of  the  tongue  but  with  a  difference ;  some 
being  in  the  tongue  itself,  others  in  the  larynx  and  trachea,  others  in  the 
throat,  the  gums,  the  lips,  &c.,  4791  ;  certain  spirits  described  who 
do  violence  to  the  tongue,  4801.  The  tongue  serves  both  for  nourish- 
ment and  speech,  because  it  corresponds  to  the  affection  of  knowing, 
and  also  to  the  affection  of  thinking  and  of  producing  what  is  thought, 
4795 ;  that  it  is  formed  to  this  double  office  by  correspondence  with 
the  outward  world,  6057;  and  that  the  mouth,  the  lips,  the  tongue, 
&c.,  correspond  to  thought;  the  heart,  to  affection,  8910.  The 
spirits  who  correspond,  to  the  mouth  are  in  the  love  of  talking,  but  it 
is  a  general  law  that  spirits  are  continually  perfected  and  carried  to- 
wards the  interiors  of  their  provinces ;  when  these  spirits  are  perfected 
they  are  reduced  to  speak  nothing  but  what  has  some  good  in  it,  4803. 
From  the  mouth  and  from  the  heart,  denote  from  the  understanding 
and  from  the  will,  also  from  truth  and  good,  3313,  8068.  The  mouth 
signifies  voice  or  utterance,  of  which  hearing  is  predicated ;  the  tongue, 
speech,  of  which  perception  is  predicated ;  and  this,  because  the  mouth 
is  the  organ  of  the  voice,  and  the  tongue  the  organ  of  speech,  6985, 
iU.  6987,  9049.    The  mouth  and  the  lips  correspond  to  interior  speech. 


LAN 


485 


which  is  active  or  speaking  thought,  and  is  the  immediate  cause  of  ex- 
terior speech,  ill,  6987.     See  Mouth,  Taste,  Food. 

2.  The  origin  and  nature  of  Human  Speech.  There  are  two  memo- 
ries belonging  to  man,  the  one  interior,  the  other  exterior,  2469 — 
2494,  7398.  The  things  of  the  interior  memory  are  truths,  and  are 
in  spiritual  light,  those  of  the  exterior  memory  are  scientifics,  and  are 
in  natural  light,  5212.  It  is  from  the  interior  memory  that  man  has 
the  capacity  of  thinking  and  speaking  intellectually  and  rationally, 
9394.  From  the  interior  memory  man  is  in  the  universal  language  of 
ideas,  and  from  the  exterior  memory  he  is  in  the  language  of  expres- 
sions ;  thus,  he  speaks  from  the  exterior  memory  so  long  as  he  is  in 
the  world,  1639,  2472,  2476.  The  ideas  of  the  interior  memory  flow 
into  the  things  of  the  exterior  as  into  their  vessels,  thus  into  the  words 
of  all  languages,  and  all  the  objects  of  the  external  senses,  2470,  2471, 
ill.  9394.  Thought  and  speech  exist  from  the  ideas  of  the  interior 
memory,  and  these  ideas  constitute  a  universal  language,  which  is 
spoken  by  all  men  after  the  death  of  the  body,  2472,  5614,  5648, 
6987,  10,298,  10,604.  The  words  of  human  language  are  from  ideas 
which  are  formed  from  the  light  of  the  world,  4609,  5212;  such  words 
therefore  were  not  immediately  infused,  but  had  to  be  found  and 
aj)plicd  to  things,  in  the  course  of  time,  8249  end.  There  are  many 
things  from  the  spiritual  world  in  languages  and  expressions,  be- 
cause the  origin  of  words  is  the  universal  language  which  belongs  to 
the  internal  man  and  is  spoken  in  society  with  spirits,  4624,  5075 ; 
compare  3693,  8990 ;  also,  that  the  thought  of  the  internal  man  agrees 
with  angelic  thought  and  speech,  even  while  man  is  in  the  body,  and 
though  he  is  ignorant  of  it,  4004.  The  faculty  of  speaking  in  the 
angelic  language,  and  thus  of  illustrating  his  discourse  by  representa- 
tives, is  inwardly  in  man,  and  he  is  born  into  the  natural  use  of  it 
after  the  death  of  the  body,  3326,  3342—3345  ;  see  below  (3).  Such 
is  the  connection  between  natural  speech  and  thought  and  spiritual, 
that  the  former  is  changed  into  the  latter  as  it  ascends,  and  the  latter 
closes  into  the  former  when  it  descends,  ill.  5492 ;  see  below,  3342. 
Speech  is  not  of  the  tongue  or  the  external  man,  but  it  is  thought 
itself  speaking  by  those  organs,  ill.  3679.  It  appears  as  if  the  words 
of  speech  were  in  the  thought,  but  really  it  is  only  the  sense  of  speech 
which  puts  on  a  form  of  words  when  it  flows  down  into  the  correspond- 
ing organs,  6987.  The  thought  of  man  is  both  passive  and  active, 
and  this  latter  may  be  called  thought  speaking,  which  is  similar  to  the 
speech  of  spirits,  because  without  expressions  of  human  language, 
6987;  see  below,  8128.  Man  may  know  that  his  intellectual  or  imma- 
terial ideas  are  not  from  the  words  of  speech  from  this  circumstance, 
that  he  can  think  in  a  moment  what  it  would  take  an  hour  to  express, 
5615,  6987;  but  that  all  speech  perceived  by  the  ear,  as  it  ascends  to- 
wards the  interiors,  passes  into  ideas  like  visual  images,  and  from  these 
into  intellectual,  3342.  The  ideas  of  interior  thought  in  man  are  above 
material  things,  but  still  they  are  terminated  in  them,  and  where  they 
are  terminated  there  they  appear  to  be ;  how  impossible  it  is  for  man 
to  understand  anything  without  some  idea  from  time  and  space,  and 
hence  how  incomprehensible  angelic  speech  must  be  to  him,  7381. 
Thought  grounded  in  perception  is  internal  speech,  and  external  speech 
corresponds  to  it,  because  the  one  flows  into  the  other,  8128.     The 


486 


LAN 


speech  of  the  men  of  the  most  ancient  church  was  not  by  expressions 
of  sound,  because  they  respired  internally,  but  by  the  face  and  lips ; 
that  they  could  express  more  within  a  minute  by  this  language  than  can 
be  expressed  in  hours  of  time  by  articulate  words,  607,  1118.     Speech 
by  external  respiration  commenced,  and  thus  articulate  words  came  into 
use  when  perception  no  longer  existed,  607,  608,  1120;   ill.  805,  par- 
ticularly  1118—1120,   7361.     The  organ  of  hearing  was  affected  by 
the  speech  of  the  most  ancient  people  through  the  eustachian  tube  in- 
stead of  the  external  ear,   1118;  and  this  by  the  internal  respiration, 
7361;  see  below  (5),   10,587.     The  internal  respiration  of  this  primi- 
tive people  flowed  tacitly  into  a  kind  of  external  respiration,  and  thus 
into  a  tacit  speech  which  was  perceived  by  others  in  the  interior  man, 
1119.     The  first  speech  of  man  in  every  earth  has  been  by  the  face 
and  lips,  like  that  of  the  most  ancient  people  in  this  world ;  this  manner 
of  speaking  agrees  with  the  speech  of  angels,  and  far  surpasses  the 
language  of  words,  8249.     Speech  by  the  face  has  obtained  first  be- 
cause  the  face  is  formed  to  the  effigy  of  the  thought  and  will,  and,  in 
the  earliest  times,  men  had  no  thought  or  will  which  they  wished  to 
conceal,   8249;    that  in  this  manner  of  speech  the  looks  and  their 
changes   manifest   affections,    and   the    variations    of    interior    form, 
thoughts,  8248.     Internal  speech  prevailed  so  long  as  men  remained 
sincere  and  upright,  but  when  self-love  prevailed  the  language  of  words 
commenced,  the  face  was  gradually  changed,  the  interiors  became  con- 
tracted, and  the  exteriors  were  prepared  to  dissimulate ;  but  that  all  are 
reduced  to  speak  as  they  think  in  the  other  life,  8250 ;  the  latter  point 
i//.  4689.     The  speech  of  man,  in  its  origin,  is  the  end  which  he  in- 
tends it  to  make  manifest,  and  the  words  of  speech  his  end  in  ulti- 
mates,  ilL  9407.     That  when  he  speaks,  spiritual  ideas  are  turned  into 
natural  ideas,  and  close  in  words  according  to  correspondence,   10,604. 
See  Idea,  Memory,  Thought;   and  see  below  (7),  where  the  origin 
of  speech  is  further  elucidated  by  the  signification  of  speaking  and 
saying  in  the  Word. 

3.  The  Language  of  Spirits  and  Angels,     Spirits  and  angels  speak 
from  the  intenor  memory,  and  as  this  is  the  language  of  ideas  they 
speak  one  universal  tongue,  in  whatever  age  they  may  have  lived,  and 
from  whatever  earth  they  may  have  come,  1637,  2472,  2476,  compare 
7745.     Spirits  discourse  together  with  far  more  acuteness,   subtlety, 
and  sagacity  than  men,  and  their  speech  is  by  the  ideas  of  the  thought 
which  IS  more  copious  and  universal  than  speech  by  the  tongue,  322, 
1639,   1641.     The  ideas  of  the  angels  from  which  they  speak  are  won- 
derfully varied,  and  they  can  express  more  by  the  language  of  ideas  in 
a  moment  than  could  be  expressed  in  half-an-hour  by  man,  besides 
much  which  cannot  be  expressed  in   human  language  at  all,    1641— 
1645,  4609,  7089.     All  thought,   however  continuous  it  appear,  in 
coiisequeiice  of  the  rapidity  of  succession,  is  made  up  of- distinct  ideas, 
which  follow  one  another  like  the  words  of  language,  and  which  are 
really  the  words  of  spirits  and  angels,  6599,  6624,  6987.     The  angels 
of  heav-en  speak  from  intellectual  or  immaterial  ideas,  but  spirits  from 
ideas  of  the  imagination  or  material  ideas,  6987,  compare  8733,  8734. 
The  speech  of  spirits  is  a  gift  which  all  enjoy  immediately  after  death, 
and  IS  so  acute,  perspicacious,  and  persuading,  that  man  would  stand 
in  astonishment  if  he  could  hear  it,   1637,   1641;  see  below,  3226. 


LAN 


487 


Spirits  have  the  power  of  speaking  from  various  places  and  distances, 
according  to  their  situation  in  the  grand  man,   1640;  and  they  who 
practise  magical  arts  from  places  where  they  are  not,  from  various 
places  at  once,  &c.,  831.     Spirits  discourse  together  with  the  same 
familiarity  of  friendship  and  love  as  men  in  the  world,  and  generally 
without  reflecting  upon  the  pre-eminent  excellence  of  their  language 
over  that  of  men ;  they  are  also  able  to  illustrate  their  discourse  by 
representatives  manifest  to  the  sight,  1642,  1764.     The  speech  of  an- 
gelic spirits  is  more  universal  and  more  perfect  than  that  of  spmts, 
and  the  speech  of  angels  more  universal  and  more  perfect  than  that  ot 
angelic  spirits,  1642.    The  speech  of  angelic  spirits  is  continually  illus- 
trated by  sweet  and  beautiful  representations,  which  are  wonderfully 
varied  according  to  the  influx  of  affection  and  the  felicity  of  mutual 
love,   1643,  and  which  are  produced  instantaneously  with  the  ideas, 
3342,  3344.     The  speech  of  angels  is  altogether  ineffable,  for  it  is  a 
speech  representative  of  ends  and  uses,  which  are  the  principles  and 
essentials  of  things,  not  of  ideas  such  as  spirits  and  angelic  spirits 
have,   1645.     The  speech  of  angels  when  it  appears  in  the  world  of 
spirits  before  the  interior  sight  is  like  a  vibration  or  splendour  of  light, 
1646,  compare  3346.     The  speech  of  celestial  angels  is  distinct  from 
that  of  the  spiritual  angels,  and  still  more  ineffable,  for  they  are  m 
the  very  fountains  and  origins  of  the  life  of  thought  and  speech,  1647; 
the  differences  more  distinctly  stated  according  to  the  three  heavens, 
3342—3345;  see  below,  8733.     The  speech  of  good  spirits  and  an- 
gelic spirits  flows  as  it  were  into  rhythm,  because  they  speak  in  society, 
1648,  1649,  7191.     Every  family  of  spirits,  and  indeed  every  spirit  is 
distinguished  by  some  peculiar  manner  of  speech,  which  is  manifested 
in  the  affection,  the  accent,  the  sound,  &c.,  1758;  and  by  their  diver- 
sities of  speech  their  respective  qualities  may  be  known,   1640.     The 
quality  of  a  spirit  can  be  discovered  from  the  sound  of  his  speech  alone, 
and  even  from  one  expression,  6616;  examples,  6623  ;  see  below,  10,298; 
and  that  spirits  are  not  allowed  to  dissimulate,  4689.     The  sweetness 
and  softness  of  the  speech  of  celestial  spirits  is  from  the  influx  of  good 
with  their  ideas;   the  speech  of  the  spiritual  is  also  fluent,  but  not  so 
soft  and  gentle,   1759.     The  speech  of  evil  genii  is  outwardly  fluent 
but  inwardly  grating,  because  from  the  simulation  of  good  and  not  its 
affection,  1761.     The  speech  of  spirits  interiorly  evil  is  foolish  and 
filthy,   1644.     There  are  spirits  who  speak  not  in  a  flowing  sound,  but 
as  it  were  linear,  by  vibrations  and  reciprocations  more  or  less  acute, 
such  are  they  who  reject  the  interiors  of  the  Word  and  regard  man  as 
their  instruments,    1761.     There  are  spirits  who  only  discourse  by 
changes  induced  upon  the  face  by  the  influx  of  their  thoughts,   1762. 
There  are  many  extraordinary  kinds  of  speech  among  spirits ;  by  an  un- 
dulating volume  as  it  were  flowing  into  the  brain  ;  by  a  quadruplicate 
sound  like  the  threshing  of  corn ;  by  words  inwardly   sonorous  ;  by 
hoarse  bifid  sounds;    also  rheumatic;  and  thundering,  as  of  several 
together;  also  by  visual  representations,   1763,   1764.     A  society  of 
spirits  described  whf^disagree  as  to  their  speech,  but  agree  in  thought 
and  will;   that  they  belong  to  the  isthmus  in  the  brain  and  the  ganglia 
in  the  body,  4051,  5189.     The  speech  of  spirits  being  the  universal 
language  of  all  languages,  they  are  not  able  to  utter  any  human  ex- 
pression, nor  any  human  name  when  discoursing  among  themselves. 


188 


LAN 


18/C;  hence,  likewise  they  perceive  nothing  in  the  Word  according  to 
the  letter,   187(>,   2333,   4104,   42G4,   4387,   6225,   52.)3,   7089 ;  sec 
below  (0).     The  perception,  the  thought,  and  the  speech  of  the  celes- 
tial angels  are  ineffahle  in  their  variety,  because  from  the  affections  of 
the  Word  they  form  to  themselves  various  lights  of  affection  and  per- 
ception rather  than  ideas,  2157.     Men,  immediately  after  death,  come 
into  the  perception  of  representatives,  and  can  express  more  in  a  mo- 
ment by  the  sense  of  the  mind  than  they  can  in  several  hours  whilst 
m  the  body ;   this  faculty  is  also  with  man  while  he  is  in  the  body,  be- 
cause celestial  and  spiritual  things  flow  into  natural,  3220,  iV/.  3342; 
but  the  speech  of  angels  cannot  be  understood  by  him  while  his  ideas 
are  terminated  by  time  and  space,  7381.     The  speech  of  all  the  angels 
and  of  good  spirits  is  by  representatives,   beautiful  and  full  of  meaning 
according  to  their  degree ;  the  idea  of  such  representations  is  in  man 
although  he  is  ignorant  of  it,  and   he  comes  into  the  natural  use  of 
them  alter  the  death  of  the  body,  2//.  3342— 3345  ;   see  below,   4528, 
6486.     Spiritual  things  are  expressed  by  variations  of  heavenly  light ; 
celestial  things  by  variations  of  flame  or  of  heavenly  heat,  whereby  all 
the  affections  are  moved,  3343,   3862,   8920  end ;  see  below,   H733. 
Speech  is  made  living  by  the  representations  which  illustrate  it,  and 
this  from  the  Lord's  life,   but  with  a  difference  according  to  degree, 
3344.     The  different  modes  of  speech  in  the  three  heavens  constitute 
but  one  language,  because  they  one  form  another,  and  are  one  within 
another,  3345.     The  thoughts,  and  consequently  the  modes  of  speech, 
among  the  angels,  compared  with  the  thoughts  and  speech  of  men, 
are  as  the  interiors  of  forms  and  their  action,  to  the  exteriors  of  bodies, 
3347.     The  speech  of  spirits  is  distinguished  from  human  speech  in 
Its  inexpressible  life  and  fulness  of  ideas,  but  it  is  not  so  in  the  case 
of  corporeal  spirits,  4221.     The  speech  of  angels  when  it  passes  into 
the  world  of  spirits  often  falls  into  numbers,  and  conversely,  where 
numbers  occur  in  the  Word  the  angels  read  of  things,  4264.     The 
speech  of  the  angels  in  the  superior  heavens  is  represented  by  the 
paradisiacal  scenery  of  the  inferior  heaven,  how  numerous  and  fair  such 
paradises  are,  4528,  9577.     In  the  universal  language  of  heaven  and 
the  spiritual  world,  persons  are  not  regarded,  but  t/iinf/s,  because  the 
idea  of  a  person  concentrates  and  limits  the  thought,  but  the  idea  of 
a  thmg^extends   itself  infinitely,  5225,  ill.  5253,  ill.  5287,  ill.  6040; 
briefly,  7002,  8343,  8834;   hence,  that  word  and  thing  are  one  expres- 
sion in  the  Hebrew,  5075,  5272.    The  angels  think  of  things,  or  truths 
and  goods,  abstractly  from  persons,  not  only  for  the  above  reason,  but 
lest  they  should  attribute  truths  and  goods  to  persons ;  also  because 
the  idea  of  person  communicates  with  those  who  are  thought  about, 
6040;    the   latter  ill.  8785.     The  angels  continually  illustrate  their 
speech  when  discoursing  together  by  rej)resentatives,  and  it  is  impos- 
sible to  express  the  full  meaning  of  these  in  human  language,    6486. 
Angelic  speech  is  not  intelligible  to  spirits,  as  the  speech  of  spirits  is 
not  intelligible  to  men,   6987,   6996;   the  author's  experience,   3346. 
Spiritual  speech  consists  of  ideas  fashioned  into^ords  in  a  spiritual 
aura,  and  represented  by  modifications  of  the  light  of  heaven,  which 
light  is  nothing  but  divine  wisdom  proceeding  from  the  Lord,  7089 ; 
that  the  greatest  part  of  the  truths   of  faith  and  goods  of  charity 
can  only  be  seen  in  the  light  of  heaven,  and  that  they  caunot  be  ex- 


LAN 


489 


pressed  by  natural  language,  7131.  Angelic  speech  is  not  broken  into 
parts  like  human  discourse,  but  one  thing  is  wonderfully  continued 
into  another  on  account  of  the  ineffable  fulness  of  angelic  ideas,  7191 
All  angelic  discourse  rci)resents  the  form  of  heaven,  and  hence  every 
period  terminates  in  unity,  7191;  see  above,  1648.  The  spiritual 
angels  speak  by  sounds,  and  their  thoughts  must  be  collected  from  the 
words  in  which  they  are  expressed ;  the  celestial  angels  affect  the  will 
as  by  a  kind  of  wave,  8733.  The  speech  of  spirits  in  general  is  formed 
irom  ideas  of  thought,  which  fall  into  words  according  to  their  fulness 
and  affection ;  m  this  manner  the  whole  idea  of  a  thing  is  at  once  com- 
municated, 8734.  The  perception,  thought,  and  enunciation  of  divine 
truth  in  the  superior  heavens,  utterly  transcends  the  same  in  the  in- 
ferior, and  these  again  the  thought  'and  speech  of  man ;  how  impos- 
sible it  IS  to  describe  the  difference  in  words,  8920  and  citations. 
Spirits  and  angels  are  nothing  but  their  own  truths  and  goods  in  human 
form,  and  the  quality  of  those  truths  and  goods  is  manifest  in  their 
faces,  m  their  gestures,  and  in  their  language,  but  more  especially  in 
their  words,  for  these  naturally  proceed  from  their  truths  and  eoods 
10,298.     See  Spirit.  ' 

4.  The  Speech  of  Jngels  and  Spirils  with  Men.     The  ancients  fre- 
quently discoursed  with  spirits  and  angels,  and  the  faculty  is  common 

to  all  men,  because  man  is  himself  a  spirit  clothed  with  a  body    ^7 

69,  784,   1634,   1636,  7802,   8118,   9438.     Speech  with  spirits  and 
angels  was  common  in  antiquity,  and  especially  in  the  most  ancient 
times,  because  they  were  interior  men,  and  thought  in  the  spirit  ab- 
stractly from  the  body ;   whereas  men  are  now  exterior,  and  think  in 
the  body  abstractly  from  the  spirit,   9396.     Men  no  longer  hold  dis- 
course with  spirits,  because  they  are  immersed  in  worldly  and  corporeal 
things,  but  the  way  is  opened  by  such  things  receding,  69,  784,  7802, 
8118.     Unless  man  be  in  a  true  faith,  and  be  led  by  the  Lord,  it  is 
perilous  to  speak  with  spirits  at  the  present  day,  yet  spirits  are  always 
present,  and  perceive  the  most  secret  thoughts  of  man,  784,  9438,  1 0, 75  ] . 
It  IS  with  difiiculty  believed  that  any  one  speaks  with  spirits,  because 
the  existence  of  spirits  and  angels  is  not  really  acknowledged,    1634, 
1636,  7802;   see   below,   9438.      In   some  earths  angels  and  spirits 
appear  in  human  form   and   discourse   with  the  inhabitants,   10  751 
10,752;   see  below  (5),   7802,  7809,  8949,    10,751.     The  intercourse 
of  spirits  and  angels  and  their  communications  with  men,  are  by  the 
universal  language  of  ideas ;   and  such  is  the  influx  of  this  language 
that  spirits  discourse  with  man  in  his  vernacular  tongue  as  their  own, 
2470.     Man  is  always  in  society  with  spirits,  and  as  to  his  internal  in 
their  universal  language,   5075,.  10,298.     The  speech  of  spirits  and 
angels  is  perfectly  audible,  but  it  can  only  be  heard  by  those  who  are 
addressed,  because  it  affects  the  organs  by  an  internal  way,  1635,  1876, 
46.52.     Spirits,  even  infants,  speak  with  man  in  his  mother  tongue^ 
or  in  any  language  known  to  him,  without  perceiving  that  the  words 
are  taken  from  the  man's  memory,  and  this,  because  they  are  in  the 
universal  language  of  ideas,  1637.     The  words  they  speak  and  which 
they  think  to  be  theirs  are  more  promptly  and  admirably  chosen  than 
when  the  thought  of  the  man  himself  falls  into  expressions,  and  this 
without  premeditation,    1638.     Their  speech  with  man  is  by  words, 
but  their  speech  with  one  another  by  ideas,   1757,   1876;  the  latter 


490 


LAN 


only,  10,298.  The  speech  of  celestial  spirits  does  not  easily  fall  into 
articulate  sounds  or  words  with  man ;  but  middle  spirits,  between  the 
celestial  and  spiritual,  and  especially  the  spiritual,  speak  ;  their  speech 
also  is  in  softly  flowing  modulations,  which  soften  the  words  them- 
selves, 1/59.  The  rareness  of  intercourse  with  angels  and  spirits  is 
a  manifest  proof  how  little  is  known  and  believed  concerning  their  real 
existence,  and  the  state  of  man  as  a  spirit  after  death ;  but  that  it  is 
possible  to  speak  with  angels  and  spirits  from  any  earth  in  the  universe, 
and  even  with  the  inhabitants  themselves  if  their  interiors  are  opened, 
943g. As  to  the  author's  discourse  with  spirits  as  one  of  them- 
selves, generally,  5,  67,  68,  322,  1634,  1635,  1763,  5978,  8939,  9440; 
with  those  who  had  been  known  to  him  either  personally  or  by  repute, 
70,  1114,  1636,  4221,  5006 ;  with  some  a  few  days  after  their  decease, 
4527,  4622,  8939 ;  with  those  who  lived  in  ancient  times  before  and 
after  the  flood,  1114  ;  with  the  angels  of  the  first  and  second  heaven 
in  their  own  tongue,  but  not  with  the  angels  of  the  third,  3346  ;  with  the 
worst  devils,  without  peril,  968 ;  with  his  deceased  father  in  a  dream, 
6492 ;  with  the  spirits  and  angels  of  other  earths,  6695,  6808,  8022 — 
8026,  9578.  And  conversely,  that  it  was  granted  to  the  spirits  asso- 
ciated with  him  to  see  the  things  of  this  world,  and  to  hear  men  con- 
versing, 1880,  1954,  4527,  4622,  5862,  9791,  10,813;  also  that  a 
spirit  known  to  him  conversed  with  the  inhabitants  themselves  of  ano- 
ther earth,  10,752. 

5.  Speech  with  the  Spirits  and  Inhabitants  of  other  Worlds,  Cer- 
tain spirits  were  with  the  author  from  another  orb,  who  spake  with 
him  by  changes  about  the  lips  produced  by  influx ;  their  speech  with 
one  another  described,  4799;  see  below,  8247.  The  spirits  of  Mer- 
cury are  averse  to  speaking  by  words,  and  hence  the  author  could  only 
speak  with  them  by  a  kind  of  active  thought,  6814 ;  that  they  speak 
from  the  proximate  use,  and  not  from  the  thing  itself,  10,710;  see 
below,  10,709.  The  spirits  of  Mercury  are  quick  and  instant  in  speech, 
and  they  show  the  same  promptitude  in  the  perception  and  judgment 
of  things,  6921—6923,  compare  7077.  The  inhabitants  of  Mars 
speak  tacitly  by  way  of  the  eustachian  tube,  and  thus  affect  the  in- 
terior hearing  and  sight,  7359,  7360.  The  speech  of  the  inhabitants 
of  Mars  is  more  perfect  than  ours,  fuller  of  ideas,  and  approaches 
nearer  to  the  language  of  spirits  and  angels ;  their  faces  and  eyes  also 
correspond  to  this  perfection,  7360 ;  that  the  speech  of  those  who  were 
of  the  most  ancient  church  in  this  earth  was  similar,  7361,  7480,  7481. 
Certain  inhabitants  and  spirits  of  Mars,  not  so  good,  learn  to  speak 
by  forming  the  countenance  and  the  lips  in  such  a  way  that  the  affec- 
tion does  not  become  manifest ;  these  can  discourse  together  and  other 
spirits  not  understand  them,  7745 — 7747.  It  is  a  common  thing  in 
the  planet  Jupiter  for  spirits  and  angels  to  discourse  with  the  inhabit- 
ants, as  was  the  case  in  ancient  times  in  this  earth,  7802.  Spirits 
speak  to  men  in  the  planet  Jupiter,  but  the  inhabitants  are  not  allowed 
to  speak  in  return,  nor  yet  to  dividge  that  they  have  been  spoken  to, 
7809.  The  angels  of  Jupiter  speak  by  the  influx  of  ideas  not  faUing 
into  words,  but  diff'using  themselves  every  where  through  the  interiors, 
and  so  into  the  face,  commencing  with  the  Hps,  8022.  They  have 
another  mode  of  speech,  by  a  more  continuous  influx  into  the  face, 
beginning   from  the  eyes;    also  another,    more  continuous  and  full. 


LAN 


491 


which  IS  sensated  in  the  bram;  and  yet  another  which  falls  as  discourse 
into  the  interior  understanding  only ;   by  all  these  methods  they  are 
able  to  discourse  with  the  inhabitants  of  the  planet,   8023—8026 
1  he  inhabitants  of  Jupiter  speak  mostly  by  the  face,  and  especially  by 
the  region  about  the  lips,  because  they  do  not  simulate;   hence  also 
their  faces  are  freely  emitted  from  the  interiors,  and  the  lips  become 
prominent,  8247 ;  how  their  aff-ections  are  manifested  by  this  manner 
of  speaking,  and  that  they  have  also  a  language  of  words,  but  not  so 
sonorous  as  with  us,  8248 ;  see  above  (2),  8249,  8250.     The  spirits  of 
Jupiter  correspond  to  the  imaginative  principle  of  thought,  and  hence 
do  not  speak  much,  and  when  they  speak  it  is  a  cogitative  or  thoueht- 
speech,  not  terminating  sonorously  but  in  a  kind  of  soft  murmur,  8733. 
When  the  inhabitants  of  Saturn  come  to  age  they  have  discourse  with 
spirits  by  whom  they  are  instructed,  8949.     The  spirits  seen  by  the 
author  from  the  moon  made  a  noise  like  thunder  with  their  voices,  and 
this  though  they  were  only  few  in  number,  9232.     The  inhabitants  of 
the  moon  do  not  speak  from  the  lungs  like  the  inhabitants  of  other 
earths,  but  from  air  collected  in  the  abdomen,  and  this  because  the 
atmosphere  of  the  moon  is  diff-erent,  9235.     The  inhabitants  of  one 
ot  the  earths  m  the  starry  heavens,  mentioned  by  the  author,  discourse 
with  angels  and  spirits,  10,380;  and  this  is  common  in  other  earths 
as  a  means  of  revelation,   10,384.     In  one  of  the  earths  of  the  starry 
heavens  they  discourse  together  by  the  internal  way  of  the  eustachian 
tube,  and  this  by  means  of  the  atmosphere,  when  they  only  think 
within  themselves ;  in  this  earth  they  also  discourse  by  the  sight,  from 
the  hps  first  moving,  &c.,   10,587.     The  people  of  this  earth  are  ac- 
quainted with  sound  or  tone,  but  not  with  articulation ;   the  lips  also 
are  moved  by  the  afllatus  of  the  lungs  as  well  as  by  the  influx  of  ideas 
into  their  fibres,  10,587,  10,588.     Their  speech  closes  in  tone  which  is 
modified  by  the  ideas  to  be  expressed,  but  yet  not  articulated,   10,708. 
When  the  inhabitants  of  this  earth  discourse  together,  they  speak  as 
high  and  remote  as  the  ninth  use ;  this  is  the  case  with  cogitative  or 
tliought-speech  generally;   and  there  are  some  in  the  universe  who 
speak  to  the  fifth,  ninth,  fifteenth,  twentieth,  and  even  to  the  fiftieth 
use,  e//   10,709.     The  inhabitants  of  another  earth  described  by  the 
author  discourse  with  spirits ;  in  this  case  the  spirits  are  remitted  into 
their  natura    memory,  and  the  interiors  of  the  men  they  discourse 
with  are  at  the  same  time  opened ;   thus,  the  spirits  are  mistaken  for 
men  untd  they  suddenly  disappear,   10,751.     In  another  earth  also  in 
the  starry  heavens  they  are  instructed  by  angels  appearing  and  speaking 
,n  qqT  ^V^^"''^^^^  '*^^^  httv^e^n  sleep  and  waking,  in  the  morning! 
iu,8,5d.     lor  further  particulars  concerning  the  inhabitants  and  spirits 
of  other  earths.     See  Universe. 

6.  The  Hebrew  Language,  and  the  Word.  The  peculiarity  of 
tenses  in  the  Hebrew  tongue,  by  which  one  and  the  same  form  of  the 
verb  IS  sometimes  applicable  to  various  times,  is  from  the  internal 
sense  which  is  independent  of  times,  and  to  which  the  Hebrew  tongue 
is  adapted,  618;  see  below,  5253.  The  superlative  is  formed  in  the 
Hebrew  by  the  repetition  of  the  same  adjective,  794.  There  is  no 
distinctions  made  by  a  system  of  punctuation  or  by  interstitial  signs 
in  the  Hebrew,  because  the  internal  sense  flows  from  one  state  of  a 
thing  into  another,  4987.     The  phrases,   *itwasso'  (fuit),  *  it  came 


492 


LAN 


to  pass'  (factum),  mark  the  termination  of  one  state  and  the  beginning 
of  another;  the  less  important  changes  of  state  are  marked  by  *  and, 
4987,  5578;   and  that  the  Word  was  so  written  in  imitation  ot  celes- 
tial  language,  5578;    further  ill.  7191.     The  internal  sense  of  the 
Word  coincides  with  the  universal  language  in  which  the  angels  are, 
and  in  which  man  is  as  to  his  interiors,  4387;   see  below,  3482.     Ihe 
literal  sense  of  the  word  is  accommodated  to  human  understanding, 
and  written  according  to  appearances,  3857.     The  forms  of  expression 
applied  to  the  most  ancient  people  in  the  Word,  would  not  be  appro- 
priate to  those  who  lived  afterwards ;  instead  of  *  the  flame  of  a  sword 
it  would  now  be  expressed  *  the  sword  of  a  flame,*  &c.,  312.     Ihe  lan- 
guage of  the  Word  is  the  angelic  tongue  itself  in  ultimates,  and  this 
because  the  ancients  had  commerce  with  spirits  and  angels,  and  every 
word  of  the  original  is  significant  of  a  spiritual  sense,  3482.     In  order 
that   the   Word   might   be   written,    all   the  places  where   the    most 
ancient  people  dwelt,  and  all  the  kingdoms  round  about,  were  made 
representative,  5136.     When  the  Word  is  read  by  man  in  the  external 
sense,  the  words  and  ideas  are  wonderfully  changed  to  the  apprehen- 
sion of  angels,  and  this  according  to  correspondences,   2333,  3a0/, 
5492,  5648,   7847,   10,568.     Three  things  perish  when  the  internal 
sense  is  elicited  from  the  letter  of  the  Word,  namely,  the  idea  of  time, 
the  idea  of  space,  and  the  idea  of  person,  5253.     It  is  by  the  sudden 
and  constant  translation  of  natural  ideas  into  spiritual  that  the  VVord 
is  the  medium  of  conjunction  between  angels  and  men,  3j0/,  5048; 
the  wonderful  fulness  of  ideas  flowing  into  its  external  expressions 
illustrated  bv  the  Lord's  prayer,  6619,  6620;  and  the  two  senses  fur- 
ther   illustrated  by  comparison   with  human  language  and  thought, 
9396,  9407,  10,400,  10,604,   10,614.     That  there  are  distinct  words 
which  belong  to  the  spiritual  class,  which  belong  to  the  celestial  class, 
and  which  are  predicated  of  both,  and  that,  from  a  knowledge  of  these 
words,  especially  in  the  original  tongue,  the  subject  treated  of  m  the 
Word  maybe  discovered  at  first  sight,  8314;  an  example,   10,291; 
also,  that  every  word,  every  syllable  of  a  word,  and  every  point  m  a 
syllable,  contains  some  heavenly  signification,  9198  end,   9349;  and 
that  the  spiritual  sense  is  the  interior  sense  of  words,  which  is  espe- 
cially contained  in  the  eastern  languages,   10,217.     See  Word,  and 
as  to  speech  attributed  to  the  Lord  himself,  see  below  (8.) 

The  author  has  sometimes  noted  a  particular  election  and  appro- 
priation of  Hebrew  words  to  the  internal  sense ;  *  bituminated  with 
bitumen;  conveys  the  idea  of  protection,  from  to  expiate  or  jjropitiate, 
645.  Spirit  is  denoted  by  the  same  word  as  wind,  from  influx,  842, 
8286.  Soul  is  from  a  word  denoting  the  respiration,  9050.  Jf;^^' 
beast  and  the  living  are  one  word,  from  the  proprium  and  its  vivifica- 
tion  908.  Power  and  man  are  expressed  by  one  word  which  is  predi- 
cated of  faith,  1179;  see  below,  6086,  6343,  7668.  Valley  is  qualified 
by  various  words  which  signify  more  or  less  of  profanity,  1292.  House 
is  of  such  wide  application  because  it  signifies  the  niind,  which  includes 
all  things  of  intelligence  and  wisdom,  and  all  things  of  aff*ection,  1488 
end.  JFord  and  thing  are  denoted  by  one  expression  because  the 
aneels  understand  things,  which  are  truths  and  goods,  not  words, 
1785,  5075,  5225,  5253,  5272,  5287,  6040,  7002,  8343,  8834,  8985; 
see  the  same  numbers  above  (3).     Darkness  iu  the  case  given,  is  ex- 


L  AN 


493 


pressed  by  a  word  which  includes  both  the  dense  false  and  dense  evil, 
1860  end.     To  humble  is  expressed  by  a  word  which  signifies  to  afflict, 
because  man  ought  to  compel  himself  to  submit  to  divine  good  and 
truth,   1937.     Fountain  is  expressed  by  a  word  not  commonly  used, 
because  predicated  of  truth  below  the  rational,   1956.     Rectitude  is 
expressed    by   a  word  which   signifies  also  integrity,  perfection,  and 
simplicity,  and   is   predicated   of  innocence  and  simple  good,  2525. 
immunity  signifies  also  clearness  and  purity,  2526.     To  inherit  is  ex- 
pressed by  two  words,  which  are  respectively  predicated  of  the  celestial 
and  the  spiritual ;   the  former  involves  possession  by  hereditary  right, 
the  latter,  succession  to  an  inheritance,  2658.     Truth  and  faith  are 
the  same  word,  and  truth  in  the  Old  Testament  is  always  used  in  the 
same  sense  as  faith  in  the  new,  3121,  4690.     Villages  and  castles  are 
expressed  by  the  same  words  as  courts  and  palaces,  and  in  both  cases 
they  are  predicated  of  the  externals  and  internals  of  the  church,  3271. 
To  sodden  or  cook  pottage  is  predicated  of  a  congest  of  doctrinals,  3316. 
Savoury  meats,  from  the  delights  and  pleasures  of  taste,  signify  the 
delights  of  good  and  the  pleasures  of  truth,  because  taste,  like  the 
other  senses,  has  a  celestial  and  spiritual  correspondence,  3502;   see 
above  (1).     The  plural.  Uvea,  is  used  because  there  are  two  faculties  of 
life,  the  will  receptive  of  good,  and  the  understanding  of  truth,  3623. 
Ladder  is  derived  from  a  word  which  signifies  a  way  or  path,  which  is 
predicated  of  truth,    3699.     Veneration,  reverence,  fear,  terror,  are 
derived  from  one  word,  3719.     Budaim  (or  mandrakes)  is  from  a  word 
signifying  loves,  and  where  it  is  used  the  conjunction  of  good  and 
truth  IS  treated  of,   3942.     A  staffl,  a  sceptre,  a  tribe,  are  denoted 
by  one  word,  which  signifies  the  power  of  truth  from  good,  3859 ; 
but  there  is  also  another  word  for  stafi;  4013;  and  the  word  for  a 
walking-staff  is  from  a  root  which  denotes  support,  9028.     A  lamb  is 
denoted  by  various  words  which  signify  so  many  degrees  of  innocence ; 
m  the  case  given  the  same  word  denotes  sheep,  3994.     A  lamb  is  also 
denoted  by  the  same  word  as  spotted  or  patched ;  and  a  shepherd  or 
herdman  by  the  same  word  as  speckled,  3995.     Flocks,  herds,  and  the 
two  kinds  of  cattle  are  distinguished  by  appropriate  words,  which  dis- 
tinctly signify  spiritual  things,   10,042.     To  grow  warm  with  sexual 
heat  is  predicated  where  the  conjunction  of  good  and  truth  is  treated 
ot,  4029;  and  the  opposite  expression,  4031.     Acquisition  and  cattle 
are  signified  by  the  same  word,  which  is  predicated  of  truths  when 
goods  are  denoted  by  flock,  4105.     Sacrifices  of  all  kinds  are  called 
gifts,  and  have  reference  to  initiation  into  good,  as  gifts  were  for  the 
sake  of  favour  with  the  great,  4262,  10,079.     The  halt  or  lame,  and 
yifl//«w^    are  expressed  by  different  words,  which  signify  two  diff'erent 
states  of  those  who  are  in  natural  good,  4302  end.     Tents  or  lodges, 
and  tabernacles  are  expressed  by  different  words,  and  they  respectively 
denote  the  holy  principle  of  truth  and  of  good,  4391.     Kesithce,  the 
name  given  to  certain  pieces  of  money,  is  derived  from  a  word  which 
denotes  truth,  4400.     Ear-rings  and  nose-jewels  are  expressed  by  the 
same  word,  and  the  former  signify  obedience,  the  latter  good,  4551. 
Lnvy  IS  expressed  by  a  word  which  denotes  to  strive  against  and  to 
chide,  and  it  signifies  aversion,  4702.     Minister,  courtier,  chamberlain, 
or  eunuch,  from  a  word  denoting  exalted  station,  signifies  what  is  in- 
terior with  the  natural  man,  4789,  5081.     Basket  is  expressed  by 


494 


LAN 


different  words  which  have  distinct  significations,  5144.     To  eat  and 
to  consume  are  one  word,  which  in  one  sense  implies  good  and  in  the 
other  evil,  5149,  5157;   see  below,  9141.     ^iMW</flwce,  which  signifies 
the  copiousness  and  sufficiency  of  knowledges,  is  a  word  opposed  to 
famine,  52/6.     Provision  is  a  word  which  signifies  breaking  or  appor- 
tioning, and  a  similar  word  denotes  to   buy  and  to  selh  ilL  by  the 
breaking  of  one  bread  among  many,  &c.,  5405.     Gum  and  balsam  are 
the  same  word,  because  it  was  both  an  aromatic  and  an  ointment,  and 
these  combined  denote  the  truth  of  good,  5G20.     Wax  and  aromatic 
are  the  same  word,  for  a  like  reason,  and  in  this  case  the  interior  truth 
of  good  is  signified,  5621 ;   see  below,  10,264,  10,291,  10,292.     In  the 
phrase,  '  spoke  to  him  at  the  door,'  the  preposition  in  or  at  is  omitted 
on  account  of  the  internal  sense,  5653.     Mercy  is  expressed  by  a  word 
which  signifies  inmost  and  tenderest  love,   5691.     Vehicles  sent  from 
Egypt  to  convey  the  family  of  Joseph  are  expressed  by  a  word  not  com- 
monly used,  but  it  occurs  when  the  ark  and  the  tabernacle  are  spoken 
of,  and  denotes  the  doctrinals  in  which  celestial  and  spiritual  things  are 
conveyed,  5945.     Stoutness  or  ability  is  expressed  by  a  word  which  de- 
notes strength  and  virtue,  6086,  compare  8/10.     Forces  is  expressed 
by  a  word  which  is  predicated  of  truth,  and  strength  by  a  word  which 
is  predicated  of  good,  6343.     Violence  is  expressed  by  different  words, 
6353.     Storehouses,  armouries,  and  treasuries,  are  expressed  by  one 
word,  and  their  contents  in  each  case  denote  truth,  but  with  a  differ- 
ence, 6661.     Girl,  in  the  case  given,  is  expressed  by  a  word  rarely 
used,  6742.     Serpent  is  expressed  by  a  word  which  denotes  the  ivhale, 
because  a  water  serpent  is  to  be  understood  on  account  of  its  significa- 
tion, 7293.     Hail  is  expressed  by  two  words,  one  of  which  signifies 
great  hail,  7553.    Youth,  or  young  man,  is  a  word  derived  from  strength 
and  power,  which  is  predicated  of  confirmed  truth ;  another  word  for 
youth  denotes  intelligence,   7668.     Powerful  ones  is  expressed  by  a 
word  which  is  predicated  of  those  who  are  in  truth  from  good,  or  in 
the  false  from  evil,  8315.     Gershom  and  Eliezer  are  not  called  the 
sons  of  Moses,  but  the  sons  of  his  wife,  on  account  of  the  internal 
sense,  8649.     The  word  for  a  blow  denotes  the  scar  appearing  from 
the  extravasation  of  blood,  and  it  signifies  the  extinction  or  hurt  of 
affection  in  the  intellectual  part,  9057.     To  desolate  is  expressed  by  a 
word  which  signifies  to  burn  up  and  consume,  and  it  denotes  the  con- 
sumption of  good  by  the  lusts,    9141.     Fulness,    predicated  of  the 
fully-ripe   harvest  and   collected   fruits,   and  tears  predicated  of  the 
juice  from  the  vine  and  distilled  liquors,  denotes  the  goods  and  truths 
which  are  to  be  attributed  to  the  Lord,  9223.     Faces  is  of  such  wide 
signification  because  it  is  used  to  describe  the  affections,  and  all  things 
of  affection  and  thought  appear  by  the  face,  ill,  9306.     She-goats  is 
mentioned  among  the  offerings,  instead  of  the  wool  of  she-goats,  on 
account  of  the  internal  sense,  because  the  external  good  of  innocence 
is  signified  and  not   its  truth,  9470.     The  Ephod  is  named  from  a 
word  which  signifies  to  close-in  all  the  interiors  (or  clothe  over),  and 
it  denotes  divine  truth  in  the  external  form,  9824.     Wreathen  work,  of 
which  the  chains  of  the  ephod  were  to  be  made,  denotes  indissoluble 
conjunction,  9880.     Thummim  in  the  Hebrew  denotes  wholeness  or 
integrity,  but  in  the  angelic  tongue,  resplendence,  which  is  from  divine 
truth  in  effect,  9905.     To  weave,  and  to  chequer,  or  tesselate,  is  one 


LAN 


495 


word,  and  woven  is  predicated  of  what  proceeds  in  continuity  from  the 
will,  9942 ;  the  same  word  is  used  to  denote  wrought  gold,   9942 
Sin  and  the  sacrifice  for  sin  are  denoted  by  one  word,   10  039      To 
7iumber  is  a  word  which  denotes  to  lustrate,  to  value,  to  inquire  into 
to  visit,  to  command,  to  appoint,  &c.,  and  it  signifies  the  arrangement 
and  disposition  of  the  goods  and  truths  of  faith,   10,217.     Ointment 
ot  ointments  is  a  word  which  denotes  aromatics  in  general,  and  its  use 
m  anointings  was  to  represent  the  all  of  the  divine  human,   10,264 
The  aromatics  of  incense  are  expressed  by  a  word  different  from  the 
aromatics  of  the  oil  of  anointing,  because  the  former  pertain  to  the 
spiritual  class,  the  latter  to  the  celestial,  10,291,   10,293  end.     Myrrh 
is  expressed  by  two  words,    10,292.     Interior  purity,   and  exterior 
purity  or  cleanness,  are  expressed  by  two  different  words,   10,296      A 
cry  and  affliction,  ov  misery,  are  united  in  one  expression  to  denote 
the  lamentable  state  of  the  interiors  perceived,   10,457.     To  be  naked 
to  be  averse    and  to  retrocede  or  depart  away,  are  expressed  by  one 
word,  and  it  denotes  a  state  of  separation  from  internals  when  deprived 
of  the  goods  of  love  and  the  truths  of  faith,   10,479.     To  rest  and  to 
cease    or  finish,  are  one  word,  and  it  is  predicated  of  the  exteriors  in 
which  the  interiors  find  their  repose,   10,567.     Ground  and  earth  are 
denoted  by  words  quite  different  in  their  origin,  and  the  former  signi- 
fies  the  church  from  the  reception  of  seed,  but  the  latter  from  the 
people  living  upon  it,   10,570.     For  further  examples,  in  the  divine 
names,  the  names  of  places,  persons,  &c.     See  Name,  Tribes. 

The  ancient  forms  of  speech  or  proverbial  phrases  contained  in  the 
Word  have  a  spmtual  sigmfication  :  bone  of  my  bones,  and  flesh  of  my 
flesh,  was  a  form  of  acknowledging  relationship,  and  it  denotes  coniunc- 
tion  in  one  proprium,  157,  1812.  To  do  judgment  and  justice  is  pre- 
dicated of  truth  and  good,  612;  see  below,  6180.  Birds  make  their 
nests  m  the  branches,  is  predicated  of  truths,    m,     Jehovah  says,   or 

n?9n*T47Tifn  '''"'  ""i  r^^^^r^tion  confirming  the  truth  of  a  thing, 
1020,  1037,  1410  ;  see  below,  7192.  To  sojourn  and  to  dwell  in  tents, 
(^.  i^.,  to  your  tents,  O  Israel,)  had  respect  to  life  and  worship  in  the 
holy  state  of  love,  1102.  Blessed  (be)  Jehovah,  he.,  was  a  customary 
form  of  thanksgiving  and  gladness  ;  and  it  involves  that  all  celestial 

142oP^Ti"q  l^^n  ""'^f  tr.^"  "/^"'^^  S°°^  P^^^^^d  ^^^™  ^^^>  1096, 
14Z.-,  di  jy,  jjbO.  Like  Nimrod,  a  mighty  hunter,  was  said  of  a  per- 
suasion by  which  the  soul  is  easily  captivated,  1 179.  Go  to  the  right 
l^J'dortheleft,  was  a  form  of  option,   which  signifies  separation  on 

T/T  °/. Tf  ?"^^i*^*  1582,3159.  Fromathreadtoash^e-latchet, 
or  the  latchet  of  his  shoes,  came  to  denote  what  is  lowest  and  vilest  of 
all,  from  the  signification  of  the  foot,  &c.,  1748.  To  go  out  from  the 
heart  was  said  of  goods  and  truths,  1843.  Jehovah  judge  between  me 
Toly     Vfr  *^^^^^«ls^s  of  the  accusing  spirit  in  temptations, 

lr.!ri\\.yj  f""^  •^T'^^M?''^  '"^  ^^y  ^^*'  ^«  ^  ^^^"^  <>f  speech  derived 
tW  91 .?  ^^or  ,^f,^""^^l»ation»  and  denotes  inclination  towards  ano- 
1  /  ^li  ^^^^'  "f^^^'  ^^^^'  ^^^2,  6178.  May  thy  seed  inherit  the 
gate  of  thy  enemies,  was  a  marriage  blessing,  and  it  refers  in  the 
spiritual  sense  to  charity  and  faith  succeeding  in  the  place  of  what  is 
evil  and  false  2851,  3187.  My  Lord,  hear  me,  is  a^orm  of  speech 
exciting  another  to  reflection,  and  it  signifies  the  first  state  of  reception 
-y.')8.     The  Word  went  out  from  Jehovah,  or  Jehovah  hath  spoken. 


I 


496 


LAN 


denotes  that  it  was  of  the  Lord,  31  GO.     /  cannot  speak  to  thee  either 
evil  or  good,  meant  that  the  speaker  dared  not  either  deny  or  affirni ;  in 
the  spiritual  sense,  it  denotes  acknowledgment  that  it  is  of  the  Lord 
alone,  3160.     To  meditate  in  a  field,  meant  to  think  in  good,  3196. 
To  be  gathered  to  his  fathers,  or  to  his  people,  was  said  of  any  one  who 
died,  from  the  belief  of  the  ancients  that  the  spirit  really  went  to  his 
parents  and  kinspeople  ;  in  the  internal  sense  these  expressions  denote 
the  association  of  those  who  are  in  the  same  goods,  and  in  the  same 
truths,  3255,  4619.     To  smite  the  mother  upon  the  sons,  was  a  formula 
used  by  those  who  were  acquainted  with  representatives  and  significa- 
tives,  to  denote  the  total  destruction  of  the  church,   4257.     A  man 
(speaking,  ^c.)   to  his  brother,  was  the  form  of  expressing  anything 
mutual,  because  man  denotes  truth  and  brother  good,  between   which 
there  is  the  closest  mutual  conjunction,  4725,  4199.     The  circumcised, 
and  the  uncircumcised,   were  common  expressions  to  denote  those  who 
were  of  the  church  and  those  who  were  not,  and  they  took  their  rise 
when  the  good  and  truth   of  the  church  were  put  in  representatives, 
4462.     To  lift  up  the  head,   was  a  form  of  judgment,  whether  the  pri- 
soner was  condemned  to  life  or  death  ;  in  the  latter  case,   it  was  to  lift 
it  from  upon  him  ;  the  expression  derives  its  origin  from  the  elevation 
of  those  who  have  undergone  vastation,   &c.,   5124.     Bend  the  knee, 
was  a  command  to  do  homage  when  kings  went  abroad  in  their  chariots, 
and  it  represented  the  adoration  of  the  divine  law,  of  which  a  king  was 
understood  to  be  the  guardian,  5323.     Bg  the  life  of  Pharoah,  was  a 
form  of  asseveration,    and  it  denotes  what  is  certain,    5449,   5454. 
Peace  be  unto  you,   and  is  it  peace  with  gou,  were  expressions  in  com- 
mon use,  from  a  sense  of  the  inmost  peace  which  those  experience  who 
are  led  by  the  Lord,  5662.     To  enter  into  his  chamber  and  shut  the 
door,  expressed  the  doing  of  anything  that  was  not  apparent,  and  it 
denotes  in  the  interiors  of  the  mind,  5694.     To  be  good  in  the  eyes  of 
any  one,  was  predicated  of  anything  that  afforded  joy,   5935.     To  do 
mercy  and  truth,  was  a  form  of  expression  referring  to  the  good  of  love 
and  the  truth  of  faith,  which  the  ancients  knew  to  be  inseparably  one, 
6180.     Let  Jehovah  see  and  judge,  was  said  of  evil  occasioned  by  the 
fault  of  any  one,  and  it  denotes  the  Lord's  prsevidence  and  providences, 
7160.     Jehovah  shall  reign  for  ever,  was  meant  to  express  the  flourish- 
ing state  of  the  church,  and  it  denotes  that  he  is  alone  God  of  heaven 
and  earth,  8331.      What  comes  to  hand,  or  what  God  causes  to  come  to 
hand,  was  expressed  of  events  appearing  like  chance,  in  which  the 
Divine  Providence  was  nevertheless  acknowledged,  9010  and  4262  com- 
pared.    To  be  ({fter,  to  go  after,  to  walk  after,  &c.,  were  expressions 
denoting  consociation  in  the  same  thing  or  state,   9251.     Bread  md 
water,  were  used  to  denote  all  natural  food  and  drink,  and  in  the  spiritual 
sense,  all  good  and  truth;   hence  the  phrase,  Jehovah  shall  bless  thy 
bread  and  thy  water,  &c.,  9323.     To  know  his  coming-in  and  his  going- 
out,  was  a  form  of  speech  by  which  they  expressed  their  knowledge  of 
a  man's  whole  state  of  life,  and  it  derives  its  origin  from  correspondences 
in  the  spiritual  world,  9927.     To  speak  to  this  or  that  degree  of  use,  is 
a  received  formula  in  heaven,  and  it  means  the  degree  of  remoteness 
from  the  thing  itself,   10,709;   see  above  (5).     Some  forms  of  speech 
were  common  with  the  prophets  :   To  expand  the  earth  and  to  stretch 
out  the  heavens,   was  used  in  treating  of  the  regeneration  of  man, 


\ 


LAN 


497 


25,  ill,  1101.  The  swelling,  or  pride  of  Jordan,  was  to  express  the 
external  man's  elevating  himself  against  the  internal,  1585.  I  Jehovah, 
^nd  Jehovah  spake  and  said,  &c.,  were  forms  of  irrevocable  confirma- 
tion from  the  divine,  7192;  see  below  (7),  629,  2620,  7036,  7933. 

7.   To  speak  and  to  say  ;  their  signification.     To  speak  and  to  say 
have  distinct  significations,  904  ;  but  they  are  sometimes  used  inter- 
changeably by  the  author,  as  appears  from  a  comparison  of  3029  and 
3037.     To  say  (or  to  speak)  in  the  historical  of  the  Word  denotes  to 
percei\re,    because  perception  is  internal  speech,    1791,    181.5,   1822 
1898,    1919,   2061,  2080,  2515,  2552,  5687.     To  say  also  denotes 
thought  from  perception,  2506,   2515,   7094,   7244,   7937;   and  per- 
ception and  thought  interchangeably,  2552.    Speaking  denotes  thought, 
because  it  flows  from  thought  and  is  its  external ;  analogically,  as  the 
sight  of  the  eye  denotes  understanding,  and  hearing  obedience,   2271, 
2287.     The  speech  of  man  represents  his  thought,  and  action  his  will, 
4292.     To  speak  also  denotes  influx,  because  the  will  flows  into  the 
thought,    2951,    5481;   hence   it   denotes  the  will  itself,    see  below, 
2620,   7107.     When  mention  is  made  of  saying  and  speaking,   the 
former  denotes  to  perceive,   which  is  predicated  of  good,  the  latter  to 
think,  which  is  predicated  of  truth,  2619,  5259;  that  to  say  denotes 
to  perceive  and  to  think  in  a  passage  where  its  signification  is  more 
manifest  than  elsewhere,  3395 ;  and  that  to  speak  daily  denotes  intense 
thought,  5000.     When  saying  is  predicated  of  Jehovah's  speaking  to 
Abram,  it  denotes  the  perception  of  the  Lord  when  he  was  in  the 
world  from  continual  communication  and  discourse  with  Jehovah,  1602 
1791,   1819,  1822,  2061,  2260,   2287,  3029,  3367;  sometimes  con- 
tinuous   perception,    sometimes  new   perception,    2238;    and    some- 
times  thought   following  perception,    2260.      To    say   predicated   of 
Jehovah  or  God  denotes  the  actual  being  or  doing  of  the  thing,  be- 
cause all  that  is  attributed  to  him   must  be  in  esse,  629,   630,  708, 
926.     To   speak,    predicated  of  God,  is  to   will,  because   it   denotes 
thouglit  or  perception,  and  what  God  thinks  he  wills,  2620,   2626, 
3037,  7959.     To  say  denotes  to  foresee,  when  predicated  of  the  Lord, 
because  his  perception  is  such,  5361,  6946,  6951,  8095;  and  hence 
his  providence,  because  he  provides  for  what  he  foresees,  6951;   see 
below,  6879,  7019.     To  say,  and  he  said,  denotes  influx,  6291,  8221, 
8262;  and  hence  order  and  arrangement,  which  is  from  influx,  3019. 
To  say  denotes  influx  and  reception ;  the  former  when  the  speaker  is 
regarded,  the  latter  when  the  receiver,  5743,  8660.     To  say  denotes 
influx  when  predicated  of  one  who  represents  the  internal  speaking  to 
the  external,  6152,  6291,  7381.     To  say  denotes  communication,  be- 
cause what  another  perceives  is  communicated  to  him,  3060,  4131, 
6228.     To  say  denotes  influx  and  communication,  7291,  7381;  also, 
information,  7769,  7793,  7825;  instruction,  7304,  7380,  7517,  8127; 
exhortation,  7033,  7090,8178,  10,398,  10,471;  confirmation,  7192; 
and  what  is  concluded  or  determined,   10,602.     To  say,  when  influx 
and  arrangement  are  treated  of,  denotes,  exteriorly,  to  command,  3019  ; 
also  when  predicated  of  Jehovah,  7036  ;  and  when  addressed  to  those 
who  are  in  evils  and  falses,  7310.     To  speak,  when  predicated  of  one 
who  represents  doctrine,  denotes  its  enunciation  and  preaching,  6999, 
7063.     To  speak  saying,  denotes  to  persuade,  4478;  when  predicated 
of  Jehovah,  to  inform  or  instruct,  8041,8127,   10,280;   also  illustra- 

K   K 


498 


LAN 


tion  and  perception,  10,290;  see  below,   6879,  7019,  10,215.     To  say 
saving,  denotes  exhortation,  5012.     To  say  denotes  revelation,  because 
this  is  internal  perception,  5111,  5121,  8786.     To  say  denotes  to  give 
the  faculty  of  perception,  5877.     To  say  is  predicated  of  the  reply 
from  interior  perception  or  intuition  when  man  inquires  within  himself 
about  anything,  6251,  2807;  also,  of  the  reply  or  response  from  a 
contrary  principle,  7103,  7394;   and  when  predicated  of  truth  in  re- 
spect to  good,  its  responsive  action,  or,  what  is  reciprocal  in  a  reply, 
8691.     To  say,  when  predicated  of  one  who  represents  the  external 
speaking  to  the  internal,  denotes  elevation,  6262 ;  compare  5797.     To 
speak  to  the  heart,  predicated  of  one  who  represents  the  internal,  is 
to  give  confidence,  because  it  denotes  the  influx  of  good  into  the  will, 
6578.     To  speak  from  good  to  evil  is  to  think  evil  and  to  speak  good, 
4126.     To  speak  a  word  (praying  for  leave  to  speak)  denotes  influx 
and  reception,  5797.     To  speak  eloquent  words  is  predicated  of  the 
joy  of  the  mind  when  it  comes  into  freedom  after  temptations,  6414. 
To  say   denotes   the  will   because  it  involves  all  that  follows   show- 
ing the  will  of  the  speaker ;  and  because  it  involves  all  that  follows, 
it   has  various  other  significations,    such    as   command,   exhortation, 
communication,  thought,  and  also  perception,  which  it  properly  signi- 
fies, 7107  and  citations.     God  said,  and  Jehovah  said,  denote  instruc- 
tion, 6879,   6881,  6883,  6891,  7186;  also  illustration,  and  confirma- 
tion in  those  who  are  illustrated,   7019;   see  above,  629,  2620,  5361, 
6951.     The  phrases,  Jehovah  said,  God  said,  and  Jehovah  spake  and 
said,  &c.,  denote  a  new  state  of  perception,  but  still  in  continuation 
of  what  goes  before ;   these  phrases  also  supply  the  place  of  a  punctu- 
ation in  the  original,  and  are  from  the  connection  of  angelic  thought, 
7191,  7226;  see  above  (6),  4987;  (3),  4221,  7381,  7191.     To  speak 
denotes  exhortation,  7215;  when  addressed  to  the  evil,  admonition, 
7220,   7237,    7243;  when  predicated  of  Jehovah,   command,  7240; 
and  instruction,  7241,   7267;  also  divine  influx  and  communication, 
7278,  8128,  particularly  8920;   or,   again,   influx  and  its  reception, 
5797.     To  speak  and  to  teach  denote  influx ;  when  predicated  of  the 
Lord,  his  divine  proceeding,  6993.    As  Jehovah  hath  spoken  (according 
as  he  hath  promised)  denotes  according  to  promise  in  the  Word,  7933. 
All  that  Jehovah  hath  spoken,  denotes  the  divine  truth  proceeding 
from  the  divine  human,  and  this  because  the  Lord  is  the  divine  itself 
in  human  form,  9398.     Jehovah's  speaking  to  Moses,  denotes  illus- 
tration by  the  Word  from  the  Lord,  and  this  by  influx,   10,215  ;  also 
the   perceptive   faculty   consequent   upon   illustration    by   the   \yord, 
10,234;  and  in  series,  the  beginning  of  a  new  subject  in  what  is  re- 
vealed,  10,234;   thus,  illustration   and  perception  anew,   10,290;  see 
above,  2238,  7191.     Moses  speaking  to  the  sons  of  Israel,  denotes  the 
information  or  instruction  of  those  who  belong  to  the  church  by  the 
Word,  ill.  10,355.     See  Moses,  Law,  Word. 

8.  Jehovah's  speaking  and  saying ,  denotes,  generally,  what  really 
is;  on  the  part  of  man,  instruction  by  illustration  from  his  divine 
truth,  and  whatever  pertains  to  such  illustration;  see  the  passages 
cited  above  (7),  and  particularly  10,290  end.  By  the  Lord's  speaking, 
the  most  ancient  church  understood  perception,  and  perception  having 
ceased,  the  dictate  of  conscience  formed  from  the  revealed  truths  and 
knowledges  of  the  Word  came  to  be  understood,  371.     The  Lord  con 


LAS 


499 


tmually  speaks  to  man  by  the  goods  and  truths  which  the  angels  in- 
spire, hence  his  speaking  signifies  presence,  904;  see  below,   10,294 
The  angels  sometimes  speak,  not  from  themselves,  but  from  the  Lord 
and  this  when  their  external  is  rendered  quiescent ;  when  this  is  the 
case  they  know  no  other  than  that  they  are  the  Lord,   1745.     Divine 
truth  proceeding  from  the  Lord,  becomes  audible  speech  by  its  transit 
through  the  heavens,  and  its  reception  and  utterance  by  spirits  who 
m  that  state  are  called  the  holy  spirit;   that  it  cannot  be  heard  as 
speech  or  discourse  otherwise,  ilL  by  Moses,  and  his  speaking  through 
Aaron,  6982,  6985,  6993,  6996.     Divine  truth  proceeding  from  the 
Lord  s  divine  human,  is  called  by  the  author  divine  speech,  which 
infinitely  transcends  the  tongues  of  angels,  and  which  is  only  appre- 
bended  by  them  when  it  has  put  on  an  adequate  form  by  influx  into 
heaven,  6996.     It  is  divine  truth  that  is  called  the  Word,  which  is 
above  all  the  understanding  of  the  angels  in  its  immediate  proceeding  • 
yet  there  is  immediate  divine  influx  into  truth  first  received  mediately 
7004 ;  the  several  degrees  of  its  procedure  and  reception  explained! 
until  It  reaches  the  understandings  of  men,  8443 ;  and  that  its  recep- 
tion and  form  is  various  according  to  the  difference  of  thought  and 
speech,  8920.     In  order  that  the  Word  might  be  received  on  earth  as 
well  as  in  heaven,  the  Lord  spake  of  himself  and  the  Father  as  sepa- 
rate, and  also   because   he  represented  the  divine  truth  from  divine 
good,  3704.     The  Lord's  words  when  he  abode  in  the  world  contained 
an  internal  sense,  and  that  sense  being  known,  the  words  serve  for 
objects  from  which  to  think  of  internal  things,  3857  end,  3832;   that 
what  he  spake  was  divine,  and  cannot  be  the  same  in  the  internal'  sense 
as  m  the  letter,  4334 ;   examples  in  illustration,  9209,   10,243.     The 
Lord's  speech,  when  he  was  in  the  world  as  well  as  in  the  word  of  the 
Old  Testament,  was  addressed  both  to  men  and  to  angels ;  such  lan- 
guage is  divine,  because  universal,  and  contains  divhie  wisdom  in  every 
syllable  and  every  part  of  a  syllable,  4677  end,  4807,  8899,  9049  near 
the  end,  9198  end.     The  words  spoken  by  the  Lord  filled,  and  vet  fill 
the  universal  heaven,  4677  end,  briefly  t7/.  10,033  end;  and  this,  be'- 
cause  the  divine  truth  proceeding  from  him  passes  through  heaven, 
and  thus  flows  down  to  man,  8899.     That  the  Lord  only  speaks  to 
man  by  the  Word,  and  that  he  spake  to  Moses  and  the  prophets  by 
the  living  voice  in  order  that  the  Word  might  be  written,   10,290 ;  the 
manner  explained,  6996 ;  and  that  it  is  possible  for  external  revela- 
tions to  be  given  from  the  Lord,  by  the  voice  of  an  angel,  even  to  those 
who  are  not  m  good  and  truth,  5121.     See  Inspiration  (2) 

LANTERNS,  or  Lights  [lucermB].     See  Lamp. 

LAODICEA,  THE  Church  of,  denotes  those  who  regard  naked 
knowledges  as  the  all  of  the  church ;  the  counsel  given  to  such  by 
John,  bnefly  ex.,  and  the  signification  of  riches  sh.  10,227 . 

LARYNX.     See  Language  (1). 

LASCIVIOUSNESS  [lascivia].  How  severely  they  are  punished 
m  the  other  life  who  have  thought  and  discoursed  lasciviously,  829. 
They  who  have  lived  together  in  lascivious  love,  and  not  in  conjugial 
love,  are  separated  in  the  other  life,  because  no  lasciviousness  is  toler- 
ated in  heaven,  2732.  Genuine  conjugial  love  is  from  good  and  truth, 
and  It  continually  flows  into  all,  but  it  is  changed  according  to  recep- 
tion into  lasciviousness  and  adulteries,  274 1 .     Lascivious  love  some- 

K  K  2 


500 


LAW 


LAW 


501 


times  puts  on  the  semblance  of  conjugial  love,  but  there  is  no  conjugial 
love  with  those  who  are  not  in  the  love  of  good  and  truth,  2/4-. 
Lasciviousness  is  one  of  the  causes  of  disease,  and  all  diseases  are  ni 
correspondence  with  the  lusts  and  passions  of  the  soul,  j/U;  what 
lascivious  thoughts  are  excited  when  the  organs  of  generation  are  only 
named,  and  that  the  most  heavenly  secrets  of  wisdom  connected  with 
these  parts  remain  hidden  on  this  account,  5055.     See  Marriage. 

LASHA  [Lascha].     See  Admah. 

LASSITUDE.     See  Weary. 

LAST  [ultimum].    See  External  (1),  6451,  9824,  9836,  10,044, 

10,329;  Extreme,  First. 

LATITUDE.     See  Breadth.  .  .         , 

LAUGHTER,  to  Laugh  [risus,  riders'].  The  origin  and  essence 
of  laughter  is  the  affection  of  truth  or  the  affection  of  what  is  false, 
2070,  2216.  Laughter  denotes  the  affection  of  truth  because  it  is  the 
expression  of  that  "Affection  passing  from  the  rational  mind  into  the 
face ;  rational  good  is  not  expressed  by  laughing,  m  which  there  is 
somewhat  not  so  good,  but  by  a  kind  of  joy  in  the  countenance  2072 
Abraham's  falling  on  his  face  and  laughing  (for  joy)  when  the  birth  ot 
Isaac  was  announced,  denotes  the  adoration  of  the  internal  man  from 
perceiving  that  the  human  rational  should  be  made  divine,  20/0-- 
2072.  Sarah's  laughter  in  unbelief  of  the  announcement  that  he 
should  be  born,  denotes  the  existence  of  the  divine  rational  not  com- 
prehended  from  the  human,  2139,  2201-2207,  2214-2216.  Isa^c 
named  from  laughter,  denotes  the  rational  man  distinguished  by  the 
affection  of  truth,  2072,  2083,  2638-2644,  2658.  Isaac  seen  by 
Abimelech  laughing  with  Rebecca,  denotes  the  love  or  affection  ot 
truth  discovered  to  those  wlio  are  in  the  doctrine  of  faith ;  in  the  su- 
preme sense,  divine  good  in  divine  truth,  3392.  See  Isaac.  That 
the  laughter  of  those  who  are  not  good  is  in  the  ^external  skm,  and 
not  in  the  fibres  from  the  internal,  &c.,  8246,  8247. 

LAYER,  the  [labruni],  in  which  purification  was  effected,  denotes 
the  natural  principle  of  man,  ill.  and  passages  cited,  10,235.  The 
laver  of  brass  made  by  Solomon,  was  called  a  sea,  because  a  sea  signi- 
fies the  scientific  principle  in  common,  and  all  the  scientific  is  of  the 
natural  man  ;  the  twelve  oxen  supporting  it  denote  all  the  goods  of  the 
natural  and  sensual  man  in  one  complex;  their  looking  to  all  the 
quarters  of  the  world,  denotes  the  good  of  the  natural  man  as  the  re- 
ceptacle of  all  that  flows  in  from  the  world,  10,235.  The  basm  of  the 
laver  denotes,  properly,  the  external  sensual,  and  the  ten  lavers,  also 
of  brass,  set  near  the  temple,  the  particular  quality  of  the  external 
sensual,  ill.  and  passages  cited,   10,236.     See  Vessel,  to  Wash. 

LAW  Ilex].  All  the  laws  of  truth  and  right  flow  from  celestial 
principles,  or  from  the  order  of  life  of  the  celestial  man,  162,  266. 
The  fundamental  of  all  laws  is  love  to  the  Lord  and  charity  towards 
the  neighbour,  and  they  who  are  in  such  love  have  the  law  written  on 
their  hearts,  and  are  everywhere  accepted  as  good  citizens,  1121,  ill, 
5826 ;  briefly,  7262.  The  divine  law  is  nothing  but  the  law  of  charity 
and  faith,  for  it  is  divine  truth  proceeding  from  the  Lord,  and  in  all 
divine  truth  there  is  divine  good,  7167.  The  law  and  the  prophets, 
or  Moses  and  the  prophets,  denotes  the  whole  word  of  the  Old  Testa- 
ment, 2606.     Laws  denote  all  things  of  the  Word  considered  specifi- 


cally, and  in  the  genuine  sense ;  precepts  and  statutes  denote  the  in- 
ternals and  externals  of  the  Word  in  common,  3382.     The  law,  in  an 
extended  sense,  denotes  the  whole  Word  ;  in  a  sense  less  extended, 
the  historical  Word ;  in  a  confined  sense,  the  Word  that  was  written 
by  Moses ;  in  the  strictest  sense,  the  ten  precepts  of  the  decalogue, 
sh.  6752,  8695.     The  divine  law  is  the  Word,  thus,  divine  truth,  sh. 
7463;   see  below,  7206,  8695,  8706,  8753.     When  the  law  was  pro- 
mulgated on  Mount  Sinai,  the  precepts  of  the  decalogue  were  under- 
stood by  the  angels  otherwise  than  by  men,  ill.  2609  ;   how  they  were 
understood,  ill.  by  the  internal  sense,  7089;  further  ill.  7381,  fully 
ex.  8867—8910;  and  that  they  contain  within  themselves  truths  which 
are  received  in  heaven,  ill.  8899,  8902;  see  below,  8862.     The  pre- 
cepts of  the  decalogue,  and  many  other  precepts  of  life  in  the  law  and 
the  prophets,  are  of  use  in  both  senses;   their  promulgation  in  the 
literal  sense  was  for  the  people  of  that  time  who  had  no  regard  for  in- 
ternal things,  2609,  10,637;  see  below,  8862.     The  statutes  and  laws 
given  to  the  Israelites  were  altogether  representative,  and  when  they 
declined  to  others  the  representation  ceased,  hence  they  were  compelled 
to  observe  those  representatives  by  external  means,  4281.    The  statutes, 
judgments,  and  laws  given  to  the  Israelitish  and  Jewish  nation  were 
not  new,  but  were  known  to  the  ancient  church  and  the  Hebrew  church, 
4444,  4449 ;  the  moral  precepts  of  the  decalogue  also  were  known 
even  to  the  Gentiles,  2609.  8862,  8902  end.    The  statutes,  judgments, 
and  laws  derived  from  antiquity,  had  become  idolatrous,  and  had  been 
mixed  with  others  of  infernal  origin  among  the  nations,  on  this  account 
they  were  enjoined  anew  upon  the  Israelites,  4459  end ;   an  example 
of  an  ancient  law  thus  derived  from  hell,  5764.     Judgments,  so  called 
in  the  external  sense,  are  the  laws  of  order,  or  divine  truths,  which 
proceed  from  the  Lord's  divine  human,  according  to  which  the  whole 
heaven  and  the  universe  are  governed,  7206  ;  that  the  divine  law  is  no- 
thing but  the  law  of  divine  order,  7186;   and  that  the  laws  of  divine 
order  are  truths  in  heaven,  8999,    9290,   9987.     The  statutes  com- 
manded to  the  sons  of  Israel  were  from  the  order  of  heaven  flowing-in ; 
•  a  statute  for  ever'  denotes  the  eternal  law  of  order  from  which  they 
proceed,  7884,   8070;   see  below,  8223;   and   see  above,   2609.     All 
the  statutes  commanded  to  the  sons  of  Israel  were  laws  of  order  in 
external  form,  but  those  things  which  they  represented  and  signified 
were  laws  of  order  in  the  internal  form ;  that  the  complex  of  all  the 
laws  of  order  is  divine  truth  proceeding  from  divine  good,  7995  ;  and 
that  the  law  of  order,  in  an  eminent  sense,  is  the  order  of  the  Lord's 
glorification,  and  respectively  of  man's  regeneration,  9987 ;   see  below, 
10,239.     Judgments  are  truths,  and  laws  the  truths  of  good,  8695. 
Statutes  are  the  external  goods  and  truths  of  the  church ;  laws,  its 
internal  goods  and  truths,  8706.     The  law  is  divine  truth  from  divine 
good,  and  also  the  truth  of  faith  from  good,   8753,   8817,  compare 
8581  beginning  and  end,   8914.     The  ten  precepts  given  on  Sinai  are 
internal  truths,  the  laws  and  statutes  external  truths,  altogether  they 
signify  truths  which  are  to  be  implanted  in  good,  8793,  compare  8859, 
8862.     The  precepts  of  the  decalogue  and  the  statutes  promulgated 
from  Mount  Sinai  are  such  truths  as  the  angels  receive  in  their  pro- 
ceeding from  the  Lord  and  passing  down   to   man ;    thus,  they   are 
spiritual  truths  accommodated  to  the  human  race  who  are  in  earthly 


502 


LAW 


LAW 


503 


and  corporeal  things,  8862,  ill.  8920—8922 ;  the  internal  sense  of 
the  ten  commandments  fully  ex,  and  ill.  8867 — 8910;  and  that  the 
two  tables  on  which  they  were  written  denote  the  law  in  the  complex, 
9416,  10,375,  10,376.  The  laws  given  to  the  children  of  Israel  are 
distinguished  into  precepts,  judgments,  and  statutes,  (or  laws,  judg- 
ments, and  statutes,  9349;)  precepts  are  the  external  truths  which 
relate  to  life;  judgments,  such  as  relate  to  the  civil  state;  and  statutes, 
such  as  relate  to  worship  ;  the  judgments  and  statutes  are  not  for  the 
use  of  Christians  in  their  external  form,  but  in  their  internal,  8972, 
9282;  see  below,  9417;  that  they  ceased  to  be  binding  when  the  Lord 
came  into  the  world,  921 1,  10,637  ;  but  that  they  are  still  holy  on  ac- 
count of  the  internal  sense,  921 1,  9349.  The  laws  of  life  are  not  abro- 
gated, but  confirmed,  because  the  internal  and  external  make  one, 
9211  end.  Of  the  laws,  judgments,  and  statutes  promulgated  from 
mount  Sinai,  some  are  altogether  abrogated,  some  may  still  be  of  use 
if  thought  desirable,  and  some  are  always  to  be  observed  and  done ; 
the  passages  in  each  case  cited,  9349.  The  law,  generally,  means  all 
the  precepts,  judgments,  and  statutes  in  one  complex,  and  precepts 
the  several  injunctions  of  the  law ;  hence,  law  and  precept  named  to- 
gether, denote  truth  in  common  and  in  particular,  9417.  See  Judg- 
ments, Statutes,  Precepts.  When  it  is  said  of  the  Lord  that  he 
fulfilled  the  whole  law,  it  denotes  all  things  in  the  Word  concerning  his 
temptations,  and  the  glorification  of  his  human,  10,239;  see  above, 
9987.  In  ancient  times  the  king  represented  the  divine  law,  and  was 
worshiped,  not  in  person,  but  as  the  guardian  of  the  law,  5323.  See 
King.  Seriatim  passages  concerning  ecclesiastical  and  civil  laws, 
10,789 — 10,806;  and  that  laws  punishing  and  rewarding  men  only 
became  necessary  when  the  laws  of  charity  were  no  longer  inscribed 
upon  the  heart,  8118.     See  Government. 

It  is  a  universal  law  of  order  that  the  Lord  never  casts  any  into 
hell,  but  that  evil  runs  into  its  punishment  or  consummation  when  it 
exceeds  a  certain  limit,  1857.  The  laws  of  order  by  which  the  evil 
are  punished  are  the  laws  of  truth  separate  from  good,  ill.  2447,  5759, 
7206;  briefly  ill.  by  the  laws  which  a  king  administers,  6071  ;  see 
below,  8223.  It  is  a  universal  law  that  good  and  truth  can  only  be 
inseminated  in  freedom ;  and  man  is  most  free  to  accept  them  when 
he  compels  himself  to  withstand  the  evil  and  false,  ill.  1937;  how  in- 
violable this  divine  law  is,  5854.  It  is  a  law  of  order  that  good  spirits 
and  angelic  spirits,  when  they  decline  into  a  state  of  the  love  of  self, 
are  remitted  into  their  natural  state,  and  imbued  with  knowledges  of 
good  and  truth  as  to  that  particular  thing,  3693.  It  is  a  law  of  order 
that  exteriors  be  subject  to  interiors,  or,  what  is  the  same,  inferiors  to 
superiors,  ill.  5127.  It  is  a  law  common  to  all  things,  spiritual  and 
natural,  that  what  is  prior  can  subsist  with  its  more  prior,  but  not 
without  it  with  the  posterior,  5413.  It  is  a  universal  law  that  influx 
accommodates  itself  according  to  efflux,  ill.  5828.  It  is  a  law  of  order 
with  those  who  are  infested  by  falses  that  they  are  to  continue  even  to 
despair,  otherwise  the  ultimate  of  infestation  would  be  wanting, 
7166  ;  further  ///.  7186.  It  is  according  to  the  laws  of  order  that  no 
one  should  be  instantly  convinced  of  truth,  because  in  this  case  there 
can  be  no  extension  of  view,  ill.  7298.  It  is  according  to  the  laws  of 
order  in  the  other  life,  that  any  one  with  whom  it  is  desired  to  speak 


is  immediately  present,  7390.     It  is  a  constant  and  perpetual  law  of 
order  in  the  spiritual  world  that  evil  reverts  to  those  who  intend  to  do 
evil ;  hence  the  law  of  retaliation  with  the  Jews,  ill.  8223,  9048.     It 
is  a  'law  of  order  in  the  spiritual  world  that  he  who  does  good  from  the 
heart  to  another  receives  a  like  good,  ill.  9048.    The  laws  by  which  the 
innumerable  societies  of  angels  subsist  together  as  one  man  are  six, 
which  are  cited  in  order ;  the  universal  of  these,  which  makes  the  common 
bond  of  heaven,  is  love  to  the  Lord,  9613;  further  i//.  10,130.     It 
is  a  law  of  divine  order  that  the  will  and  the  understanding  should 
make  one  mind,  thus,  one  man,   10,122  end.     It  is  a  general  law  that 
works  take  their  quality  from  the  man,  and  hence  that  his  lot  m  the 
other  life  is  according  to  his  love  and  faith,   10,331.     The  law  of  mar- 
riage is  derived  from  the  heavenly  marriage,  and  primanly  from  the 
conjunction  of  the  one  Lord  with  the  one  heaven,  1 62,  10, 1 67--10, 1 75  ; 
that  this  universal  law  is  imaged  in  all  things,  and  especially  in  good 
and  truth,  or  charity  and  faith,  2173,  2508,  9050.     The  law  of  mar- 
riage, by  which  the  wife  is  subject  to  the  prudence  of  the  husband,  is 
from  a  spiritual  origin,  because  the  wife  acts  more  from  cupidity  than 
from  reason,  briefly  266.     See  Marriage,  Order,  Influx,  &c. 

It  is  a  general  law  of  representation  that  nothing  is  reflected  upon 
the  person  or  thing  that  represents,  but  upon  what  is  represented,  ill, 
1361,  4281.     All  the  laws  contained  in  the  Word,  even  those  of  a 
civil  and  forensic  character,  derive  their  origin  from  the  laws  of  truth 
and  good  in  heaven,  and  refer  to  such  in  the  internal  sense,  but  partly 
by  correspondences,  partly  by  representatives,  and  partly  by  significa- 
tives,  2567,  2/81,  3540,  3693,  5135  end,  8753.     Thejaws  concerning 
men-servants  and  women-servants  briefly  ex.  2567,  3974,  4114,  8971 ; 
fully  ex.  and  ill.  8974—9005.     Those  concerning  oxen  and  asses, 
2781,  9084—9089,  9255—9259.     Concerning  garments  left  in  pledge, 
3540,  3693,  9212—9219.     Concerning  parents  and  children,  3703; 
and  in  the  explanation  of  the  ten  commandments,  3690,  8897—8900. 
Concerning   fornication,    adultery,  and  marriage,  4433,  4434,   2362, 
2466,  3703,  4434,  4818,  4844,  6348,  8904,  9182—9186,  9809;   and 
in  the  explanation  of  the  ten  commandments,  8904.     Concerning  theft, 
5135,  9098—9103,  9124—9142;   and  in  the  explanation  of  the  ten 
commandments,   8906.     Concerning   the  paschal  lamb,   2342,    2405, 
7823,  7830—7879,    7915—7917,    10,132;    and  the  perpetual   com- 
memoration of  the  passover,  7881—7884,  7931,7934—7945,79^95— 
8013,  8020.     Concerning  the  unleavened  bread,   7885—7911,  7966, 
7978,  7979,   8058—8070.     Concerning  manslaughter,  9006—9016; 
and  concerning  killing  in  the  explanation  of  the  ten  commandments, 
8902.     Concerning   the    stealing   of  men,  9017—9020.     Concerning 
the  cursing  of  parents,    9021,  9022.     Concerning  strife  and  blows, 
9024 — 9039.     Concerning  hurt  done  to  a  woman  with  child,  9041 — 
9057.     Concerning  hurt  done  to  a  servant,  9058—9063.     Concerning 
hurt  done  by  an  ox,  9065—9083,  9090—9097.     Concerning  damage 
by  fire,    9143—9147.     Concerning  trespass  and   loss,    9149—9180. 
Concerning  witchcraft,  9188,  9189.    Concerning  bestiality,  9190,  9191. 
Concerning  the  uncleanness  of  men  and  women,  870,  3147,  4161,  9506, 
9937  end,  9938,  10,042,  10,208,  10,210,  10,296.    Concerning  idolatry, 
9192—9194,  9283,  9284,  10,640—10,653;  and  in  the  explanation  of 
the  ten  commandments,  8867—8875.     Concerning  strangers,  widows. 


504 


LAW 


L  A  Z 


505 


and  the  Tatherless,  9196—9207,  9268—92/0.  Concerning  usury, 
9209 — 9211.  Concerning  blasphemy,  9221;  and  in  the  explanation 
of  the  ten  commandments,  8882.  Concerning  reverence  to  rulers, 
9222.  Concerning  the  offering  of  first-fruits,  9223,  9300,  10,680; 
and  of  the  first-born,  80 12— 8046,  80/1—8077,  8088,  9224—9228, 
10,660, — 10,666 ;  and  concerning  the  first-born  to  be  redeemed,  8078 — 
8080,  8089,  10,665.  Concerning  the  eating  of  torn  flesh,  3147,  5828, 
9230.  Concerning  unclean  animals,  and  the  cleansing  of  impurity 
contracted  from  them,  994  end,  3147,  59.V1,  7643,  10,130,  10,296. 
Concerning  the  purification  of  women  after  child-birth,  870,  2906, 
3994,  7839,  10,132,  10,296.  Concerning  the  cleansing  of  leprosy, 
643,  716,  870,  3147  end,  3301,  4735,  4922,  6963,  7430,  7524,  7839, 
7918,  9468,  10,038,  10,042,  10,061,  10,137,  10,296.  Concerning 
slander  and  false-witness,  9248 — 9253 ;  and  in  the  explanation  of  the 
ten  commandments,  8908.  Concerning  charitableness,  9255 — 9259. 
Concerning  covetousness,  in  the  explanation  of  the  ten  commandments, 
8910.  Concerning  justice,  9260 — 9267.  Concerning  the  Sabbatical 
year,  9272—9277.  Concerning  the  weekly  Sabbath,  8492—8495, 
8504—8510,  9278,  9282,  10,356—10,374,  10,667,  10,668,  10,729— 
10,732;  and  in  the  explanation  of  the  ten  commandments,  8885 — 
8895.  Concerning  the  three  festivals,  9286—9297,  10,670—10,672. 
Concerning  the  blood  and  the  fat  of  the  sacrifices,  353,  1001,  4735, 
5943,  8680,  9298,  9989,  10,070,  10,072,  10,033,  10,040,  10,678. 
Concerning  the  seething  of  a  kid,  9301,  10,681.  Concerning  defile- 
ment by  touch,  10,130.  Concerning  the  Nazarite,  2187,  3301,  6437, 
9407.  Concerning  the  feast  of  unleavened  bread,  10,655 — 10,659. 
Concerning  the  sacrifices  and  ceremonies  of  inauguration  into  the 
priesthood,  9985  and  sequel.  Concerning  burnt-offerings ;  occasional 
notices,  870,  922,  92.'),  934,  1001,  1832,  2180,  2405,  3519,  3994, 
454.5,4735,8680,  10,023,  10,042,  10,047,  10,054.  Concerning  the 
continual  burnt-offering,  3994,  10,131  and  sequel.  Concerning  the 
continual  fire  upon  the  altar,  6832,  9965.  Concerning  meat-offerings; 
occasional  notices,  353,  925,  1001,  2165,  2177,  2180,  2342,  245.5, 
3880,  3994,  4735,  5620,  5943,  7356,  7906,  7978,  8680,  9207,  9298, 
9393,  9992,  9993,  9995,  10,023,  10,033,  10,047,  10,114,  10,11.5, 
10,129,  10,137,  10,177,  10,300.  Concerning  the  sin-offering;  occa- 
sional notices,  716,  1832  end,  2187,  2832,  2959,  .3400,  3519,  3813, 
3994,  4545,  4735,  9506,  9809,  9937,  9938,  10,023,  10,039,  10,042, 
10,129,  10,137,  10,208,  10,210.  Concerning  the  trespass-offering; 
occasional  notices,  2187,  3519,  3813,  ,3880,  4735,  9506,  9809,  9937, 
9938,  9965,  10,042,  10,129,  10,132,  10,137,  10,210.  Concerning 
the  offerings  and  sacrifices  generally,  10,042.  See  Sacrifice.  There 
being  one  law  for  the  stranger  dwelling  with  the  Israelites,  and  for  the 
native  people,  denotes,  that  he  who  receives  the  truth  and  good  of  the 
church  after  instruction,  and  lives  according  to  it,  will  be  like  him 
who  is  within  the  church  before  he  is  instructed,  ill.  and  ah,  8013. 
(Some  of  the  numbers  cited  above  contain  very  brief  notices  of  a  single 
feature  in  the  law  referred  to,  but  it  appeared  useful  to  give  them,  lle- 
ferences  concerning  the  various  other  laws  contained  in  Leviticus,  may 
be  consulted  in  the  index  to  passages  of  Scripture.  See  also  the  various 
subjects.) 

The  Word,  so  far  as  it  is  called  the  law,  also  the  Lord  himself  as 


\l 


the  Word  or  divine  law,  was  represented  by  Moses,  4859,  5922,  6714, 
671 9  ;  ill.  6720  ;  fully  sh,  6752;  properly,  the  internal  sense  of  the  Word, 
which  is  the  eternal  law,  7089,  7231,  7381,  7390.     The  beginning  of 
its  existence,  or  the  divine  law  in  its  origin,  is  denoted  by  the  birth  of 
Moses,  6718 — 6722.     Its  concealment  in  good  surrounded  with  mixed 
evils  and  falses,  by  the  ark  in  which  he  was  hidden,  6724—6726.     Its 
discovery  to  those  who  minister  in  the  false  religion,  by  the  daughter 
of  Pharaoh's  finding  him,  6729—6735.     Its  increase,  by  the  insinua- 
tion of  good  with  those  who  are  in  the  affection  of  scientifics,  by  his 
niother  suckling  him,  and  his  protection  by  the  daughter  of  Pharaoh, 
6749,  6/50.     Its  conjunction  with  the   truths  of  the  church  and  its 
destruction  of  false  scientifics,  by  his  going  amongst  his  brethren,  and 
his  slaying  the  Egyptian,  (i7t^C)—(i7(^2.     Its  rejection  by  those  within 
the  church  who  are  not  yet  illustrated  in  interior  truths,  by  the  enmity 
of  the  Hebrew  when  he  reproved  him,  iJ7G\—Ci7Cid.     Its  reception  by 
those  within  the  church  who  are  in   simple  good,  by  his  dwelling  in 
Midian,  6772,  6773.     Its  instruction  given  to  them  and  leading  to  the 
good   of  charity,    in    opposition   to  evil   teachers,  by  his  helping  the 
daughter  of  Jethro,  and  watering  their  flock,  6780,  6781.     Its  conjunc- 
tion with  the  good  of  the  church,  and  the  conception  of  truth  therefrom, 
by  his  marrying  the  daughter  of  Jethro,  and  her  bearing  a  son,  6793— 
6795.     Its  influx  out  of  this  state  to  those  of  the  church  who  are  in- 
fested by  falses,  by  his  mission  to  the  Israelites  in  their  bondage,  6825, 
6851 — 6854,  6862 — 6865.     Its  good  coming  into  potency  by  its  truth, 
by  the  part  of  Aaron  in  this  mission,  6940,  6998—7012.     Its  state 
of  reception  with  those  wlio  are  to  be  liberated,  their  faith  and  hope 
in  undergoing  temptations,  by  the  Israelites  believing  him  and  humbling 
themselves  to  him,  7062—7068.     Its  state  of  reception  with  those 
who  are  in  evils  and  the  falses  of  evil,  their  evil  state  manifested,  by 
the  obduracy  of  Pharaoh,  and  the  waters  turned  to  blood,  the  frogs, 
the  hail,  the  darkness,  &c.,  7094—7098,   7103,  7188,    7224,   7272, 
7275,   7292—7295,   7309,   7316,   7317,   7322,  7327,   7336,   7382— 
7387,    7422—7428,    7463,    7568,   7569,    7572—7577,   7(^7^— 7GSA, 
7713 — 7716.     Its  procedure  from  the  divine,  and  influx  from  internals 
to  externals  in  the  exercise  of  its  potency,  by  Jehovah's  speaking  to 
Moses,  and  Moses  to  Aaron,  6946—6948,  7003,  7004,  7011,  7028, 
7058,   7063,    7089—7091,   7186,    7192,    7206,    7239—7241,    7270, 
7283—7286,  7291,  7304,  7329,  7347;  particularly  7380—7382,  7390, 
7422,  7451,  7517,  7637,  7656,  7673,  7678,   7710,  7796,   7994.     Its 
influx  into  the  perception  and  thought  of  the  spiritual  who  are  delivered 
from  infestation,  by  Moses  speaking  to  the  sons  of  Israel,  8128,  8170, 
8180.     Its  power  ruling  the  hell  of  those  who  are  principled  in  the 
falses  of  evil,  and  their  influx  averted,  by  his  stretching  his  hand  over 
the  Red  Sea  and  dividing  its  waters,  8183,  8184,  8200-8206,  8221— 
8232,  8241.      As  to  the  representation  of  the  law  by  mount  Sinai, 
see  HoREB,  Sinai  ;  and  see  Moses. 

LAWGIVER  [legislator],  denotes  truth  from  good  ;  br.  ill.  and^A., 
and  the  promise  to  Judah  ex.,  6372.     See  Foot,  King,  Tribes. 

LAWYERS  [leyisperiti'].  The  lawyers  in  the  time  of  the  Lord 
believed  the  least  of  all  that  anything  was  written  in  the  Word  con- 
cerning him,  preface  before  2135. 

LAZARUS.     The  rich  man  clothed  in  purple  and  fine  linen,  de- 


506 


LEA 


LEA 


507 


notes  those  within  the  church  who  have  the  knowledges  of  good  and 
truth;  the  beggar,  those  who  are  in  httle  good  because  in  ignorance 
of  truth,  and  who  desire  to  be  instructed;  the  other  particulars  briefly 
ex  9231  10,227.  The  case  of  the  rich  man  and  Lazarus  cited  in  an 
argument  that  the  spirit  is  the  real  man  existing  after  death,  4/8J. 
The  raising  of  Lazarus  denotes  the  resuscitation  ol  a  new  church  among 

the  Gentiles,  2916.  ^  _^  r      ^^^  ^ 

LAZURE,  OR  LAPIS  LAZULI,  the  Azure  Stone  [cyanus^ 

Sec  Precious  Stones.  ,  ,     •.    j      *     *    ♦!,«  ;« 

LEAD  [plumbum-].     Silver,  iron,  tm,  and  lead  denote  truths  in 
their  order,  even  to  the  ultimate,  which  are  sensual,  296/ .     Lead,  in 
a  good  sense,  denotes  the  good  of  the  exterior  natural ;  m  the  opposite 
its  evil,  8298.     Lead  and  stone  signify  evil  and  the  false,  and  it  is  cm 
that  gives  weight  to  the  false,  and  which  is  alone  heavy  in  the  spiritual 
sense?  8298.     See  Evil  (3),  8279,  6359  :  Heavy. 

LEAD,  to  \dacere].     The  Lord  leads  and  inclmes  man  both  by  the 
fallacies  of  the  senses  and  by  his  lusts  to  good  and  truth,  24.     I  he  Lord 
leads  man  by  his  proprium  when  he  appears  to  leave  him  to  himselt, 
2678.     In  the  first  state  of  regeneration  the  Lord  leads  man  by  his  own 
affections,  in  order  that  genuine  affections  of  good  and  truth  may  be  im- 
bued  in  tVeedom,   1937,   1947,  3982,  4364,  6472.     The  Lord,  by  the 
medium  of  angels,  teaches  and  leads  those  who  are  in  the  principles  ot 
truth  and  good  into  the  life  of  truth  and  good,  although  they  know  it 
not.  3773      Man  is  led  by  the  Lord  in  spiritual  life,  in  the  same  way 
as  one  man  leads  another  in  civil  life,  ill.  4366.     They  can  be  led  by 
divine  influx  in  whom  conscience  is  formed,  otherwise  the  divine  flow- 
ing-in  passes  down  into  and  is  perverted  by  sensual  delights,  ilL  ol45; 
further  t//.  5893;  that  to  be  led  is  predicated  of  divme  influx  and  its 
reception,  and  of  elevation  to  heaven,  8307,  8309;  or  from  a  na  ural 
state  to  a  spiritual  one,   10,409.     Man  suffers  himself  to  be  led  by 
hell  when  he  does  evil,  and  by  the  Lord  when  he  does  good,  2893. 
To  be  led  by  the  Lord  is  to  be  led  from  good  to  good,  and  this  in  per- 
feet  freedom,  5660.     The  Lord  might  lead  man  into  good  by  omni- 
potent force,  but  this  would  be  to  deprive  him  of  his  proper  life,  which 
is  love,  5854.     Man  could  not  be  led  by  the  Lord  unless  he  were  inte- 
riorly associated  with  spirits  and  angels,  5861  ;  man  cannot  be  led  by 
angels  unless  he  is  receptive  of  the  truths  of  faith,  for  there  is  no  plane 
into  which  they  can  operate,  and  he  is  then  led  by  hell,  5893.     When 
the  Lord  is  present  with  any  one,  he  leads  him,  and  provides  that 
whatever  happens,  whether  it  be  joy  or  sorrow,  conduces  to  his  good, 
6303  ;  see  below,  8093,  9824.     The  man  who  is  led  by  the  Eord  is  m 
freedom  itself,  and  thus  in  delight  and  blessedness  itself,    t//.  03 J5, 
6472.     Influx  from  the  Lord  is  immediate  and  mediate,  and  so  tar  as 
man  receives  the  former  he  is  led  by  the  Lord,  6472,  7055.     When  it 
is  said  that  God  leads  any  one,  it  denotes  his  providence  and  divme 
auspices,  8093,  8098  ;   see  below,  9824.     In  the  first  state  of  regene- 
ration,  while  he  acts  from  truth,  man  is  led  by  self,  but  afterwards 
when  he  acts  from  good  he  is  led  by  the  Lord,  8505 ;   that  there  are 
two  states  of  the  regenerate  man,  the  one  when  he  is  led  by  tjutli  to 
good,  and  the  other  when  he  is  in  the  good  of  charity,  922/,  92/4 
and  citations;   see  below,  8722,   10,362.     When  man  is  led  by  truth 
the  Lord  does  not  appear  to  him,  for  he  does  not  live  in  the   Lord 


according  to  divine  order ;   to  live  according  to  order  is  to  be  led  of  the 
Lord  by  good,  8512;   ill.  8513.     Every  one  is  led  by  his  love,  conse- 
quently he  is  self-led  who  prefers  himself  to  his  neighbour,  and  he  is 
led  by  good,  and  thus  by  the  Lord,  who  loves  good,  8513.     All  in 
heaven  are  led  by  good,  for  this  is  according  to  divine  order,  and  in 
this  order  all  that  they  think  and  do  flows  spontaneously  and  from  free- 
dom,  85 1 7.     The  spiritual  are  led  by  truth  to  good,  and  when  they 
come  to  good  they  are  in  their  own  place  or  state,  8722.     They  who 
love  the  truth  for  its  own  sake,  and  not  for  themselves,  are  illustrated 
by  the  Lord,  and  led  to  see  the  truths  of  the  Word  as  they  are  appre- 
hended in  heaven,  ill.  9424.     They  who  are  in  the  loves  of  self  and 
the  world  are  led  by  their  evil  from  truths  to  falses,  ill.  10,201.     They 
are  under  the  auspices  of  the  Lord,  and  led  by  his  good  pleasure,  with 
whom  he  dwells  in  ultimates,  for  it  is  only  by  ultimates  that  the  inte- 
riors are  held  together  in  form  and  connection,  ill.  9824.     To  be  led 
by  the  Lord  and  not  by  self  is  to  be  in  the  good  of  innocence,   10,210; 
that  the  decline  of  the  most  ancient  church  was  their  unwillingness  to 
be  led  by  the  Lord,  205.     To  be  led  by  self  is  to  be  led  by  the  loves 
of  the  proprium,  which  flow  in  from  hell ;   and  to  be  led  by  the  Lord 
is  to  be  led  by  the  loves  which  flow-in  from  heaven ;  man  must  be  led 
by  the  one  or  the  other,   10,362;  and  that  one  may  lead  a  man  any- 
whither  by  his  love,  but  that  reasons  opposed  to  his  love  avail  nothing, 
10,153.     It  is  servitude  to  be  led  by  self,  and  freedom  to  be  led  by  the 
Lord  ;  the  worldly  success  of  those  who  are  led  by  self  explained,  and 
that  the  Lord  leads  to  eternal  ends,   10,409,   10,776—10,781.     The 
Lord  leads  every  one   by  his  understanding,  the  perfect  freedom  of 
which  is  therefore  preserved,   10,409,  10,777—10,779.     The  state  in 
which  man  is  led  by  himself,  while  he  is  in  truths  only,  is  denoted  by 
the  six-days*  labour;  the  state  in  which  he  is  led  by  the  Lord,  when 
he  comes  into  good,  by  the  Sabbath,  10,362,  particularly  10,729;  the 
prayer.  Lead  us  not  into  temptation,  ill.  1875,  3425  end.     See  Sab- 
hath.     To  lead  (or  take)  a  wife  is  predicated  of  the  conjunction  of 
truth  with  good,  6717.     Moses  to  lead  the  people  to  Canaan  denotes 
the  institution  of  the  church,   10,507.     Peter's  girding  himself,  and 
going  whither  he  would  while  he  was  young,  but  another's  girding  him, 
and  leading  him  whither  he  would  not  when  he  grew  old,  denotes  the 
freedom  in  which  man  is  led  by  the  Lord  from  the  affection  of  truth, 
and  his  slavery  when  led  by  hell;  thus,  the  church  in  its  beginning  and 
at  Its  end,  1 0,087.     To  be  led  in  the  spirit  is  to  be  led  by  variations  of 
the  state  of  interior  life ;  and  the  Lord  alone  can  lead  the  spirit  through 
these  changes  when  it  passes  out  of  its  own  orb,  9579,  9580. 

LEADER,  OR  Duke  [dux],  A  chief  or  leader  of  an  army,  like 
a  prince,  denotes  what  is  primary  in  doctrine,  3448.  Leaders  or  dukes 
signify  chief  principles,  either  good  or  evil,  and  princes  the  same  pre- 
dicated of  what  is  true  or  false ;  in  either  case,  the  chief  includes  all 
and  everything,  8314.  The  dukes  of  Edom  signify  leading  principles 
m  series  with  the  good  of  love,  especially  in  the  Lord's  divine  human, 
4647,  8314;  the  dukes  of  the  Horites,  truths  in  like  order,  4648. 
1  he  tertian  leaders  appointed  by  Pharaoh  signify  the  common  princi- 
ples or  chief  heads  of  doctrine,  under  which  particulars  are  held  toge- 
ther m  series,  8150,  8276.  How  clear  the  light  of  truth  is  when  good 
18  made  the  leader,  and  how  obscure  good  is  when  truth  leads,  2407, 


508 


LEA 


LEA 


509 


2410:  see  to  Lead,  8505,  9227.  That  the  kingship  and  priesthood 
were  separated  with  the  Israehtes  because  of  their  wars  and  idolatry, 
and  that  they  were  first  governed  by  chiefs,  afterwards  by  judges,  bI4W. 
Description  of  a  spirit  with  whom  the  author  discoursed,  who  had  been 

a  military  chief,   2733.  ,     ,   ^     ,  o   ^ 

LEAD  FORTH,  to  \educere\     To  lead  forth  out  of  doors,  pre- 
dicated of  Abram,  denotes  the  interior  man  viewing  internal  things  iii 
externals,  1806,  1807.     To  lead  forth  signifies  to  withhold  ;  predicated 
of  Lot  and  his  family  brought  forth  out  of  the  city,  to  withhold  from 
what  is  false  and  evil,  2413,  2415.     To  be  led  forth  and  burnt,  m 
the  case  of  Thamar,  denotes  the  extirpation  of  both  truth  and  good, 
4906.     To  go  out,  or  be  brought  forth  out  of  the  womb,  is  predicated 
of  one  who  is  born  anew  or  regenerated,  4918.     To  be  led  or  brought 
forth,  signifies  deliverance ;  in  the  case  of  Joseph,  deliverance  from  evils, 
5134  ;  in  the  case  of  Moses,  deliverance  from  falses,  6753.     The  sons 
of  Israel  led  forth  out  of  Egypt,  denotes  the  s[)iritual  church  delivered 
from  infestation  by  falses,  6865,   7203;   or  separated  from  those  who 
are  in  evils  and  falses,  7898 ;   i7/.  7932^  7990,  8018,  9197,  9294;  m 
the  explanation  of  the  commandments,  8866.     Generally,  to  lead  forth 
signifies  deliverance ;  and  to  be  led  forth  out  of  Egypt,  is  to  be  led 
out  of  the  natural  man  and  his  scientifics,  and  elevated  into  spiritual 
light;  thus,  to  be  elevated  from  hell  to   heaven,  ill,  10,156.     See  to 

Go  Forth. 

LEAF  S^folium\.     See  Leaves. 

LEAH.  Rachel  denotes  the  affection  of  internal  truth,^  Leah  the 
affection  of  external  truth,  both  from  common  good,  tV/.  3793,  3818, 
3819,  5469,  compare  3665  ;  and  see  Laban.  Leah  denotes  the  ex- 
ternal church  especially  with  the  Jews,  Rachel  the  internal  church 
among  the  Gentiles,  by  which  it  was  succeeded,  409,  422. 

Leah's  having  weak  eyes,  denotes  the  similar  state  of  the  understand- 
ing with  those  who  are  in  the  affection  of  external  truth  only,  ill.  3820. 
Laban's  giving  her  to  Jacob  in  place  of  Rachel,  denotes  the  conjunc- 
tion of  external  truth   before  internal,  UL  3834,   3838,   3843.     Ilis 
giving  her  a  handmaid  named  Zilpah,  denotes  the  corporeal  affection 
corresponding  to  the  affection  of  external  truth,  and  serving  as  a  bond 
and  means  of  conjunction,  3835,   3913.     Her  being  hated,   and   Je- 
hovah's opening  her  womb,  denotes  the  affection  of  external  truth  re- 
mote from  the  divine,  and  the  doctrines  of  churches  thence  produced, 
3855,  3856.     Her  conceiving  and  bearing  four  sons,  Reuben,  Simeon, 
Levi,  and  Judah,  denotes  spiritual  conceptions  and  births  from  external 
to  internal,  namelv,  the  truth  of  doctrine  in  the  understanding,  truth 
in  the  will,  charity,  and  love  to  the  Lord,  who  then  appears  to  be  re- 
generate, 3759,  3761,  3860,  3868,  3872,   3875,   3876,  3880,  3881  ; 
in  a  summary,  3882,  3902.     Her  ceasing  to  bear,   denotes  no  further 
acknowledgment  in  faith  and  act  of  external  truths,  3930.     Her  giving 
her  handmaid  to  Jacob  for  a  woman,  denotes  the  affirmative  affection 
excited  in  the  external  man,  3931,   3932,   compared  with  3835,   3913 
cited  above.     Two  sons.  Gad  and  Ashur,  born  of  her  handmaid,  de- 
notes the  good  of  faith  and  works,  and  the  perception  of  felicity  in  the 
external  man  hereby  received  and  acknowledged,  3932,   3935,  3937, 
3939.     The  dudaim  found  and  brought  to  her  by  Reuben  in  the  time 
of  wheat  harvest,  denotes  the  principle  of  conjugial  love  discovered  in 


the  proceeding  state  of  love  and  charity,  3941 — 3943.  Her  giving 
them  to  Rachel,  and  afterwards  bearing  Issachar  and  Zebulon,  denotes 
the  elevation  of  such  affection  and  desire,  and  hence  mutual  love, 
and  conjugial  love  received  and  acknowledged,  3956,  3957,  3960, 
3969  ;  the  signification  of  all  the  sons  born  of  Leah  and  her  handmaid 
explained  in  a  summary,  4605,  4606,  4609,  6024.  Her  bearing,  a 
daughter  after  these,  and  calling  her  name  Dinah,  denotes  the  affection 
of  all  the  truths  of  faith  hitherto  received,  thus  the  church  of  faith,  and 
good  therein,  3963,  3964,  4428.     See  Jacob  (6),  Tribes. 

LEAN   IN  FLESH,   denotes  the  want  of  charity,  5204,  5258. 

LEARNED  \doctus\.  They  who  are  wise  from  the  light  of  the 
world,  and  at  the  same  time  in  the  love  of  self,  believe  that  their  eyes 
are  wide  open  and  that  they  are  as  God,  knowing  good  and  evil,  yet 
none  are  so  blind  as  they  ;  examples  that  they  do  not  know  what  the 
simple  know,  206.  They  believe  themselves  wise  who  can  take  up 
dogmas  and  argue  in  confirmation  of  them,  but  the  part  of  a  wise  man 
before  he  confirms  a  tenet,  is  to  see  whether  it  be  true,  4741.  The 
learned  do  not  see  divine  truths  like  the  simple,  because,  from  a  nega- 
tive principle,  they  consult  scientifics,  and  thereby  deprive  themselves 
of  interior  sight,  4760.  The  learned  are  less  wise  than  the  simple  in 
consequence  of  their  being  sensual,  and  unable  to  elevate  their  thoughts 
above  the  scientifics  in  which  they  are  closed  and  immersed ;  also,  that 
scientifics  are  sensual,  5089.  The  generality  of  the  learned  are  in  the 
persuasion  of  what  is  false,  because  they  confirm  falses  by  scientifics, 
UL  5128.  Many  of  the  learned  are  sensual,  because  the  sciences  are 
acquired  for  the  sake  of  honour  or  gain,  6316  ;  that  they  do  not  com- 
prehend what  spirit  is,  and  a  life  after  death,  from  experience,  6317; 
and  that  they  search  the  Word  to  confirm  their  doctrines  for  the  sake 
of  gain,  ill.  5432,  5433.  The  affectation  of  eloquence  and  of  learning, 
casts  things  into  a  shade,  and  substitutes  words  in  their  place,  6924. 
The  learned  believe  that  they  should  receive  the  Word  better  if  it  were 
otherwise  written,  but  that  they  are  altogether  deceived,  also  that  many 
of  them  are  atheists  and  naturalists,  8783.  Several  of  the  learned, 
who  were  well  versed  in  the  truths  of  faith  from  the  Word,  are  in  hell, 
while  many  who  were  not  in  truths,  but  in  falses,  are  in  heaven ;  and 
this,  because  the  latter  were  in  good  and  the  former  not  in  good,  ilU 
and  sh.  9192.  With  the  learned  in  the  Christian  world,  the  internal 
is  more  closed  than  with  the  simple,  three  causes,  10,492.  The  learned 
at  this  day  wander  only  in  the  bark  (the  outward  rind  or  husk  of 
opinions),  and  love  to  dispute  only  whether  a  thing  be  so,  3677 ;  that 
they  know  less  than  the  simple  concerning  heaven,  concerning  good 
and  truth,  &c.,  from  experience,  3747 — 3749,  4156,  4760;  and  that 
knowledges  are  not  only  the  means  of  growing  wise,  but  also  the  means 
of  becoming  insane,  4156,  6316,  8629.  The  learned  or  wise  who  shall 
shine  as  the  stars,  are  they  who  are  in  good,  who  will  receive  wisdom 
proportionate  to  their  good  in  the  other  life,  3820  ;  also,  they  who  are 
in  truth  and  who  teach  truth,  9192.  See  to  Teach  ;  and  see  Science, 
Doctrine,  Understanding,  Wisdom,  Internal,  External. 

LEAST  \minimus\.  He  who  wills  to  be  the  least  in  heaven,  is  the 
greatest,  because  he  is  the  most  happy,  452,  1419.  The  greatest  in 
heaven  are  they  who  are  least  in  their  own  esteem,  and  in  the  greatest 
affection  of  serving  others,  ill.  and  sih.  3417.     The  angels  have  power 


510 


LEB 


LEN 


511 


from  the  Lord  in  proportion  as  they  believe  they  have  no  power  J>t 
their  own,  thus,  the  least  are  the  most  powerful,  341/  end,  ilL  44i>J. 
Those  meant  by  the  least  in  the  kingdom  of  heaven,  are  the  greatest, 
because  they  are  in  the  inmost,  and  in  the  highest  obedience,  i//.  a  04  ; 
as  to  John  the  Baptist,  see  Lesser.  Benjamm  called  the  least 
(youngest)  denotes  the  conjoining  medium  between  the  celestial  and 
the  spiritual,  5443,  5517.  That  man  is  the  same  in  the  least  things 
of  his  thought  and  will  as  he  is  in  the  greatest,  thus  that  his  ruling 
love  is  all  in  all,  6571,  6626. 

LEAVEN  [fermetitum],  denotes  what  is  corrupt  and  unclean,  l  lui . 
The  offering  to  be  unleavened,  or  not  fermented,  signifies  jove  and 
charity  from  a  sincere  heart,  and  without  uncleanness,  21/7.     Un- 
leavened bread  denotes  pure  love,  the  baking  of  it,  purification,  2.i4I 
end.     Leaven  denotes  what  is  false  and  evil ;  unleavened  bread  what 
is  purified  from  all  that  is  false,  sh  2342 ;  briefly,  7853,  7886      Leaven 
denotes  what  is  false,  7887,  7888,  sh.  7906,  7907,  7909.     Leavening 
(fermentation)  denotes  spiritual  combat,  by  which  the  truth  is  purified 
of  the  false,  because  such  purification  can  only  be  effected  by  the  coiitlict 
of  the  one  with  the  other,  7906,  compare  9992 ;   and  for  the  ditter- 
ence  between  leaven  and  leavened,  8062.    Leaven  is  so  frequently  com- 
manded not  to  be  eaten,  because  in  all  things  it  is  necessary  to  guard 
against  the  false,  for  the  false  destroys  good,  7909 ;   that  leavened  de- 
notes what  is  falsified,  8051;  briefly  i7/.  8062 ;  and  ^}^^^^^':^I^^IZ^'^ 
bread   denotes   good   purified   from  the  false,  8058;  both  tit.  999^. 
Farina  or  fine  flour  signifies  truth,  dough  the  good  of  truth,  bread  the 
good  of  love,   the  dough  carried  out  from  Egypt  by  the  Israelites 
without  leaven,  denotes  freedom  from  all  that  is  false  in  the  first  state 
of  deliverance,  7966.     The  annual  festival  of  unleavened  bread  repre- 
sented purification  from  falses,  the  feast  of  harvest  or  first-fruits  the 
implantation  of  truth,  and  the  feast  of  ingathering  the  implantation  ot 
good,  9286—9292,  9992,  10,669—10,671  ;  HL  9294.     No  leaven  and 
no  honey  were  to  be  used  in  the  meat-offerings,  because  leaven  denotes 
the  false  of  evil,  and  honey  external  delights,  thus  delight  with  which 
the  love  of  the  world  is  mingled,   10,137.     The  wave  loaves  were  to  be 
leavened,   (Levit.  xxiii.  17,)  because  they  represented  good  not  per- 
fectly purified,  and  their  being  waved  by  the  priest,  vmfication,  9i9J. 

See  Sacrifice.  ..   , 

LEAVES  [folia].  When  man  is  compared  to  a  tree,  or  called  a 
tree,  the  good  of  charity  is  signified  by  fruit,  and  the  truth  of  faith 
by  leaves,  884,  885,  ill.  3427.  The  Lord's  advent  is  represented  by 
the  fis-tree  in  the  parable,  because  a  fig-tree  denotes  natural  good  ;  its 
branches,  affections;  and  its  leaves,  truths,  ill.  4231.  The  regenerate 
man  is  compared  to  a  tree ;  the  successive  growths  of  intelligence,  ot 
wisdom,  and  of  life,  to  the  production  of  leaves,  flowers,  and  fruits, 
ill.  5115,  5116,  9337,  particularly  10,185.  See  Flower,  Fruit. 
All  things  in  nature  have  reference  to  the  human  form  ;  the  leaves  ot 
a  tree  to  the  lungs  and  their  oflice  of  respiration,  10,185.  The  leaves 
of  the  fig-tree  sewn  together  for  aprons,  denotes  the  excuse  of  their  evil 
by  external  truth,  216,  compare  9960  end.  See  Tree,  Vegetation. 
LEBANON,  OR  LIBANON,  [Libanusl  is  put  for  the  cedars  of 
Lebanon,  which  denote  spiritual  things,  or  the  truths  of  faith,  886. 
The   smell  of  Lebanon  denotes  the  aff*ection   of  truth,   the  vine  ot 


Lebanon  the  affection  of  good,  886,  5113.  The  cedars  and  trees  of 
Lebanon  denote  rational  perceptions,  1443.  Cedars,  the  glory  of 
Lebanon,  denote  celestial  spiritual  things ;  the  fir-tree,  the  pine,  and 
the  box,  celestial  natural,  2162,  compare  9406.  The  cedar,  and  also 
mount  Lebanon,  denote  the  rational  mind  or  the  rational  man,  28*31. 
Lebanon  denotes  the  spiritual  church,  Carmel  and  Sharon  the  celestial 
church,  5922.  Carmel,  Lebanon,  and  Hermon,  denote  the  church 
as  to  knowledges,  variously,  9011.  Lebanon  denotes  the  spiritual 
church,  the  cedar  of  Lebanon  its  truth,  10,199.  Lebanon  and  its 
cedars  both  alike  denote  spiritual  good,  because  Lebanon  was  a  forest 
of  cedars,    10,261. 

LED,  to  he,  \duci\.     See  to  Lead. 

LEFT  HAND  [sinister'].     See  Right  and  Left. 

LEFT,  OR  RESIDUE,  the,  [residuus].     See  Remains. 

LEG  [cms].  The  strength  of  a  horse,  and  the  legs  of  a  man, 
denote  own  power  of  understanding  truth  and  doing  good,  2826.  Two 
legs,  or  a  piece  of  an  ear  snatched  from  the  mouth  of  a  lion,  denote 
the  will  of  good  and  the  will  of  truth,  3869,  more  particularly  ex. 
10,050.  The  paschal  lamb  to  be  roasted,  the  head  upon  the  legs  and 
upon  the  midst,  denotes  from  what  is  inmost  to  what  is  outermost, 
ill.  7859;  further  ill.  10,048.  Legs  signify  the  extremes  where  good 
verges  to  obscurity ;  the  legs  (sides)  of  the  tabernacle  ex.  9653,  9655, 
9658.  The  legs  of  beasts  denote  the  exteriors  of  the  natural  man, 
because  they  cohere  with  the  feet,  but  it  is  otherwise  in  the  case  of 
man,  whose  legs  and  feet  therefore  have  a  distinct  signification,  10,050. 
See  Foot,  Man. 

LEGISLATOR,  or  Lawgiver,  denotes  truth  in  power  from  good; 
the  blessing  of  Judah  ex.  6372.     See  Foot,  King,  Tribes. 

LEGITIMATE.  Truth  can  only  be  legitimately  multiplied  from 
good ;  if  it  be  otherwise  it  is  an  adultery,  and  not  the  heavenly  mar- 
riage, 5345.  See  Marriage.  As  to  the  legitimacy  of  children  born 
of  handmaids,  2868,  3915.  See  Illegitimate,  Conjunction,  Jew 
(6),  4433. 

LEIIABIM.     See  Egypt. 

LEND,  to.     See  to  Borrow. 

LENGTH  [longitudo\  applied  to  time,  denotes  what  is  perpetual 
and  eternal;  applied  to  space,  what  is  holy,  650.  Height  denotes  good, 
breadth  truth,  and  length  the  holy  (proceeding  of  good  and  truth),  650  ; 
ill.  4482.  Length  denotes  good,  breadth  truth ;  and  in  ancient  times 
it  was  common  to  use  the  words  in  this  sense,  as  heights  and  depths 
are  used  at  this  day,  1613.  States  of  good  and  truth  are  denoted  by 
lengths,  breadths,  and  heights,  because  they  are  extensions  in  respect 
to  the  Lord,  4482.  Days  being  prolonged,  denotes  the  augmentation 
of  good,  8898.  A  long  way  off  denotes  disagreement  and  aversion, 
and  this  from  the  law  of  consociation  in  the  other  life,  ill.  9261. 
Length  denotes  good,  and  breadth  truth,  because  spaces  in  the  other 
life  are  appearances  of  the  states  of  good  and  truth,  9487;  that  length 
denotes  good,  9600,  9617,  9636;  both  i7/.  from  situation  and  exten- 
sion in  the  other  life,  10,179.  Degrees  of  length  and  breadth  are  pre- 
dicated of  extension  from  the  midst  to  the  circumferences,  degrees  of 
height  from  interiors  to  exteriors,  ill,  10,181.  See  High,  to  Dilate, 
Expanse,  Extension. 


\ 


512 


LIB 


LENTILES  Itentes].     See  Beans,  Fitches. 
LEPROSY  [lepra\  denotes  the  profanation  of  what  is  holy ;  spe- 
cificany  thrprofL^tio^^^  of  truth,  716,  0959,  6^63,  ,9014      The  sej^ra 
kinds  of  leprosy  and  the  laws  concernuig  the  ceansuig  of  lepers   denote 
various  qualities  of  profanation,  whether  interior  or  extenor    &c     and 
the  meai  s  of  restoration,  6903.     He  who  was   eprous  all  over  w««  V' 
be  pronounced  clean,  and  he  in  whom  any  ^^^"S^.fl^^^l^ri^^^^^^^^^^ 
clean,  because  the  former  denotes  exterior  V^o^^^^^^^^^^^^^^ 
but  the  living  flesh  in  the  latter  acknowledgment  and  faith,   OJO.i , 
hence    lepers  denote  those  who  are  unclean,   but  st.ll  willing  to  be 
cleansk  llOO.     The  laws  concerning  leprosy  are  not  "^^re  P«^^^^^^^^^ 
explained  by  the  author  because  they  treat  ot  P^'^^^.^^^^i^^^"!^^ 
bare  mention  of  them  excites  horror  in  heaven,  0963.     f^e  ^^V^"' 
coloured  hairs  in  leprosy  denote  the  unclean  falses  ot  profanation   3301 . 
Cedcers  and  sor'es  o^'  leprosy  denote  defilements  and  blasphemies 
7524.      Leprosy   denotes   truth   profaned     thus   falsified     and  to  be 
cleansed  from  it' is  to  be  led  by  the  truths  and  goods  of  the  Word. 
9468 ;   the  laws  concerning  it  cited  in  part    0^3,  8/0   314    end   3301, 
4735,  4922,  7430,  7839,  7918,  10,038,  10,042,  10,061,  10  137,  10  296 
LESSER,  OR  Younger  [ininor].     The  greater  denotes  good,  the 
lesser  truth,  3296,  6270.     The  elder  or  greater  denotes  ^^^^^^  is  ex- 
ternal because  it  is  first  learnt,  the  younger  what  is  mternal  beeause  it 
is   learnt   afterwards,   3819.     The  lesser  in  the  kingdom  of  heaven 
greater  than  John  the  Baptist,  denotes  the  mternal  trut\ of  the  M 
compared  with  the  external,  9372.     To  be  less  denotes  to  be  msuffi- 

cient,  7834.     See  Least.  ,    r      u    •    :^«    •inoi  • 

LET  DOWN,  to,  [demittere,-]  is  predicated  of  submission,  3091  . 

see  Hand  (page  300).'   That  variations  of  state  with  the  anf  s  are 

effected  by  their  being  let  down  into  lower  spheres,  &c.,   10.134.     aee 

to  Descend. 

LETUSHIM  [letuschim].     See  Sheba. 

LEUMMIM  [leumim].     See  Sheba. 

LEVL     Sec  Tribes. 

LEVIATHAN,  denotes  the  scientific  mind  in  general,  the  same  as 
the  whale  and  water  serpent,  sh,  7293,  9/55.     Its  playing  m  the  sea 
denotes   delight   in   the   congregation   of  scientific   truths    by   which 
spiritual  things  are  confirmed,  10,416. 

LEVITES.     See  Priest. 

LIBANON.     See  Lebanon. 

LIBATION.     See  Drink-Offering,  Sacrifice.  .  .,    ,  . 

LIBERATION.     The  salvation  and  liberation  of  the  spmtuai  is 
by  means  of  the  divine  human,  2833,  compare  2061.  2716;   see  below, 
6945.     When  the  natural  man  is  regenerated  by  charity  and  laith, 
he  is  liberated  from  evils,  for  evils  are  then  separated  and  cast  out  ot 
the  centre  to  the  circumferences,  where  the  light  of  truth  ^oni  good 
does  not  fall  upon  them,  5134.     No  one  can  be  liberated  ^rom  hell  in 
the  other  hfe,  unless  he  was  in  spiritual  good  in  the  life  of  the  body, 
ilL  6368.     To  liberate,  predicated  of  the  truth,  signifies  its  Pj^evad^^^ 
over  the  false,  6784,  compare  6854.     It  is  impossible  to  be  liberated 
?rom  falses  except  by  the  holy  proceeding  of  the  Lf  ^^« /--^^^^^^^^^ 
6864.    The  hberation  of  the  spiritual  church  was  effected  by  the  Lord  s 
advent  into  the  world,  and  their  salvation  in  particular  is  by  the  Lord  s 


LIB 


513 


divine  human,  6945  and  citations,  7066,  8668,  9937.  The  spiritual 
man  is  liberated  from  infestation  gradually,  ill.  7186,  9333,  9336; 
thus,  without  infringing  either  his  own  liberty  or  that  of  the  spirits 
who  infest  him,  4110.  When  the  spiritual  were  liberated  by  the  advent 
of  the  Lord,  they  were  first  prepared  to  receive  the  influx  of  good  and 
truth  from  him,  for  they  passed  through  the  midst  of  hell,  7849;  ill. 
8099.  They  were  elevated  into  heaven  after  undergoing  temptations, 
7932|,  8099.  The  spiritual  who  were  liberated  by  the  Lord  are  such 
as  were  in  the  good  of  truth  and  the  truth  of  good,  8018.  The  states 
of  liberation  are  like  those  of  regeneration,  for  regeneration  is  the  liber- 
ation of  man  from  hell  and  his  introduction  into  heaven  by  the  Lord, 
9286.  The  states  of  liberation  are,  generally,  three,  1.  Purification 
from  falses;  2.  The  implantation  of  truth  in  good;  and  3.  The  im- 
plantation of  good,  9286;  ill.  9294,  9295.  The  liberation  of  man 
from  evils  and  falses,  or  the  remission  of  sins,  consists  in  his  being 
detained  from  them  and  held  in  good  and  truth  bv  the  Lord,  ill.  9333 ; 
fully  ill.  9937.  The  sins  which  a  man  does  are  footed  in  his  life,  and 
make  his  life,  hence  no  one  can  be  Hberated  from  them  unless  he  re- 
ceive new  life  from  the  Lord,  which  is  onlv  by  regeneration,  brieflv 
9444.  So  far  as  man  believes  that  all  good' flows  in  from  the  Lord, 
and  all  evil  from  hell,  he  is  affected  by  goods  and  purified  and  liber- 
ated from  evils,  10,219. 

The  state  after  passing  through  temptations  and  overcoming  in 
them,  denoted  by  the  words  of  Jacob,  *  I  have  seen  God  faces  to  faces, 
and  my  soul  is  liberated,'  4299.  The  state  of  the  internal  man  in  the 
external,  when  the  external  is  liberated  from  its  evils,  denoted  by 
Joseph  brought  out  of  the  prison-house  in  Egypt,  5134.  Liberation 
from  hell  by  celestial  good  flowing-in  from  the  Lord,  denoted  by  Judah, 
called  a  lion's  whelp,  going  up  from  the  prey,  6368.  Those  who  are 
in  simple  good  liberated  from  the  doctrines  of  false  teachers  by  scien- 
tific truth,  denoted  by  Moses  (called  a  man  of  Egypt;  protecting  the 
shepherdesses  of  Midian,  6784.  The  spiritual  church  liberated  from 
the  false  scientifics  which  infest  and  destroy  truths,  denoted  by  the 
sons  of  Israel  led  out  of  Egypt  by  Moses,  6854,  6864,  6897,  6945, 
7066,  7169,  7932,  8018,8099.8668.  10,659;  by  the  dead  going  out 
from  the  tombs  after  the  Lord's  resurrection,  8018;  and  by  the  ram 
liberated  by  Abraham,  2833,  2834.  The  liberation  of  man  from  hell 
by  the  work  of  salvation,  represented  by  Aaron's  bearing  the  plate  of 
holiness  upon  his  forehead,  9937.  The  deliverance  of  man  from  the 
damnation  of  hell  by  the  three  great  operations  of  his  regeneration, 
represented  by  the  three  festivals,  9286,  9294,  9295,   10.655.    10,659. 

LIBERTY  [libertas],  consists  in  being  led  of  the  Lord,  and  slavery 
consists  m  being  under  the  dominion  of  evil  spirits,  892,  905.  Man 
never  comes  into  a  state  of  liberty  before  he  is  regenerated  and  led  by 
the  Lord  by  the  love  of  good  and  truth,  892.  The  more  the  Lord  is 
present  with  man  the  more  free  he  is,  905  ;  and  he  is  more  present  in 
temptations  than  at  other  times,  1947,  ill.  4299.  The  spiritual  man 
acts  freely  because  according  to  conscience,  by  which  the  Lord  governs 
him,  918,  ill.  1835.  Man  is  more  free  when  he  compels  himself  to 
do  good  than  at  other  times,  and  the  strength  of  his  freedom  is  equal 
to  the  evil  that  tempts  him,  1937.  No  man  is  compelled  by  the  Lord, 
thus  all  reformation  is  effected  by  freedom,  ill.  1937;  ill.  and  sh.  1947, 

L    L 


M 


514 


LIB 


4029,  4031,  7007;  also  287G,  &c.,  cited  below;  the  quality  of  celes- 
tial freedom  and  infernal  freedom  compared,  1947,  2874.  To  force 
oneself  to  do  good  and  to  resist  evil  is  freedom,  1937,  1947.  In  such 
compulsion  and  in  every  temptation  in  which  man  conquers,  there  is 
freedom,  and  it  is  thus  that  man  is  gifted  by  the  Lord  with  a  celestial 
proprium,  1937,  1947;  see  below,  2880.  The  good  and  truth  of  faith 
can  only  be  implanted  in  freedom,  1947  end;  and  citations  below, 
2875,  2879,  3043,  3145,  8700,  9588.  That  all  worship  must  be  from 
freedom,  1947,  2880,  2881;  ill.  4031;  /^/.  by  gifts,  5(il9;  by  the 
sons  of  Israel  to  be  set  free  from  the  Egyptians,  7349 ;  and  by  the 
voluntary  sacrifices,  10,097.  That  man  is  carried  in  freedom  either 
to  the  joys  of  heaven  or  the  loathsome  horrors  of  hell  by  the  delights 
of  conjugial  love,  2744. 

Seriatim  passages  concerning  man's   freedom,    2870 — 2893.     All 
freedom  is  of  some  love  or  affection,  but  the  freedom  of  evil  loves  is  only 
apparent,  2870;   see  below,  2884,9096.     Infernal  freedom  is  of  the 
love  of  self  and  the  world,  but  celestial  freedom  is  of  love  to  the  Lord 
and  the  neighbour,  thus  of  the  love  of  good  and  truth,  2870,   G390. 
The  infernals  do  not  know  any  other  freedom  than  what  is  of  the  loves 
of  self  and  the  world,  for  it  is  only  in  the  freedom  of  these  loves  that 
they  have  any  delight,  and  when  they  lose  it  they  have  no  more  life 
than  a  new  born  infant,  2871.     It  is  impossible  for  those  whose  life 
consists  in  the  freedom  of  those  loves  to  come  into  heaven,  2871  end. 
They  who  are  in  celestial  freedom,  or  freedom  from  the  Lord,  are  de- 
sirous to  communicate  their  own  blessedness  and  happiness  to  others ; 
that  such  communication  is  effected,  after  a  wonderful  manner,  by  in- 
flux, 2872.     Infernal  freedom  is  as  far  distant  from  celestial,  as  hell 
is  from  heaven ;  also,  that  all  are  distinguished  in  the  other  life  ac- 
cording to  the  freedom  of  the  loves  and  affections,  in  which  the  life  of 
every  one  consists,  2873 ;  the  quality  and  difference  of  these  freedoms 
briefly  ill,  2874,  9589,  9590.     The  good  of  life  or  the  affection  of 
good  is  insinuated  in  celestial  freedom  by  an  internal  way ;  into  this 
good  the  truth  of  doctrine  is  also  implanted  according  to  the  freedom 
of  man's  affection,  2875 ;  ill,  2877.     The  affection  of  truth  is  the 
vessel  itself  by  which  it  is  received   in  man,  hence,  what  is  done  in 
freedom,  is  conjoined,  but  what  in  compulsion,  is  not  conjoined,  2875  ; 
see  below,  3145.     As  no  one  can  be  reformed  but  by  freedom,  there- 
fore freedom,  so  far  as  it  appears,  is  never  taken  away,  2876,  2881.    It 
is  an  eternal  law  that  every  one  is  free  as  to  his  interiors,  that  is,  as 
to  his  affections  and  thoughts,   2876.     Unless  man  had  freedom,  the 
affections   of  good   and  truth   could  not  be   insinuated  into  him  by 
the  Lord,  thus  neither  reformation  nor  regeneration  could  be  effected, 
2877,  2878 ;  and  this,  because  the  root  of  good  and  of  truth  is  in  the 
inmost  principle  of  man,  2879.     Nothing  appears  as  man's  own  but 
what  is  from  freedom,  and  this  because  the  affection  of  love  is  his 
verimost  life ;  hence  he  is  held  in  his  own  freedom  by  the  Lord  while 
he  is  introduced  into  angelic  freedom,  or  induced  to  accept  a  celestial 
proprium,  2880.     If  man  could  be  saved  by  compulsion  all  would  be 
saved,  and  though  it  appears  as  if  he  were  under  compulsion  when  he 
resists  evil,  yet  man  has  a  stronger  freedom  in  temptation-combats, 
than  out  of  them,  288 1 .     No  one  has,  nor  ever  had,  celestial  freedom 
from  himself,  but  from  the  Lord,  not  even  man  whilst  in  integrity, 


LIB 


515 


^ 


2882.     In  order  to  have  celestial  freedom,  man  ought  to  think  what  is 
true  from  himself,  and  to  do  what  is  good  from  himself,  but  still  to 
know  and  acknowledge  that  it  is  from  the  Lord ;  that  the  angels  are  in 
such  acknowledgment  and  perception,  2883,  2891.     The  freedom  of 
the  loves  of  self  and  the  world  is  altogether  slavery,  still  it  is  called 
freedom,  in  the  same  way  that  love  and  affection  are  used  in  both 
senses,    2884.     All   alike,    men,    spirits,    and  angels,  think  and  will 
from  others,  and  finally,  all  and  every  one  from  the  first  Author  of 
life,  who  is  the  Lord,  2886,  5847.     Evils  and  falses  have  connection 
with  the  hells,  truths  and  goods  with  the  heavens,  and  hence  the 
freedom,  respectively,  of  those  who  are  in  them,  2886.     Man  would 
have  no  life  if  spirits  and  angels  were  not  attendant  upon  him,  but  all 
thought  and  will  would  instantly  perish,  2887.     The  all  of  life  flows-iu 
from  the  Lord,  comparatively  as  from  the  sun  into  the  objects  of  the 
earth ;  thus,  with  every  one  according  to  his  particular  genius,  2888. 
Even  evil  spirits  have  no  life  except  from  truth  and  good,  and  they  first 
begm  to  live  when  the  former  life,  which  is  the  lust  of  evil  and  the 
persuasion  of  what  Ife  false,  is  extinguished,  2889;  further  eV/.  3610, 
6325.     The  evil  spirits  associated  with  man  consider  him  as  a  vile 
slave,  but  the  angels  as  a  brother ;  the  angels  also  lead  him  in  freedom, 
not  according  to  their  own  will,   but  the  good  pleasure  of  the  Lord, 
2890,  6205  ;   see  below,  4110,  5982.     The  more  exquisitely  the  angels 
perceive  themselves  to  be  led  by  the  Lord,  and  thus  to  be  in  the  Lord, 
the  more  free  they  are,  2891.     He  who  lives  in  good,  and  believes 
that  all  good  and  truth,  and  life  itself,  are  from  the  Lord,  is  capable 
of  being  gifted  with  celestial  freedom  and  peace,  but  he  who  does  not 
believe  is  carried  into  lusts  and  anxieties,  2892;    that  all  evils  and 
falses  are  from  hell,  and  all  goods  and  truths  from  the  Lord,  and  that 
this  may  be  known  and  is  known  to  every  one,  but  that  still  it  is  not 
believed,  2893.     It  is  the  natural  man  that  is  said  to  be  left  in  free- 
dom, not  the  rational,  for  by  the  rational  there  is  an  influx  of  good 
from  the  Lord  in  celestial  freedom,  3043,  ill,  5650 ;  see  below,  5760, 
6125;   that  the  Lord  also  left  the  natural  man  in  freedom,  when  he 
made  his  human  divine  as  to  truth,  3043.     Without  freedom  there  is 
no  production  of  truth  in  the  natural  man,  nor  elevation  therefrom  into 
the  rational,  thus  there  is  no  conjunction  of  truth  with  good,  and  no 
regeneration,  3145,  3146,  4029,    4031  ;    the   same  further   ill,,    and 
that   everything   which   is  from  the  will  appears   free,   3158,  3179. 
Good  given  to  man  and  not  planted  in  freedom  would  be  dissipated  by 
the  first  pressure  of  temptation ;  this  is  foreseen  by  the  Lord,  who 
provides  that  his  course  shall  be  bent  to  a  milder  hell,  if  he  cannot  be 
led  in  freedom  to  heaven,  3854.     The  spirits  that  are  adjoined  to  man, 
whether  good  or  evil,  are  removed  from  him  without  violating  their 
freedom,  4110.     They  who  are  in  good  are  in  such  freedom  that  they 
are  able  in  thought  and  intuition  to  range  as  it  were  through  the  whole 
heaven ;  they  who  are  in  confirmed  falses  are  bound  as  in  prison,  and 
they  appear  to  themselves  to  be  free,  because  all  freedom  is  of  the 
affections,  5096.     The  idea  of  the  natural  man  concerning  freedom  is 
that  of  being  master  of  his  own  will,  his  own  thoughts,  and  his  own 
actions ;  but  celestial  freedom  is  to  will  from  the  Lord  and  not  at  all 
from  self,  and  to  think  from  heaven,  5428.     The  freedom  of  man 
consists  in  what  comes  from  the  heart,  the  will,  the  affection  of  man's 

L  L  2 


516 


LI  B 


love,  thus,  from  the  man  himself,  5619.     Man  is  so  far  regenerated 
as  he  places  the  spiritual  man  in  freedom  by  the  subjugation  of  the 
natural,  ill.  5G50 ;  and  hence  that  the  external  man  ought  to  be  without 
freedom  from  the  proprium,  5760,  5763,  ilL  5786,  9096.    The  freedom 
of  man  is  from  the  equilibrium  in  which  he  is  held  by  spirits  from  hell 
on  the  one  hand,  and  by  angels  from  heaven  on  the  other,  5982 ;  see 
2890.     Man's  freedom  or  choice  in  the  election  of  good  or  evil  is  from 
his  intellectual  faculty  and  its  capabiUty  of  being  perfected ;  for  it  is 
the  intellectual  part  which  is  the  recipient  of  spiritual  good  and  truth, 
6125,   9096;   see  below,   10,777.     If  man  were  in  a  state  to  believe 
that  all  good  and  truth  are  from  the  Lord,  and  all  evil  and  the  false 
from  hell,  he  would  be  gifted  with  peace,  and  would  be  in  essential 
freedom,  ill.  6325.     Man  is  encompassed  with  a  general   sphere  of 
attempts  to  do  evil  from  hell,  and  a  sphere  of  attempts  to  do  good 
from  heaven,  and   hence  has  equilibrium  and  freedom;  the  author's 
experience,  6477;   and  that  man  is  kept  in  the  equilibrium  between 
these,  that  he  may  be  in  freedom,  and  may  be  reformed,  8209.     It  is 
in  man's  freedom  to  desist  from  evil,  because  he  fe  kept  by  the  Lord 
perpetually  in  that  attempt,  ill.  8307.     Repentance  must  be  effected 
in  a  free  state,  otherwise  it  is  of  no  avail ;   a  compelled  state  briefly 
ill.  8392.     Man  acts  from  freedom  when  he  acts  from  affection,  ill. 
8690.     Faith  and  charity  implanted  in  freedom  remain,  but  not  in 
compulsion,  8700.     They  are  servants  who  act  from  the  obedience  of 
faith,  or  from  truths  only,  and  not  from  correspondent  good,  but  they 
are  lords  and  free,  who  act  from  the  affection  of  charity ;    the  law 
concerning  servants  and  masters  ex.  8974,  8979,  8987,  8988,  8990. 
See  Obedience.     Freedom  consists  in  being  led  by  the  Lord,  and 
servitude  in  being  led  of  hell,   or  of  self,   sh.  9096 ;   passages  cited, 
10,409  ;  and  that  Christian  liberty  extends  no  farther  than  the  liberty 
to  do  good  and  to  shun  evil,  9096  end.     They  are  able  to  think  and 
to  will  freely  who  are  in  the  good  of  love  to  the  Lord,  and  thence  in  the 
truths  of  faith,  9877.     Seriatim  passages  concerning  the  freedom  of 
the  will,  9585—9591;  here,  as  in  the  passages  cited  above,   that  all 
which  is  of  the  will  and  love  is  called  freedom,  and  that  it  manifests 
itself  by  delight,   9585 ;    that  servitude  consists  in  being  led  of  hell, 
and  freedom  in  being  led  of  the  Lord,   9586,  9589—9591 ;  that  the 
Lord  leads  man  by  freedom,  9587;  that  what  is  inseminated  in  freedom 
remains,  and  what  in  compulsion  does  not  remain,  9588  ;  and  finally, 
that  celestial  freedom   (free-determination,  or  free-will,   liberum  arhi- 
trium)  consists  in  doing  good  from  the  will  or  choice,  9591.     That  is 
said  to  be  in  freedom  which  comes  from  the  love,  because  man  wills 
what  he  loves,    10,097.     Order  requires  that  every  man  should  act 
according  to  reason  from  freedom ;  hence,  unless  man  be  kept  in  the 
freedom  even  to  do  evil,  good  cannot  be  provided  for  him  by  the  Lord, 
10,777.     A  brief  illustration  that  the  doctrine  of  necessity  is  not  true, 
and  this,  notwithstanding  that  the  Divine  Providence  proceeds  accord- 
ing to  the  most  essential  order  of  things,  6487. 

The  freedom  of  man  when  he  acts  according  to  conscience,  after 
fluctuating  between  falses  and  truths,  denoted  by  Noah's  going  out 
from  the  ark,  905,  918.  The  freedom  of  the  natural  man  in  compelling 
himself  to  do  good,  and  his  submission  to  the  government  of  intellectual 
truth,  denoted  by  llagar's  return  to  her  mistress,    1936,   1937,    1947. 


LIE 


517 


The  natural  man  left  in  perfect  freedom  by  the  rational  if  the  affection 
of  truth  is  not  accepted,  denoted  by  the  servant  of  Abraham  to  be  re- 
leased from  his  oath  if  the  woman  would  not  go  with  him,  3043.  The 
freedom  in  which  the  natural  man  receives  instruction  in  truths  and 
goods,  denoted  by  the  servants'  camels  being  loosened,  and  straw  and 
provender  given  them,  3145,  3146.  The  freedom  in  which  the  natural 
man  is  conjoined  to  the  rational,  denoted  by  Laban  and  Bethuel's  being 
asked  to  deliberate,  and  the  choice  afterwards  given  to  Rebecca,  con- 
cerning her  marriage  with  Isaac,  3158,  3179.  No  other  goods  and 
truths  but  those  conceived  in  perfect  freedom  given  to  the  regenerate, 
and  all  such  attributed  to  them,  denoted  by  Jacob's  flock  derived  from 
the  first  in  coition  of  the  flock  of  Laban,  4029,  4031.  The  freedom 
in  which  good  not  made  spiritual  is  relinquished  by  the  regenerate, 
denoted  by  Jacob's  separation  from  Laban  while  Laban  was  gone  to 
shear  his  flock,  4110.  The  external  man  when  conjoined  to  the  in- 
ternal, without  freedom  from  the  proprium,  denoted  by  the  brethren 
of  Joseph  to  become  his  servants,  5760.  The  freedom  of  natural 
affection  and  the  cheerfulness  of  the  mind  after  emerging  from  tempta- 
tions, denoted  by  Napthali  compared  with  a  hind  let  loose,  &c., 
6411 — 6414.  The  external  man  no  longer  able  to  serve  the  internal 
if  the  affection  of  natural  or  sensual  truth  be  destroyed,  denoted  by  the 
Hebrew  servant's  having  his  freedom  if  his  master  struck  him  and  de- 
stroyed his  eye  or  his  tooth,  9058—9063. 

LIBRATION.  The  exploration  of  truth  before  its  conjunction  is 
a  most  exquisite  libration  or  balancing,  to  prevent  anything  false  being 
conjoined  with  good  or  anything  true  to  evil,  3116.  See  Initiation, 
Conjunction. 

LICE  [pediculi'\.  The  sphere  of  those  who  have  persecuted  inno- 
cence smells  like  the  stench  of  domestic  lice,  1514,  4628.  The  fourth 
degree  of  vastation,  when  all  good  perishes,  is  signified  by  the  dust 
of  the  earth  turned  into  lice,  7378.  Lice  signify  evils  which  are  de- 
lighted in  merely  because  they  are  evils,  7392.  Lice  signify  evils 
in  the  sensual  or  most  external  of  man,  answering  to  their  residence 
amongst  the  filth  and  scabs  of  the  skin  ;  and  the  infestation  of  such 
evils  is  signified  by  their  biting,  7419,  7424,  9331.  See  Creeping- 
thing. 

LIE,  a  \mendacium\  denotes  the  false  and  evil  of  faith ;  bearing 
witness  to  a  lie,  the  confirmation  of  the  false,  ill.  and  sh.  8908,  9261. 
The  devil  called  the  father  of  lies,  denotes  the  evil  from  which  falses 
proceed,  8908.  To  see  vanity  and  divine  lies,  is  predicated  of  the 
falses  of  doctrine  and  falses  of  life,  sh.  9248;  also  the  mouth  speaking 
vanity,  and  the  right-hand  a  right-hand  of  lies,  10,287  end.  See 
False. 

LIE-CONCEALED,  to  [latere],  a  man  from  his  brother,  is  pre- 
dicated of  good  and  truth  separated,  4199,  compare  4189. 

LIE-DOWN,  to  [decumbere].     See  the  next  article,  9027. 

LIE-DOWN,  to  {cubare~\,  and  sleep,  denotes  the  state  of  tran- 
quillity which  the  regenerate  experience,  ill.  and  sh.  3696.  To  lie 
down  with  a  woman,  predicated  of  Rebecca,  denotes  the  perversion 
and  adulteration  of  divine  truth,  3398,  3399 ;  predicated  of  Dinah 
and  the  prince  of  Sheckhem,  the  illicit  conjunction  of  truth  derived 
from  antiquity  with  the  Jewish  religion,  4433,  4  445;   predicated  of 


518 


LI  F 


Reuben  and  his  father's  concubine,  the  adulteration  of  good,  AGOl, 
G348 ;  predicated  of  Joseph  and  the  wife  of  Potiphar,  the  ilHcit  con- 
junction of  truth  and  good,  4989,  5001,  5007,  5015.  The  daughters 
of  Lot  lying  with  their  father,  denotes  the  state  of  impure  good  and 
its  affections,  when  truth  is  altogether  vastated,  2405.  One  lying  in 
the  bosom  of  another,  denotes  conjunction  by  love,  6900.  To  lie  in 
the  bosom  of  Abraham,  and  to  lie  down  with  Abraham,  with  Isaac, 
and  with  Jacob,  iu  the  kingdom  of  heaven,  denotes  conjunction  by 
love  with  the  Lord,  0900,  10,442.  To  lie  with  his  fathers  (meaning, 
to  be  buried),  denotes  resurrection  into  life,  0182.  To  bow  himself 
and  to  lie  or  couch  down  like  a  lion,  denotes  the  good  of  love  in  its 
power,  and  in  safety  from  all  evil,  0309.  To  lie  or  couch  down  be- 
tween his  burthens,  like  an  ass,  denotes  the  miserable  state  of  those 
with  all  their  works  who  arc  in  the  love  of  self  and  the  world,  0390, 
compare  925/.  To  persuade  a  virgin  not  espoused,  and  lie  with  her, 
denotes  the  conjunction  of  truth  with  some  affection  of  honor  or  gain, 
instead  of  the  legitimate  conjunction  of  good  and  truth,  9182 — 9180. 
To  lie  with  a  beast,  denotes  conjunction  with  some  evil  of  the  lusts, 
9190.  To  lie  down  in  bed  (decumhere) ,  from  inability  to  go  about, 
denotes  what  is  separated  in  the  natural  man,  9027.  The  land  on 
which  he  lay  promised  to  Jacob,  denotes  the  good  in  which  he  was, 
3705.  A  well  and  three  droves  of  sheep  lying  near  it,  denotes  the 
Word  and  all  who  are  principled  in  good,  3705,  3707.  Sin  lying  at 
the  door,  denotes  evil  urgent  to  enter  in  jdace  of  good,  3(>1,  304. 

LIFE  [vita'].  1 .  That  life  is  love.  There  is  no  Hfe  but  what  flows 
from  love,  good  or  evil,  33.  The  only  true  life  is  from  the  only  true 
love,  which  is  love  to  the  Lord ;  in  what  life  and  light  of  intelligence 
the  angels  are  from  love,  33,  34.  The  life  itself  of  man  is  celestial 
love,  1430,  2253.  It  is  the  life  of  celestial  love  which  flows  down  even 
into  the  lusts,  and  vivifies  them,  1589.  Life  in  its  very  esse,  or  love 
itself,  is  Jehovah,  and  the  angels  live  in  the  esse  of  his  life,  because  in 
his  love,  1735.  The  life  of  the  Lord  is  divine  love  towards  the  whole 
human  race,  1803,  0407,  0495  ;  and  it  is  such  as  to  transcend  all 
human  understanding,  2077.  The  Lord  had  no  other  life  when  he  was 
iu  the  world  but  this  love,  and  it  vvas  by  the  life  of  pure  love  that  he 
united  himself  to  the  divine,  2253.  The  quality  of  man's  life  is  accord- 
ing to  the  quality  of  his  love ;  happy,  if  it  consist  in  love  to  the  Lord 
and  the  neighbour,  because  the  divine  itself  flows  into  it ;  and  most 
unhappy  if  it  consist  in  the  love  of  self  and  the  world,  because  hell 
flows  into  it,  3539 ;  see  below,  0872.  The  whole  life  of  man  is  his 
particular  love  acting  by  its  continuum,  which  is  called  affection,  in  all 
that  he  wills,  thinks,  and  does,  and  manifesting  itself  as  delight,  3938 
end,  7081,  7342.  Indestructible  life  is  predicated  of  good,  because 
good  is  of  love,  and  love  is  the  very  life  of  man,  0077.  Love  in  its 
first  origin  is  nothing  but  fire  and  flame  proceeding  from  the  Lord  as  a 
sun  ;  the  fire  or  flame  of  this  sun  is  the  esse  itself  of  every  one's  life, 
and  this  is  the  vital  fire  which  fills  the  interiors  with  heat,  ill.  0832, 
8812;  compare  4900.  Man  is  altogether  what  his  love  is,  not  only  in 
his  organical  principles,  but  in  his  whole  body ;  hence  the  angels  are 
loves  in  form,  and  infernal  spirits  are  the  images  of  their  diabolical 
loves,  ill.  0872,  10,153.  Love  and  faith,  which  exist  from  the  Lord  as 
the  sun  of  heaven,  make  spiritual  life,  as  heat  and  light  from  the  sun 


L  I  F 


519 


of  the  world  make  natural  life,  7082—7083.     Good  from  the  Lord 
gives  life  and  its  heat,  which  is  love  ;  but  truth  from  him  gives  illus- 
tration and  its  light,  which  is  faith,  0504 ;   that  the  flame  or  fire  of 
life  is  love,  its  light,  faith,  9037.     See  Fire,  Light,  Flame,  Love. 
2.  The  Source  and  Influx  of  Life.     There  is  one  only  life,  which 
is  that  of  the  Lord,  and  all  live  from  its  influx,  the  evil  as  well  as  the 
good,  290,  1954,  2021,  2658,  2700,  2880—2889,  3001,  3318,  3337— 
3339,  3484,  3742,  3743,  4318—4320,  4417,  4524,  4882,  5005,  5847, 
5980,  0058,  0325,  0408-0470,  0020,  7270,  8497,  8717,  8728,  9270, 
9400.     There  is  no  life  and  esse  except  in  those  thiugs  which  are  from 
the  Lord,  thus  which  are  eternal,  720 ;  ill.  by  appearances  in  the  other 
life,  071.     The  Lord  as  to  each  essence  is  life,  but  man  is  only  a  reci- 
pient of  life  from  the  Lord,  202 1 .     The  Lord,  even  as  to  the  human, 
has  life  in  himself,  for  the  human  was  made  life  itself  when  it  was 
made  divine,  2058,  3733.     The  divine  good  of  the  Lord  is  esse  itself, 
and  his  divine  truth  is  life  thence  derived,  3019;  that  good  and  truth, 
or  will  and  understanding,  are  apparently  separate,  and  yet  only  one 
life,  3019,  3023.     Life  flowing  from  the  Lord  is  always  the  same,  but 
it  diffuses  itself  in  an  incomprehensible  manner  into  all  forms,  good 
and  evil,  and  is  varied  in  them  according  to  reception,  2888,   3001, 
5847,  5980,  0407,  0472,  0473;   the  oneness  of  life  notwithstanding  its 
manifold  action,  ill.  4200.     The  recipients  of  Ufe  seem  to  live  from 
themselves,  because  of  their  correspondence  with  the  influx  of  life,  by 
which  they  are  vivified,  3001,  3484 ;  that  such  recipient  forms  are  sub- 
stances or  organs,  that  their  quality  is  according  to  their  degree  of  cor- 
resi)ondence,  and  that  this  is  the  correspondence  of  organs  with  life, 
3484.    The  substances  recipient  of  life  appear  to  live  because  the  influx 
from  the  Lord  is  continual,  3484.     The  influx  of  life  does  not  appear 
to  man,  but  life  appears  to  be  in  him,  because  it  flows  from  the  Lord's 
love,  which  is  such  that  it  wills  to  be  another's,  3742,  4320,  8497 ; 
but  that  its  influx  is  manifestly  perceived  by  the  angels,  3742,   0400, 
0409,  8497.     Life  flowing-in  from  the  Lord,  and  man  as  the  recipient 
form  of  that  life,  are  as  principal  and  instrumental  causes,  which  in 
action  are  one  cause ;  thus  the  sensation  of  life  is  perceived  in  the 
instrumental  as  its  own,   0325.     Tbe  influx  of  the  Lord's  life  as  Very 
Man,  thus  of  the  divine  human,  makes  the  Grand  Man   of  heaven, 
3741,  3744,  0020,  0982,  0985,  0993,  0990,  9144,  10,190.    The  influx 
and  operation  of  the  life  of  heaven  is  into  the  material  human  form,  m 
which  divine  influx  is  terminated  and  finished,   3029,   3032,  3721, 
3741,  3745,  5802,  5990,  0192,  0211;  see  below  (3),  3029,  3741.    All 
things  in  the  universe  exist  and  subsist  from  things  prior  to  themselves, 
and  this  even  to  the  first,  consequently  from  the  Lord,  who  is  the  only 
fountain  of  life,   by  the  medium  of  the  spiritual  world,  4523,   4524, 
10, 1 90.     The  life  itself  which  fills  heaven  and  the  whole  universe  goes 
out  from  the  Lord's  divine  human,  thus  it  is  divine  truth  contaunng  in 
itself  divine  good,  0085.     The  all  of  life  is  from  the  Lord  as  divine 
good,  thus  from  the  divine  itself  and  the  divine  human  ;  but  its  proce- 
dure and  influx  is  by  divine  truth,  ill.  10,190.    See  Influx  (especially 
1,  7,  10),  Heaven  (7),  Good  (23),  Lord. 

3.  The  Life  of  Man.  What  is  of  man's  proprium  is  without  hte, 
but  whatever  is  from  the  Lord  is  human  and  living,  41  ;  ^''^-  '20. 
Man  is  nothing  but  an  organ  or  vessel  that  receives  life  from  the  Lord, 


520 


LIF 


and  the  life  which  flows-in  from  the  Lord  is  from  his  divine  love,  331 S  ; 
see  citations  above  (2),  290,  &c.,  and  as  to  the  author's  experience 
concerning  such  influx,  6468,  64/0.    The  life  of  man  is  from  the  spirits 
associated  with  him  as  mediums,  and  the  life  of  the  body  as  a  whole 
9QQR    ^"^  j'^*^  ^^  societies  of  spirits  and  angels,  687,  697;  see  below, 
2886,  2887.     The  body  of  man  lives  from  the  soul,  and  the  soul  from 
celestial  love,    which  is  Hfe  itself,   1436.     The  body  lives  from  the 
spirit,  insomuch  that  all  sensation  in  the  body  is  the  sense  of  the  spirit 
acting  by  influx,  ill.  4622,   9818;   see  below,  3629;   and  as  to  the 
correspondence  between  external  and  internal  sensations,  10,199.     The 
external  man  derives  his  life  principally  from  the  internal,  and  such 
hie  can  only  be  distinctly  received  as  the  vessels  of  the  external  man 
are  opened   by  scientifics  and   knowledges  acquired  sensually,    1563. 
1  lie  life  of  the  internal  man  flows  into  all  the  affections  of  the  external, 
and  is  varied  therein  according  to  ends ;  hence  man  may  live  a  worldly 
lite,  a  corporeal  life,  &c.;  and  his  life  is  according  to  the  ends  regarded 
by  him,   1909  ;  ill  5128,  5175.     It  is  the  Lord  himself  flowin^-in  by 
the  internal  man  who  alone  sees,  &c.,  in  the  external,  because  he  alone 
lives,   1954;  see  below,  2886,  2887.     The  life  of  man  flows  in  from 
the  Lord,  who  from  pure  mercy  adjoins  man  to  himself,  and  causes 
him  to  hve  to  eternity,  2021.     Man  partakes  of  life  from  the  Lord  in 
the  degree  that  he  loves  his  neighbour,  2253.     Man  lives  from  the 
l^ord  by  the  goods  and  truths  of  doctrine,  ill.  2538;  compare  3690; 
and  that  life  is  in  the  affections,  not  in  the  scientifics  or  truths  of  doc- 
trine without  them,  3849.     All  men,  even  the  worst,  have  life  from 
the  Lord,  but  it  is  various  according  to  reception,  681,  2706;   and 
with  the  evd  IS  spiritual  death,  4320 ;  ill.  4417.     Life  consists  in  free- 
OQ^Q  ^P^^^^Pends  upon  it,  because  it  consists  in  affection  and  delight, 
28/3,  0/86  end;  as  to  affection  and  delight,  see  below,  3293;  and 
see  Liberty.    The  reception  of  life  flowing-in  from  the  Lord  is  various 
according  to  the  genius  of  every  one  who  receives  it,  2888.     There 
ought  to  be  correspondence  between  life  and  its  recipients,  and  the 
quahty  of  the  recipients  is  according  to  the  degree  of  such  correspond- 
ence,  3001;   see  below,  3318.     There  is  no  one,  whether  man,  spirit, 

ooo^^  /o,  *  ^^'^^^  "^""^  ^^^^5  ^^^"^  others,  and  finally  from  the  Lord, 
2886,  4319,  5847,  5986,  6467-6472,  9128.  Man  could  not  live, 
but  will  and  thought  would  instantly  cease,  if  communication  by  spirits 
and  angels  were  taken  away  from  him,  2887,  9715.  The  life  of  man 
consists  m  cupidities  and  phantasies  against  good  and  truth,  and  this 
^o-'y^u'""?-^  H'^r^  ^P^"^^  notwithstanding  the  Lord's  power,  ill. 
re  V  ./  .  ^f  ^^^  "**"^^^  '"^^  ^5  ^''om  good  and  truth,  like  the 
hie  of  the  rational ;  but  his  good  is  the  delight  of  natural  affection, 
and  his  truth  all  that  belongs  to  science,  3293.  The  affection  or  good 
ot  the  natural  man  without  the  scientific  part  is  a  kind  of  vitality  such 
as  infants  have  but  the  scientific  part  is  nothing  at  all  by  itself ;  thus 
Qono''°^xT^  perfected  by  the  other,  and  the  life  itself  is  from  good, 
3-93.  Natural  good  is  interior  and  exterior;  by  the  exterior  part  it 
communicates  with  the  body,  and  makes  the  Hfe  of  the  senses  and 
actions ;  by  the  interior  part  it  communicates  with  the  interior  or 
rational  man  and  makes  the  natural  life  of  the  spirit,  which  remains 
after  death,  3293  The  vessels  receptive  of  life  both  in  the  rational 
and  in  the  natural  man  are  not  in  correspondence  with  its  influx,  but 


LIF 


521 


are  made  contrary  by  hereditary  evil;   they  are  disposed  into  nrdpr 
however,  as  far  as  possible  by  the  life  of  the  Lord  Eg  i^  whkft 
divine  love,  3318;   and  because  they  are  contrary  to  o^rd";    mLn    s 

fnZr^«^r^Tr'^^""^/^  ^^^^^^  ^^^  ^"g^^«>  -^^  "ot  by  Common 
influx,  o8o0.     The  vessels  recipient  of  life  tre  called  truthsf  anT^n^ 

t  onTof  Th'^'"'''^'%'*  ^^'^  ""''  ""'^^"S  ^"*  perceptions  of\he  vaWa- 
r.       ^^^^o^^^o^  those  vessels,  and  of  the  changes  of  state  acc^rd- 

3"f42    «?/'*'  '^M    ™^"i^oH.^'^"^^^°"^  '^^''>  331«^   compare  2^87, 
3342    and   see   Memory,    Understanding.     All  imagination  and 

naZr«r     -T  ']T'^  -"d  spiritual  light,  and  all  aCn  from 
w:  ho?M  r    T?l?^  ^'^^'   ^^''^  ^'S^^'  ^nd  heats  in  themselves  ar^ 

Lord'^3337     333o''  \'u  ""'^^^^'^^^  ^^  ^^e  influx  of  life  from  th" 
l.ord,  333/— 3339.     All  speech  likewise  Uves  from  the  Lord's  life 
but  according  to  the  degree  in  which  it  is,  and  among  the  angels    ts 
WG^^P  n'^Tf  T-P/'r^""^  illustrating  it,  33^4,  348f      See 

frorthe^ife^oh  J     /'^         '^'  '"'^^"^^  "^  ^"^^^"^^  °^^^  i^  distinct 
irom  the  hfe  ot  the  natural,  and  can  exist  without  it,  vet  it  annears 

ntrraT:7;%t98'°'k'"r  ^  'f  ""^ '''  -tiond"^' IhTth: 

ereu       u    ''*'•   ,  ''^^  """  *"''  understand  iig  are  distinct  faculties 

of  hfe.  but  they  make  one  hfe  when  the  understanding  is  the  procedure 

theiS\°nd;y'''lP™^''^T°^eood;  hence  th%  use  oH^e'Tn 

further^v'  Qfr  n  •^'  "I  t^"  T^Vl"'  ^^^^ '  *■>«««  '"»  fi«="lties  of  life 
further  f90M;  and  how  the  life  of  thought  and  of  will  flows-in  from 

theLord  6472;  see  above,  2886,  4319,  &c.  Not  the  least  partick 
of  the  body  could  have  life  and  be  moved  without  spiritual  influx  into 
It;  suchmflux  .s  from  the  whole  heaven  in  common,  and  from  "he 
soc.e.es  m  parfcular  that  correspond  to  the  various  organs  3629! 
that  the  variety  of  such  organs,  and  the  existence  of  forms  within  forms 
IS  from  correspondence  with  heaven,  3745.     All  angels  are  forms    »; 

Zf^uV  T^-  ^T'^"^  '?  '^'  ""^^^P*'""  »<■  "f^  fro«  the  Lord' 
and  all  the  material  forms  and  substances  with  man  are  analogically 
the  san.e,  but  m  an  inferior  degree,  ill.  3741.  Angels,  spiritf.and 
men  are  on^y  recipient  forms  of  the  one  life,  and  their  ap^rojriatbn  of 

Jce  3742  Ton^*  T^h*^  '  ?"'  and  mercy  towards  the  univerLl  human 
race,  3742,  4320.  The  evil  and  all  infernal  spirits  are  also  recinient 
forms  of  the  Lord's  life,  but  from  the  love  of  self  they  deny  itHnflu" 

4320,  5986  The  principal  part  o?  angelic  intelligence  is  to  know  and 
perceive  that  all  life  is  from  the  Lord,  that  the  universal  heaven  corre- 
sponds to  his  divine  human,  and  that  angels,  spirits,  and  men  corre- 
spond to  heaven  4318.  The  sweetness  tnd  peace  of  angelic  life  Tn 
consequence  of  their  not  living  from  themselves,  but  from  the  Lord 
was  sensibly  perceived  by  the  author;  the  truth  concerning  such  influx 
also  confirmed  from  heaven,  6469;  how  grievous  it  is  to  those  who  are 
not  m  the  good  of  charity  when  they  perceive  that  all  life  flows  from 
•  fl  ^1-^  ?  L""'*  I'ow  impossible  it  is  for  doubts  respecting  the 
influx  of  hfe  to  be  removed  while  men  are  in  fallacies,  while  so  much 

r,-o  7"'r.""^  ''P'"'"','/  "^^^  ""<=''  *  "^gati^e  principle  prevails, 
64/9.  See  Fallaciks,  Doubt  (2568,  4099,  4638).  The  life  of  man 
consists  in  three  degrees  corresponding  to  the  three  heavens,  and  when 
he  IS  in  the  hfe  of  good  and  truth,  he  is  a  little  image  of  heaven,  and 
in  virtue  of  that  life  an  image  of  the  Lord,  3747.     The  life  of  man 


522 


LIF 


consists  in  the  delight  of  his  affection,  which  prevails  in  all  that  he 
wills,  thinks,  and  does,  3038  end.     Nearly  all  think  that  life  is  m 
them,  not  that  it  flows  in  ;  yet  it  may  be  concluded  from  the  influx  ot 
good  and  truth  from  the  Lord,  and  of  what  is  evil  and  false  from  hell, 
that  man  does  not  live  from  himself,  ill  4151  ;  and  further  as  to  the 
influx  of  perception  and  thought,  9128.     The  whole  life  of  man  con- 
sists  in  the  power  of  willing  and  thinking,  and,  in  the  stnctest  sense, 
in  thinking  and  willing  what  is  good  and  true,  ^lol,  4417  ;  that  in 
order  to  this  man  must  be  elevated  above  the  sensual  life,  6201  ;  com- 
pare 6315,  6383,  6384.     The  life  of  speech  is  from  the  thought,  the 
life  of  works  from  the  will,  and  the  life  of  both  from  the  intention  or 
end  in  them,  ill.  5128.     Life  in  man  is  one,  but  it  flows  and  acts  vari- 
ously according  to  the  organs,  4206.     What  man  thinks  to  be  true 
makes  his  intellectual  life,  and  what  he  is  impressed  with  as  good  his 
voluntary  life  ;  hence,  that  temptation  combats  are  with  the  very  lite  ot 
man,  4274 ;  compare  303.     Evil  spirits  persuade  themselves  that  the 
life  of  the  will  and  understanding  are  their  own,  but  their  life  is  spi- 
ritual death,  from  experience,  4417.     The  vital  principle  of  man  is 
spiritual  fire  or  heat,  which  is  love,  and  this  is  turned  ^i^h  the  evil 
into  a  consuming  fire,  4906,  further  ill.  5071 ;   see  below,  a097,  0032. 
The  whole  vitality  of  the  body  consists  in  the  five  senses;  thus  the 
body  is  nothing  but  a  receptacle  of  sensations  and  of  life  from  them, 
and  it  only  appears  to  live  because  the  sensitive  and  the  instrumental 
act  as  one,  5077.     The  senses  and  all  things  of  the  body  perceive  and 
act  from  the  influx  of  heaven,  9278.    The  diverse  thoughts  and  actions 
of  man  are  from  the  influx  of  one  life  from  the  Lord,  and  this,  as  a 
single  force,    acts  variously  according  to  the  construction  of  forms, 
52a9      Variations  of  intelligence  and  of  love  with  man  are  from  the 
lio'ht  of  heaven  and  its  heat  variously  flowing-in ;  that  they  are  corre- 
spondent to  the  changes  of  natural  light  and  heat,  5097 ;  compare 
3001      Spiritual  Hght  makes  the  Ufe  of  man's  understanding,  spiritual 
heat  the  Ufe  of  his  will;  and  this  heat  and  light  in  their  first  origin  are 
the  divine  good  of  the  divine  love  and  divine  truth  proceeding  there- 
from, ill.  ()032.     Man's  inmost  nature  is  such  that  he  can  receive  the 
divine,  and  not  only  so,  but  appropriate  it  by  acknowledgment  and 
affection;  hence  he  is  unlike  the  animals,  and  cannot  die,  5114,  10,591. 
There  is  influx  from  the  Lord  into  all  men,  but  such  influx,  with  those 
who  are  not  in  charity,  can  only  impart  life,  and  as  far  as  possible 
preserve  them  from  evil,  6475.     Life  received  from  the  Lord  flows  in 
by  the  inmost  part  of  man,  and  through  his  interiors  into  his  exteriors  ; 
hence  the  appearance  that  life  is  in  ultimatcs,  6451.     Life  in  exteriors 
is  obscure  compared  with  its  state  in  the  interiors,  and  this  because 
innumerable  things  flowing  into  exteriors  appear  in  one  common  form, 
6451.     There  is  an  immediate  influx  of  life  from  the  Lord  into  the 
exteriors  of  man  as  well  as  into  his  interiors  ;  and  besides  the  imme- 
diate influx  of  life  from  him,  there  is  a  mediate  influx  by  heaven,  6472, 
6495,  8685  and  citations,  8701;  and  that  the  all  of  life  with  man 
flows  in  through  heaven  from  the  Lord,  8717,   9276  and  citations. 
Life  flowing  in  from  the  Lord  cannot  be  appropriated  without  its  appear- 
ing to  be  of  the  proprium  of  him  who  receives  it ;  yet  they  who  are  in 
the  Lord  manifestly  perceive  its  influx,  8497  ;  see  above  (2)  3484,  3742. 
The  Lord  dwells  in  his  own,  thus  in  what  is  divine  with  man,  and  not 


LIF 


523 


in  the  proprium  of  any  one,  sh.  9338;  compare  10,153      The  natnrAl 
itrn7-  ""  1  '1  r^  ^^  "^^  ""*i^^  th-t  of  the  milLnii     s^^^ 

^Kt^iKu^^^^^^^^^ 

frntarn'^1  1^^  "^^  ""''  1  chrrUyTn?£h,  %ofl      ThS  T^^o 
fountains  of  life  in  man,  the  heart  and  the  lungs,  and  the  heart  Ts  fir.f 

of  wiJUnd  iSf!^  ^^\  ^'['  ""^  ^^^  ^^"^^^^^  i«  ^^^  two  faculties 

faitrinTf^rf     1    /l''^'  ^.^J^  ^^"  "^^  ^'^^  of  these  in  the  truth  of 
£  r9637'  Td  thVr?-'''  ""f^'  ^r  ""'"'''^'y  '^'^  conjunction 

in  the  u?dLTndit'  ^9^  "tE  UfZ  T'  ^'^l'  °^^  '^"^^^^^^^^ 
corrr.<!nnn,U  *„.!„    f'    i-  lu    .  "^  °'  "'*  "'••  "''  Toluutary  part 

corresponds  to  the  ife  of  the  heart,  and  the  Hfe  of  the  intellectual  nart 
to  he  respiration,  11.  and  sA.  9817,  9818.  Each  faLuy  of  Kfe  ^thl 
will  and  understanding,  are  internal  and  external  the  Sern  j  of  he 
mtcllectual  part  makes  the  spiritual  life  of  man,  and  he  kter^al  of 
the  voluntary  part,  his  celestial  life,  ill.  9993.     In  man  the"e  b  onlv 

trtuloH  "T't  °'  ^'^''  *!l^  "f^  "^^'f  '"  the  feculty  from  tt 
l^ord,   10,20J.     See  Faculty.     The  life  of  the  external  man  is  sen 

snal  or  extenor  and  natural  or  interior,  according  a"  t" truths  are 
from  external  ohjccts  or  from  the  causes  of  them;  the  life  of  the  inter" 

h  hetens  ToMr''  °H  irr?.""  '"T^'"^  *°  ''^  correspondence  wth 
inc  Jieaicns,  10,2o4;  and  that  the  whole  hfe  of  man,  so  far  as  it  is 

rrirs"\Jl^''"Sirf ''"'■■ ''^^•="°"^/  ''•'''■'  -fromgUdV Ld 
flmi  J^;,i  •    Vf  '(^"^  V  <=°»«'^'«  '"  '°^e  received  by  the  will 

and  fa.  h  received  by  the  understanding  ;  the  life  of  heaven  in  the  love 

LJ  I  •  V  '."''I''-,  Tlie  Lord  vivifies  all  by  divine  truth  proceeding 
Irom  his  divine  good,  and  this  according  to  their  reeeotion  10  2fi2^ 
1  hey  who  are  principled  in  the  falses  of  fvil  have  not  reaUife    bu't  the 

uchttSfT'rf  *'?'  L''?!^  "^?  '"  '"^^  '"'•1^'  of  illSnJ 
such  IS  the  hfe  of  all  who  are  m  hell,  and  infernals  themselves,  when 

SsT  To  2Sfi'''"t?\l?'"'"*«  •"'  «nd  monsters  to  the  angels,'  4623? 

NAL   (2).  '    I'^'^'^RNAL    (2,    3,  8),    EXTER- 

4.  The  Lye  of  the  Body,  its  senses  and  motions,  depends  upon 
the  reciprocal  action  of  the  heart  and  lungs,  3635,  3887.  The  S 
rules  in  the  body  and  all  its  parts  by  the  blood  vessels,  and  the  Ws 
Jl\!J'lTT\  ^T'{  '"  "''l^  P"'  °f  "'-^  ^'^y'  'here  is  Hke  an  inZx 

parts,  3887.  The  hfe  of  the  heart  is  from  the  influx  of  the  celestial 
angels  ;  that  of  the  lungs  from  the  spiritual.  3635,  9670.  There  fs  a 
general  operation  of  heaven  into  the  brain  and  the  kidneys  as  well  at 
into  the  heart  and  lungs.  3884 ;  the  corresponding  times  or  pulses 
observed  bv  the  author  3884-3886;  and  that  in^heaven  therrare 
numerous  less  universal  pulses  and  respirations,  3886,  3887.  The 
influx  of  life  IS  from  the  internal  man  into  the  external,  or  from  the 

T?l^  t  ^  """^^  ''*""''?  ^^^  'P'"*  °f  """> »«  >n  the  spiritual  world, 
and  the  body  m  the  natural,  passages  cited,  Internai;  (2)  ■  see-  nuA 

above  (.3),  687.  1436.  4622,  3629.  3745.  3741,  5oT7!9278,  as  to  the 
vital  heat  of  the  body  (1)  (i832.  6564 ;  and  as  to  the  appearanee  t £ 
hfe  IS  in  It,  (2),  3484,  3742,  6325.     It  appears  as  if  life  were  in  the 


524 


LIF 


body  because  all  the  interiors  close  together  in  ultimates  and  dwell 
there  in  order,  ill.  6451;  and  that  the  first  holds  all  things  m  con- 

iiection  bv  means  of  the  last,  ill.  9828.  .     - ,  j      m 

nection^y  ^^^  Proprium.  consists  in  all  that  is  false  and  evil 

164  "668.  731,  868;  but  when  vivified  by  charity  and  innocence,  it 
appears  good  a;d  beautiful,  164  731.  The  P^P™"!"  ,"'«"""'>  ^ 
the  regenerate  is  vivified  by  the  proprium  of  the  Lord.  840!) .  see 
above  (3).  41,  726,  8497,9338;  and  see  Proi-rium.  Regeneration. 
"6.  The  Ufe  of  Reliffior,.  is  the  acknow  edgment  and  adoration  of 
the  Lord's  divine  human,  4733;  «*«  below  10),  especially  2049. 
'2HM   3001   4741,  7494,  8254,  8257,  8j12,  10,083,  10,;>/8. 

7  SpMullLi/e,  is  represented  in  civil  Ufe,  and  man  is  led  in  it 
by  similar  affections ;  spirits  and  angels  also  live  amongst  one  another 
and  enjoy  discourse  and  society  like  men.  til.  4300.  Spiritual  li  e 
consists^  in  exercises  of  charity  according  to  truths,  consequently  m 
uses  6119.  Spiritual  life  is  not  from  the  internal  man,  but  by  the 
Snal  man  from  the  Lord,  6576.  Spiritual  life  is  to  be  affected  with 
truths  foTthe  sake  of  good,  also  to  be  affected  with  good  .from  truths, 
and  to  be  affected  with-'truths  from  good  9034  end  Spiritual  he  is 
acquired  by  temptations,  which  are  combats  against  evils  and  falses 
8346.  Spiritual  life  is  the  life  of  the  interior  understanding,  or  the 
understanding  illustrated  in  the  light  of  heaven  9051;  «;«  f"  (3), 
9993;  (10),  99.  977,  3690,  3913,  668;),  5o62,  .•)614,  6097,  S2o7. 
9034.  10,083 ;  and  see  Good  (12,  15,  16.  20). 

8  Eternal  Life ;  the  Life  of  Heaven.    There  is  no  eternal  life  except 
in  what  proceeds  from  the  Lord,  720.     By  eternal  life  is  meant  eternal 
felicity,  726,  ill.  3938.     Men  are  recipients  of  eternal  life,  and  it  is  ol 
such  reception  that  existere  is  predicated,  but  of  life  itself  esse,  .3938. 
There  is  no  eternal  or  spiritual  good  but  what  proceeds  from  the  Lord, 
and  is  appropriated  to  man  by  its  conjunction  with  truth ;  the  delights 
of  the  natural  life  are  only  good  so  far  as  this  good  is  contained  in 
them,  ill.  3951;  the  quality  of  eternal  life  from  their  conjunction,  ilL 
3957.     The  eternal  life  of  the  just  is  life  from  good,  and  because  such 
good  is  from  the  Lord  it  carries  intelligence  and  wisdom  along  with  it, 
5070     Life  is  predicated  of  heaven  and  eternal  felicity,  because  all  who 
receive  life  from  the  Lord  come  into  heaven,  which  consists  in  the 
wisdom  of  good  and  intelligence  of  truth,  5407.     Fhe  life  of  heaven 
in  man  is  love  to  the  Lord  and  charity  towards  the  "e-ghbour ;  hell, 
on  the  contrary,  is  from  the  loves  of  self  and  the  worid,  2041.  3010. 
4225,  4776    6210.   7255.  7366.   7369,  7490.  8232.   8678.   10.455 
10  714—10  724    10,741—10,747.     Man  was  so  created  that  he  might 
be'in  heaven  with  the  angels,  and  the  angels  with  him    at  the  same 
time  that  he  is  in  the  worid  amongst  men.   1880.     The  life  of  man  is 
still  from  the  conjunction  of  heaven  with  him.   92/0  and  citations. 
The  life  which  man  acquires  to  himself  in  this  world  becomes  his 
eternal  life  •  for  if  it  be  evil  it  cannot  be  transmuted  luto  the  hte  ot 
heaven,  ill.  3957.  10.578.     See  below  (10);  and  see  Heavkn. 

9  The  Life  of  Hell,  is  real  to  infernal  spirits,  yet  it  consists  in 
mere 'phantasms,  ill.  4623.  An  idea  of  life  in  hell  may  be  formed  from 
the  lite  of  such  in  the  world,  supposing  all  external  restraints  removed, 
and  no  internal  compulsion  to  be  felt,  10,748;  see  below  (11),  09o, 
1742.  1860,  2228,  4623,  5395,  9008;  and  see  Hell,  Evil,  Ialsb. 


L  I  F 


525 


i:&  ^%/''t  ■'"'^f  °/  ^"''^  ""^  Charity,  of  the  Reoenerate    *<•      Th-. 

iSptf  i"  r.js.  r ato  if  r-IH  '"■  ■*  i^^ 

of  faith  is  the  Lord  alone  ^n  J\Z  T  \u't  V^^,  essence  and  life 
«;fk  *u  \"^  -^"ru  aione,  ju.  Life  from  the  Lord  flows  in  hv  fa\iU 
w.th  the  spiritual  and  by  love  with  the  celestial,  illolseeheh^ 

Soutl^^{^:z'tZi''':,'^^  ''1°  ""^^  '"'"^  •""'™  -d 

thp  T  nvA  d  !i  I   1    ^*^*  *^*  ^^^-     None  can  receive  life  from 

WdSivLefe^it"'  "'^T  -^'•'^"'^^•-^.  for  the  life  of  th" 
life  of  fi.;r=n  I  '  7?^ '  -^^^  ^^°^'  2049.  On  account  of  the  distinct 
make  one  iff^;  T'  '^'*  ','  "-entioned.  and  because  these  distinct  ves 
TnoZimiTf  tu'^^t'  "T^''  '^  «'^°  mentioned.  304.  There 
by  reJenirin  a  ,d  H  ""k  ^'""^^  ""'^^.!.  '^'y  <"''  """^^  by  the  Lord! 
is  lirinl^nH  ^'  f  •  '•"«  becomes  manifest  in  the  other  life;  how  wlia 
«fi.  If  f??    ""?'  "  ^^^^  «PP^"  there.  671 ;  see  below    1895      Tb» 

of  the  r  lus"s    bu?  the  H^  7'  >'r  •  ''"^'^"^  ''''"'■^*''  '"  ''"«  freedom 
n„l„  .k  '  .     '"®  of  liberty  is  to  be  led  by  the  Lord    809 

are  nnl„  .    ^T"^  '"  ^-^  ^""''"«'  ^^^^     Scientifics  and  knowledses 

Lord  2^  CL  i^  /^  ^°'u  ^"^  "^^"^y  «^^  i°  the  life  of  the 
fnr  ihtr^'  .    ^°^/  "^*  ''^^e,  but  the  life  of  faith,  which  is  charitv 

tor  the  life  remains  after  dpath    090q.    „,u„*  Arc     "*"**;" '^  cnarity, 

S  iZ  "Sr^fi  .T'^r^'r  "■^1''^  ''"'"'  ""  "•«  life^he7can\av^ 
ihZT^y.  r  •  ^^'^I'  "^'^7.  The  goods  that  dwell  in  truths  take 
their  quality  from  such  truths,  and  from  man's  life    2261      Hp  ^hl 

thTtr'uTofel'  a:'frf,r  "'V''^  ^'°'  "f'"-  and'chariy.ll 
cefve  the  fteedTm'nn^  '%  T  ^'""^  '^'  ^'^'  '^  '"  «  «'ate  to  re- 

good  and  truth  from  the  Lord,  vet  few  beireve.  2893  4151  fliq 
Life  really  commences  when  the  life  of  evil  cup  dilies  and  false  Jer' 
suasions  ,s  abandoned.  2889.  3610.  Life  is  adejuatel^  received  when 
the  receiving  forms  are  in  correspondence  with  it,^  thusVheu  man  Ts  in 
love  and  charity.  .7/.  3001.  3484.  When  truth  becomes  of  the  life  t 
flows  spontaneously  into  act.  thus  it  becomes  an  affection  of  the  life 
^^i  //^i.''?"''''^*''  '■"•  3203.  The  spiritual  receive  life  by  the 
good  of  faith  from  the  Lord's  divine  human,  and  the  Lord  is  then 
said  to  live  with  them.  3248.     In  order  to  the  reception  of  life  from 

ScewTth^f  rdT„Th-^^''""«*^.'-'''''P'^°'  f"™^  i"*"  •'orletpS 
ence  with  it.  and  to  this  order  man  is  opposed  by  birth  and  inclina- 
tion,   hence  the  necessity  of  temptatioV-combats  before  man  yidds 


526 


LIF 


LIF 


himself  to  the  Ufe  of  love,  /'//.  3318.     All  are  able  to  understand  good 
and  truth,  but  the  evil  have  no  affection  of  truth  for  the  sake  of  life, 
and  hence  they  cannot  be  reformed ;  that  the  contrary  is  the  case  with 
the  good,  3539;  that  the  life  of  truth  is  wholly  from  good,  3607; 
and  that  it  derives  life  from  good  by  passing  into  the  will  when  man 
lives  according  to  it,  4884.     Truth  is  said  to  have  life  from  itself  with 
those  who  are  in  the  affection  of  truth,  when  they  do  not  live  according 
to  knowledge,  because  then  some  pleasure  or  delight  of  the  love  of 
self  is  adjoined  to  it ;  that  such  life  must  be  extinguished  before  they 
can  receive  life  and  felicity  from  the  Lord,  3610.     The  life  of  those 
who  become  regenerate  is  at  first  according  to  external  truth,  which  is 
only  moral  life,  by  degrees,  however,  they  are  led  into  a  life  according 
to  internal  truth,  which  is  spiritual  hfe,  ill,  3690.     The  truth  of  faith 
derives  its  life  from  the  will,  not  the  understanding,  ill,  38/0.     The 
natural  man  seems  to  have  a  life  of  his  own  when  he  is  elevated  to 
dignities,  and  occupies  an  eminence  above  others,  but  the  spiritual 
man  when  he  is  in  humiliation  and  least  of  all,  3913.     The  Christian 
life  in  its  very  essence  is  to  will  well  and  do  well,  4/41.     Spiritual 
life,  such  as  the  angels  have,  consists  in  the  affection  of  good  and  the 
affection  of  truth,  and  man  is  introduced  iuto  it  by  those  things  which 
are  of  faith  and  charity,  5562.     Spiritual  life  is  derived  from  the  good 
of  truth,  and  is  both  interior  and  exterior,  the  latter  being  in  the 
natural  man,  5614;    ill.  5826,   6427,    compare  9051;  and  that  the 
spiritual  principle  or  spiritual  life  in  its  very  essence,  is  divine  truth 
proceeding  from  the  divine  human,  6685.     Evils  of  life  and  falses 
of  doctrine  reside  in  the  natural  man,  and  hence  temptations  begin 
when  the  natural  receives  the  spiritual,  6097 ;  that  such  temptations 
are  carried^to  desperation  in  order  to  extinguish  the  natural  life,  8567. 
When  man  is  affected  with  truth  for  the  sake  of  life,  he  rejects  glory 
and  fame  as  ends,  and  cherishes  the  good  of  life,  which  is  charity  to- 
wards the  neighbour,  624/.     He  who  is  in  the  good  of  life  when  he 
begins  to  think  evilly,  is  instantly  elevated  above  sensual  things,  and 
so  carried  from  light  to  light  by  the  angels  who  are  with  him,  6315. 
The  life  of  faith  and  love  is  derived  from  spiritual  light  and  spiritual 
heat,  which  exist  from  the  sun  of  heaven,  7082 — 7084 ;  and  that  its 
changes  and  varieties  correspond  to  the  changes  and  variations  of  na- 
tural heat  and  light,  37.     Life  consists  in  willing  what  is  good  and  be- 
lieving what  is  true,  and  they  only  who  so  will  and  believe  are  living 
men ;  but  death  consists  in  willing  what  is  evil  and  believing  what  is 
false,  and  they  are  dead  who  so  will  and  beheve ;  passages  cited  from 
the  Word,  7494.     The  life  of  love  includes  all  the  requisite  wisdom  of 
that  love,  ill.  by  the  instincts  of  animals,  &c.,  7750 ;   more  fully  ill. 
9817,  9818;   see  below  (11),   2494.     The  life  is  according  to  faith 
before  regeneration,    and  afterwards  according  to  charity,  ill.  8013; 
the  state  before  and  after  regeneration  further  ill.  9278,   10,729.     In 
the  man  of  the  church  the  life  of  piety  and  the  life  of  charity  are  con- 
joined, but  the  verimost  worship  of  the  Lord  consists  in  the  life  of 
charity,    and  not  in  piety  without  it,  8252 — 8254,  sh.  8255,  8256, 
9393.     By  a  life  of  piety  without  charity,  man  consults  his  own  well- 
being  only,  but  with  the  life  of  charity  conjoined,  he  consults  the  wel- 
fare of  his  neighbour,  8254.    The  Christian  life,  called  spiritual  hfe,  by 
which  the  Lord  is  principally  worshiped,  is  a  life  according  to  his  pre- 


527 


If 


cepts,  for  it  is  by  these  precepts  that  a  man  knows  what  faith  and 
chanty  consist  m,  8257;  that  Christian  good  is  formed  in  truths, 
otherwise  It  IS  only  natural  and  does  not  give  eternal  life,  8772;  and 
that  spiritual  life  is  the  life  of  faith  and  charity,  8902.  A  life  Tc 
cording  to  the  divine  precepts  is  a  life  according  to  truths  and  goods, 
which  are  eternal  laws  of  order;  and  when  man  Hves  according  to 
order  he  hves  m  the  Lord,  who  is  order  itself,  8512,  9313.  A  life 
according  to  order  is  to  be  led  by  good,  because  order  requires  the 
divme  to  flow  m  by  the  will,  which  is  most  interior;  a  life  not  ac- 
cording  to  order  is  to  be  led  by  truth,  8513.  The  life  of  good  and 
truth  IS  froni  the  Lord's  influx  into  good  and  truth,  and  this  life  is  lost 
when  the  influx  IS  no  longer  perceived,  8801,  8868  end.  Goods  and 
o'^"nn    ^^  lu^ f'''"'  the  Lord  when  they  are  attributed  to  him,  ill. 

llfu:'  oJo"?  ^  .f  ""^  ?^  ^^^  ^'^^  ^^^"  ^^'^y  ^^^  ^^c^i^ed  into  the  will, 
J^8b,  9393 ;  for  then  they  vanish  from  the  external  memory  and  be- 
come spontaneous  and  natural,  9394.  Truth  becomes  of  the  life  when 
man  loves  it  and  lives  according  to  it,  before  that  it  is  only  in  the 
memory  as  a  scientific  and  not  in  the  man  himself,  10,153;  ill.  10,199. 
When  man  believes  otherwise  than  he  lives,  truth  is  conjoined  with 

'!l  ""l  ^-"."^  """^  ^^^  ^^^'^'  ^"^  *^is  conjunction  cannot  be  dissolved 
without  distracting  the  spiritual  life;  the  sin  against  the  holy  spirit, 
tlL  8882.  The  spiritual  life  consists  in  the  truths  of  faith,  because 
good  forms  itself  in  truths,  9034,  9058;  hence,  it  cannot  be  given  if 
those  truths  are  wilfully  extinguished,  9075,  9152  ;  or  if  they  are  not  re- 
ceived 10,/31  The  hfe  of  faith  is  to  act  according  to  the  Lord's  pre- 
cepts from  obedience;  the  life  of  charity  to  do  them  from  love,  9193. 

??  ^^  "^rf  no^  ^Zi  ^^^  ^'^^  °^  ^^'^^  ^^  "^"st  be  P""fied  from  evils  and 
falses,  10,026  The  beginning  of  all  spiritual  life  is  the  acknowledg- 
ment  of  the  Lord ;  from  this  acknowledgment  faith,  and  from  the 
truths  of  faith  purification,  ill.  and  sh.  10,083.  Love  and  faith  cannot 
proceed  from  man,  and  as  love  and  faith  make  worship,  neither  can 
worship  proceed  from  him,  but  all  hfe  in  them,  and  hence  the  elevation 
ot  worship  to  heaven  is  from  the  Lord,  10,203.  The  life  of  heaven 
cannot  be  infused  into  man  unless  the  life  of  faith  and  love  exist  with 
him,  and  the  hfe  of  faith  and  love  consists  in  keeping  the  Lord's  pre- 
cepts, 10,578.  ^ 

1 1 .  The  Life  after  Death,  is  only  a  continuation  of  life,  for  it  is 
entered  upon  almost  immediately  after  the  death  of  the  body ;  the 
author  s  experience,  70.  When  man  first  comes  into  the  other  life 
he  imagines  that  he  is  still  in  the  world,  and  even  in  his  body,  320. 
1  he  hie  of  the  spirit  is  most  perfect,  and  as  all  life  consists  in  sense, 
their  senses  are  most  exquisite,  322,  1880,  1881;  see  below,  4623. 
Ihe  hte  of  angels  and  spirits  is  not  sustained  by  food  such  as  men  eat, 
,.?^  7. Soo^^*"^  ^'•"ths  received  from  the  Lord,  681,  1460;  and  the 
hte  of  mfernals  by  the  opposite,  8410.  No  angel  or  spirit  could  Hve 
It  he  were  not  joined  to  some  society,  and  thus  introduced  into  the 
harmony  of  many,  687;  but  that  the  evil  are  not  willing  to  be  con- 
vinced they  do  not  live  of  themselves,  3743.  Every  man  is  associated 
with  some  society  in  the  life  of  the  body,  and  after  death  he  comes  into 
that  society,  and  there  enjoys  his  own  verimost  life,  687,  697 ;  that 
-no!:  ^^"^^^*^^^o"s  are  according  to  love,  because  love  is  the  life  itself, 
/085,  ill.  8700.     The  life  of  infernal  spirits  consists  in  their  lusts  and 


528 


LI  F 


LIF 


529 


phantasies,  which  is  a  life  of  death,  and  is  turned  into  fearful  torments, 
695,  696.  Man  lives  after  the  death  of  the  body  in  virtue  of  the  life 
of  faith  and  love,  by  which  the  Lord  conjoins  him  to  himself,  711, 
2021.  The  quality  of  man's  life  after  death  is  according  to  the  end 
which  he  loved,  for  the  end  or  ruling  love  forms  his  life,  l;'i6S;  that 
the  life  of  every  one  remains  after  death,  from  experience,  4227 ;  see 
Language  (4)  end.  The  only  hfe  known  to  evil  spirits  is  the  life  of 
their  lusts,  and  hence,  when  the  devils  were  cast  out  of  the  maniac 
they  prayed  to  enter  into  the  swine,  1/42.  Lifernal  spirits  perceive 
a  kind  of  vitality  in  the  delight  of  their  lusts,  1860.  The  life  of  in- 
fernal spirits  is  contracted  from  all  those  ends,  thoughts,  and  works, 
which  flow  from  the  love  of  self,  and  that  of  good  spirits  from  the 
love  of  the  neighbour,  2228.  All  consociations  in  the  otlKT  life  arc 
formed  according  to  these  lives  and  not  according  to  knowledges  without 
life,  2049,  2228,  2261.  Man's  perfection  and  fehcity  in  the  other  life 
is  according  to  the  quality  of  his  truths  and  of  the  goods  in  them, 
2261  end.  They  who  have  lived  in  love  to  the  Lord  and  charity  to- 
wards the  neighbour  have  angelic  intelligence  and  wisdom  concealed  in 
the  inmost  part  of  their  interior  memory,  and  they  come  into  its  use 
in  the  other  life,  2494.  It  is  impossible  for  the  life  to  be  changed 
and  the  evil  admitted  into  heaven  after  death  ;  for  they  would  become 
as  helpless  as  new-born  infants  if  the  life  of  the  love  of  self  and  the 
world  were  taken  away  from  them  ;  the  author's  experience,  2871,  9225 
end;  briefly,  10,749.  Human  life,  from  infancy  to  old  age,  is  nothing 
but  a  progression  of  state  from  the  world  to  heaven,  and  death  is  the 
passage  itself;  hence,  the  angels  who  are  with  man  have  no  idea  of 
times,  but  of  states  of  hfe,  3016;  that  man  is  introduced  into  life  in 
a  state  of  tranquillity,  &c.,  3696.  Man  has  a  natural  life  in  the  spirit 
as  well  as  in  the  body,  for  the  natural  life  is  the  ultimate  plane  into 
which  the  spiritual  falls,  and  it  is  only  its  exterior  communication  with 
the  world  that  ceases  at  death,  3293;  further  ill,  3498,  3.539.  The 
ideas  of  those  who  have  truth  without  good  in  the  other  life  appear 
closed,  but  the  ideas  of  those  who  have  good  appear  open,  and  like 
an  image  of  heaven,  3607,  8868.  Certain  spirits  seen  by  the  author 
in  the  other  life,  who  had  been  sailors  and  rustics,  had  so  little  life 
that  they  were  like  machines  scarcely  animated  ;  that  life  was  breathed 
into  them  by  the  angels,  3647.  The  felicity  of  eternal  life  is  from 
the  love  of  the  Lord  and  the  neighbour,  and  it  cannot  be  perceived  in 
the  life  of  the  body,  because  the  interiors  flow  into  cares  and  anxieties 
which  occupy  the  exteriors,  3938.  The  life  of  man  continues  after 
death  because  he  is  capable  of  being  conjoined  to  the  Lord  in  thought 
and  affection,  4364  ;  ill.  5114.  The  sensitive  life  of  spirits  is  twofold, 
real  and  unreal;  real  in  heaven  because  from  the  life  of  the  Lord,  and 
unreal  in  hell,  ill.  4623.  The  life  of  evil  spirits  is  unreal  because  it 
is  the  life  of  the  proprium  in  which  the  Lord  cannot  be  present ;  how 
they  endeavour  to  persuade  others  that  all  things  are  ideal  even  in 
heaven,  4623.  The  whole  life  of  every  one  is  laid  open  after  death, 
even  as  to  the  most  minute  particulars,  4633;  and  its  quality  remains 
the  same  as  it  was  in  the  body,  4663.  They  who  are  inclined  to  deny 
the  hfe  after  death  are  confirmed  in  their  denial  when  they  consult 
scientiflcs,  they  who  are  inclined  to  believe  in  it  see  innumerable  con- 
firmations, 4760.     They  who  have  lived  a  good  moral  hfo,  and  yd 


L 


ascribed  all   things   to   nature   rather  than   the  divine,  are  gradually 

divested  of  their  false  principles  after  death,  4941  ;   and  that  the  case 

IS  similar  in   other  cases  according  to  the  life,   4943,   4944,   4947. 

Eternal  life  consists  in  receiving  from  the  Lord  that  which  is  of  life, 

namely,  the  intelligence  of  truth  and  the  wisdom  of  good,  5070 ;   that 

such  intelligence  and  wisdom  are  from  the  light  of  heaven  and  from 

Its  heat,  which  are  living,  5097,  5114.     The  life  which  remains  after 

death  is  not  man's  external  life,  but  the  internal  life  of  his  thought 

and  will,  ill.  5128,  6495.     The  state  of  man's  life  after  death  previous 

to  his  introduction  into  the  Grand  Man,  resembles  the  progress  of  food 

taken  into  the  mouth,  &c.,  5175,  5176  ;  they  who  have  not  loved  any 

use  therefore  dwell  in  filth,  5395.     The  little  spiritual  life  pertaining 

to  those  who  have  lived  in  evil,  even  after  ages  of  vastation,   shown 

from  experience ;  and  that  the  little  life  they  have  is  from  remains, 

5561.     The  life  of  the  spirit  resembles  the  life  of  the   body  as  to 

walking  one  amongst  another,  dwelling  in  houses,  &c.,  yet  these  are 

only  changes  of  the  states  of  life,  ill.  5605.     The  Hfe  of  every  one  is 

according  to  the  interior  form  which  he  has  acquired  to  himself  by 

willing  and  acting,  and  by  thinking  and  speaking,  6468.    All  in  heaven 

are  in  the  Lord's  life,  because  they  are  in  truth  and  good  proceeding 

from  him,   7212;  that  such   divine   proceeding  is  the  life  and  light 

which  fills  heaven,  and  indeed   the  whole  universe,  6685.     The  very 

delight  of  man's  life  is  manifested  in  the  other  life,  because  all  external 

restraints  are  then  removed,  8293.     The  felicities  of  eternal  life  are 

to  love  the  Lord  and  the  neighbour,  to  understand  truth,   to  be  wise 

in  good,  and  to  perceive  blessedness  therefrom,  8747.     The  unhappi- 

ness  of  infernal  spirits  is  from  the  evils  and  falses  which  occupy   the 

place   of  goods   and   truths,    and    which   make    spiritual  death;   still 

they  live  because  they  were  born  men  with  the  faculty  of  receiving  life 

from  the  Lord,   9008.     The  life  of  man  after  death  is  the  life  of  his 

love  and  faith,  and  such  as  his  love  and  faith  were  in  the  world   his 

life  remains  to  eternity,    10,596;   that  he  comes  into  the  other  life 

immediately  after  death,  and  it  is  then  manifest  whether  the  hfe  of 

heaven  or  the  life  of  hell  is  in  him,    10,720,    10,741,    10,743,    10,745. 

See  State,  Spirit.     Seriatim  passages  concerning  man's  resuscitation 

from  death,  and  his  entrance  into  eternal  life,  168—189,  314 — 323. 

12.  7%e  7v2t;e«  o/*  viwma^  are  dissipated  at  death,  because  the  in- 
flux of  life  is  not  terminated  in  them,  5114.  Animals  are  born  into 
all  the  science  of  their  nature  because  they  are  in  the  order  of  their 
life,  and  this  from  common  influx,  which  is  a  continual  endeavour  to 
act  according  to  order,  637,  5850,  6211,  6323.  See  Influx  (13); 
and  see  above  (4),  7750,  (3)  8772. 

13.  The  Life  of  the  Evil.  See  above  (1)  1589;  (2)  290,  2888: 
(3)  681,  5854,  3743,  4151,  4417,  4906,  6475,  4623,  10,284;  (5) 
164  ;  (8)  2041  ;  (9)  all  the  citations;  (10)  892,  2893;  and  see  Love 
(love  of  self  and  the  world).  Influx  (4).  That  the  life  of  evil  never 
conjoins  itself  with  the  truth,  but  induces  a  persuasion  of  what  is  false. 
2689 ;  ill.  4416.     See  Evil  (3),  False  (2). 

14.  The  Reception  of  Life,  from  the  Lord,  constitutes  the  very 
esse  of  man,  spirits  and  angels,  ill.  3938 ;  see  above  (2),  2888,  &c.  • 
3001,  .3484,  6325;  (3)563,  1909,  3001,  3318,  3741—3743,  4206, 
5077,  5259,  5114,  6451,  6475,   10,203;  and  see  Influx  (2)  6829 ; 

M   M 


530 


LIF 


(3)  5479,  8321,  5828,  3890,  &c. ;  (4)5259;  (7)  3032;  (9);  (11) 
6472.  Internal  (especially  2),  External,  Faculty,  Vessel, 
Receptacle,  Remains. 

15.  The  Life  of  Goods  and  Truths,  makes  the  true  life  of  man, 
for  it  is  only  in  good  and  truth  that  there  can  be  life  from  the  Lord, 
3623 ;  the  quahty  of  good  and  truth  vivified  by  the  Lord,  and  not 
vivified,  briefly  sh.  671.  Good  and  truth  considered  in  themselves 
have  no  Hfe,  but  are  only  instrumental  to  the  life  which  they  derive 
from  the  affection  of  man's  love,  1904,  3077.  Truth  derives  all  its 
life  from  good,  for  it  is  only  a  vessel  recipient  of  good,  dl.  3607. 
Truth  is  said  to  have  life  of  its  own  when  some  delight,  not  good,  is 
conjoined  to  it ;  when  this  life  is  extinguished,  truth  is  really  vivified, 
3607,  3610,  compare  7967.  The  hfe  of  truth  is  the  life  lived  by  the 
spiritual  man,  hence  truth,  when  it  passes  into  the  will  and  into  act, 
is  called  good,  6904.  Good  is  contained  in  truth  and  acts  in  it,  as 
the  life  of  the  soul  in  the  variously  composed  fibres  of  the  body,  4149, 
9258.  Good  makes  the  life  because  it  is  of  the  will,  and  the  will  is 
the  man  himself;  but  truth  makes  the  life  only  so  far  as  it  proceeds 
from  good,  ///.  10,110;  and  that  divine  truth  is  also  the  procedure  of 
divine  good,  10,196,  10,262.  See  above,  (3)  2538,  3849,  3293,  3318; 
(8)  3951 ;  (10)  1895,  2261,  3203,  3870,  8801,  9300;  and  see  Good 
(21),  Internal  (7),  Influx  (3),  Truth. 

16.  The  Life  of  the  Word,  consists  in  its  perpetual  reference  to 
the  Lord  who  is  the  life  itself,  and  without  such  life  the  letter  is  only 
a  dead  body,  2,  3,  8943.  The  life  and  soul  of  the  Word  is  the  in- 
ternal sense  as  it  is  understood  by  the  angels,  which  appears  when  the 
sense  of  the  letter  as  it  were  vanishes,  1405.  The  life  of  the  Lord  is 
in  all  the  contents  of  the  Word,  because  it  proceeded  from  him  by  the 
medium  of  heaven,  1461.  The  Word  is  a  dead  letter,  but  when  read 
it  is  vivified  by  the  Lord  according  to  every  one's  faculty  and  state  of 
charity  and  innocence,  1776,  1771.  The  internal  hfe  of  the  Word 
becomes  more  and  more  manifest  to  those  who  live  the  life  which  it 
enjoins,  when  they  come  into  thought  concerning  it,  and  read  it  from 
the  affection  of  truth,  ill.  3690.  The  Word  is  opened  to  those  who 
love  the  Lord  and  their  neighbour,  because  they  are  in  the  very  princi- 
ples of  truth  and  good,  and  by  its  medium  they  are  associated  with 
angels,  and  led  into  the  life  of  truth  and  good,  3773.  All  the  law  and 
all  the  prophets  were  said  by  the  Lord  to  be  founded  on  love  to  God 
and  love  to  the  neighbour,  thus,  on  life  itself  and  not  on  faith  without 
life,  ill.  5826.  The  literal  sense  of  the  Word  is  like  a  body  which 
lives  from  the  internal  sense  as  from  its  soul,  and  this  again  from  the 
inmost  which  derives  all  its  sanctity  and  life  from  the  Lord,  8943. 
Man's  own  intelligence  is  spiritually  dead,  but  what  he  derives  from 
the  Word  is  in  itself  living,  8941,  8943,  compare  3451,  3452,  and 
then  9410.  See  Internal  (9),  Inspiration,  Influx  (2),  Illus- 
tration, Idea,  Language  (6),  Light,  Truth,  Lord,  Word. 

17.  Signification  of  life,  to  live,  ^c.  To  live  signifies  to  have  faith 
in  the  Lord,  290.  To  live  to  eternity,  in  the  opposite  sense  denotes 
to  live  in  damnation  or  to  Hve  the  life  of  death,  304.  To  be  vivified  or 
made  alive,  denotes  life  received  from  the  Lord;  seed  vivified,  the 
truths  of  faith,  726.  To  be  or  to  live  is  predicated  of  Jehovah  only, 
for  all  others  live  from  him,    1735.     *  Lives,'  or  the  *  years  of  one's 


LIF 


531 


" 


I 


life,'  signify  times  and  states,  2904;   see  (11),  3016,  5605.     Whilst 
he  lived,  denotes  the  abihty  to  give  life,  3248,   3998.     The  days  of 
their  lives,  or  the  duration  of  life  predicated  of  Abraham  and  others, 
denotes  the  representative  state  of  such,  3251,  3274.     By  living,   and 
by  life  in  the  Word  is  meant  spiritual  life,  which  is  intelligence  and 
wisdom,  in  general  heaven  and  eternal  happiness;  by  death,  the  con- 
trary, 5407,  «A.  5890,  6685,   8801,  9136.     Let  Pharaoh  live  (by  the 
life  of  Pharaoh),  is  an  ancient  form  of  asseveration,  and  denotes  what 
is  certain,  5449,   54,54.     This  do  and  ye  shall  live,  denotes  what  is 
certain  if  life  be  received  from  the  divine,  5459.     To  arise,  to  go,  and 
to  live,  denotes  elevation  to  t\\Q  spiritual  life,  ill.  5605,  5614.     To  live 
is  predicated  of  what  cannot  be  destroyed,  which  is  good,  (^^77.  When 
soul  is  put  for  life  it  has  various  significations,  as,  life  in  common,  the 
life  of  the  will,  the  life  of  the  understanding,  and  the  life  of  truth  and 
good,  7021,  9050.     To  live  according  to  order  is  to  be  led  by  the  Lord 
by  good;  to  live  not  according  to  order  is  to  be  led  by  truth,  8512, 
ill.  8.513.     To  live  is  predicated  of  the  will,  to  believe  of  the  under- 
standing, 8882.     See  to  Go,  to  Go  forth,  to  Journey,  to  Inhabit. 
18.  Passages  in  illustration.     The  hfe  of  love  and  faith  kindled  in 
the  internal  man,  denoted  by  two  great  luminaries  set  in  the  expanse  of 
heaven,    10,   30—37.     Life  from  the  Lord  brought  forth  into  the  ex- 
ternal man,  first  from  the  understanding,  denoted  by  the  Uving  crea- 
tures of  the  water  and  the  air,  1 1,  39—42.     The  life  of  the  regenerate 
next  proceeding  from  the  will  also,  denoted  by  the  creatures  and  beasts 
of  the  earth,    12,   44—48.     The  state  of  the  spiritual  man,   and  hfe 
from  the  Lord  sustaining  him,  denoted  by  the  creation  of  man  in  the 
image  of  God,  according  to  his  likeness,   &c.,  49—54,   81,   86,    1013. 
The  spiritual  man  made  celestial,   denoted  by  Jehovah's  breathing  into 
his  nostrils  the  breath  of  lives,  73—76,  85—88,  91,  94—97,  99.     The 
external  man  now  made  living,  denoted  by  man  made  into  a  living  soul, 
91,   92,   94,   95.     The   Lord  with  him,  and  the  life  of  love  and  faith 
flowing-in  by  the  will,  denoted  by  the  tree  of  lives  in  the  midst  of  the 
garden,   102,  105,  200.     The  celestial. life  declining,  and  the  proprium 
of  man  vivified  by  the  Lord,  denoted  by  the  rib  built  into  a  woman, 
131—13.5,   138,  140,  141,  147—155.     The  life  of  faith  from  the  hea- 
venly marriage  in  the  internal  man  denoted  by  Eve  the  mother  of  all 
living,   287 — 291.     The  life  of  eternal  death  consequent  on  the  pro- 
fane appropriation  of  heavenly  wisdom,  denoted  by  the  man's  eating  of 
the  tree  of  lives  and  hving  for  ever,  298 — 304.     The  corporeal  life  to 
which  the  celestial  man  is  reduced  when  he  has  declined  from  wisdom 
and  intelligence,   denoted  by  the  expulsion  from  paradise  and  the  man 
condemned  to  till  the  ground,  305.     Goods  and  truths  to  be  vivified 
after  undergoing  temptations,  denoted  by  the  animals  of  all  kinds  that 
entered  into  the  ark  with  Noah,  671,  705,  711,  714,  715,  726.     The 
life  of  freedom  into  which  the  affections  and  thoughts  vivified  by  the 
Lord  afterwards  come,  denoted  by  the  animals  going  out  of  the  ark, 
918,  1030.     The  pleasures  of  all  the  senses,  provided  there  be  good  in 
them,  sustaining  the  spiritual  life,  denoted  by  every  moving  thing  that 
liveth  being  for  food,  994—997.     The  life  of  the  regenerate  man,  or 
the  new  life  received  from  the  Lord,  not  to  be  mixed  with  the  evil  life 
of  man's  proprium,  denoted  by  the  flesh  not  to  be  eaten  with  blood  in 
it,   999—1003.     Conjunction  with  the  Lord  by  the  new  life  of  the  re- 

M  M  2 


i 


532 


LIF 


generate  man,  denoted  by  the  covenant  with  every  living  soul,  1040, 
1049,  1050,  1059.  All  that  really  lives  in  man  in  the  obscure  state 
preceding  regeneration,  denoted  by  the  soul  they  made  in  Charan  going 
up  with  Abram  and  Lot,  143G,  1502  compared.  The  engrossment  of 
all  life  by  the  evil  in  their  own  lusts,  denoted  by  the  king  of  Sodoni's 
requiring  Abram  to  give  him  the  souls,  1742.  Those  who  receive  life 
from  the  Lord  forming  his  kingdom  and  not  those  who  are  only  in  ex- 
ternals, denoted  by  the  son  of  Abram  to  be  his  heir  and  not  the  son  of 
his  steward,  1799,  1801  —  1804.  The  affection  by  which  external 
scientifics  and  knowledges  are  vivified  in  order  to  the  conception  of 
rational  truth,  denoted  by  the  Egyptian  handmaid  of  Sarai,  1895, 
1896.  The  affection  of  sciences  receptive  of  life  from  the  internal 
man,  denoted  by  the  Egyptian  handmaid  given  to  Abram,  1897 — 1905, 
1907,  1909.  The  first  life  of  the  rational  man  denoted  by  the  concep- 
tion of  Ishmael,  1910,  1915.  The  eternal  Hfe  of  those  who  are  con- 
joined with  the  Lord  denoted  by  his  covenant  for  ever  with  Abraham 
and  his  seed,  2021.  The  new  life  of  the  rational  man  with  the  rege- 
nerate, and  the  rational  made  divine  with  the  Lord,  denoted  by  the 
promise  of  Isaac,  and  afterwards  by  his  conception  and  birth,  2066, 
2083—2085,  2092—2095,  2610  and  sequel.  The  life  of  faith  with  the 
spiritual,  or  those  who  are  rational  from  truth,  by  the  blessing  of  Ish- 
mael, 2078,  2087—2090.  The  life  of  doctrine  from  divine  influx,  so  far 
as  spiritual  truth  is  undefiled  by  what  is  sensual,  scientific,  and  rational, 
denoted  by  the  case  of  Abimelech,  2533,  2536—2538.  The  life  of  the 
divine  rational  not  in  common  between  it  and  the  human  rational,  de- 
noted by  the  son  of  the  handmaid  not  to  inherit  with  Isaac,  2658. 
The  influx  of  life  from  the  Lord  in  the  obscure  state  of  the  spiritual 
man,  denoted  by  God  with  the  boy  (Ishmael)  in  the  desert,  2705 — 
2710,  compare  2706  with  3733.  The  regenerate  life  when  the  internal 
man  is  entering  into  a  state  of  celestial  order,  denoted  by  Abraham's 
coming  into  days,  3016,  3017.  The  conjunction  of  truth  with  good 
in  the  rational  mind  thereupon,  denoted  by  the  marriage  of  Isaac  and 
Rebecca  preceded  by  the  circumstances  of  initiation,  3012,  3013,  3030, 
3048,  3077,  3085,  3086,  3098,  3108,  3116,  3125,  3128,  3138,  3153, 
3155,  3188—3192,  3196—3200,  3202.  The  affection  of  truth  sepa- 
rated from  the  scientifics  of  the  natural  man  in  order  to  this  conjunc- 
tion, and  thus  become  of  the  life,  denoted  by  Rebecca's  alighting  from 
off  her  camel,  3203,  compare  3108.  The  life  of  the  spiritual  from 
the  Lord's  divine  human  but  distinct  from  the  celestial,  denoted  by 
Abraham's  sending  away  his  sons  by  Keturah  while  he  yet  lived,  3247 
— 3249.  Life  in  the  natural  man  corresponding  to  the  marriage  of 
good  and  truth  in  the  rational,  and  rational  life  terminated  therein, 
denoted  by  Esau  and  Jacob  born  to  Isaac,  and  by  Isaac's  dying,  3232, 
3286,  3288,  3289,  3293  and  sequel,  3498,  4618.  The  good  of  life 
meanwhile  sustained  by  the  doctrine  of  truth,  and  truth  appearing  as 
good,  denoted  by  Jacob's  selling  his  pottage  to  Esau,  and  afterwards 
simulating  his  person,  3332,  3550.  The  life  of  truth  to  be  substituted 
by  good  when  the  rational  should  flow  into  the  natural,  denoted  by  the 
purpose  of  Esau  to  slay  Jacob  at  the  death  of  Isaac,  3606 — 3607.  The 
life  of  external  truth  in  this  state  of  contrariety,  denoted  by  Jacob's 
going  from  Beersheba  to  Charan,  3690,  3691.  The  study  and  holy 
state  of  life  when  acquiring  the  affection  of  truth,  first  external  and 


LI  F 


533 


afterwards  internal,  denoted  by  Jacob's  serving  Laban  for  Leah  and 
for  Rachel,  3822—3826,   3846,  3852,   3845—3848,  3852.     The  lite 
of  the  natural  affections  to  which   the  affection  of  truth  is  conjoined, 
and  in  which  it  is  quickened,  denoted  by  the  handmaids  of  Rachel  and 
Leah,  3835,  3849,  3913,  3917,  3919,  3925,  3931—3933,  3937.     All 
the  states  of  life  through  which  the  regenerate  man  is  led,  until  from 
being  a  dead  man  he  is  made  living,  denoted  by  the  twelve  sons  of 
Jacob,  3913.     The  life  of  the  regenerate  with  all  its  goods  and  truths 
separated  from  the  life  of  the  natural  man,  denoted  by  Jacob's  going 
away  from  Laban  with  all  his  acquisitions,  4061,  4063,   4069,  4073, 
4103.     Truth  become  of  the  life,  and  its  reception  of  good  from  the 
Lord,  denoted  by  the  return  of  Jacob  and  his  submission  to  Esau, 
4337.     Celestial  good  coming  into  its  potency  by  the  reception  of  truth 
proceeding  therefrom  in  the  natural  man,    denoted  by  the  birth  of 
Benjamin,  4588,  4592.     The  new  life  which  the  affection  of  truth  now 
puts  on,  divested  of  all  that  is  selfish  and  worldly,  denoted  by  the  death 
of  Rachel,  4590,  4593,  4594.     The  life  of  divine  truth  in  the  natural 
man  making  one  with  the  rational,  denoted  by  the  love  of  Israel  for 
Joseph,  4676,  4667  compared.     Spiritual  life  from  the  good  of  truth, 
or  the  church  sustained  by  scientifics,  in  which  internal  good  is  present, 
denoted  by  the  sons  of  Israel  going  to  buy  corn  in  Egypt  when  Joseph 
was  there,  5402,  5405,  5407,  5414,  5605,  5614,  5890,  5967,  6553. 
The  state  of  the  natural  man  who  has  received  spiritual  life  full  of 
temptations  in  the  meanwhile,  denoted  by  the  words  of  Jacob  that  his 
days  were  few  and  evil,  6093 — 6098.     The  existence  and  life  of  spi- 
ritual good  when  in  order  in  the  goods  and  truths  of  the  natural  man, 
denoted  by  Jacob  and  his  family  in  Egvpt,  6101 — 6106,  6169 — 6175, 
6328,   6335-6340,  6445—6448,6463—6465.     The  life  of  good  un- 
assailable because  the  Lord  is  in  good,  but  truths  open  to  infestation 
and  assault,  denoted  by  the  daughters  of  the  Hebrews  to  be  saved 
alive,  but  the  sons  slain,  6676,  6677,  6685.     The  truth  of  the  divine 
law   threatened  with  destruction  by  the  false,  denoted  by   Pharoah's 
seeking  the  life  of  Moses,   6771 .     The  life  of  truth  with  those  who  are 
in  simple  good,  denoted  by  Moses'  dwelling  in  Midian,  6773.     The  life 
of  truth  and  good  secured  from  the  falses  which  would  destroy  it, 
denoted  by  the  safety  in  which  Moses  might  return  to  Egypt,  7021. 
Eternal  life  from  the  Lord  given  to  those  who  are  Uberated  from  infes- 
tation by  falses,  denoted  by  the  promise  of  Canaan  to  the  sons  of 
Israel  when  they  went  up  from  Egypt,  7210—7212.     The  temptations 
which  they  undergo  who  are  liberated,  denoted  by  the  passage  of  the 
Red  Sea,  and  the  life  of  the  sons  of  Israel  in  the  desert,  8039,  8125, 
8259,   8395,  8554,   &c.     The  delight  of  those  who  are  in  evils  of  life, 
and  hence  the  infernal  life  itself,  denoted  by  the  glorying  of  Pharoah 
in  the  contemplated  destruction  of  the  Israelites,  8293.     The  life  of 
their  own  pleasure  and  lust,  generally,  the  life  of  natural  good,  denoted 
by  the  flesh-pots  of  Egypt,  which  the  IsraeHtes  longed  for  in  the  desert, 
y408— 8410,     The  proprium  vivified,  or  the  delight  of  the  natural 
man  in  the  appropriation  of  good  restored,  denoted  by  the  flesh  given 
them,  8431,  84.52;   the  good  of  the  internal  man  or  spiritual  life,  by 
the  manna,  8431,   8454—8464,    8497.     The  life  according  to  order 
when  man  is  led  by  good,  denoted  by  the  Israelites  keeping  the  pre- 
cepts and  laws  of  Jehovah,  8512.     The  loss  of  spiritual  life,  whether 


v» 


534 


LI  F 


it  consist  in  good  or  trnth,  when  influx  from  the  Lord  is  no  longer  per- 
ceived, denoted  by  the  judgment  of  death  upon  beast  or  man  who 
should  approach  the  mountain,  8801.  The  life  of  evil  and  yet  the 
truth  believed  in,  denoted  by  taking  the  name  of  God  in  vain,  8882. 
Spiritual  life,  which  is  the  life  of  faith  and  charity,  not  to  be  extin- 
guished, denoted  by  the  precept  not  to  kill,  8902.  The  life  of  truth 
to  be  restored  by  a  just  interpretation  when  it  has  been  weakened  by 
conflicting  appearances  of  truth,  denoted  by  the  amends  to  be  made 
when  one  man  has  injured  another  in  strife,  9031.  The  life  of  faith 
not  extinguished  if  an  apparent  truth  be  rejected  after  full  intuition, 
denoted  by  the  circumstances  in  which  there  was  no  punishment  for 
causing  the  death  of  a  servant,  9033 — 9039.  The  new  life  of  man 
not  produced  in  externals  in  the  just  order  of  correspondence,  denoted 
by  an  untimely  birth,  the  law  concerning  it,  &c.,  9041 — 9047.  The 
life  of  faith  and  love  injured  in  man  in  the  same  degree  and  respect 
that  it  is  not  acted  upon  in  externals,  denoted  by  the  law  of  retaliation, 
9048 — 9057.  The  internal  man  unable  to  live  the  spiritual  life  if  the 
affection  of  truth  be  hurt  in  externals,  denoted  by  the  servant  to  have 
his  freedom  when  his  master  struck  him  so  as  to  destroy  his  eye  or  his 
tooth,  9058 — 90()3.  The  internal  life  not  destroyed  by  the  affection 
of  evil  in  externals  before  it  is  known  and  seen  to  be  evil,  denoted  by 
the  owner  of  an  ox  going  unpunished,  &c.,  90G5 — 9009.  The  in- 
ternal life  destroyed,  thus  damnation,  when  the  evil  of  the  external 
affection  is  known  and  not  repressed,  denoted  by  the  case  in  which  the 
owner  was  to  be  punished  with  death,  9070—9075.  The  loss  of  spi- 
ritual life  by  the  loss  of  the  truths  of  faith  and  the  means  of  its  resti- 
tution, denoted  by  the  thet't  of  silver,  of  vessels,  &c.,  left  in  charge, 
9152.  The  spiritual  life,  which  is  the  hfe  of  the  internal  man,  from 
the  conjunction  of  good  and  truth,  denoted  by  marriages,  the  laws  con- 
cerning them,  &c.,  9182.  The  extinction  of  spiritual  life  when  falses 
of  evil  are  conjoined  with  anything  of  the  church,  denoted  by  a  witch 
not  to  live,  9188,  9189.  The  extinction  of  spiritual  life  when  the 
lusts  of  evil  are  conjoined  with  anything  of  the  church,  denoted  by 
those  who  lay  with  beasts  not  to  live,'  9190,  9191.  Evils  of  life  and 
falses  of  doctrine  to  be  shunned,  and  goods  of  life  and  truths  of  doc- 
trine implanted  in  their  place,  denoted  by  the  laws  and  injunctions  of 
Exodus  xxiii.,  9246  and  sequel.  Those  who  receive  life  from  the  Lord 
and  come  into  his  kingdom  hereby,  denoted  by  the  Israelites  who  should 
inherit  Canaan,  9338.  Divine  truths  impressed  on  the  life,  denoted 
by  Moses  writing  all  the  words  of  Jehovah,  938G.  The  influx  of 
divine  truth,  and  its  becoming  of  the  Hfe  and  worship,  denoted  by  the 
blood  taken  by  Moses  and  sprinkled  upon  the  people,  9393,  9399. 
The  life  of  heaven  in  man  distinguished  as  the  life  of  the  understanding 
and  the  life  of  the  will,  denoted  by  the  spirit  and  the  heart,  9817, 
9818.  The  first  reception  of  life  from  the  Lord  by  the  acknowledg- 
ment of  him,  denoted  by  the  agitation  of  the  wave-offering,  10,083. 
The  elevation  of  all  worship  to  the  Lord  when  it  proceeds  from  love, 
denoted  by  the  incense  ascending,  and  that  such  elevation  is  not  of  man, 
but  that  it  is  owing  to  the  influx  of  life  from  the  Lord,   10,203. 

LIFT,  to.  To  lift  up  the  hand  denotes  power  in  spiritual  things  ; 
to  lift  up  the  foot,  power  in  natural  things,  5327,  5328;  ill,  10,241. 
See  Elevation. 


LIG 


535 


LIGHT  [lux\     1.  Lumen  as  distinguished  from  luxy  is  the  obscure 
light  of  truth  with  the  regenerate,  in  the  first  state  after  temptations, 
854.     The  supposed  good  and  truth  of  man,  which  appear  as  light 
before  regeneration,  are  thick  darkness,  and  are  compared  to  night ; 
but  good  and  truth  from  the  Lord  with  him  are  life  and  light,  and  are 
compared  to  day,  20,  21.     The  first  state  after  temptations    when  the 
truths  of  faith  begin  to  appear,  is  like  the  first  dawning  of  light,  some 
obscurity  of  the  night  still  remaining,  865,  880,   883,  4283,  6829. 
See  Day-dawn,  Twilight,  Morning.     The  life  of  lusts  appears  as 
a  coal  fire,  and  the  false  as  a  lumen  thence  derived ;  in  this  lumen  evil 
spirits  dwell,  but  it  is  turned  into  darkness  when  light  from  heaven 
flows  in,   1528;   ilL  3224.     Evil  spirits  see  one  another  m  the  other 
life,  they  also  see  many  representatives  which  exist  in  the  world  ot 
spirits,  and  this  from  the  light  of  heaven,  but  turned  into  a  lumen  as 
from  a  coal  fire  with  them,  3195,  6000,  7870.     When  the  knowledges 
with  which  man  is  imbued  are  filled  with  genuine  goods,  he  comes  into 
more  and  more  illumination,  but  if  the  goods  be  not  genuine  he  comes 
into  the  lumen  of  infatuation,  3665 .     The  evil  are  capable  of  reasoning 
from  their  own  lumen,  and  even  more  sublimely  than  others  to  the 
appearance,  but  true  rationality  consists  in  knowing  good  to  be  good, 
and  evil  to  be  evil,  &c.,  and  this  is  from  the  light  of  heaven,  4156, 
10  227.     There  is  true  light  and  false  lumen  ;  they  who  are  m  good 
are  in  illustration  from  true  light,  but  they  who  are  in  evil  are  m  false 
lumen,  ill.  4214.     They  who  have  lived  in  a  false  lumen  while  in  the 
world,  are  in  a  similar  lumen  after  death,  and  reason  from  it,  4214. 
The  light  of  truth  with  the  evil  is  confused  and  darkened  by  light  trom 
heaven,  and  when  they  remove  themselves  from  the  light  of  heaven, 
a  yellow  lumen  as  of  sulphur  succeeds,  in  which  they  appear  like 
spectres,  and  their  truths  like  phantasms,  4416.     The  lumen  of  evil 
spirits  is  various  according  to  the  false  and  evil  in  which  they  are; 
that  they  can  never  receive  divine  truth,  because  its  light  is  instantly 
changed  with  them,  4416,  briefly  eV^.  5847.  .The  evil  as  well  as  the 
good  live  from  the  Lord,  but  their  life  is  spiritual  death ;  its  quality 
appearing  as  lumen  from  a  coal  fire,    and  smoky,  &c.,  4417.     Ihe 
hells  are  said  to  be  in  darkness,  because  in  falses,  but  by  this  darkness 
is  meant  the  sulphurous  lumen  in  which  they  appear,  which  is  in- 
stantly turned  into  darkness  when  light  from  heaven  flows  m,  4418, 
4531     6000,  7870  ;  a  case  in  illustration  showing  the  quality  ot  intel- 
ligence from  the  proprium  and  from  the  divine  by  the  appearance  of 
limits   4419.    They  who  are  in  hell  appear  to  one  another  in  their  own 
lumen  like  men,  and  according  to  their  phantasies  not  unhandsome, 
but  when  they  are  viewed  by  angels  that  lumen  is  dissipated,  and  they 
appear  like  devils  and  monsters,  4533;  thek  monstrous  appearance 
in  the  light  of  heaven  further  shewn,  4674,  5013,  50o7,  50o8      The 
arrangement  of  falses  from  their  loves  makes  an  appearance  of  light 
about  infernal   spirits,   but  within  it  all  is  dusky  and  monstrous ;  the 
light  around  angels,  on  the  contrary,  is  from  the   flame  of  celestia 
love,  which  occupies  the  midst,  5530.     The  scientifics  of  the  natural 
man  are  in  a  lumen  almost  like  that  of  the  sensual  sight,  and  this 
lumen  is  such  that  it  leads  into  falses  and  evils,  unless  it  be  illuminated 
by  the  light  of  truth,  6004  end,  6310.     Man's  state  when  in  sensual 
lumen  is  such  that  the  light  of  heaven  is  turned  into  darkness  by  it ;  and 


536 


LIG 


^  ^^ 


the  mind  filled  with  scandals  and  defilements ;  seriatim  passages  con- 
cerning this  lumen  and  concerning  elevation  from   it,    G'MO — G315. 
All  those  who  live  in  contempt  of  rational  and  spiritual  things,  gene- 
rally, such  as  live  in  mere  pleasures,  and  in  dishonourable  sloth,  the 
avaricious  and  adulterers,  are  in  sensual  lumen,  0310.     All  the  hells 
are  in  sensual  lumen,  and  also  some  spirits  not  particularly  evil,  in 
whom  the  rational  sense  has  not  been  cultivated,  (i3 1 1 .     The  sensual 
sphere  so  prevails  because  it  receives  influx  from  the  most  subtle  and 
malignant  spirits  of  hell ;  hence  if  man  be  not  elevated  above  it  by 
the  good  of  faith  he  must  needs  perish,  6312.     As  man  is  elevated 
from  the  sensual  lumen,  he  is  brought  into  a  milder  lumen,  and  at 
length  into  celestial  light ;  how  well  the  elevation  of  man  from  sensual 
things  was  known  to  the  ancients,  6313.     The  man  who  is  elevated 
by  the  good  of  faith  is  alternately  in  sensual  and  in  interior  lumen,  for 
he  is  in  sensual  lumen  when  occupied  with  the  cares  of  the  world,  and 
with  pleasures,  &c.,  but  he  is  elevated  from  one  lumen  to  another  the 
instant  he  begins  to  think  evil,  631.5.     They  who  are  in  sensual  lumen 
believe  themselves  illuminated  when  they  confirm  the  doctrinals  of  their 
churches ;  and  this,  because  the  light  of  the  world  appears  clear  so 
long  as  the  light  of  heaven  does  not  flow  in,  ill.  6865.     The  glory  of 
the  world  from  the  love  of  self  kindles  the  intellectual  light  of  those 
who  are  in  evil,   so  that  it   sparkles  and  appears  like   truth,   6907. 
While  the  light  of  the  world  sparkles  with  the  evil,  the  light  of  heaven 
is  thick  darkness  to  them,  and   the   contrary  with   the  good,  6907. 
Man  is  in  darkness  as  to  the  things  of  heaven  when  he  is  in  the  sen- 
sual state  and  its  lumen,  because  the  sensual  faculties  are  the  subjects 
of  fallacies  and  falses,  ill.  6948 ;  examples  of  the  principal  of  these 
fallacies,  5084 ;  and  the  difference  between  the  faculty  of  reasoning 
from  the   proprium  and   being  wise  from  the  light  of  heaven,    ilL 
10,227.     The  natural  mind  and  its  scientifics  are  in  the  light  of  the 
world,  which  is  called  the  lumen  of  nature,  but  the  rational  mind  in 
the  light  of  heaven,   which  is  spiritual,   7130;  further  ill.  9103;  and 
that  the  light  of  the  world  is  called  natural  lumen,  9227.     The  natural 
lumen  is  acquired  by  man  from  the  senses,  and  from  this  lumen  he  can 
see  nothing  but  what  pertains  to  self  and  the  world,  8636 ;  not  even 
when  he  goes  to  the  Word,  89  11,  9382.     Man  could  never  know  any- 
thing of  spiritual  and  divine  things  from  the  lumen  of  nature  without 
revelation ;  and  that  all  the  knowledge  concerning  God,  &c.,  has  com- 
menced in  one  way  or  other  from  an  ancient  revelation,  8944.     A 
consuming  fire  and  a  false  lumen  make  the  life  of  the  evil,  as  the  fire 
of  love  and  the  light  of  faith  make  the   life  of  the  good,  ill.  9141. 
They  who  are  in  love  with  truth  and  good  for  the  sake  of  themselves 
and  the  world,  are  not  illustrated  by  divine  truth,  but  by  a  false  lumen 
which  is  turned  into  darkness  on  the  approach  of  light  from  heaven, 
10,330.     The  intellectual  mind  is  only  opened  in  those  who  perceive 
and  love  truths  from  good ;   with  all  others,  however  dexterously  they 
may  be  able  to  reason,  there  is  only  a  false  lumen,  10,675.    See  False, 
Sense,  Darkness.     Some  suppose  the  joys  of  heaven  to  consist  in 
a  lumen  of  glory,  &c.,   455.     See  Heaven    (1),    Glory,   and  see 
below  (3) . 

2.   The  Light  of  the  World  and  the  Light  of  Heaven.     There  are 
two  lights,  the  light  of  heaven  from  the  Lordj  the  light  of  the  world  from 


L  I  O 


537 


the  sun,  3223,  3224,  5477.     The  light  of  heaven  is  of  the  interior 
or  spiritual   man,  the  light  of  the  world  of  the  external  or  natural 
man  ;  the  quality  of  each  briefly  sh.  3223,  3224.     Between  these  lights 
and  all  the  objects  belonging  to  them,  there  is  correspondence ;  hence, 
all  things  seen  in  the  light  of  the  worid,  or  the  natural  man,  are  re- 
presentations of  such  as  exist  in  the  light  of  heaven,  3223  end,  3225, 
3337.     Representations  or  appearances  in  the  other  life  are  indeed  ap- 
pearances, but  they  are  alive  and  real  because  from  the  light  of  heaven, 
which  is  the  light  of  wisdom  and  of  Hfc  from   the   Lord ;  the   things 
seen  from  the  light  of  the  worid,  on  the  contrary,  are  not  real,  only 
so  far  as  they  are  conjoined  with   those  things  which  are  of  the  light 
of  heaven,  3485.     The  light  of  heaven  is  immensely  more  perfect  than 
the  light  of  the  world,  insomuch  that  one  ray  of  the  latter  represents 
myriads  of  the  former,  3223.     So  far  as  any  one  is  in  the  light  of  the 
world,  so  far  those  things  which  are  in  the  light  of  heaven  appear  to 
him  as  darkness,  3224,   3337,    10,227.     The  imagination  of  man  is 
from  the  forms  and  shapes  seen  in  the  world's  light,  wonderfully  modi- 
fied ;  the  interior  imagination  or  thought  from  similar  things  seen  in 
the  light  of  heaven ;  such  images  also  are  inanimate,  but  the  influx  of 
the  Lord's  life  causes  them  to  live,  3337;  see  below  (5).     Generally, 
things  seen  in  the  light  of  the  worid  are  dead,   but  those  seen   in  the 
light  of  heaven  are  living,  and  when  the  former  are  obliterated  the 
latter  remain,  3717;   the  former  ill.  9103.     Those  things  which  per- 
tain to  the  light  of  heaven  can  only  appear  in  the  light  of  the  world 
representatively,  as  the  mind,  for  examine,  appears  in  the  face ;  when 
the  light  of  heaven  appears  in  its  clearness  then   the  representative 
images   of  the   darkness    are   dissipated,  4835.     When  the  light  of 
heaven  in  man  falls  into  those  things  which  are  in  the  light  of  the 
world,  it  vivifies  them  and  causes  them  to  be  perceived  by  man  intel- 
lectually, thus,  as  man,  5114.     So  long  as  man  is  only  in  the  light  of 
the  world,  which  is  the  case  while  he  is  unregenerate,  he  is  in  hell, 
but  when  he  comes  into  the  light  of  heaven  also  by  regeneration,  he  is 
in  heaven,  ill.  10,156. 

3.  Light  in  the  Heavens  is  from  the  Lord,  who  is  the  sun  of  heaven  ; 
hence  the  modifications  of  light  in  objects,  which  are  angels,  1053,  1521, 
1529,    1530,   8812.     The  state  of  light  in  heaven  is  according  to  the 
,  intelligence  and  wisdom  of  the  angels,    1524,   1529,  1530,  339.     The 
Lord  appears  as  a  sun  to  the  celestial,  as  a  moon  to  the  spiritual,  1053, 
1521,  1837,  2776,3636,4696,7173,  10,130,  10,809 ;  iV/.  7270,  8812; 
ill.  and  passages  cited,   9684;   ill.  from  the  Word,  1529—1531,  1861, 
3195,  7083.     Where  the  Lord  appears  as  a  sun,  is  the  east  of  heaven  ; 
where  he  appears  as  a  moon,  the  south,  9684.     The  first  proceeding 
of  the  Lord's  love  does  not  enter  heaven,  but  appears  as  a  radiant  belt 
around  the  sun,  7270.     The  Lord,  as  a  sun,  is  the  common  centre  of 
heaven,  and  all  the  angels  are  in  aspect  with  him,  thus  in  his  presence, 
3633,  9489,  9828,   9864,    10,130,    10,146,   10,189,    10,420,    10,702. 
The  light  which  flows  from  the  Lord  as  a  sun  is  his  proceeding  divine 
truth,  which  makes  the  intelligence  of  the  angels,  3195,  3339—3341, 
3636,  3643,  5400,  8644,  9399,  9548,   9684,    10,691,    10,703.     The 
beautiful  colours  which  appear  in  heaven  are  the  variations  or  modifica- 
tions of  its  light,  thus,  they  are  appearances  of  truth  from  good,   1042, 
1043,  10.53,  1621,  3993,  4530,  4677,  4742,  4922,   9466,  9905.     The 


538 


L  IG 


differences  of  light  in  heaven  are  as  manifold  as  the  angelic  societies, 
because  so  various  are  the  differences  of  good  and  truth,  or  of  wisdom 
and  intelligence,  thus  of  the  reception  of  light,  4414.     There  is  no 
state  corresponding  to  night  in  heaven,  but  only  like  the  morning  tvvi- 
light,  and  this  from  the  proprium  of  the  angels,  5579,  6110.     The 
celestial  angels  who  are  principled  in  love  to  the  Lord  are  in  such  life 
and  light  as  it  is  scarcely  possible  to  describe,  34.     The  light  in  which 
the  angels  live  compared  with  the  light  of  this  world,  is  like  the  sun 
at  noon-day  compared  with  the  light  of  a  candle,  1053.     The  light  of 
heaven  which  is  from  divine  truth  is  a  thousand  times  brighter  than 
the  noon-day  hght  of  this  world,   5400.     The  angels  derive  no  light 
from  the  sun  of  this  world,  for  they  are  above  or  within  the  sphere  of 
that  Hght;  when  they  look  into  it  also,  the  Hght  of  this  world  is  as 
thick  darkness  to  them,  1521,  1783,  1880.    It  is  weU  known  in  heaven 
that  they  derive  their  light  from  the  Lord,  but  not  so  in  the  worid  of 
spirits,   1529.     The  light  of  the  atmospheres  in  heaven  is  beautiful 
beyond  description ;  its  appearances  likened  to  the  sparkling  of  diamonds, 
of  aU  manner  of  precious  stones,  of  colours,  of  flowers,  of  gold  and 
silver,  of  infants  sporting,  of  rainbows,  of  the  splendour  of  pearls, 
&c.,  1621—1625,  4528,  9577;  seriatim  passages  concerning  the  light 
in  which  the  angels  live,  1521—1533,   1619—1632.     The  speech  of 
the  angels  is  sometimes  manifested  in  the  world  of  spirits  like  flaming 
light,   1645.     Spiritual  ideas  are  expressed  by  variations  of  heavenly 
light,  but  celestial  by  variations  of  flame,  which  move  the  affections ; 
angelic  speech  also  is  iHustrated  by  representatives,  Jby  paradisiacal 
scenery,  &c.,  appearing  in  the  light  of  heaven,   2157,  3343 — 3347, 
4528,  6486,  7089,  8733,  8920.     See  Language  (3).     The  celestial 
(proceeding)  of  the  Lord  manifests  itself  before  the  angels  like  the 
flaming  brightness  of  the  sun ;  the  spiritual,  like  its  proceeding  light, 
2231  end.    The  light  of  heaven  not  only  iUuminates  the  sight  of  spirits 
and   angels,    but   at   the   same   time  the  understanding;    hence,  the 
quantity  and  quality  of  their  understanding  is  as  the  quantity  and 
quality  of  their  light,  2776;  see  below,  3339,  9103.     The  internal 
sense  of  the  Word,  which  does  not  appear  in  the  light  of  the  worid, 
is  most  manifest  and  clear  in  the  light  of  heaven,  3086.     There  is 
actually  light  in  heaven  infinitely  brighter  than  light  upon  earth  ;  and 
in  this  light  angels  and  spirits  see  one  another  and  all  the  glorious 
objects  of  heaven,  3195.     The  light  of  heaven  appears  lucid,  similar 
to  light  in  the  worid,  but  it  differs  in  this  respect,  that  it  is  nothing 
but  wisdom  from  the  Lord ;  passages  showing  that  the  Lord  is  light, 
3195  ;  and  that  the  divine  human  was  the  light  of  heaven  from  eter- 
nity, 3195;  see  below,  4180.     The  loves  and  their  affections  are  re- 
presented with  inexpressible  variety  by  flames  in  heaven,  and  truths 
by  innumerable  modifications  of  Hght,  3222.     The  Hghts  and  heats 
which  affect  the  internal  man  are  manifestly  perceived  in  the  other  life, 
and  the  angels  are  in  more  light  and  heat  in  the  degree  they  are  in 
more  inteHigence  and  wisdom,  3339  ;  ilL  3484  ;  that  there  is  a  lumen 
also  in  the  heUs,  but  that  it  is  the  lumen   of  infatuation,  3340 ;  see 
above  (1).     Nothing  can  be  represented  in  the  other  Hfe,  except  by 
the  intermingling  of  light  and  shade ;  that  aU  such  light  is  from  the 
Lord,  and  aU  shade  from  the  proprium,  3341.     It  is  the  most  uni- 
versal of  truths  that  the  Lord  is  the  sun  of  heaven,  and  that  all  light 


LIG 


539 


n  the  other  life  proceeds  from  him  ;  in  this  proceeding  light  there  is  in- 
telhgence  and  wisdom,  and  in  his  proceeding  heat  love ;  and  from  this 
univ^ersal  correspondence  aU  other  correspondences  are  derived,  3636. 
J043;  that  heaven  is  m  a  serene  aura  of  light  and  heat,  and  heU  in 
thick  darkness  and  cold,  3643;   that  the  light  of  the  angels  has  intel- 

jf  iT77i  .  ^'^^T  !"in'  ^^^^  ^"^  "^^^^^^»^'  ^717,  3993  and  citations  ; 
4413,  4415   4^26,  4o30,  7719 ;  and  that  aU  truth  is  from  the  light  of 
the  sun  of  heaven,  3862.     The  thoughts  and  affections  of- the  angels 
are  nothing  but  vanations  or  modifications  of  celestial  light  and  heat 
proceeding  from  the  Lord  as  a  sun  ;  the  responses  given  by  the  resplen- 
dence  of  light  m  the  Urim  and  Thummim,   ex,  3862,    9905.     See 
Precious  Stones.     Light  in  heaven  is  never  obscured,  but  the  sun 
and  moon  perpetually  shine  there,  nevertheless  it  appears  obscure,  and 
is  extinguished  with  those  who  are  in  contrary  principles,  4060.     Be- 
fore  the  coming  of  the  Lord  the  influx  of  the  divine  itself  gave  light 
in  heaven,  and  by  heaven  to  the  human  race;  after  his  coming,  the 
divme  human  itself  gave  light,  ill  4180.     Those  who  are  in  heaven 
can  see  from  its  light  dl   and  everything   in  the   worid  of  spirits, 
and  even  in  hell ;   the  angels  of  the  superior  heavens  also  can  see  all 
things  in  the  inferior,  but  not  contrariwise  unless  there  be  correspond- 
ence  and  a  medmm,  ill.  from  experience,  5427.     Only  they  who  are 
in  the  third  heaven  can  see  the  sun  of  heaven,  others  see  the  light  from 
It,  and  also  the  moon,  7173  ;  what  a  clear  and  great  light  the  spirits  of 
Mercury  were  carried  into,   71 74.     The  light  in  the  habitations  of  the 
angels  is  according  to  the  intelligence  and  wisdom  of  their  minds,  and 
in  proportion  to  their  light  is  the  darkness  of  those  who  are  in  oppo- 
sites,    7/19;    that   the   light   of  heaven  is  thick   darkness   to   those 
who  are  in  falses,  ill.  8918.     Comparison  with  the  sun  and  light  of 
the  worid  to  show  what  is  the  quaHty  of  the  divine  good  of  the  divine 
love  of  the  Lord,  and  what  the  quality  of  its  proceeding  truth ;  that 
the  latter  has  good  in  it,  as  light  heat,  &c.,   8644,   10,196.     Divine 
truth,  which  shines  before  the  angels  as  light,  gives  them  intelligence 
and  wisdom  variously,  according  to  its  reception  in  good,  9103      In 
the  inmost  heaven,  the  Word,  which  is  divine  truth  proceeding  from 
the  Lord,  appears  as  flaming  light,  in  the  middle  heaven  as  shining 
light,  9468.     Light  in  the  celestial  kingdom  or  inmost  heaven  does 
not  appear  as  light,  but  as  flame,  because  they  are  principled  in  the 
good  of  love ;  m  the  spiritual  kingdom,  or  the  middle  heaven,  it  ap- 
pears white,  but  immensely  transcending  the  light  of  the  worid,  be- 
cause the  mhabitants  are  in  truth,  9570;  that  heaven  is  illuminated 
by  divine  truth  proceeding  from  divine  good,  thus  from  the  Lord  as  a 
sun,  9571  and  citations.     See  Sun.     All  things  in  heaven  appear  re- 
fulgent as  with  gold,  and  silver,  and  precious  stones,  because  the  angels 
are  m  the  intelligence  of  truth  and  the  wisdom  of  good,  and  their  in- 
teriors are  reflected  in  such  correspondences,  10,227  end.    See  Heaven 
\*oj. 

4.  The  Author's  Experience,  concerning  the  light  in  which  spirits 
and  angels  dwell,  was  so  common  as  to  render  it  quite  familiar  to  him, 
1522.  The  surpassing  splendour  of  the  light  seen  by  him  in  their 
mansions,  1523.  How  greatly  the  light  in  heaven  exceeds  that  in  the 
world  of  spirits,  and  this  according  to  their  superior  inteHigence  and 
wisdom,   1524.     The  golden  light  of  those  who  are  in  the  affection  of 


540 


LIG 


good,  and  the  silver  light  of  those  who  are  in  the  affection  of  truth, 
1525;   and  that  the  spirits  described  in  this  place  belong  to  the  pro- 
vince of  the  eye,  1525,  cited  in  the  original  Index ;  but  compare  1623, 
4528.     The    sparkling   light   as  of  diamonds   in  which  he  thought 
abstractly  from  material  ideas,   1526,   4413.     The  opening  of  his  in- 
ternal sight  to  such  a  degree,  that  he  saw  the  Lord  as  a  moon,  but 
not  as  a  sun,   1531;   see  above   (3),   7173.     What  wonderful  thmgs 
appear  in  the  light  of  heaven,  and  that  such  were  seen  by  the  prophets 
when   their   internal   sight   was   opened,    1532 — 1534,    1619,    1626. 
What  a  superior  light  they  who  were  of  the  most  ancient  church  live 
in,   1117,  compare  4328.     What  life  and  lucidity  there  is  in  the  at- 
mospheres, paradises,  rainbows,  palaces,  and  habitations,    which  are 
the  immediate  outbirths  of  the  light  of  heaven,   1620.     Description  of 
rainbows  of  variously  coloured  light  seen  by  the  author,   1624,    1625. 
What  beautiful  representations,  by  lights  of  various  colours,  &c.,  were 
shown  to  him  by  a  spirit  who  belonged  to  the  province  of  the  eye, 
4412.     With  what  amazement  recently  departed  spirits  first  perceived 
the  light  of  the  other  Ufe,  and  how  the  good  are  led  into  the  further 
knowledge  of  it,  4415.     The  snowy  cold  light  of  those  who  have  con- 
firmed themselves  in  truths,  and  yet  have  lived  an  evil  life,  thus,  who 
are  in  persuasive  faith,  4416,  4802,  particularly  5128;   and  that  truths 
are  lucid  in  the  other  life  even  without  good,  but  as  the  light  of  winter, 
5219.     The  light  similar  to  that  of  the  world  into  which  some  spirits 
first   come,  their  unbeUef  in  any   superior  light,  their  astonishment 
that  they  have  eyes  and  senses,  &c.,  4527.     The  delight  and  astonish- 
ment of  one  who  had  been  a  famous  botanist  when  he  perceived  the 
sweetness  and  beauty  of  the  flowers  in  a  paradisiacal  heaven,  and  the 
sparkhng  brilliancy  of  its  light,  4529.     The  variety  with  which  intel- 
lectual light  was  given,  taken  away,  diminished,  and  moderated  with 
the  author  while  thinking,  speaking,  and  writing;  and  that  he  per- 
ceived it  as  an  illumination  illustrating  the  substances  of  interior  sight, 
&c.,  6608.     See  Illustration.     That  spirits  have  seen  through  his 
eyes  those  they  have  known  in  the  world,  and  various  objects  in  natural 
light,   1880,   1954,  4527,  4622,  5862,  9791,   10,813. 

5.  The  Light  of  the  Understanding,  of  Intelligence^  of  Wisdom,  ^c. 
The  light  of  inteUigence  is  procured  by  knowledges,  the  light  of  wis- 
dom is  of  the  life,  ill.  1555.  The  light  of  truth  from  the  Lord  can- 
not flow-in  while  man  is  in  the  dark  persuasions  of  his  proprium,  2682, 
2694.  The  Lord  from  his  divine  human  illuminates  the  sight  and  un- 
derstanding of  those  who  are  remote  from  celestial  love,  thus  of  the 
spiritual,  if  only  they  are  in  the  faith  of  charity,  2776,  ill,  3095. 
The  truths  of  the  rational  mind  seldom  come  to  man*s  apperception 
except  as  a  kind  of  light  illuminating  those  which  are  in  the  natural, 
or  as  a  faculty  flowing  in  and  disposing  them  into  order,  ill,  3057,  see 
below  3573.  All  light,  life,  and  order  in  the  natural  man,  is  from  the 
divine  flowing  in,  3086.  All  illustration  in  the  natural  man  is  from  good, 
by  the  medium  of  truth  as  its  object,  because  good  is  like  the  flame  of 
the  sun  from  which  heat  and  light  proceed,  ill,  3094.  They  who  are 
only  in  the  hght  of  the  world,  by  reason  that  they  are  not  in  good, 
cannot  apprehend  those  things  which  are  of  the  light  of  heaven,  3108. 
There  are  two  lights  which  form  the  understanding  of  man,  the  light 
of  heaven  and  the  light  of  the  world;    the  light  of  heaven  is  from  the 


LIG 


541 


» 


Lord,  but  the  light  of  the  world  is  from  the  sun  and  moon,  3138, 
3223.     The  internal  man  derives  sight  and  understanding  from  the 
light  of  heaven,  the  external  from  the  light  of  the  world,   3138,  3223, 
3438  and  citations.     It  is  the  influx  of  the  light  of  heaven  into  those 
things  which  are  of  the  light  of  the  world  that  gives  illustration  and 
apperception,  provided  there  be  life  in  the  light,  which  is  aff'ection  or 
love,  ill.  3138;  the  passage  further  ill.  3679,  5422,  5423,  5427,  5428, 
5477,  551 1,  10,240.     The  internal  or  spiritual  man  is  man  made  wise 
from  the  light  of  heaven,  the  external  or  natural  from  the  light  of  the 
world,  3167,  ill,  3224,  ill.  10,134.     When  truth  is  elevated  from  the 
external  or  natural  man  into  the  rational  it  passes  from  the  sphere  of 
the  world's  light  into  the  sphere  of  heavenly  light,  thus  from  obscurity 
into  clearness,  and  man,  hereby  into  intelligence  and  wisdom,  3190. 
The  understanding  of  man,  especially  of  the  regenerate,  is  illuminated 
from  the  light  of  heaven,  but  man  does  not  perceive  it  while  in  the 
body  because  the  light  of  the  world  prevails,  3195.     The  Lord  was 
willing  to  be  born  a  man  that  they  might  have  light  who  were  in  thick 
darkness,  and  had  so  far  removed  themselves  from  good  and  truth, 
3195.     Having  assumed  his  humanity,  the  Lord  is  able  to  illuminate 
the  natural  as  well  as  the  rational  things  of  man,  3195,  see  below  4180. 
The  natural   man  can  have  no  understanding  of  anything  but  from 
what  exists  and  appears  in  the  solar  world,  thus  from  the  form  given 
by  the  light  of  the  world  as  shade,  3223;   and  that  lights  and  shades 
are  equally  necessary  in  the  other  life,  3341,  tV/.  3993.     The  interior 
mind,  which  is  the  subject  of  intellectual  or  immaterial  ideas,  is  in 
the  light  of  heaven,  and  truths  and  goods  which  are  of  the  light  of 
heaven  flow  into  it,  3223,  3224,  see  above  (2)  3337.     The  will  of  man 
lives  from  the  heat  of  heaven,  which  is  from  the  divine  love  of  the 
Lord,  and  his  understanding  from  the  light  of  heaven,  which  is  from 
the  divine  wisdom  of  the  Lord,  3338,  3339  ;  thus  spiritual  light  and 
spiritual  heat  constitute  the  Ufe  of  man,  ill.  6032,  6128.     They  who 
are  not  willing  to  know  that  light  consists  in  truth  from  the  Lord, 
believe  it  to  consist  in  the  shade  in  which  the  external  man  dwells,  which 
is  the  light  of  the  world,  ill.  3438.     The  rational  mind,  which  is  in 
the  light  of  heaven,  ought  to  be  manifested  in  the  natural  as  in  its 
face ;  otherwise  how  little  idea  can  be  formed  of  internal  truths,  3573. 
The  light  of  every  one's  life  consists  in  his  love,  and  such  as  the  flame 
of  his  love  is,  such  is  the  light  of  truth  with  him,  3798,  further  ill. 
3834.     They  who  are  in  charity  are,  as  to  their  interiors,  in  the  light 
of  heaven,  in  which  light  is  intelligence,  but  not  those  who  are  in  the 
light  of  the  world,  for  in  this  light  there  is  no  intelligence  unless  the 
light  of  heaven  be  in  it,  3969.     They  who  clearly  see  that  good  is 
good  and  truth  truth,  receive  the  influx  of  light  from  heaven,  insomuch 
that  reasons  in  their  understanding  appear  like  rays  of  that  light,  and 
their  scientifics  are  illuminated  and  disposed  into  celestial  order,  4156. 
The  light  of  intelligence  and  wisdom  passed  to  the  human  race  by  the 
medium  of  heaven  before  the  Lord's  coming,  but  since  then  it  proceeds 
from  the  divine  human  itself,  ill,  4180.     They  who  are  in  the  light  of 
heaven  are  in  intelligence  and  wisdom,  not  they  who  are  in  natural 
light,  only  so  far  as  the  light  of  heaven  flows  into  it  in  good,  ill,  4302. 
Divine  truths  can  never  be  received  in  heart  by  the  evil,  shown  from 
light  and   its  reception  with  such  in  the  other  hfe,  4416.     The  ability 


542 


LI  G 


L  I  G 


543 


of  man  to  procure  intelligence  from  things  tlint  nppenr  in  the  hght  of 
the  world,  is  from   the  light  of  heaven  flowing  into  such  ohjects  and 
making  them  appear  representatively  and  correspondently,  thus,  intel- 
lectually, 4526.     The  progression  of  man  towards  interiors  is  repre- 
sented in  the  other  life   by  passing  from  mist  into  light ;  the  nature  o 
such  progression   ill.  4598.     How  the  interior  truths  of   the  Word 
cohere  together,  follow  one  another,   and  are  contained  in  one  another, 
cannot  be  seen  in  the  light  of  the  world,  unless  it  be  illustrated  by  the 
light  of  heaven;   how  many  ideas  from  the  light  of  heaven  do  not  fall 
into  human  ideas  and  expressions,  4009.     The  falses  and  evils  of  the 
church  appear  in  their  proper  ((uality  before  the  hght  of  heaven,  but 
not  amongst  those  who  are  in  them,  ill.  from  experience,  40/ 4.     It  is 
by  light  from  good  contained  within  man  that  he  is  brought  to  see 
truths  so  as  to  acknowledge  and  have  faith  in  them;   how  impossible  it 
is  for  the  quality  of  this  good   to  be  seen  in  the  light  of  the  world, 
4930.     Man  can  only  sec  spiritual  and  celestial  things  in  natural  light, 
but  when  he  is  regenerated,  the  scientifics  of  the  natural  mind  are 
illustrated  by  the  light  of  heaven,  when  not  regenerate  the  light  flowing 
in  is  perverted  by  spirits  who  are  in  the  false  and  evil,  4967.      Ihe  in- 
tellectual part  in  general  is  the  visual  faculty  of  the  internal  man,  whicli 
sees  from  the  light  of  heaven,  and  the  objects  of  its  sight  are  spiritual 
and  celestial ;  but  the  sensual  part  in  general  is  the  sight  of  the  ex- 
ternal man,  which  sees  from  the  hght  of  the  world,  5114.     Ihe  intel- 
lectual part,  which  is  in  the  light  of  heaven,  i)rocceds  by  successive 
derivations  into  the  sensual,  which  is  in  the  light  of  the  world  and 
carries  life  into  it,   so  that  sensual  objects  are  perceived  intellectually, 
ilL  5114;   the  subordination  of  the  sensual  to  the  intellectual,  ilL  .il-^H. 
The  hght  of  heaven,  which   is  divine  truth  from  the  Lord,   can  only 
flow  into  truths;   hence  truths  with  angels,  spirits,  and  men,  arc  sue- 
centuriate  lights,  and  good  in  them  is  the  medium  by  which  they  receive 
the  light  of  divine  truth,  ill.  5219.     The  common  truths  of  the  church 
are  seen  clearly  by  those  who  are  in  celestial  spiritual  light,  but  truth 
from  the  divine  cannot  be  seen  in  natural  light  not  illuminated  by  celes- 
tial, ill.  5427—5428,  5477.     The  unregenerate  man  cannot  believe 
that  there  is  any  light  which  has  nothing  in  common  with  the  ight  of 
the  world,  much  less  that  it  is  the  light  of  heaven  which  enables  him 
to  think,  to  conclude,  and  to  reflect  by  illustrating  the  objects  seen  from 
the  light  of  the  world,  ///.  5477.     The  operation  of  the  angels  into  the 
mind  of  a  regenerate  man  when  their  influx  is  rendered  visible,  appears 
like  light  flowing-in,  which  light  consists  of  innumerable  truths  shin- 
ing from  good,  5893.     When  the  light  of  heaven  flows-in,  it  illumi- 
nates round  about  natural  light,  not  within  it,  hence  the  afl'ection  of 
good  and  perception  of  truth  is  never  contained  in  natural  light  but  m 
spiritual,  5965.     When  the  light  of  truth  flows-in  with  those  who  are 
not  in  charity,  it  is  absorbed  in  the  darkness  of  self  and  the  world  like 
the  light  of  the  sun  by  black  objects,  6000.     They  who  are  in  truth 
but  not  yet  in  good  are  in  darkness,  because  truth  emits  no  light  of 
itself;  good  on  the  other  hand  is  like  a  flame,  which,  when  it  meets 
with  truth  illuminates  it  and  draws  it  into  its  light,  ill  6400.     The 
light  of  truth  from  the  Lord  flows  into  the  intellectual  part  by  good 
and  thus  into  truth,  not  into  truth  immediately,  ill.  6405.     When  man 
is  in  temptations,  he  is  obsessed  by  evils  and  falses,  which  impede  the 


influx  of  light  from  the  divine  ;  but  when  he  emerges  from  temptations 
light  appears  to  him  like  a  morning  after  darkness,  6829.  As  the  new 
will  is  formed,  which  is  done  in  the  intellectual  part,  man  can  be  illus- 
trated, but  it  is  a  feeble  lumen  like  that  of  the  moon  compared  with  the 
illustration  of  celestial  love,  ill,  7233.  The  common  illumination  of 
the  understanding  by  the  light  of  heaven  gives  the  faculty  of  under- 
standing,  but  not  the  apperception  of  truth;  this  illumination  is  from 
the  immediate  influx  of  truth,  and  is  as  necessary  to  the  sight  of  the 
internal  man  as  the  light  of  the  sun  to  the  eye,  8707.  The  under- 
standing is  illustrated  by  the  light  of  heaven,  when  man  reads  the 
Word  from  the  affection  of  truth,  and  by  such  illustration  of  the  in- 
ternal sight  revelations  of  truth  are  made,  8780.  When  men  read  the 
Word  for  the  sake  of  confirming  the  doctrinals  of  their  churches,  they 
are  not  illustrated  by  divine  light  from  heaven,  but  by  sensual  light, 
8780,  ill.  8941.  The  internal  sight,  which  is  illuminated  by  divine 
truth,  has  for  its  objects  spiritual,  civil,  and  moral  truths,  and  in  the 
ultimate  natural  truths,  which  are  conclusions  from  the  objects  of  the 
external  senses,  but  especially  sight,  8861.  The  angels  in  heaven 
think  without  any  idea  of  space  and  time,  and  when  such  an  idea 
enters  they  instantly  fall  from  the  light  of  heaven  into  the  lumen  of 
nature,  8918.  The  spiritual  discernment  of  man,  by  which  he  distin- 
guishes between  what  is  useful  and  not  useful  in  the  objects  acquired 
from  the  lumen  of  nature,  is  from  the  light  of  heaven  flowing  in;  how 
such  discernment  is  proportionate  to  the  influx  of  light,  and  such  influx 
to  the  correspondence  and  obsequiousness  of  knowledges  in  the  external 
man,  ill.  9103.  The  conjunction  of  good  with  truth  in  man  is  like  the 
conjunction  of  light  with  heat,  which  makes  all  things  in  the  earth 
flourish,  9206.  Truths  which  enter  into  the  memory  and  are  seen 
therein  by  the  understanding  arc  in  the  light  of  the  world  only;  when 
they  pass  into  the  will  and  become  of  the  life,  they  are  seen  in  the  light 
of  heaven,  9227.  Truths  seen  in  the  light  of  heaven  return  into  the 
light  of  the  world  when  they  pass  out  of  the  will  into  act ;  but  they 
now  appear  under  another  form  because  heaven  and  not  the  world  is  in 
them,  9227.  Every  one  is  illustrated  and  informed  from  the  Word, 
and  this  from  the  light  of  heaven,  according  to  his  affection  of  truth 
to  the  degree  of  his  desire,  and  his  faculty  of  reception,  ill.  9382;  see 
below,  10,400.  The  spiritual  state  proper  to  the  internal  man  consists 
in  the  illumination  of  the  intellectual  part  by  the  light  of  heaven,  and 
the  affection  of  the  voluntary  part  by  the  heat  of  heaven;  the  natural 
state  is  to  be  affected  with  truths  which  are  of  the  world's  light, 
and  with  goods  which  are  of  its  heat,  9383.  Divine  truth  con- 
tinually flowing  in  from  the  Lord  as  light  makes  the  intellectual 
principle  of  man ;  and  the  heat  which  is  in  that  light  kindles  and 
vivifies  the  will,  ill.  9399—9400.  The  divine  truth  proceeds  from  the 
divine  human  of  the  Lord ;  how  it  flows  in,  &c.,  illustrated  by  the 
radiant  circles  painted  about  the  head  and  body  of  God  as  a  man  by 
the  ancients,  and  that  they  are  spheres  of  light,  9407.  Man  is  ele- 
vated more  interiorly  into  divine  light  according  to  the  quantity  and 
quality  of  good  with  him,  9407 ;  and  conversely  the  more  he  is  ele- 
vated the  more  he  comes  into  the  perception  of  good  and  the  light  of 
truth,  9648.  Light  from  the  Lord  is  divine  truth  from  his  divine 
good  or  from   his  di\ine  human,  and  from  this  truth  is  faith,  intelli- 


I 


544 


LIG 


gence,  and  wisdom,  passages  cited  9548,  9571,  9905,  particularly 
9684.  The  resplendence  of  the  light  of  divine  truth  in  those  who  are 
illustrated  from  the  Word,  discovers  itself  in  the  natural  man,  because 
all  things  which  are  of  divine  light  descend  to  ultimate  ends,  and  there 
and  thence  shine  forth,  9905.  Those  who  suffer  themselves  to  be  ele- 
vated  by  the  Lord  into  the  light  of  heaven,  see  the  scientifics  of  the 
natural  man  in  its  light,  and  adopt  such  as  are  in  agreement,  &c., 
10,156.  The  light  of  truth  shines  with  man  altogether  according  as 
his  love  is  kindled,  for  the  good  of  love  is  the  vital  fire  itself,  and  the 
truth  of  faith  intellectual  light  itself,  ill.  10,201 .  The  love  of  the  will 
continually  flows  into  the  understanding  and  illustrates  it,  hence  they 
who  love  evil  think  falsely,  though  they  may  appear  like  angels  of  light 
before  men,  10,284.  When  man  receives  the  influx  and  illustration  of 
divine  truth,  his  interiors  are  actually  elevated  into  the  light  of  heaven, 
thus,  he  dwells  with  angels,  and  they  communicate  to  him  their  intel- 
ligence and  wisdom,  ill  10,330,  10,400.  The  man  whose  internal  is 
opened  to  heaven  is  illustrated  when  he  reads  the  Word,  but  according 
to  his  reception  of  light  by  means  of  the  knowledges  acquired  by  him, 
10,400  end,  10,402  end,  ill.  10,551.  It  is  real  light  which  illuminates 
the  understanding,  but  distinct  from  that  of  the  world  ;  hence,  the  cor- 
respondence of  the  eye  and  of  light,  10,569 ;  and  that  it  is  the  same 
light  by  which  angels  and  spirits  see,  10,703.  See  Idea,  Illustra- 
tion, Understanding,  Perception,  Inspiration. 

6.  The  Correspondence  of  the  Eye  and  of  Light,  in  seriatim  pas- 
sages, 4403—4420,  4523—4533.  They  who  correspond  to  the  face 
in  the  grand  man,  are  of  distinct  genius  according  to  the  senses,  4403. 
The  eye  is  the  most  noble  organ  of  the  face,  and  communicates  more 
immediately  with  the  understanding  than  the  rest  of  the  senses,  and 
this  also  because  it  is  modified  by  a  more  subtle  atmosphere,  4407. 
They  who  correspond  to  the  eyes  are  eminent  for  intelligence  and 
wisdom,  and  the  sense  of  sight  corresponds  to  the  affection  of  under- 
standing and  becoming  wise,  4403—4405.  The  sight  of  the  body 
corresponds  to  the  understanding,  because  the  understanding  is  the 
sight  of  the  spirit,  thus,  because  there  are  two  lights,  one  of  which 
contains  intelligence  and  wisdom,  4405 ;  ill.  4406 ;  see  below,  4526, 
6032.  The  sight  of  the  body  in  the  case  of  man  depends  from  the 
sight  of  his  understanding,  hence  so  large  a  brain,  &c.,  4407.  The 
hght  of  intelligence  and  wisdom  flows  in  through  the  internal  man, 
and  meets  the  light  and  its  images  which  enter  through  the  external 
by  the  eye,  4408.  The  interior  light  flows  in  and  operates  according 
to  the  disposition  of  things  received  from  the  light  of  the  world,  4408. 
As  the  sight  of  the  eye  corresponds  to  the  intellectual  sight,  it  also 
corresponds  with  truths,  because  truths  are  of  the  understanding,  and 
there  is  nothing  which  has  not  relation  to  good  and  truth,  4409.  The 
sight  of  the  left  eye  corresponds  to  the  truths  of  faith,  that  of  the 
right  eye  to  the  goods  of  faith,  and  this  from  the  influx  of  heavenly 
light  and  heat  into  the  two  hemispheres  of  the  brain,  4410.  The 
humours  and  coats  of  the  eye  have  also  their  correspondences  in  heaven, 
and  these  are  more  pleasant  and  beautiful  according  as  such  parts  of 
the  eye  are  more  interior,  ill.  441 1.  They  who  belong  to  the  coats  of 
the  eye  communicate  with  the  paradisiacal  heavens,  4412.  The  sight 
of  the  eye  corresponds  to  the  sight  of  the  understanding,  and  hence 


LIG 


545 


to  the  truths  of  faith,  because  the  light  of  the  world  corresponds  to 
the  light  of  heaven,  ill.  4526.  Those  societies  more  especially  cor- 
respond to  the  eye,  or  rather  its  sight,  who  dwell  in  paradisiacal 
heavens,  4528.  The  first  heaven  is  distinguished  into  several  heavens, 
which  correspond  to  the  several  parts  in  the  chamber  of  the  eye ;  in 
one  of  these  heavens  variously-coloured  atmospheres  appear,  which  are 
refulgent  as  from  gold,  silver,  precious  stones,  pearls,  and  flowers, 
&c. ;  in  another,  rainbows  of  the  most  splendid  colours,  and  all  from 
the  light  of  heaven  in  which  is  intelligence  and  wisdom  from  the  Lord, 
4528 — 4530.  As  the  intellectual  mind  is  the  eye  of  the  internal  man 
there  is  also  internal  light  by  which  it  sees ;  how  greatly  this  light 
exceeds  that  of  the  world,  and  that  external  and  internal  vision  corre- 
spond together,  6032  ;  the  former  ill.  8708,  10,569.     See  Eye. 

7.  Signification  of  Light.  The  literal  sense  of  the  word  is  as 
shade,  the  internal  sense  as  light,  ill.  3438,  3717,  3798,  compare  9407. 
In  the  internal  sense,  light  denotes  truth  from  good ;  in  the  supreme 
sense,  the  Lord  himself,  3195.  Light  denotes  the  truth  of  faith, 
flame  the  good  of  love,  3222,  6032.  Light  and  day  signify  truth  and 
good,  7870.  Comparison  of  charity  to  a  flame  which  is  the  essential 
of  heat  and  light,  and  of  faith  to  light  thence  derived,  365,  2231, 
3862,  5482,  6128,  7625.  That  they  who  are  in  faith  alone  appear  in 
snowy  light,  which  is  turned  into  darkness  when  they  approach  towards 
heaven,  3412,  3413;  that  they  who  are  in  faith  separate  from  charity 
cannot  be  in  the  light  of  heaven,  because  all  spiritual  light  comes  by 
good  from  the  Lord,  ill,  7950 ;  and  that  the  loves  of  self  and  of  gain 
induce  darkness  which  extinguishes  light,  3413.  See  Fire,  Flame, 
Sun,  Darkness. 

8.  Passages  in  Illustration.  Two  great  luminaries  (or  lights)  set  in 
the  expanse  of  heaven  denote  love  and  faith  in  the  internal  man,  31 — 34. 
A  bow  (of  variously-coloured  light)  given  in  the  cloud,  denotes  the  goods 
and  truths  of  faith  shining  in  the  proprium  of  those  who  become  regene- 
rate, 1043,  1053.  Abram*s  journeying  from  the  south  (or  light  of  noon- 
day) to  Bethel,  denotes  progression  from  the  light  of  inteUigence  into  the 
light  of  wisdom,  1555.  Isaac's  dweUing  in  the  land  of  the  south  denotes 
the  rational  man  in  divine  light,  3195.  Zarah,  named  from  the  rising 
light,  denotes  good  from  which  truth  proceeds,  4930.  Light  in  the 
habitations  of  all  the  sons  of  Israel,  and  thick  darkness  in  all  the  land 
of  Egypt,  denotes  the  illustration  of  the  spiritual,  and  the  loss  of 
truth  and  good  by  those  who  infest  them,  7719.  The  pillar  of  cloud 
and  fire  which  journeyed  with  the  Israelites,  denotes  the  illustration 
of  the  spiritual  according  to  their  changing  states,  8106,  8108.  The 
golden  candlestick  for  the  tabernacle,  its  seven  lights,  &c.,  denotes 
the  Lord  as  the  divine  spiritual,  or  the  spiritual  heaven  and  illumina- 
tion therefrom,  9548  and  sequel,  9570,  9571,  especially  9684.  In- 
cense to  be  burned  when  the  lamps  were  dressed  in  the  morning,  and 
when  they  were  lighted  in  the  evening,  denotes  the  elevation  of  worship 
in  a  clear  state  of  love  when  truth  comes  into  its  light,  and  in  an  ob- 
scure state  when  truth  is  in  shade,  10,200—10,202.  The  light  of  a 
candle  not  to  shine  any  more  in  Babylon,  denotes  that  there  should  be 
no  longer  any  intelligence  of  truth,  4335,  9548.  The  raiment  of  the 
Lord  shining  like  light,  as  white  as  snow,  when  he  was  transfigured, 
denotes  the  divine  truth ;  his  face  shining  as  the  sun,  divine  love, 

N  N 


546 


LIN 


5319,  5585.  The  vision  of  a  golden  candlestick  with  seven  lights, 
seen  hy  the  prophet  Zechariah,  denotes  the  spiritual  church  restored, 
and  its  holy  truths,  9548.  The  Lord  as  the  Son  of  Man  in  the  midst 
of  the  seven  candlesticks,  denotes  the  divine  truth,  9548.  The  holy 
Jerusalem  not  needing  the  sun  or  the  moon  to  shine  in  it,  because  the 
Lamb  is  the  light  thereof,  denotes  the  intelligence  of  truth  and  the 
wisdom  of  good  from  the  Lord  alone,  9548.     See  Lamps. 

LIGHTNINGS  [fulffura],  denote  the  splendours  which  are  of 
truth  derived  from  the  good  which  is  of  love,  which  glance  through 
and  penetrate  the  internal  sight,  and  this  in  both  senses,  sh.  8813. 
Lightnings  of  rain  denote  the  splendour  of  truth  descending  from 
heaven,  8813.  Lightnings  or  flames  denote  the  splendour  of  truth 
derived  from  good,  8914.  The  aspect  of  the  Lord's  countenance  seen 
in  vision  by  Daniel,  described  like  lightning,  denotes  the  good  of  love, 
and  this  from  the  signification  of  fire,  6135,  compare  8813.  The 
coming  of  the  Son  of  Man  to  be  like  the  lightning  which  goes  out  from 
the  east,  and  appears  even  to  the  west,  denotes  the  celestial  light  of  the 
good  of  love  and  its  dissipation,  3900. 

LIGURE  [cyaniis].     See  Precious  Stones  (azure-stone), 

LIKENESS  \instar\  has  the  same  signification  as  similitude,  8870; 
which,  again,  is  the  same  as  effigy,  51.  The  spiritual  man  is  denoted 
by  an  image,  and  called  a  son  of  light ;  but  the  celestial  man  is  an 
effigy,  a  similitude,  or  hkeness,  and  is  called  a  son  of  God,  51,  4/3, 
1013,  compare  1737  end.  All  things  in  heaven  and  the  world  exhibit 
the  likeness  of  a  marriage,  and  this  from  the  conjunction  of  good  and 
truth  as  active  and  passive,  without  which  nothing  can  be  produced, 
5194.  Goods  and  truths  conjoin  themselves  according  to  the  form  of 
heaven  in  the  regenerate  man,  and  make  a  likeness  of  heaven  in  him, 
9079.  In  all  the  good  that  proceeds  from  the  Lord  there  is  his  likeness, 
and  hence  the  likeness  of  heaven  ;  but  in  man's  self-derived  good  there 
is  nothing  but  evil,  and  hence  a  likeness  of  hell,  8480.  That  which 
appears  like  good  in  externals,  and  is  not  from  the  divine,  is  hypocritical 
and  vile,  and  is  forbidden  in  the  spiritual  sense  by  the  commandment 
not  to  make  any  likeness,  &c.  (image),  8870.  See  Simulation.  The 
body  is  produced  from  the  soul,  and  formed  to  its  likeness,  and  the 
case  is  similar  with  the  union  of  the  divine  and  the  human  in  the  Lord, 
for  the  likeness  of  the  one  is  in  the  other,  10,125;  that  the  soul  is 
from  the  father,  5041.     See  Effigy,  Image,  Similitude. 

LILIES.  The  spheres  of  charity  and  faith,  are  perceived  in  the 
other  life  like  the  odour  of  flowers  of  various  kinds,  of  lilies,  &c.,  1519. 
See  Sphere. 

LIMIT.  Every  man  in  the  world  acquires  his  particular  measure 
or  capacity,  whether  for  good  or  evil,  and  this  is  fiUed-fuU  in  the  other 
life,  where  its  limit  and  degree  of  extension  is  also  manifestly  perceived, 
7984.  How  the  determination  of  the  thought  to  any  particular  people 
or  person,  generally,  to  anything  of  time  and  space,  limits  and  con- 
centrates the  ideas  of  man  when  reading  the  Word,  5225,  5253,  5287, 
6653,  6804.     See  Border,  Extension,  Faculty. 

LINE  [linea].  Round  figures  denote  goods,  linear  and  angular 
figures  truths,  9717.  The  line  of  emptiness  and  the  plumb-lines  of 
wasteness  (Is.  xxxiv.  1 1 ),  denote  the  desolation  and  vastation  of  truth, 
5044.     [A  line  is  a  rule,  and  a  rule  is  a  law  or  precept  of  truth.     In 


LIN 


547 


the  authorized  version  it  is  expressed  "  line  of  confusion,  and  stones  of 
emptiness  ;"  understand  the  weight  of  the  plumb-line,  because  weight 
denotes  the  state  as  to  good,  5658,  from  which  the  extension  or  rule 
of  truth  is  produced,  and  hereby  rectitude  or  righteousness.] 

LINEN,  Linen  Things  \linum,  lintea].     Flax,  of  which  linen  is 
made,  signifies  exterior  natural  truth,  and  natural  truth  is  represented 
in  the  other  life  as  a  texture  of  fine  linen  threads,  soft  and  shining  like 
silk  if  it  be  the  truth  of  good,  but  otherwise  opaque  and  fragile,  7601. 
The  linen  in  which  the  angels  appeared  clothed,  and  the  linen  garments 
worn  by  Aaron  when  he  ministered  in  the  holy  place,  denote  truth  of 
the  exterior  natural ;  in  heaven  also,  those  who  are  in  natural  truth, 
appear  clothed  in  white,  like  linen,  7601.     The  Lord  girded  himself 
with  a  piece  of  linen,  and  wiped  the  feet  of  his  disciples  with  it  when 
he  had  washed  them,  because  purification  from  sins  is  effected  by  the 
truths  of  faith,  and  a  linen  girdle  upon  the  loins  denotes  the  truth  of 
good,   such  as  it  is  in  the  church  at  its  commencement,  7601.      A 
garment  of  linen  mixed  with  wool  was  not  to  be  worn  by  the  Israelites, 
because  man  cannot  be  in  a  state  of  good  and  from  that  regard  truth, 
at  the  same  time  that  he  is  in  a  state  of  truth  from  which  he  regards 
good,  7601  ;  and  because  the  angels  can  form  no  idea  of  good  and  truth 
as  distinct  things,  5895.     Linen  signifies  spiritual  truth,  which  is  of 
the  good  of  faith,  wool  celestial  truth,  which  is  of  the  good  of  love, 
on  this  account  Aaron  was  to  wear  linen  garments  when  he  ministered 
in  the  holy  place,  9470.    Linen  signifies  truth  that  invests  good,  9872. 

LINEN,  Fine,  [bi/ssus.~\  Garments  of  fine  linen  (by  which  cotton 
is  meant)  denote  truths  from  the  divine,  on  account  of  the  whiteness 
and  splendour  of  this  material,  sh.  5319.  Raiment  of  fine  linen,  and 
silk,  and  needle-work  denotes  truths  both  rational  and  natural,  5620. 
Fine  linen  and  silk  denote  truths  derived  from  good,  which  in  the  light 
of  heaven  are  most  splendid  and  transparent,  5954.  Fine  linen  [linum 
bi/ssinum],  on  account  of  its  whiteness  and  softness,  denotes  truth  in  the 
natural  man,  from  a  celestial  origin,  9469,  9942.  Fine  linen  thread,  or 
fine-twined  linen,  denotes  truth  from  celestial  good,  9596.  Fine  twined 
linen  denotes  the  intellectual  principle  as  formed  of  genuine  truths,  ill, 
9744.  The  coat  of  fine  linen  commanded  to  be  embroidered  (or  woven) 
denotes  the  procedure  of  the  understanding  from  the  will,  or  of  truth 
from  good,  ill,  9942.  See  Garment,  Tent,  Representation, 
Aaron  (supplement). 

LINGER  to  [tardare],  denotes  a  state  of  doubt,  because  to  go,  to 
journey,  &c.,  denotes  a  state  of  life,  and  when  the  state  of  life  is  in 
doubt  the  external  man  lingers,  5613.  Moses  lingering  in  the  moun- 
tain denotes  the  influx  of  divine  truth  from  heaven  stayed,  10,396. 
The  boy  not  lingering,  &c.,  denotes  a  state  of  desire,  4474.  How  the 
slow  or  lingering  are  made  to  think  and  speak  quickly  in  the  other  life, 
5187.  How  slow  they  are  in  all  things  who  belong  to  the  bones,  5562. 
See  to  Tarry. 

LINTEL  [superliminare].  All  things  in  a  house  have  reference  to 
the  human  form,  the  apartments  and  bed  chambers  to  the  interiors  of 
the  mind;  windows,  doors,  &c.,  to  the  exteriors  which  introduce,  7847. 
Posts  denote  the  truths  of  the  natural  mind,  lintel  its  goods,  and  have 
reference  respectively  to  the  hands  and  the  forehead,  sh.  7847,  8989. 

N    N    2 


548 


LIV 


LOR 


549 


it  I 


\i 


LION  [leo],  A  lion  denotes  the  truth  of  the  church  in  its  power; 
in  the  opposite  sense,  the  false  also  in  its  power,  63G7.  A  lion's  whelp 
denotes  innocence,  and  the  strength  of  innocence  which  is  its  truth. 
6367.  A  lion  denotes  the  good  of  celestial  love  and  truth  therefrom  in 
its  power;  in  the  opposite  sense,  evil,  6367.  To  bow  as  a  lion,  to 
couch  down  as  a  lion,  and  as  a  lion's  whelp,  denotes  the  good  of  love 
when  it  puts  itself  into  power,  and  its  safety  from  all  evil,  6369.  Lions 
denote  divine  truths  fighting  and  overcoming;  the  twelve  lions  ot 
Solomon's  throne,  all  these  in  one  complex,  5313.  Lions,  oxen,  and 
cherubs  on  the  bases  of  the  brazen  lavers  made  by  Solomon,  denote 
guardianship  from  truths  and  goods  in  their  power,  and  from  the  Lord, 
10,236.  The  four  animals  round  the  throne,  one  of  them  like  a  hon, 
seen  by  John,  denote  the  protection  and  providence  of  the  Lord,  9391. 
Dan  a  lion's  whelp,  he  shall  leap  from  Bashan,  denotes  the  first  pnn- 
ciple  of  truth,  by  which  the  regenerate  man  fights  and  conquers,  3293. 
Passages  cited  only,  in  both  senses,  3240,  5828 ;  and  that  the  teeth  of 
lions,  in  the  opposite  sense,  denote  falses  destroying  truths,  9052. 

LIP  [labium],  denotes  doctrine ;  the  whole  earth  of  one  lip,  doc- 
trine everywhere  in  common,  1285—1288,  1799  end;  passages  cited 
from  the  Word,  1 286.  Their  lip  confounded,  and  a  man  not  able  to  hear 
the  lip  of  his  companion,  denotes  the  confusion  of  doctrine,  and  the  dis- 
cord which  ensued,  when  the  worship  of  self  took  the  place  of  the  wor- 
ship of  the  Lord,  1321,  1322,  1327.  To  be  of  uncircumcised  lips  de- 
notes  impurity  of  doctrine,  7225.  To  render  the  calves  of  the  lips 
is  to  confess  Jehovah  from  the  goods  of  doctrine,  939 1  ;  and  the  good 
of  doctrine  is  love  and  charity,  2572.  The  Hps  touched  with  fire 
from  the  altar  (Is.  vi.  3—7),  denote  the  interiors  of  man,  which  are 
of  charity  and  its  doctrine,  thus  internal  worship,  1286.  For  one  to 
speak  the  lip  of  Canaan,  is  to  apply  himself  to  the  divine,  4197.  The 
men  of  the  most  ancient  church  did  not  discourse  by  articulate  language, 
but  by  changes  of  the  face,  especially  about  the  lips,  607,  1118.  The 
first  speech  of  man  in  every  earth,  has  been  by  the  face  and  lips,  which 
far  surpasses  the  speech  of  words,  and  agrees  with  the  language  of  angels, 
8249;  the  author's  experience  in  such  language,  with  the  spirits  of 
other  worlds,  4799,  7359—7361,  7480,  7481,  7745,  7802,  8022, 
8247,  10,587,  10,588.  Generally,  all  the  parts  of  the  mouth,  as  the 
lips,  the  tongue,  the  throat,  &c.,  correspond  to  the  enunciation  of 
truth,  9049  end.     See  Language. 

LIQUID,  to  become  [liquejieri].     See  to  Melt. 

LITIGATE,  to.     See  Dispute,  (page  120.) 

LITTLE  CHILD  [parvulus].     See  Infant  (3). 

LIVE,  to  \vivere'].     See  Life  (17). 

LIVER  [heparjecur].  The  influx  of  those  who  correspond  to  the 
liver  is  various  according  to  its  function;  their  operation  generally  is 
orbicular,  5183.  They  who  correspond  to  the  pancreatic,  hepatic,  and 
cystic  ducts  are  of  distinct  genius,  and  delight  in  inflicting  chastisement, 
&c.,  5185.  The  liver  denotes  interior  purification  of  the  good  of  the 
natural  man ;  and  because  the  embryo  derives  its  nourishment  through 
the  liver,  it  sometimes  denotes  the  good  of  innocence,  ill.  and  sh, 
10,031,   10,073. 

LIVES  [vita],  is  used  in  the  plural,  on  account  of  the  distinction 


between  the  will  and  understanding,  and  consequently  between  good  and 
truth ;  life  in  the  singular,  because  these  two  lives  make  one,  ilL  and 
sh.  3623.     See  Life. 

LOATHE,  to  [fastidio].  To  be  afi'ected  with  loathing  denotes 
aversion,  6665.  The  natural  man  loathes  and  nauseates  the  wisdom  of 
angels ;  hence  the  loathing  of  manna  by  the  children  of  Israel,  999, 
5648,  4027,  4096,  5006,  5648,  9109.  The  author's  experience  in  the 
case  of  certain  spirits  from  the  Christian  world,  who  were  afi'ected  with 
sickness  on  hearing  the  interior  sense  of  the  Word,  5702.  To  loathe 
husbands  and  sons,  (Ezek.  xvi.  3,  45,)  is  to  reject  goods  and  truths, 
1203.  The  words  of  Rebecca  concerning  the  daughters  of  Heth  ex. 
3620.     To  loathe  life  denotes  no  adjunction,   3620.     See  Hatred, 

Aversion. 

LOCUST,  signifies  the  false  which  vastates  the  extremes  of  the 
natural,  7643,  10,071.  When  locust  and  caterpillar  are  mentioned 
together,  the  former  signifies  the  false  vastating,  and  the  latter  evil ; 
when  only  the  locust  is  mentioned,  it  signifies  the  false  and  evil  com- 
bined, because  the  false  derived  from  evil,  7643.  The  multiplication  of 
the  locust  and  caterpillar,  denotes  the  multiplication  of  evils  and  falses 
from  the  pleasures  of  the  appetites  and  the  fallacies  of  the  senses,  7643. 
By  locust  in  a  good  sense  is  denoted  truth  in  its  ultimate  and  most 
common  form,  and  also  its  pleasantness,  7643.  John  the  Baptist  eat- 
ing locusts  and  wild  honey,  denotes  the  good  of  the  literal  sense  of  the 
Word  and  its  delights,  5620.  See  John.  The  locusts  brought  by 
the  east  wind  signifies  the  infusion  and  infestation  of  dense  falses, 
7682—7686.  That  those  who  are  in  falses  are  signified  by  locusts, 
9052;  and  that  locusts  signify  truth  aff'ording  nutriment  in  the  extreme 
natural,  9372.     See  Insect,  Caterpillar. 

LODGER,  a  [inquilinus],  or  stranger  of  another  people  dwelling 
with  an  Israelitish  family,  denotes  one  who  does  good  from  natural  dis- 
position only,  and  hence  is  not  of  the  church,  8002. 

LOGIC.     See  Philosophy. 

LOINS  [lumbi].     See  Thigh. 

LOOK  BACK  [retrospicere].     See  Back. 

LOOKS  [vultus].     See  Countenance,  Face. 

LOOPS  [loramenta],  of  a  hyacinthine  colour  made  for  the  curtains 
of  the  tabernacle  denote  conjunction  by  the  celestial  love  of  truth,  9605, 
9608—9610,9623,9625.     See  Tent. 

hOVCO  {Dominus) .  1.  That  He  is  the  source  of  Life.  The  Lord  is 
called  Lord,  and  is  held  and  acknowledged  for  the  Father  in  heaven, 
because  they  are  one  and  the  same,  14,  15,  1729,  2005,  3035;  pas- 
sages cited,  3061;  br.  7086,  7209,  8864;  seriatim  passages,  9194;  br. 
9278  end.  The  Lord  is  good  itself  or  life,  and  truth  itself  or  light,  sh. 
20,  24,  201 1,  51 10,  10,336,  1 0,61 9.  The  Lord  is  good  itself  and  truth 
itself  because  he  is  infinite,  of  which  nothing  but  esse  can  be  predicated, 
10,619.  The  Lord  is  the  heavenly  marriage  itself  because  he  is  good 
itself  and  truth  itself,  2509,  2588,  2618,  2649,  2803.  All  good  and  truth 
with  man,  thus  all  intelligence  and  wisdom,  are  from  the  Lord  alone,  24, 
39,  109,  112,  121,  124,  ill.  128—129,  130,  141,  633,  874,  904,  932, 
1402,  1424,  1614,  2004,  2016,  2882—2892,  2904,  2946,  2974.  No 
divine  good  can  pass  to  man  except  by  the  human  essence  united  to  the 
divine,  thus  by  the  Lord,  ilL  2016.     The  Lord  alone  is  the  life  and 


550 


LOR 


LOR 


551 


the  one  living,  «A.  290,  1735.  The  Lord  is  life  itself  as  to  the  human 
essence  as  well  as  the  divine,  hut  man  is  only  a  recipient  of  life  from 
him,  2021,  2658,  3/33,  10,196.  All  live  from  the  Lord,  the  evil  as 
well  as  the  good;  variously  iV/.  41,  141,  149,  290,  671,  681,  780,  933, 
1026,  1735,  1954,  2021,  2658,  2706,  2886—2889,  3001,  3318, 
3337—3339,  3484,  3742,  3743,  4318—4320,  4417,  4524,  4882, 
5605,  5847,  5986,  6058,  6325,  6468—6470,  6626,  7270,  8497,  8717, 
8728,  9276,  9400.  All  things  exist  and  subsist  from  the  Lord,  and 
from  the  union  of  his  human  essence  with  the  divine,  which  is  like  a 
marriage ;  also  from  the  conjunction  of  both  with  his  kingdom,  which 
makes  the  heavenly  marriage,  1432.  It  is  the  very  essential  of  all 
intelligence  with  the  angels  to  know  and  perceive  that  all  life  is  from 
the  Lord,  that  the  whole  heaven  corresponds  to  his  divine  human,  and 
that  all  angels,  spirits  and  men  correspond  to  heaven,  4318,  ill,  4319; 
the  former  ill.  4417.  The  life  by  which  heaven  and  the  whole  universe 
is  filled  is  from  the  Lord's  divine  human,  6685.  The  Lord  is  the  first 
principle  and  only  fountain  of  life,  comparatively  as  the  sun  is  the  only 
fountain  of  heat  and  light  in  nature,  4524.  The  influx  of  life  from  the 
Lord  is  always  the  same,  but  it  is  varied  according  to  reception,  and 
diffuses  itself  in  an  incomprehensible  manner  into  all  forms  ;  variously 
ill.  from  the  human  will  and  understanding,  and  from  other  subjects, 
2069,  2888,  3001,  3318,  4206,  4320,  5147,  5259,  5847,  5986,  6467, 
6472,  6473,  7343.  All  and  everything  exists  and  subsists  from  the 
Lord,  thus  all  goods  and  their  truths,  celestial  spiritual,  natural,  cor- 
poreal, and  sensual,  77 o,  ill.  880,  ill.  1096,  1422.  All  order  and  all 
the  laws  of  order  are  from  the  Lord,  2447.  All  things  in  the  universe 
not  only  exist  from  the  Lord,  but  continually  subsist  from  him,  as  the 
fountain  of  life,  4523,  4524,  6056,  10,196.  Every  existing  thing  is 
from  something  prior  and  superior  to  itself,  thus  from  the  first,  and 
finally  from  the  Lord ;  evils  and  falses,  however,  are  not  from  what  is 
superior,  but  from  what  is  inferior,  thus  not  from  the  Lord,  but  from 
the  world,  ill.  9128.  All  things  in  the  world  are  actual,  and  not  ideal, 
because  they  are  from  the  Lord,  1808;  but  that  he  alone  is  and  exists, 
2621 ;  compare  4882.  There  is  no  hfe  and  esse  except  in  those  things 
which  are  from  the  Lord,  thus  which  are  eternal,  726.  The  recipients 
of  Hfe  appear  to  live  from  themselves,  because  the  influx  of  life  from 
the  Lord  is  continual,  and  because  of  the  correspondence  between  the 
organs  and  the  life,  whereby  they  appear  and  act  as  one  cause,  3001, 
3484.  The  all  of  life  is  from  the  Lord  as  divine  good,  but  its  proce- 
dure and  influx  is  by  divine  truth,  ill.  10,196.  Before  the  advent  of 
the  Lord  into  the  world,  the  influx  of  life  with  men  and  spirits  was  by 
the  angels  of  his  celestial  kingdom,  not  so  afterwards,  6371;  compare 
the  passages  cited,  9276,  and  see  below  (27,  59).  As  to  the  general 
subject,  see  Influx  (1),  Life  (2,  8,  14).  The  life  of  the  Lord  in  its 
very  esse  is  divine  love,  and  it  is  the  essential  life  which  is  meant  by 
Jehovah,  1735. 

2.  That  the  Lord  is  Jehovah  himself y  the  one  God  acknowledged  in 
the  Jewish  church,  sh.  1736.  The  Lord  is  God  from  eternity,  3704  ; 
br.  ill.  and  sh.  7209.  The  Lord  was  and  is  Jehovah  in  human  form, 
sh.  9315  and  citations.  The  Lord  is  called  the  Father,  and  is  every- 
where meant  by  Jehovah  in  the  Old  Testament,  1736,2005,  2921,3023, 
3035,  3061,  3704,  4692,  5663,  6303,  6905,  7090,  7209,  7406,  7444, 


7539,  8864,  9194,  9223,  9227,   9414.     It  is  no  other  than  the  Lord 
who  is  called  the  God  of  Jacob  and  the  Holy  One  of  Israel,  sh.  3305 
end,  3481,  6846—6847,  7090.     The  Lord  is  called  Jehovah  as  the 
Father  or  divine  good,  7499,  7005,  8330,  8897,   8988,  9194;  or  as 
love  itself,  which  is  the  esse  of  all  life,   1735,  2001,  2769.     The  Lord 
is  manifestly  called  God  in  the  prophecy  of  Isaiah,   10,154.     The  Lord 
alone  had  divine  seed,  thus  his  soul  was  no  other  than  Jehovah  when 
he  was  in  the  world.  1438,  1921,  1999,  2004,  2005,  2011,  2018,  2021, 
2025,  3023,  4641,  4963,  5041,  5157,  6716,  10,125.     The  Lord's  in- 
ternal man  was  Jehovah,  and  the  interior  and  external  was  also  made 
Jehovah  by  temptations  and  victories,   1725—1729,  1733,  5041.     The 
Lord's  internal  man  was  Jehovah,  because  conceived  of  Jehovah,  ill. 
1815,  1921,  1999,  2018.    The  Lord  made  his  human  essence  or  exter- 
nal man  Jehovah,  thus  life  itself,  by  uniting  it  to  the  internal,   1603, 
2004,   200.5,   2011,   2018,  2021,  2025.     The  human,  when  glorified, 
could  not  possibly  be  any  other  than  Jehovah ;   illustrated  by  the  soul 
forming  the  body  to  its  image,  4727.     Since  the  union  of  the  human 
essence  with  the  divine  in  the  Lord,  all  in  him  is  Jehovah,  not  only 
his  internal  man  and  his  interior,  but  also  his  external  and  his  very 
body  itself,   1729,  ill.  1603,  3737;  especially  «A.  that  he  is  one  with 
the  Father,  3704.     The  Lord  was  one  and  the  same  with  Jehovah 
when  he  was  in  the  world,  so  far  as  the  human  essence  was  united  to 
the  divine;  but  he  was  distinct  from  Jehovah,  and  spake  with  him  and 
prayed  to  him  as  another,  so  far  as  he  was  in  the  infirm  human,  1745, 
1815,  1999,  2159,  2580;  the  former  only ;   passages  cited,  3367.     In 
the  sense  of  the  letter  a  distinction  is  made  between  Jehovah  and  the 
Lord,  but  in  the  internal  sense  they  are  one ;  the  reason,  3035 ;   see 
below,   (3),  2580,  6993;   and  see  the  summary  of  passages,  3061.     In 
the  most  ancient,  and  also  in  the  ancient  church,  no  other  than  the 
Lord,  and  indeed  the  divine  human,  was  acknowledged  by  the  name  of 
Jehovah,  because  there  can  be  no  conjunction  in  thought  and  affection 
with  any  other,  5663,  especially  the  end;  see  below  (21),  4733,  5110. 
3.  The  Trinity  in  the  Lord,  consists  in  the  Divine  itself,  called  the 
Father,  the  divine  human  called  the  Son,  and  the  divine  proceeding 
called  the  Holy  Spirit,  and  these  three  are  one,  2149,  2156,  2288, 
2321,  2329,  2447  end,  3704,  6993,  7182,  ill.  9303,  10,738,  10,822, 
10,823.     These  three  in  one  are  the  Lord,  and  the  Lord  is  Jehovah, 
sh.  2156  ;  especially  that  the  whole  trinity  is  in  the  Lord,  3704.     It 
is  possible  to  conceive  of  this  divine  trine  existing  in  one  person,  thus 
in  the  Lord,  but  not  in  three  persons,   10,738,  10,821—10,824.     The 
Father  in  the  Lord  is  divine  good,  the  Son  divine  truth ;  and  they  are 
so  distinguished  in  accommodation  to  human  understanding,   2802, 
2803,  3704,  3863,  4180,  4207,  9194;  see  below,  6993.     The  Lord  is 
one  with  the  Father,  because  the  divine  itself  and  the  divine  human  are 
united  in  him,   1729,  2004,   2005,  2018,   2025,  2751,   3704,  3736. 
The  holy  proceeding  of  the  Lord  is  from  the  divine  itself  and  the  divine 
human,  2288.     The  divine  itself  has  no  procedure  or  influx  except  by 
the  divine  human;  hence  in  heaven  they  adore  no  other  Father  than 
the  Lord,  3038.     The  divine  proceeding  of  the  Lord,  called  the  Holy 
Spirit,  is  his  divine  in  heaven,  and  not  any  spirit  from  eternity,  3969 
end,  3704  end,  4673,   6788,   6993,   7499,  8127,  8302,  9199,  9229, 
9407,  9818,  9820,   10,330.     The  divine   trinity  is  acknowledged  in 


552 


LOR 


heaven,  not  as  in  the  Christian  church  at  this  day,  hut  as  heing  in  the 
Lord,  5256 ;  more  particularly  how  the  angels  think  of  the  trinity ; 
ill.  by  a  similar  Three  in  themselves,  9303.  The  trine  is  perfect  in  the 
Lord,  for  the  divine  in  him  is  the  Father ;  that  divine  in  heaven  is  the 
Son,  and  the  divine  thence  proceeding  is  the  Holy  Spirit,  5110  end  ; 
briefly,  that  the  Father  is  in  him,  the  Holy  Spirit  from  him,  7182. 
The  distinction,  as  of  person  in  the  literal  sense  of  the  Word,  is  because 
all  the  laws  of  order  are  from  the  divine  itself,  the  divine  human,  and 
the  holy  proceeding  of  the  Lord,  2447.  The  sense  of  the  letter  divides 
what  the  internal  sense  unites ;  thus  the  Father,  the  Son,  and  the  Holy 
Spirit  are  one  God,  and  the  whole  trine  is  perfect  in  the  Lord,  2580, 
2663;  thus  that  the  Lord  alone  is  God,  1607,  2149,  2156,  2329, 
2447,  2751,  3704,  3938,  4577,  4687,  5321,  6280,  6371,  6849,  6993, 
7014,  7091,  7182,  7209,  8241,  8724,  8760,  8864,  886.5,  9194,  9303. 
The  Father,  Son,  and  Holy  Spirit  are  spoken  of  in  the  Word,  to  the 
intent  that  the  Lord  and  the  divine  in  him  may  be  acknowledged,  ill, 
6993.  The  celestial  perceive  that  the  divine,  the  human,  and  the  holy 
proceeding  are  not  three,  but  one ;  the  spiritual,  on  the  other  hand, 
remain  in  the  idea  of  three,  though  they  endeavour  to  think  of  one, 
3241.  They  who  are  in  love  to  the  Lord  and  charity  towards  the 
neighbour  know  and  acknowledge  the  trine,  but  they  adore  the  Lord 
alone,  because  they  know  that  there  is  no  access  to  the  Divine  itself 
but  by  him,  and  that  all  the  holy  [principle]  called  the  Holy  Spirit 
proceeds  from  him,  ill,  2329;  in  support  of  this,  that  the  Lord  as  to 
the  human  has  life  in  himself,  1603,  1999,  2021,  ill.  smd  sh,  2658; 
that  to  have  life  in  himself  is  God,  2658;  and  that  all  who  are  in  evils  of 
life  deny  the  divine  human  and  the  holy  proceeding,  2352,  2354,  2357. 
That  the  learned  were  explored  what  idea  they  had  of  one  God,  and  it 
was  found  they  had  an  idea  of  three,  whence  the  Jews  allege  that 
Christians  worship  three  Gods  ;  also  concerning  the  Gentiles  in  this 
matter;  from  experience  in  the  other  life,  2329,  5256,  10,736 — 10,738, 
10,821.  A  trinity  of  persons  and  not  a  trinity  in  the  Lord  is  neces- 
sarily acknowledged  if  the  truth  concerning  the  divine  human  is  not 
admitted,  4766.  Summary  of  doctrine  concerning  the  trinity  in  the 
Lord;  passages  cited  seriatim,  3061.     See  Holy  (2),  Father. 

4.  That  nothing  but  Good  is  from  Him.  Everything  good  and  true 
is  from  the  Lord  as  the  alone  Lord  of  heaven  and  the  church,  1614; 
passages  cited  8046.  All  the  freedom  that  man  can  have  is  from  the 
Lord,  when  he  is  led  by  the  love  of  good  and  truth,  892,  905,  2882, 
5660,  5763.  All  celestial  freedom  is  from  the  Lord,  and  it  consists  in 
being  led  of  the  Lord,  2872—2875,  see  particularly  3043.  All  the 
ability  to  think  and  to  will  is  primarily  from  the  Lord  who  is  the  source 
of  all  life,  of  all  good  and  truth,  2886,  2882—2892,  6472,  8495  and 
citations.  Nothing  but  good  proceeds  to  man  from  the  Lord,  but  his 
good  is  turned  into  evil  by  the  wicked,  7643,  7^7d,  7710,  8632  ;  more 
particularly  how  infernal  spirits  bring  evil  upon  themselves,  7926. 
Good  and  truth  from  the  Lord  flow-in  so  far  as  evil  and  the  false  are 
removed,  2411,  i7/.  3147.  The  Lord  also  turns  evil  into  good,  this 
represented  in  form  by  the  spirits  of  Jupiter,  8631  ;  and  that  there  is 
nothing  even  harsh  from  the  Lord,  8632.  The  angels  know  that  all 
good  and  truth  are  from  the  Lord,  but  the  evil  are  not  willing  to  know 
this,  6193,  9128.     In  the  hells  they  are  against  the  Lord,  but  they 


LOR 


553 


are  not  unwilling  to  hear  of  the  Father,  the  Creator  of  the  Universe,  a 
proof  that  the  Lord  governs  heaven,  6197,  6475,  7097.  The  angels 
receive  more  and  more  good  from  the  presence  of  the  Lord,  but  infernal 
spirits  immerse  themselves  still  deeper  in  evil,  and  cast  themselves  into 
hell,  7989,  8137,  8265.  The  Lord  judges  all  from  good,  for  he  is 
love  itself  and  mercy  itself ;  how  the  evil  are  judged  from  truth,  2335  ; 
and  in  what  sense  anger  and  the  punishment  of  evil  is  attributed  to  the 
Lord,  245,  592,  696,  735,  1093,  1838,  1857,  1874,  1875,  2395, 
2447,  2768,  3605—3607,  3614,  6073,  6997.  The  Lord  is  always 
the  same,  but  he  appears  to  every  one  according  to  their  quality ;  to 
the  angels  as  a  sun,  the  source  of  all  light,  but  to  the  evil  as  darkness 
and  a  consuming  fire,  1838,  1861,  3235,  t7Z.  6832.  The  Lord  is  one 
with  the  Father  ;  the  universal  heaven  is  his ;  from  him  is  all  innocence, 
peace,  love,  charity,  mercy,  all  good  and  truth ;  also  that  Moses  and 
the  prophets,  and  every  ceremony  of  the  Jewish  Church  relate  to  him, 
2751,  2892,  3061  ;  that  conjugial  love,  and  the  love  of  parents  for 
their  children  are  especially  from  him,  686,  1865  end,  ill.  2039,  2618, 
2649,  2728  ;  and  that  he  is  peace  itself,  consequently  all  that  proceeds 
from  him  brings  man  into  a  state  of  peace,  1726,  5662,  8455,  9387, 
10,054,   10,723.     See  Good  (23). 

5.  The  Lord  nothing  but  Love,  The  Lord  is  the  very  esse  and  life 
of  love,  and  his  will  is  to  give  all  that  is  his  to  the  human  race,  sh, 
1499,  ilL  1799,  1803.  The  very  life  of  man  is  the  celestial  love  that 
flows  down  from  the  Lord,  1436,  1589,  2253,  3539.  Celestial  love 
from  the  Lord  flows  into  man  continually,  but  it  is  impeded  by  the  loves 
of  self  and  the  world,  2041,  2045—2046.  Man's  love  to  the  Lord 
flows  in  from  the  Lord  himself,  from  his  love  for  the  whole  human  race, 
2227,  6138.  The  love  of  the  Lord  is  so  great  that  he  would  have  all 
in  the  highest  heaven  near  himself,  yea  in  himself,  yet  some  are  com- 
paratively near  and  some  remote  from  him  according  to  their  charity  and 
love,  1799.  The  love  of  the  Lord  transcends  all  human  understanding, 
and  must  be  quite  incredible  to  those  who  do  not  know  how  great  celes- 
tial love  [with  man]  is,  ill.  2077,  2500  end.  The  life  of  the  Lord, 
when  he  was  in  the  world,  was  nothing  but  pure  divine  love ;  passages 
cited,  3063  ;  and  how  it  was  nothing  but  the  divine  love  that  made  the 
Lord's  human  divine,  4727.  The  divine  love  of  the  Lord  is  celestial 
and  spiritual,  but  this  distinction  is  in  respect  to  those  who  receive, 
3325,  4696.  The  love  of  the  Lord  is  such  that  he  wills  to  have  the 
whole  man,  and  not  that  man  should  be  partly  his  own  and  partly  the 
Lord's,  ill.  6138.  The  ardour  of  divine  love  is  a  fire  so  intense  that 
even  the  angels  could  not  receive  it  without  perishing,  6834 ;  hence, 
that  they  are  veiled  with  a  thin  suitable  cloud  lest  they  should  be  hurt 
by  divine  influx ;  but  that  the  human  of  the  Lord  is  divine,  because 
receptive  of  the  fire  of  divine  love,  6849.     See  Love  (9). 

6.  The  Mercy  of  the  Lord,  The  life  of  the  Lord  is  mercy,  which  is 
love  to  the  whole  human  race,  2261.  The  Lord  regards  all  from  mercy, 
and  any  apparent  departure  therefrom  is  according  to  man's  reception  of 
him  ;  hence  mercy,  peace,  and  all  good  are  signified  by  his  faces,  223, 
224,  2434,  5585,  8867,  9297,  9306,  9546,  9936.  See  Face  (3).  It 
is  the  Lord  himself  who  is  merciful  and  not  the  Father  who  is  moved 
to  mercy  in  consideration  of  the  sacrifice  of  his  Son,  2854,  8573.  By 
the  Lord's  mercy,  the  men  of  the  most  ancient  church,  who  were  celes- 


554 


LO  R 


tial,  understood  their  own  reception  of  his  love,  and  their  perception  of 
it,  3122.  The  Lord  provides  that  his  love  and  mercy  shall  not  appear 
before  man  as  regenerated,  yet  the  Lord  never  removes  himself,  but 
evils  hide  him  as  with  a  cloud,  and  cause  the  appearance  of  his  removal, 
5696.  The  mercy  of  the  Lord  is  common  to  all,  but  it  is  only  predicated 
of  those  who  receive  it,  thus,  who  are  in  good,  6851,  7206.  Mercy 
and  grace  are  predicated  when  the  Lord  is  implored,  mercy  and  truth 
when  he  is  described,   10,577.     See  Grace. 

7.  The  Acknowledgment  and  Worship  of  the  Lord,   The  acknowledg- 
ment of  some  supreme  flows  from  the  Lord  into  all  men,  by  the  angels 
associated  with  them ;  they  who  are  not  in  such  acknowledgment  are 
under  the  dominion  of  infernal  spirits,  1308.     The  angels  acknowledge 
the  Lord  as  the  all  in  all  in  his  kingdom,  because  they  perceive  that  all 
the  good  of  love  and  charity  is  from  him  alone,  1416  ;  ill,  3038,  6193 ; 
the  contrary  with  infernal  spirits,    6197,    6475,    7097.     The  divine 
human  is  acknowledged  as  the  all  in  heaven  because  the  angels  cannot 
think  of  the  divine  itself,  and  be  conjoined  therewith  in  faith  and  love, 
ill,  721 1.    They  who  are  principled  in  any  acknowledgment  and  love  of 
God,  providing  they  have  lived  in  charity,  are  easily  imbued  with  the 
truth  concerning  the  Lord  in  the  other  life,  and  acknowledge  the  divine 
human,    932,    1032,  1059,  1328,    1366,   2049,    2051,  2574,   2589— 
2604,  2861,  2986,  4190,  10,205.     They  within  the  church  who  do 
not  acknowledge  the  Lord  can  have  no  conjunction  with  the  divine;  but 
the  case  is  otherwise  with  those  who  are  without  the  church  and  live 
well,   10,205.     The  acknowledgment  of  the  Lord,  of  the  divine  in  him, 
and  his  union  with  the  Father,  is  the  very  beginning  of  spiritual  life, 
and  the  verimost  essential  of  the  church,  7550,  8635—8640,   10,083, 
10,112,   10,370,  10,728—10,730,   10,816—10,820.    In  the  first  state 
of  the  church,  when  resuscitated,  the  Lord  is  unknown ;  but  he  is  still 
present  in  the  honesty  and  decorum  of  those  in  whom  the  church  is  to 
be  formed,  2915.     It  signifies  nothing  that  the  name  of  the  Lord  is 
acknowledged  without  mutual  love,    for  herein  salvation  in  his  name 
consists  ;   the  signification  of  quality  by  name  ill,  and  ah,  2009,  10,087. 
They  within  the  church,   who  are  in  the  good  of  charity,  acknowledge 
the  Lord  in  the  Divine  Human ;  but  they  who  are  not  in  the  good  of 
charity  divide  between  the  divine  and  the  human,  or  only  acknowledge 
the  Lord  from  hypocrisy,  2326,  2354  ;  ill,  2357.     They  who  are  prin- 
cipled in  worldly  and  corporeal  loves  cannot  believe  that  the  human  of 
the  Lord  was  made  divine,  indeed  they  do  not  will  to  believe,  3212.    The 
divine  human  and  the  holy  proceeding  of  the  Lord,  and  also  the  good 
of  charity,  ought  not  to  be  violated ;  yet  these  holy  things  are  vio- 
lated by  those  who  possess  the  Word  and  are  in  the  life  of  evil,  2359  ; 
that  such  may  show  much  zeal  for  external  worship  nevertheless,  2373. 
They  who  love  and  adore  the  Lord  regard  others  as  their  neighbour  in 
the  degree  they  have  the  Lord  in  them  ;  also  that  he  is  the  neighbour 
in  the  supreme  sense,  2425.   The  all  of  doctrine  contained  in  the  Word, 
especially  expressed  in  the  internal  sense,  consists  in  the  worship  and 
love  of  the  Lord,  2859.     No  one  can  have  celestial  good  unless  he 
acknowledges  the  Lord,  3864.     No  one  can  acknowledge  and  worship 
the  divine  human  who  is  in  faith  separate  from  charity ;  hence  it  has 
been  unknown  to  the  Christian  world  that  the  human  of  the  Lord  is 
divine,  that  he  alone  rules  heaven  and  the  whole  universe,  and  that 


LOR 


555 


his  divine  human  is  the  all  of  heaven,  4689,  4692,  ill.  4727.  The 
ancient  church  acknowledged  the  Lord,  and  called  him  Jehovah,  because 
they  were  in  charity,  4692,  4727,  6846—6847,  6876.  The  ancient 
churches  acknowledged  God  under  a  human  form,  thus  the  Lord ;  but 
when  they  turned  to  evil  they  began  to  worship  representatives,  &c., 
9193.  The  acknowledgment  of  the  Lord,  that  his  human  is  divine, 
and  that  charity  is  essential  before  faith,  are  common  truths,  to  recede 
from  which  leads  to  the  denial  of  truths  in  particular,  4717 ;  that  these 
are  the  primary  articles  of  divine  truth,  4723.  The  acknowledgment 
and  adoration  of  the  divine  human  is  the  very  life  of  religion,  because 
no  man  can  worship  that  which  is  not  adequate  to  his  perception  and 
thought,  ill,  4733.  The  ancient  church  and  also  the  primitive  Christian 
church  acknowledged  the  truth  concerning  the  Lord's  divine  human,  but 
a  distinction  was  made  between  the  divine  and  the  human  in  a  certain 
council,  in  order  that  the  papal  power  might  subsist;  from  the  author's 
experience,  4738;  that  the  ancient  church  and  the  primitive  Christian 
church  were  the  same  in  internals,  4772.  They  who  are  in  simple  good 
acknowledge  the  divine  human,  and  also  the  necessity  of  works  of  charity, 
4754;  a  caution  to  the  learned,  4733,  4760.  The  church  cannot  be 
where  it  is  not  acknowledged  in  life  and  doctrine  that  the  human  of  the 
Lord  is  divine,  or  that  the  Lord  is  one  with  the  Father,  sh,  4766.  The 
church  cannot  be  where  the  Lord  is  acknowledged  from  doctrine  only  and 
not  from  life,  4899.  The  Lord  requires  humiliation  and  adoration,  not 
for  the  sake  of  himself  but,  for  the  sake  of  man  who  is  then  in  a  state 
of  receiving  truth,  5957.  Jehovah,  or  the  Lord,  extolling  his  power 
and  glory,  as  we  read  in  the  Word,  is  not  for  the  sake  of  himself,  but 
for  the  human  race,  7550,  8263,  further  ill. ;  and  that  their  salvation 
is  his  glory,  10,646.  While  a  youth  is  being  educated  by  his  natural 
father,  the  latter  is  in  place  of  the  Lord  to  him  ;  but  when  he  is  capable 
of  judging  for  himself  the  Lord  is  his  father,  6492,  ill.  8896—8900  ; 
and  that  all  are  really  born  sons  of  the  Lord,  3494.  It  is  by  the  per- 
formance of  uses  that  the  Lord  is  principally  worshipped,  and  therefore, 
John,  who  represented  the  exercises  of  charity,  that  is,  use,  lay  on  the 
Lord's  breast,  ill.  7038 ;  ill,  7724,  8254,  8257.  The  principal  re- 
quirement of  internal  worship  is  to  acknowledge  the  Lord  as  the  one 
and  only  God,  and  that  all  good  and  truth  proceed  from  him,  9193; 
supported  by  seriatim  passages,  especially  showing  that  he  is  Jehovah  in 
the  Word,  and  that  divine  good  in  himself  was  the  Father  so  called 
when  he  was  in  the  world,  9194.  They  who  are  in  good  acknowledge 
the  Lord,  but  not  they  who  are  in  evil,  notwithstanding  the  latter  may 
be  in  truths,  9193.  The  Lord  is  better  accepted  out  of  the  church  than 
within  it,  for  though  he  is  received  by  Christians  in  doctrine,  few  ac- 
knowledge him  in  heart,  9198.  The  new  church  is  raised  up  among 
the  Gentiles  because  they  adore  one  only  God  under  a  human  form,  and 
when  they  hear  of  the  Lord  they  receive  and  acknowledge  him,  sh. 
9256.  The  acknowledgment  of  the  Lord  as  the  Saviour  of  the  world 
is  of  all  things  the  first  and  most  essential  to  spiritual  life,  thus  to  the 
reception  of  faith  and  love,  ill,  and  *A.  10,083,  10,089;  ill.  10,112. 
The  true  worship  of  the  Lord  consists  in  doing  his  precepts,  ill,  and  sh, 
10,143,  10,153;  also  the  love  of  the  Lord,  ill.  and  «A.  10,578;  both 
variously  ill.  and  sh,  10,645.  It  is  the  Lord  who  elevates  the  worship 
of  man  to  himself,  and  when  this  cannot  be  done,  it  is  not  worship ; 


556 


LOR 


hence  what  is  said  of  the  worship  of  idolaters  who  are  in  charity,  ill. 
10,203,  10,205.  If  man  be  worshipped  instead  of  God,  and  not  the 
Lord,  infernal  spirits  are  worshipped  because  every  one  in  hell  wills  to 
be  god;  ill.  10,642.     See  Idolatry,  Worship. 

8.  Salvation  hy  the  Lord.  It  may  appear  surprising  that  to  believe 
in  the  Lord  is  to  be  saved,  or  that  faith  in  the  Lord  is  saving,  but 
faith  cannot  be  given  except  in  its  life,  which  is  love  and  charity,  2343, 
2349.  Life  and  salvation  by  the  body  and  blood  of  the  Lord  in  the 
Holy  Supper  signifies  by  the  divine  human  and  the  holy  proceeding, 
that  is,  love  itself,  2343,  2359.  The  divine  human  is  the  means  of 
salvation  to  all  who  are  in  good,  2666,  26/0,  2841.  They  who  are 
saved  by  the  union  of  the  divine  and  the  human  in  the  Lord  are  the 
spiritual,  who  are  illuminated  by  the  influx  of  light,  whereby  divine  good 
can  be  conjoined  with  their  truths,  2554,  2661,  26/1  and  sequel, 
2716,  2764,  2765,  2776,  2805,  2807  end,  2828—2830,  2833,  2834, 
3094,  6289,  7066,  7195;  especially  6373,  6427,  6854,  6914,  7719, 
7828,  9684,  and  seriatim  passages.  The  spiritual  who  are  saved  by 
the  Lord  are  all  those  who  are  in  the  faith  of  charity,  2836,  particu- 
larly 2839;  and  that  such  faith  and  charity,  consequently  salvation,  is 
from  the  marriage  of  good  and  truth  in  the  Lord*s  divine  human,  ill, 
and  passages  cited,  3187.  It  was  the  consolation  of  the  Lord  after 
enduring  temptations  that  the  spiritual  were  thus  saved,  that  they 
would  be  multiplied  as  the  stars  of  heaven  and  the  sand  upon  the  sea 
shore,  and  that  all  who  should  be  in  good  were  also  saved,  2841;  ill. 
that  such  were  the  consequences,  2845 — 2854.  The  spiritual,  who  are 
saved  by  the  Lord's  advent  into  the  world,  are  treated  of  in  the  Word 
in  classes  ;  generally  they  are  such  as  are  within  the  church,  and  such 
as  are  without,  but  still  in  good,  2861,  2869.  None  are  saved  by  the 
Father  looking  upon  the  Son  as  having  suffered  upon  the  cross  for  the 
human  race,  but  by  the  union  of  the  divine  with  the  human  in  the 
Lord,  2854,  10,152;  this  also,  because  man  could  thus  mentally  regard 
and  adore  the  divine  in  the  human,  3441.  The  spiritual  could  not  be 
saved  or  elevated  from  the  lower  earth  into  heaven  before  the  Lord's 
advent  because  there  was  no  force  strong  enough  to  detain  them  from 
falses,  6945  ;  ill.  7091;  and  that  they  were  then  really  delivered  from 
the  infestation  of  evil  spirits,  and  elevated  to  heaven,  6306,  6373,  6858, 
6864,  6914,  7090,  7207,  7686,  7828,  1932^,  8006,  8018,  8047,  8049, 
8054,  8137,  8261,  8294  end,  8321,  8407,  8668,  8751,  9197,  9292, 
9396  end.  The  spiritual,  who  were  saved  by  the  Lord's  advent  into 
the  world,  could  not  sustain  temptations  before  the  Lord  made  his 
human  divine,  and  in  this  could  be  present  with  them,  ill.  8159,  8346. 
The  work  of  salvation  is  one  of  order  proceeding  from  the  celestial  to 
the  spiritual,  &c.,  and  the  Lord  as  to  this  entire  work  was  represented 
by  the  priesthood,  9809,  10,017,  ill.  10,019,  10,152.  The  work  of 
salvation  was  effected  from  the  divine  itself  by  the  divine  human,  be- 
cause the  divine  alone  could  not  penetrate  through  to  man,  nor  even  to 
any  angel ;  that  the  blood  of  the  Lord  in  this  work  is  divine  truth  pro- 
ceeding from  him,  &c.,  10,152.  All  who  are  in  celestial  love  have 
confidence  that  they  are  saved  by  the  Lord,  because  they  believe  that 
he  came  into  the  world  to  give  eternal  life  to  those  who  believe  on  him, 
and  keep  his  precepts ;  also  that  no  others  have  faith  in  the  Lord  but 
those  who  live  according  to  his  precepts,  9244,  9245. 


LOR 


557 


9.  The  Government  of  the  Lord;  his  Providence^  ^c.     The  whole 
heaven  and  the  whole  earth  is  governed  by  the  Lord,  and  no  help  can 
come  from  any  but  him,  940  end.     The  Lord  has  all  power  in  the 
heavens  and  the  earths,  sh.   1607,    4727,    8331,  8769;  sh.  10,089; 
br.  sh.  10,827,  10,642.    The  Lord,  as  Jehovah  and  God  from  eternity, 
had  all  power  before  he  came  into  the  world ;   what  he  says  of  this 
power  being  then  given  to  him  has  reference  to  the  human  essence, 
1607;   that  he  is  God  from  eternity  and  rules  the  universe,  sh.  3704. 
The  Lord  is  called  King  and  Priest ;  as  king  he  governs  all  from  divine 
truth,  as  priest  from  divine  good,  ill.  1728.     The  Lord  derives  no 
power  from  the  evil  and  false,  but  only  from  himself,  because  from 
good  and  truth,  ill.  1749,  1755.     The  Lord  rules  all  things  from  per- 
mission, from  admission,  from  leave,  from  good  pleasure,  and  from 
will,   1755;  ill.  2447.     All  men  are  immediately  present  under  the 
Lord's  view,  and  subject  to  his  providence,    1274  end,    1277  end;  ill, 
1999.     The  Lord  is  order  itself,  and  from  himself  he  provides  and 
governs  all  things  in  order,  not  only  in  the  most  universal,  but  in  the 
most  singular;  that  this  is  philosophically  true,  1919.    The  Lord  from 
himself  alone  governs  the  whole  heaven,  1928 ;  consequently  all  things 
which  thence  depend,  thus  all  worlds,   2026,  4524.     Now  that  the 
human  is  made  divine,  the  Lord  governs  the  universe  by  his  holy  pro- 
ceeding from  the  divine  itself  and  the  divine  human,  2288.     The  Lord 
rules  every  one,  and  leads  them  to  good,  so  far  as  possible,  by  their 
own  ends,    2706,  3854;   or  affections,   4364.      The  Lord  rules  and 
governs  the  universe  by  influx  from  the  divine  human,  which  is  the 
very  existere  of  the  infinite  divine  esse  by  which  he  has  ruled  from 
eternity,   4687.     The  Lord  knows  all  things  and  provides  all  things, 
even  to  the  most  minute;  and  were  it  possible  to  conceive  his  care 
remitted  for  the  least  instant  the  human  race  would  perish,  and  this 
from  a  disturbance  in  the  series  of  consequences,  which  extend  to  eter- 
nity, 5122;   also  that  his  government,  and  thus  his  providence,  is  by 
influx,  6056,  6058;  ill.  6481—6495.  See  Influx.     Things  done  from 
the  Lord  are  said  to  be  from  his  will,  his  good  pleasure,  and  his  permis- 
sion, by  which  so  many  degrees  of  influx  and  reception  are  meant,  9940. 
The  Lord  foresees  and  provides  all  things  to  eternity,  because  he  is 
himself  infinite,  ill,  10,048.     The  Lord's  providence  concerns  good, 
his  prsevidence  evil,  both  which  must  be,  because  all  that  comes  from 
the  Lord  is  good,  and  all  that  comes  from  man  is  evil,  br,  10,781. 
See  Providence,  Government. 

10.  The  Kingdom  of  the  Lord,  The  reception  of  good  and  truth 
from  the  Lord  introduces  into  his  kingdom,  and  the  Lord  himself  is 
all  in  all  therein,  2904.  So  far  as  man  believes  that  good  and  truth 
are  from  the  Lord,  so  far  he  is  in  his  kingdom,  2904  end.  The  first 
state  of  those  who  are  reforming  and  regenerating  is,  that  they  suppose 
good  and  truth  to  be  from  themselves,  in  which  opinion  they  are  left 
for  reasons  treated  of;  when  they  are  regenerated,  however,  they  believe 
good  and  truth  to  be  from  the  Lord,  in  which  perception  are  all  the 
angels,  2946,  2960,  2974.  See  Good  (especially  2,  21).  The  king- 
dom of  the  Lord  in  man  begins  from  the  life,  which  is  of  works,  and 
when  man  is  regenerated,  and  the  kingdom  of  heaven  is  in  him,  it  also 
terminates  in  works,  3934.  The  Lord's  kingdom  on  earth  conjoined 
to  his  kingdom  in  heaven  is  the  communion  of  all  the  good,  whether 


i 

'I 


558 


LOR 


LOR 


559 


in  the  church  or  out  of  it,  7396.  The  Lord's  kingdom  is  no  other 
than  the  divine  human  of  the  Lord,  by  which  alone  the  very  divine 
itself  can  flow-in  and  make  heaven,  3038,  4069.  The  spiritual  king- 
dom of  the  Lord  is  from  the  marriage  of  good  and  truth  in  his  divine 
human,  3181;  passages  cited,  3187.  The  form  of  the  Lord's  spiritual 
kingdom  exists  according  to  the  arrangement  of  affections  in  his  divine 
human,  3189.  The  spiritual  kingdom  of  the  Lord  is  separated  from 
his  celestial  kingdom  by  the  difference  with  which  the  Lord  is  received, 
3230,  3235  and  citations,  3325 ;  see  below,  6372.  The  man  of  the 
celestial  kingdom  is  a  likeness  of  the  Lord,  and  does  good  from  love, 
but  the  spiritual  man  is  an  image  of  the  Lord,  and  does  good  from 
faith;  passages  cited,  3235;  ill,  3240.  The  spiritual  disagree  concern- 
ing what  is  most  essential,  namely,  concerning  the  divine,  the  human, 
and  the  holy  proceeding  of  the  Lord :  how  much  more  concerning  other 
points,  3241;  but  that  it  is  still  one  when  all  are  in  charity,  3267. 
The  Lord's  kingdom  consists  in  the  holy  internals  of  the  Word,  and 
thus  of  all  doctrine  and  worship;  these  are,  the  Lord's  divine  human, 
love  to  the  Lord,  and  love  to  the  neighbour,  3454.  The  Lord  is  all 
in  all  in  his  kingdom,  and  whatever  therein  is  not  from  the  Lord,  and 
does  not  regard  him,  is  not  of  his  kingdom,  3705.  The  Lord's  king- 
dom is  a  kingdom  of  ends  and  uses  for  the  sake  of  the  human  race, 
and  man  comes  into  it  when  he  prefers  the  common  good  to  his  own, 
3796.  The  celestial  kingdom  of  the  Lord  lives  from  the  good  that 
proceeds  from  him ;  the  spiritual  kingdom  from  truth  thence  derived, 
3970;  the  latter  in  particular,  4669.  The  spiritual  kingdom  and  the 
celestial  kingdom  were  one  before  the  Lord's  advent,  only  that  the  spi- 
ritual was  the  external  of  the  celestial,  but  since  then  they  are  distinct, 
6372  ;  that  evil  spirits  were  cast  out  when  they  were  separated,  6306; 
and  that  the  human  divine  was  separated  from  the  celestial,  and  made 
an  essence  by  itself,  3061,  6371 ;  see  these  several  points  ill.  6373. 
The  Lord's  kingdom  is  signified  generally  by  the  twelve  tribes,  6640 ; 
and  by  Canaan,  1607,  3038,  3703,  4240,  4763.  See  King  (4).  As 
there  is  only  one  life,  which  is  that  of  the  Lord,  and  as  the  influx  of 
life  and  the  forms  receiving  it  are  in  correspondence,  therefore  all  things 
in  nature  are  variously  representative  of  the  Lord's  kingdom,  3001, 
3002,  5116,  5136,   9280  and  citations,    10,030.     See  Representa- 


tion. 


1 1 .  The  Lord^s  Presence  with  Man.  "When  man  is  undergoing  temp- 
tation it  appears  as  if  the  Lord  were  absent  from  him,  but  he  is  then 
more  really  present,  840.  The  Lord  appears  as  absent  or  far  off  when 
man  suffers  himself  to  be  led  by  evil  spirits,  and  he  is  more  and  more 
present  with  him  according  as  he  is  principled  in  love  and  charity,  904, 
905.  The  Lord  is  present  with  every  one,  but  more  remotely  so  in  the 
degree  that  man  is  not  in  charity,  981 ;  ill.  1096.  The  Lord  is  present 
with  the  Gentiles  in  their  charity  and  innocence,  for  there  is  no  inno- 
cence and  charity  but  what  proceed  from  him,  932,  1032,  1059,  2049. 
The  Lord  is  present  in  charity,  and  his  conjunction  with  the  regenerate 
is  by  charity,  1036.  The  fruit  of  faith  is  charity,  charity  is  love,  and 
love  is  the  Lord,  1873.  The  presence  and  conjunction  of  the  Lord  is 
by  love  and  charity,  because  he  is  love  itself  and  mercy  itself,  and  man 
can  only  be  conjoined  to  him  by  what  he  is,  1038.  The  Lord's  presence 
in  the  intellectual  part  of  the  regenerate  man,  by  means  of  charity,  makes 


} 


77^  in^^o  !!fu  ^^**^  ^  ^®*^®"'  ^^'^^  ^^^  voluntary  state  is  a  hell,  1043 ; 
lU.  20o3.  The  Lord  is  present  with  every  one  who  receives  charity, 
thus  who  has  not  extmguished  the  innocence  and  charity  with  which 
he  was  imbued  in  infancy,  1050,  1051.  The  Lord  is  present  with 
those  who  have  no  knowledge  of  internal  truths,  providing  they  have 
onTn^^'rAu"  ^^^^^y^^  charity  is,  the  Lord  is  operating,  1100,  1150, 
^U4j  ihe  Lord  is  present  in  external  worship  so  far  as  the  worshiper 
is  in  the  true  adoration  of  the  Lord,  and  the  adoration  of  him  is  ac- 
cording to  love  and  charity,   1153.     The  Lord  is  continually  flowing-in 

iLi  o???i  ,^°''^'  ^^  ^^^  medium  of  the  internal  man,  1589;  V 
1»^4,  J041  end.  The  Lord  is  present  with  man  by  mutual  love,  which 
makes  the  celestial  proprium  or  internal  man,  1594;  ill.  1707.  The 
Lord  IS  present  in  the  celestial  things  of  love,  but  his  presence  is  not 
perceived  until  conjunction  is  effected,  and  conjunction  is  by  the  filling- 
in  of  knowledges,  1616;  ill.  2064.  The  conjunction  of  the  Lord  is  by 
the  internal  man,  which  is  the  Lord  himself  with  man,  ill,  1745. 
Ihe  all  of  love,  which  is  above  perception,  internal  dictate,  and  consci- 

IfiQo  ^^  ^  u  ^°'".^'  *"^  ^^^  *^^^  ^^  ^^^°^  conscience  is  of  man,  1831, 
lo3w  ;  that  there  is  parallelism  and  correspondence  between  the  Lord 
and  man  as  to  things  celestial  [thus  which  are  above  conscience],  1831; 
but  not  as  to  things  spiritual,  1 832.  The  influx  of  the  Lord  with  man 
IS  by  charity  into  his  conscience,  and  when  the  conscience  is  relaxed, 
there  is  no  medium  by  which  he  can  operate,  1835,  ill,  1999;  see 
below  (13).  The  Lord  is  present  with  no  one  in  truth  or  faith  separate 
trom  good,  but  only  in  good,  that  is,  in  love  and  charity,  and  thereby 
m  laith,  2o72.  The  influx  and  presence  of  the  Lord  is  by  good  into 
truth,  10,154.     The  Lord  is  present  with  every  one,  even  the  worst, 

?Sni"^xll'^^®^^\^"^  *^^°^^^°S  to  reception,  2706,  4198,  particularly 
0806,  7926;  see  below,  7681 .  The  presence  of  the  Lord  is  accordino- 
to  the  quality  of  man's  good,  and  the  quality  of  man's  good  is  according 
to  the  state  of  innocence,  of  love,  and  of  charity,  into  which  the  truths 
of  faith  can  be  implanted,  2915  end,  ill.  6707—6712;  that  such  varie- 
ties are  not  in  the  Lord  (according  to  the  author's  Index,  that  various 

^Ao<^^  ^m.°°'  ^°  '^®  ^^^^^*  ^^*  *^^^^  *^ey  so  appear  from  reception, 
4-06.  The  presence  of  the  Lord  in  the  natural  man  disposes  all  its 
goods  and  truths  into  order,  for  the  Lord  is  order  itself,  5703;  that 
such  order  is  under  Christian  good  as  a  principle,  ill,  5704 ;  and  that 
evils  and  falses  cannot  infringe  upon  it,  8206.  The  presence  of  the 
Lord  gives  the  perception  of  good  and  truth,  and  the  perception  of 
his  presence  removes  every  source  of  disquiet,  5963.  The  presence  of 
the  Lord  bnngs  with  it  deliverance  from  hell,  6442.  Man  cannot  draw 
near  the  divine  in  body,  but  only  mentally  in  thought  and  will ;  hence 
that  the  divine  presence  with  him  is  according  to  the  state  of  his  thought 
and  will,  6843,  8439  ;  and  that  the  Lord  himself  is  present  with  man, 
not  man  with  the  Lord,  9415.  The  presence  of  the  Lord,  which  con- 
firms, arranges  into  order,  and  protects  those  who  are  in  good,  causes 
those  who  are  in  evil  to  arrange  themselves  in  the  opposite  order,  and 
so  to  rush  still  more  into  evil,  even  into  hell,  7681,  7710,  7926,  7989, 
8017,  8137,  8264  end,  8265,  8286.  The  Lord  can  be  present  in  his 
own  divine  human  with  the  spiritual,  and  thus  fight  for  them  in  temp- 
tations ;  hence  the  spiritual  were  saved  by  the  Lord's  advent  into  the 
world  when  he  made  his  human  divine,  8159.    The  presence  of  the 


tM 


560 


LOR 


Lord  more  nearly  or  more  remotely  is  according  to  the  reception  of 
good ;  hence  the  distinction  of  the  heavens ;  passages  cited,  9680 — 
9683.  The  Lord's  presence  with  the  good  is  in  singulars,  with  the 
evil  in  common,  10,146. 

12.  The  Lord's  life  with  Man,  called  the  living  soul  in  all  flesh, 
consists  in  the  remains  of  innocence,  charity,  and  mercy,  which  are 
preserved  from  infancy ;  so  far  as  these  are  extinguished  by  man  in 
adult  age  he  is  dead,  ill,  1050.  The  Lord's  life  in  man  consists  in  his 
pure  love,  and  all  other  life  is  apparent  only,  1735.  The  yerimost 
principle  of  life  which  all  who  are  in  the  Lord's  kingdom  derive  from 
him  as  their  father  is  mutual  love,  1802  end.  He  who  is  not  in  the 
Lord's  love  is  not  in  his  life,  thus  he  is  not  a  son,  or  an  heir  of  his 
kingdom,  1799,  1803  ;  ill.  2658.  Of  those  who  receive  life  from  the 
Lord  some  are  more  remote,  some  nearer  to  him ;  thus  they  are  more 
or  less  heirs  according  as  they  are  more  or  less  interior,  1799,  1802. 
Life  from  the  Lord  flows-iu  by  the  internal  man,  and  is  communicated 
by  the  internal  to  the  external ;  but  in  the  case  of  the  Lord  the  internal 
was  life  itself,  1954;  ill.  1999.  The  Lord's  life  is  conjoined  toman 
by  influx  and  reception,  whereby  man  is  made  living ;  but  the  human 
essence  of  the  Lord  was  made  Life  Itself,  2021,  2658.  Man  has  life 
from  the  Lord  so  far  as  he  loves  his  neighbour,  but  the  pure  love  of 
the  Lord,  which  was  his  very  soul  and  life  when  in  the  world,  cannot 
be  given  to  any  man,  2253.  Man  receives  new  life  from  the  Lord  by 
the  indwelling  of  the  divine  human,  as  he  overcomes  in  temptations;  also, 
that  no  one  can  believe  in  the  Lord  unless  he  is  in  good,  or  have  faith 
in  him  unless  he  is  in  charity,  2343.  All  life  and  salvation  are  from 
the  divine  human  and  holy  proceeding  of  the  Lord,  and  this  because 
the  divine  human  is  pure  love,  2343  end.  The  influx  of  the  Lord's 
life  is  according  to  its  reception  with  angels  and  men,  and  the  Lord's 
mercy  is  such  that  he  permits  them  to  appropriate  it  as  if  they  lived  of 
themselves;  its  various  influx  ill.  3741 — 3743,  4206;  and  further, 
that  it  is  of  the  Lord's  mercy  that  life  appears  in  every  one  as  his  own, 
4320.  The  true  order  of  man's  life  is  such  that  he  should  be  the 
medium  of  the  divine  proceeding  to  the  ultimates  of  nature,  and  of 
ascent  from  the  ultimates  of  nature  to  the  divine,  ill.  3702 ;  and  that 
the  divine  indeed  can  manifest  itself  by  angels  when  their  proprium 
is  rendered  quiescent,  ilL  and  ah.  1925;  passages  cited  9315;  see 
below  (J\),  and  see  Man. 

13.  The  Lord's  work  in  Man.  The  Lord  operates  all  good  in  man 
by  the  new  will,  which  is  conscience  or  charity,  987,  1001,  1023,  1076, 
1077,  1100,  1835;  i7/.  2053,  2063.  Unless  there  be  influx  from  the 
Lord  flowing-in  by  the  internal  man,  the  good  called  spiritual  is  not 
good,  6499 — 6500  ;  the  difference  between  goods  and  truths  which  are 
of  the  Lord,  and  which  are  not  of  the  Lord,  ill.  7564.  The  Lord's 
will  is  to  perfect  the  good  of  the  spiritual  man  by  his  own  influx  through 
the  internal  man,  and  so  to  draw  it  towards  himself;  yet  it  can  never 
be  elevated  even  to  the  first  degree  of  celestial  good,  6500.  Man  is 
prepared  to  receive  truths  and  goods  by  temptations,  and  when  a  change 
is  thus  effected,  and  he  is  regenerated,  the  truth  of  the  church  becomes 
good,  and  ascends  above  things  external  and  scientifics,  6506 — 6507. 
So  long  as  the  truth  of  doctrine  or  faith  predominates,  and  not  the 
good  of  charity,  the  natural  man  is  not  subdued  to  the  spiritual,  but 


LOR 


561 


it  is  subdued  when  good  has  the  dominion ;  some  tokens  of  its  subju- 
gatioDj  6567.  The  Lord  continually  subdues  all  evil  intended  to  the 
good  to  his  own  ends,  so  that  the  very  temptations  which  assail  them 
tend  to  the  corroboration  of  truth  and  good  ;  thus  that  nothing  reigns 
in  the  universal  spiritual  world  but  the  end  which  proceeds  from  the 
Lord,  6574,  6663.  The  Lord  himself  fights  with  man  against  evils 
and  falses,  and  associates  heavenly  societies  with  him  as  he  becomes 
regenerate,  66 1 1 ;  how  the  Lord  in  this  way  brings  salvation  to  the 
spiritual ;  passages  cited  seriatim,  6427.  The  Lord  not  only  provides 
the  means  by  which  man  may  be  drawn  from  hell  and  led  to  heaven, 
but  he  also  continually  draws  and  leads  him,  yet  with  a  constant  regard 
to  his  freedom,  ill.  3854;  that  he  never  breaks,  but  bends,  &c.,  1255. 
The  Lord  draws  the  man  who  is  regenerated  continually  towards  things 
interior  and  into  heaven,  thus  nearer  to  himself,  and  this  from  love 
towards  the  human  race,  whom  he  wills  to  have  with  himself,  ill.  and 
sh.  6645 ;  how  ho  excites  truths  and  goods  in  man  by  means  of  the 
angels  who  are  with  him,  6647.  When  celestial  love  prevails,  the 
Lord  disposes  all  truths  with  man  into  a  celestial  form  under  that  love, 
and  when  this  order  prevails,  truths  and  goods  are  always  excited  toge- 
ther, 6690.  All  good  in  man  is  from  the  Lord,  yet  it  differs  with 
every  one  in  heaven  and  earth,  and  this  to  such  a  degree,  that  even 
the  angels  can  only  know  it  in  some  species,  6706.  Good  from  the 
Lord  among  Christians  makes  one  man  neighbour  to  another ;  and  as 
the  Lord  is  in  such  good,  he  is  the  neighbour  in  the  supreme  sense, 
6706,  6711.  The  truth  which  the  Lord  insinuates  into  man  is  from 
good  ;  in  the  first  state  of  regeneration,  however,  it  does  not  appear, 
but  acts  into  truth,  but  in  the  second  state  it  manifests  itself,  6717. 
The  Lord  acts  and  arranges  with  those  who  are  reformed  by  internal 
influx,  even  when  they  are  in  the  midst  of  evils  and  falses,  providing 
however  there  be  good  and  truth  in  the  external  to  receive  his  influx, 
6724.  With  those  who  are  led  by  the  Lord  all  things  flow-in,  even  to 
the  least  minimum  both  of  their  intellectual  and  voluntary  life,  8495 
and  citations.  All  the  good  and  truth  of  charity  and  faith,  that  is,  of 
the  new  life  in  man,  come  from  the  Lord  alone,  and  goods  which  serve 
as  means  of  accommodation  to  the  reception  of  good  and  truth  from 
the  Lord,  come  from  him  by  the  medium  of  angels,  8728.  The  Lord 
inspires  the  will  of  man  with  good,  from  which  he  is  free  to  act,  so  far 
indeed  as  to  believe  that  it  is  his  own,  ill.  8988.  The  Lord  does  not 
teach  any  one  divine  truth  openly  or  immediately,  but  by  means  of  the 
Word,  5952,  10,290;  passages  cited,  10,375  end.  See,  on  the  sub- 
ject generally.  Regeneration. 

14.  The  conjunction  of  the  Lord  with  the  human  race,  is  by  the 
church  as  a  heart,  by  the  medium  of  heaven  and  the  world  of  spirits ; 
and  without  such  conjunction  the  human  race  would  perish,  637,  2054. 
The  conjunction  of  the  Lord  with  man  by  the  life  of  love  and  faith  is 
the  reason  why  he  lives  to  eternity,  714.  The  conjunction  of  the  Lord 
is  by  love,  which  forms  man  into  his  similitude  or  likeness,  and  makes 
him  one  with  him,  ill.  1013.  There  is  no  conjunction  with  heaven 
(and  therefore  with  the  Lord)  by  externals  now  that  representatives  are 
abolished,  1003,  ill.  2037,  ill.  3147,  3480.  All  union  and  conjunction 
throughout  nature,  animate  and  inanimate,  is  by  love ;  thus,  all  con- 
junction  with  the  Lord  is  by  love  to  him  and  love  to  the  neighbour. 


o  o 


562 


LOR 


LOR 


563 


1055.  Love  to  the  Lord  and  the  neighbour  conjoins  men  and  angels 
by  the  verimost  life  of  heaven,  1121,  205/.  The  conjunction  of  the 
Lord  with  the  human  race  is  by  the  human  essence,  1 985,  particularly 
ill.  1990;  and  that  it  is  properly  called  conjunction,  not  union,  2021. 
The  conjunction  of  the  Lord  with  those  who  believe  in  him  is  by  the 
faith  of  charity,  ill.  and  passages  cited,  2034,  2836  ;  that  the  Lord  is 
called  the  seed  of  the  woman  from  the  faith  of  charity,  25G,  1610  ; 
and  that  he  alone  has  celestial  seed,  and  they  only  are  his  seed  and  the 
heirs  of  his  kingdom  who  have  the  faith  of  charity,  1438,  1608,  2023, 
2085,  3038.  The  conjunction  of  the  Lord  with  the  human  race  was 
the  cause  of  his  union  with  the  Father,  and  this  because  he  was  love 
itself,  ill,  and  sL  2034,  2077,  2102.  The  Lord  was  conjoined  with 
the  human  race  after  the  first  promise  of  his  advent  by  the  faith  of 
love  in  him  as  then  to  come ;  when  this  ceased,  then  the  Lord  came 
and  united  the  human  essence  to  the  divine,  ill.  2034.  The  conjunc- 
tion of  the  Lord  takes  place  with  man  in  his  impurity,  because  no  one 
can  receive  pure  intellectual  truth,  but  that  such  conjunction  is  by  con- 
science, ill,  2053.  The  conjunction  of  the  Lord  is  effected  with  man 
by  filling  good  into  his  truths,  whereby  conscience  is  formed ;  for,  that 
in  all  good  the  Lord  is  present,  &c.,  2063  ;  see  above  (11)  1616.  The 
conjunction  of  the  Lord  with  man  is  by  the  human  essence  made 
divine,  but  in  order  to  this  conjunction  the  unclean  loves  which  impede 
its  influx  must  be  removed,  2102.  The  conjunction  of  the  Lord  with 
the  human  race  is  by  love  and  charity,  and  faith  therefrom,  2342.  The 
conjunction  of  the  Lord  both  with  angels  and  men  is  by  the  Word  by 
apparent  truths,  superior  and  inferior,  into  which  divine  truths  flow, 
3362,  ill,  3364,  especially  3376,  6789  ;  and  as  to  apparent  truths  with 
the  angels,  3404,  3405.  The  conjunction  of  the  Lord  with  the  man 
of  the  church  is  when  divine  truth  proceeding  from  his  divine  human 
is  received,  9395,  ill.  9396.  There  is  no  conjunction  with  the  supreme 
divine  of  the  Lord,  but  only  with  his  divine  human,  because  an  idea 
may  be  formed  of  the  divine  human  but  not  of  the  divine  itself,  ill, 
4211,  5663,  6804.  The  conjunction  of  the  Lord  with  man  is  accord- 
ing to  the  state  of  his  thought  and  affection  ;  they  who  are  in  a  most 
holy  idea  of  the  Lord  and  at  the  same  time  in  knowledges  and  afi'ec- 
tions  of  good  and  truth  are  conjoined  with  him  as  to  his  divine  rational, 
but  others  as  to  the  divine  natural  and  the  divine  sensual ;  in  the  latter 
case  are  gentile  idolaters  who  live  in  charity,  4211,  compare  5321. 
The  conjunction  of  the  Lord  with  the  natural  man  is  by  a  medium 
formed  as  regeneration  proceeds,  5688,  5696,  5698,  5804,  5807,  5816, 
5822,  5956.  The  Lord  is  conjoined  and  made  present  with  all  in  the 
universe  by  charity,  and  all  such  are  known  to  him  as  his  sons ;  also 
that  he  knows  all  others,  but  that  his  knowledge  of  them  does  not 
involve  conjunction  and  presence,  6806 ;  further,  as  to  his  apparent 
presence  or  absence  according  to  conjunction,  7056.  Those  are  con- 
joined to  the  Lord  and  thus  elevated  to  heaven  who  receive  the  truths 
of  faith  and  the  goods  of  love  proceeding  from  him,  7200.  Man  can- 
not draw  near  the  Lord  and  be  conjoined  to  him  of  himself,  but  the 
Lord  approaches  and  joins  himself  to  man ;  in  other  words,  the  Lord 
draws  all  men  to  himself,  which  makes  it  appear  that  they  of  themselves 
go  to  him,  ill.  9378,  9401.  All  communication  and  conjunction  with  the 
Lord  is  by  influx,  9786,  9933.     The  conjunction  of  man  with  the  Lord 


is  the  state  when  he  is  led  by  the  Lord  and  not  by  himself,  ill.  by  the 
Sabbath  after  six  days  of  labour,    10,360,    10,362,    10,366,   10,730. 
The  conjunction  of  the  Lord  with  man  by  the  medium  of  heaven  is  the 
end  of  all  worship,  10,436  end,  br,  ill,  10,452  end;   and  is  eff*ected  by 
the  reception  of  divine  truth  from  the  Word,  10,495,  10,632  end,  10,634. 
15.  To  be  in  the  Lord,  is  to  be  ia  his  love,   2227.     To  be  in  the 
Lord  is  to  be  in  good  from  him,  and  they  are  more  interiorly  in  heaven 
who  are  more  interiorly  in  the  perception  that  all  good  is  from  him, 
2974.     The  Lord  is  alone  man,  and  heaven  represents  him,  and  is 
made  by  good  and  truth  from  him ;  hence  the  angels,  who  are  in  good 
and  truth,   are  said  to  be  in  the  Lord,  2996,  e7^.  5130,  5662.     The 
Lord  is  in  those  who  are  such  as  he  describes  as  the  subjects  of  Chris- 
tian charity,  4959.     Those  who  are  in  love  to  the  Lord  and  love  to  the 
neighbour  are  most  conjoined  to  the  Lord  and  indeed  in  him,  because 
they  are  in  the  divine  that  proceeds  from  him,   6370.     Good  is  the 
Lord  himself,  and  truth  from  good  is  the  proceeding  life  of  the  Lord ; 
hence,  all  in  heaven  are  in  the  Lord's  Hfe,  7212.     They  who  are  in  the 
Lord  manifestly  perceive  that  the  all  of  life  flows-in  from  him,  and  that 
it  is  of  the  divine  love  such  life  is  appropriated  to  them  as  their  own, 
8497;  and  the  passages  cited,  8495.     They  who  are  in  the  Lord  live 
according  to  the  order  of  his  laws  and  precepts,  because  the  Lord  is 
order  itself,  8512.     The  angels  are  said  to  be  in  the  Lord,   because  the 
Lord  as  to  the  divine  human  reigns  universally  in  all  things  of  their 
thought  and  will ;  also  that  they  not  only  perceive  it  to  be  so,  but  love 
it  to  be  so,  8865. 

16.  The  Lord  in  the  other  life,  appears  to  every  one  according  to 
his  state,  to  the  evil  therefore  as  the  cause  of  their  punishment,  1838 ; 
see  below  (72).  The  Lord  in  the  other  life  is  always  a  sun,  the  source 
of  all  light,  but  he  appears  as  darkness  and  a  consuming  fire  to  the 
evil,  1838,  1839,  ill.  9434  ;  see  Fire.  The  Lord  really  appears  as  a 
sun  or  a  moon,  according  to  ribeption,  and  all  mental  and  visual  illumi- 
nation is  from  him,  ill,  and  numerous  passages  cited,  9684  ;  see  below 
(17),  1053,  &c.,  3195,  3636,  4380,  7270,  (59,)  5704,  &c. ;  see  also 
Heaven  (8,  10),  Influx  (2),  Light  (3). 

17.  The  Lord  in  Heaven,  The  universal  heaven  has  reference  to  the 
Lord,  insomuch  that  all  its  order  and  felicity  are  from  him,  550—552. 
The  order  of  heaven  is  such  that  the  Lord  governs  the  spiritual  by  the 
celestial  and  the  natural  by  the  spiritual,  thus  all  together  as  one  man, 
911.     The  Lord  himself  to  the  heaven  of  the  celestial  angels  is  a  sun, 
and  to  the  heaven  of  the  spiritual  angels  a  moon,   1053,  1521,  1529 — 
1531,  1837,  1861,  3636,  4696,  7083,  7173,  7270,8812,  9684,  10,130, 
10,809.     The  light  of  heaven  is  from  divine  good  by  divine  truth  m  the 
Lord's  human,  which  illustrates  all  who  are  in  wisdom  and  intelligence, 
3094 ;  and  this  both  as  to  sight  and  understanding,  2776.     The  omni- 
presence of  the  Lord  in  heaven  causes  that  all  angels  and  spirits  have 
a  constant  situation  in  respect  to  him,  also  in  respect  to  every  particular 
angel,   and  in  respect  to  every  man  to  whom  heaven  is  opened,  1276. 
The  general  situation  of  the  angels  is  at  the  right  hand  of  the  Lord, 
that  of  evil  spirits  at  the  left  hand,  that  of  the  middle  sort  m  front, 
that  of  the  malignant  behind,  and  under  foot  the  hells,    1276.     From 
the  order  and  situation  of  societies  all  are  most  present  to  the  Lord, 
and  any  spirit  or  angel  may  in  like  manner  be  immediately  present  with 

o  o  2 


1 


r. 


tj 

I 

Ml 

I 

I 


564 


LOR 


LOR 


565 


another  or  with  man,   if  the  state  permit,   1274,    1276,   1277,  fully  tV/. 
1376 — 1382 ;  and  how  the  Lord's  presence  and  absence  is  to  be  under- 
stood,  9415,   10,146  compared.      The  societies  of  heaven  are  innu- 
merable, and  they  are  all  various,  yet  they  make  one  whole  because 
they  are  led  by  the  Lord  as  one;  ill.  by  the  human  body,    1285,  ill. 
1316,  2982,  9276  and  citations.     The  heavens  are  altogether  an  image 
of  the  Lord's  external  man,  1590.     [When  the  heavens  and  the  earth 
are  mentioned  together],  the  heavens  are  understood  of  the   Lord's 
interior  man,  and  earth  of  the  exterior,  1 733 ;  or  of  the  divine  rational 
and  the  divine  natural,  370.5.     Some  are  more  remote  from  the  Lord, 
some  nearer  to  him  in  heaven,  according  to  their  love  and  charity ;  the 
economy  of  heaven,  br.  ill.  1799,    1802;  and  that  some  are  taken  up 
into  heaven  and  accepted  by  the  Lord  immediately  after  death,  318  end, 
319,  1112.     See  Heaven  (3).     The  whole  heaven  appears  before  the 
Lord  as  a  Grand  Man)  because  the  Lord  himself  is  all  in  all  there,  and 
he  is  the  only  real  man,    1894;   also  1276,  2996,   2997,  3624—3649, 
3741—3750,  4218—4228,  4625.     The  Lord  in  heaven  is  the  Father 
of  all,  and  he  loves  all  as  his  sons,  2360  ;  how  all  really  are  his  sons, 
3494  end;   and  that  he  is  the  only  Father  they  acknowledge,  14,  15, 
1729,  2005,  3035,  3038,  5256,  9303.    The  Lord  is  not  only  in  heaven, 
but  he  is  heaven,  2859.     It  is  the  divine  human  of  the  Lord  that  flows 
in  and  makes  heaven,  and  not  the  divine  itself  except  by  the  divine 
human,  3038;  ill.   7211;  see  below,  8897.     The  Lord  is  the  very 
light  of  heaven,  and  light   there  is  of  surpassing  brilliance  compared 
vfith  light  in  the  world,  ill.  and  sh.  3195;   passages  cited,  9905.     The 
light  of  heaven  is  from  the  divine  wisdom  of  the  Lord,  and  heat  there 
is  from  his  divine  love,  3339.     Love  and  faith  proceed  from  the  Lord 
as   the   sun   of  heaven,   7083.      See   Heaven    (10),    Charity  (2). 
Heaven  corresponds  to  the  Lord,  and  man  in  the  whole  and  in  every 
part  corresponds  to  heaven ;  hence,   heaven  is  a  Grand  Man,  3624 — 
3649,  4219.     They  who  are  in  heaven*are  in  the  Lord,  yea,  in  his 
body,  3637,  3638,  3700,  4225.     The  Lord  is  the  sun  of  heaven,  the 
source  of  light  in  which  is  intelligence,  and  of  heat  in  which  is  love ; 
from  which,  as  their  universal  principles,   all  other  correspondences  are 
derived,   3636,  3643  ;  see  below,  4380,  4390.     The  Lord  is  a  common 
centre,   and  every  one  in  heaven  is  a  centre  of  all  influxes  in  a  heavenly 
form,  3633,  3641;    that  he  also  rules  the  hells,  3642.     The  Lord  as 
the  sun  of  heaven  does  not  rise  and  set  but  appears  constantly,  yet 
according  to  the  reception  of  light  from  him,  3708,  881 2.     The  inmost 
heaven  is  the  nearest  image  of  the  Lord,  and  is  called  his  likeness ; 
the  lower  heavens  are  images  in  their  degree  more  common,  because  it 
IS  a  general  law  that  the  superior  represents  itself  in  the  inferior  in  a 
more  general  form,  3739.     The  Lord  appears  as  a  sun  at  a  middle 
altitude  above  the  plane  of  the  right  eye  in  heaven,  and  as  a  moon 
before  the  left  eye,   1531,  4321,  7078,  9684.     Good  and  truth  from 
the  Lord  fill  the  whole  heaven,  4380 ;   and  hence  all  things  have  refer- 
ence  to  good  and  truth,  4390.     The  light  that  proceeds  from  the  Lord 
IS  received  in  the  third  heaven  as  good,   in  the  second  heaven  as  truth, 
and  in  the  ultimate  heaven  as  substantiality,  forming  paradises  and 
cities,  &c.,  441 1.     Divine  good  and  truth  from  the  Lord  constitute  the 
whole  order  of  heaven,  divine  good  the  essential  of  order,  and  divine 
truth  the  formal,  hence  the  Lord  is  order  itself,  and  when  order  is 


represented  in  form  it  appears  as  a  man,  4839.     An  image  of  the  whole 
heaven  is  contained  in  every  idea  of  good  and  truth,  which,  when  opened, 
appears  as  a  universe  leading  to  the  Lord,  and  this,   because  it  is  from 
him,   who  is  the  all  of  heaven,   4946.     See  Idea.     Heaven  is  called  a 
marriage  from  the  conjunction  of  good  and  truth  which  proceed  from 
the  Lord  and  make  heaven,   6179.     See  Heaven  (6).     The  divine  of 
the  Lord  above  the  heavens  is  divine  good,  but  the  divine  in  the  hea- 
vens divine  truth,    7268.     Heaven,   properly  speaking,   is  nothing  but 
the  divine  there  formed,  for  the  angels  are  human  forms  recipient  of 
the  divine,  and  constituting  a  common  form,   which  is  that  of  man, 
7268.     Divine  truth  immediately  proceeding  from  the  Lord,  and  even 
its  second  procedure,  does  not  affect  heaven,  but  these  successive  [ema- 
nations] are  as  radiant  belts  of  flame  encompassing  the  sun  of  heaven, 
which  is  the  Lord,  7270;  further  e7/.  8443,  8760.     The  divine  that  is 
in  heaven  is  the  good  that  is  in  divine  truth  proceeding  from  the  Lord, 
but  the  divine  above  the  heavens  is  divine  good  itself;    that  the  divine 
in  heaven,  or  good  which  makes  heaven,  is  to  be  understood  by  the 
Father  thai  w  in  heaven,  8328 ;   and  divine  truth  in  heaven  by  God, 
8760.     Divine  good  from  the  Lord  is  communicated  to  all  in  heaven 
universally  and  singularly,  but  everywhere  according  to  the  power  of 
receiving.   8472.     The  divine  proceeding  of  the  Lord  fills  all  things 
and  makes  the  life  of  all  in  heaven,   8875  end.     Divine  truth  from  the 
Lord  makes  heaven,   because  the  Lord  as  to  divine  good  in  the  other 
life  is  a  sun,   and  as   to  divine  truth  light,  8897.     Heaven  is  a  Grand 
Man  because  it  is  an  image  of  the  Lord,  and  the  same  image  is  formed 
in  man  when  his  faculties  are  opened  by  afi^ections  of  good  and  truth 
from  the  Lord,  ilL  and  passages  cited,  9279.     The  Lord  dwells  in 
heaven  by  the  reception  of  good  and  truth  which  flow  from  him  as 
heat  and  light,   9594   end.     All  in  heaven  look  to  the  Lord,  and  this 
their  continual  aspect  with  him  is  preserved  by  love  to  him  and  charity 
towards  the  neighbour,  ill.  9828,   br.  ill.  9841 ;   in  addition,   that  it  is 
the  Lord  who  turns  them  to  him,    10,189.     The  order  of  heaven  and 
all  its  innumerable  societies  exists  from  one  only  good,  which  is  the  good 
of  love  to  the  Lord  and  is  from  him,  ill.  9863  and  citations  at  the  end, 
9864,    10,261 ;   and  that  there  is  influx  from  the  Lord  into  the  various 
goods  of  heaven,  both  mediate  and  immediate ;  passages  cited,  9682, 
br.  10,270.     All  in  heaven  turn  their  faces  to  the  Lord,  and  this  to 
whatever  quarter  they  look  ;   but  all  who  are  out  of  heaven  turn  their 
faces  away  from   him,  9864,  ill.  10,130,   10.579  end.     As  there  is  a 
trine  in  the  one  person  of  the  Lord  so  the  three  heavens  are  one  in 
ultimates,  9866.     A  sphere  of  divine  good  and  truth  from  the  Lord 
surrounds  every  society  and  also  every  angel  in  heaven,  9874;   passages 
cited,    10,188;   also,  that  the  goods  and  truths  received  by  the  angels 
are  effigies  and  images  of  the  Lord,  9879.     As  soon  as  an  angel  is 
elevated  into  the  divine  sphere  (or  the  sphere  of  celestial  love  in  heaven), 
he  comes  into  manifest  perception  of  the  Lord  as  to  the  divine  human, 
ill.  9933,    10,159.     The  Lord  is  really  above  heaven,  but  still  as  pre- 
sent as  though  he  were  really  in  heaven;  also,  that  only  the  divine  as  it 
is  in  heaven  can  be  represented,  and  that  this,  to  the  perception  of  the 
.  angels,  is  the  divine  human,  9946,   9956 ;   more  particularly  as  to  the 
Lord's  real  presence  in  heaven  while  yet  he  is  above  it,   10,106.     It  is 
the  divine  of  the  Lord,  thus  the  divine  human,  that  makes  heavea 


f 


566 


LOR 


LOR 


567 


and  the  church,  because  the  Lord  dwells  in  his  own  and  not  in  the  pro- 
prium  of  any  one,  man  or  angel,  thus  that  he  is  all  in  all,  8h.  9338, 
9594  end,  9606,  10,123,  10,153,  particularly  10,125,  10,151,  10,157, 
10,283,  10,359.  See  to  Inhabit.  There  is  no  other  heaven  but  that 
of  the  Lord,  and  though  evil  spirits  seek  another  they  do  not  find  it, 
458,  2751,  7086.  See  Heaven  (especially  6,  7,  8).  Influx  proceeds 
into  all  the  heavens  immediately  from  the  Lord,  and  also  mediately  by 
one  heaven  into  another,  and  the  same  into  the  interiors  and  exteriors 
of  man,  6058,  6063,  6466,  6472,  7004,  7270,  8685,  8701,  8717, 
8728,  9682,  9683.     See  Influx  (1,  7,  11);  Life  (14). 

18.  Manifestations  of  the  Lord,     To  the  men  of  the  most  ancient 
church,  with  whom  the  Lord  spake  mouth  to  mouth,  he  appeared  as  a 
man ;  they  also  regarded  him  as  the  only  man,  and  themselves  as  men 
from  him,  49 ;   passages  cited,  306 1 .     The  Lord  appeared  as  a  man  to 
the  prophets,  and  he  also  called  himself  the  son  of  man,  or  man,  sh, 
49.     The  men  of  the  most  ancient  church  had  their  knowledges  of 
truth  by  revelations,  for  they  discoursed  with  the  Lord  and  with  angels, 
125,   597.     The  Lord  speaks  with  every  one  more  nearly  or  more  re- 
motely according  to  their  state  of  love  and  faith,  904.     The  men  of  the 
most  ancient  church  were  in  such  love  to  the  Lord  that  they  had  a  clear 
perception  of  all  things  pertaining  to  faith ;  they  knew  also  that  the 
Lord  would  come,  and   the  sweetest  of  their  delights  in  the  love  of 
offspring  was  from  the  influx  of  this  perception,   1123.     The  worst  of 
their  posterity  (except  those  who  perished)  knew  also  that  the  Lord 
would  come,  but  they  thought  of  him  as  a  bearded  old  man,  1124. 
Those  who  perished  thought  much  of  God  also,  but  they  believed  men, 
thus  themselves,   to  be  gods,  and  were  confirmed  in  their  phantasy  by 
dreams,  &c.,  1268;  their  dreadful  phantasy  ill.  from  experience,  1270. 
The  Lord  was  able  to  assume  the  human  essence  without  being  born  as 
a  man,  and  was  seen  as  a  man  in  the  most  ancient  times,   and  more 
recently  by  the  prophets,    1573.     The  Lord  appeared  to  the  fathers  of 
the  most  ancient  church  and  also  to  Abraham  and  the  prophets  as  a 
man,  because  Jehovah  is  very  man  in  esse ;   hence  it  pleased  him  to  be 
born  as  a  man  in  the  world,  &c.,   1894.     The  Lord  appeared  to  Moses 
and  others  in  ancient  times,  and  spake  with  man,  by  the  medium  of 
angels,  the  angel  in  every  case  believing  that  he  was  Jehovah  himself, 
i//.  and  sh.  1925;   see  below,   6831.     Jehovah,  or  the  infinite  Esse, 
could  not  appear  to  man  except  by  the  human;   thus,  that  it  was  the 
Lord  who  appeared  in  ancient  times,   1990,   2016,   5663.     The  Lord 
appeared  to  Moses  and  the  elders  of  Israel,  but  only  according  to  the 
externals  in  which  they  were ;  that  he  appeared  otherwise  to  John,  who 
saw   him  as   the  Word,  2162.     It  was  known  to  the  ancients  that  the 
Lord  would  come  into  the  world  and  would  become  a  sacrifice,  and 
hence  it  was  that  they  sacrificed  their  sons,  2818.     The  wise  ancients, 
who  were  in  celestial  and  spiritual  love,  knew  that  the  Lord  would  come 
into  the  world,  that  Jehovah  would  be  in  him,  and  that  he  would  make 
the  human  in  itself  divine,  and  thus  save  the  human  race,  3419.     All 
in  the  ancient  church  who  had  not  separated  charity  from  faith  believed 
the  God  of  the  universe  to  be  a  divine  man,  and  they  called  him 
Jehovah  ;  they  knew  this  from  the  elder  ancients  and  also  from  his 
appearance  as  a  man  to  many  of  their  brethren,  4692,  4727,  6876. 
The  Jewish  church  believed  Jehovah  to  be  man  and  God  because   he 


appeared  to  Moses  and  the  prophets  as  a  man,  but  they  thought  of 
him  as  the  gentiles  of  their  gods,  and  called  every  angel  who  appeared 
Jehovah,  4692,  9315;  that  they  believed  in  many  gods,  but  believed 
Jehovah  to  be  greatest,  7401.     Jehovah  appeared  as  an  angel  when  he 
manifested  himself  previous  to  his  advent  into  the  world,  because  the 
divine  itself  was  made  manifest  by  its  transflux  through  heaven,  thus 
by  the  divine  human ;  hence  that  the  divine  human  is  caUed  the  angel 
of  Jehovah,  the  Sent,  6831,   10,528,  10,579.     The  Lord  has  always 
manifested  himself  according  to  reception,  thus  iri  one  way  to  Moses, 
and  in  another  to  the  people  who  were  under  the  mount,  ilL  and  sh, 
6832      The  God  of  the  ancient  church  was  the  Lord  as  to  the  divine 
human ;  it  was  also  known  to  them  that  he  was  represented  m  their 
rituals,  and  to  many  of  them  that  he  would  come  into  the  world  and 
make  the  human  divine  in  himself;  this,  because  he  appeared  to  them 
as  a  divine  man,  &c.,  6846-6847,   6876.     The  divme  was  always 
known  and  manifested  as  a  divine  man  because  heaven  is  a  Grand  Man, 
and  the  divine  was  made  manifest  by  passing  through  heaven ;  hence, 
that  the  divine  human  is  the  only  and  necessary  mediator  between  the 
divine  and  man,  8705,  10,579.     Jehovah  became  manifest  in  external 
form  before  the  Jews,  because  they  were  without  good  and  truth  in 
which  to  perceive  his  internal  presence,  8792      A  manifestation  of  the 
Lord  in  the  sun  of  heaven  to  the  spirits  of  Mercury,  to  the  spmts  of 
Jupiter,  and  to  those  who  when  they  were  men  saw  him  in  this  world ; 
also,  that  the  spirits  of  Jupiter  acknowledged  him  as  the  God  of  the  ^^^^ 
verse  who  had  appeared  to  them  in  their  earth,  7173.  ^Jhe  Lord  mam- 

fested  before  the  author  and  the  spirits  ^[^'^^^.^  T^t  the  S 
an  aneelic  society,  10,810,10,811;  see  below  (65).  That  the  author 
SLoursedwith^ArisJotle  about  his  idea  of  the  Supreme  God  when  m 
t  ~rld,  and  that  he  represented  it  as  the  idea  of  a  human  face  and 
a  glory  proceeding  from  it,  &c.,  4658.  As  to  the  Divme  itself,  see 
below  (30),  and  as  to  the  divine  human  (27).  ir*i,«Q«„ 

19.  As  Man,  the  Son  of  Man,  &c.    The  Lord  calls  l^^^el^  ^^^Son 
of  Man  because  he  is  the  seed  or  faith  of  the  church,  and  because  he  is 
ty-an,  264  end;  49,  compared.     The  Lord  abne  is  man    and  aU 
others  are  men,  in  their  degree  from  him,  49,  565,  714    768    1894 
The  Lord  is  alone  man,  and  heaven  represents  him,  2996.     The  Lord 
J^i^X^.n,  and  -en  are  only  so  far  meys  they^^^^^^^ 
that  is,  so  far  as  they  are  in  good,  8547.     W^^^n  th^  Lord  is  called 
the  Son  of  Man  his  human  essence  is  «ieant    which,  united  to  the 
divine?  is  also  Jehovah,   1607,  1729,   1893.     The  Lord  is  called  the 
Son  of  God,  and  the  Son  of  Man  as  to  the  external  man;  the  Son  of 
God  hi  respect  to  Jehovah,  and  the  Son  of  Man  m  respect  to    he 
mother    1 733      The  Lord  called  himself  the  Son  of  Man    and  the 
Son  of  Go^^^^^^^^         divine  human ;  the  Son  of  Man  as  to  truth,  and 
the  Son  of  God  as  to  good,  2159,  2813,  7499  ;  compare  3/04      ihe 
Lord  was  the  Son  of  God,  and  thus  one  with  Jehovah    not  only  as  to 
S;nceS  bu '^^^^       "advity,  because  he  progressively  put  off  all  the 
Tuman  derived  from  the  mother,  2649,  also  the  end.     The  Lord  is 
cJed  the  Son  of  Man  as  truth  divine  in  the  human  dmne,  b^^^^^^^^ 
Son  of  God  as  good    2813  ^8H  ;  con.^^^^^^^^^  ^^^^  f^; 


:- 


568 


LOR 


The  Son  of  Man  is  the  Lord  as  to  the  truth  of  the  church,  9295. 
The  Lord  is  called  a  Son  from  the  truth  of  faith ;  the  passage,  "  kiss 
the  Son  lest  he  he  angry,"  br,  ex.  9309,  The  Son  of  Man  is  divine 
truth  not  yet  inscrihed  or  implanted  in  the  life  of  man,  but  the  Holy 
Spirit  is  divine  truth  implanted  in  the  life ;  hence  the  sin  that  cannot  be 
forgiven,  9818.  The  Lord  called  himself  the  Son  of  Man  as  divine 
truth,  not  as  the  Son  of  Mary,  10,053.  The  Lord  in  the  supreme 
sense  is  the  Grand  Man,  and  he  came  into  the  world  that  he  might 
make  the  human  divine,  that  all  things  might  have  reference  to  himself, 
3637;  and  the  summary  of  this  doctrine,  3061.  See  Heaven  (7); 
Influx  (7) ;  Life  (2) ;  Man. 

20.  As  the  First-Begotten,  and  the  Only-Begotten,  The  Lord  is 
called  the  first-begotten  as  to  his  human  essence,  because  all  love  and 
consequently  the  faith  of  love  proceeds  from  him,  352.  By  the  Lord 
as  the  Son,  the  only  one,  is  meant  the  divine  rational  or  divine  human, 
2772,  2827,  2844  compared.  The  Lord  called  the  only-begotten  Son 
who  is  in  the  bosom  of  the  Father,  denotes  the  divine  human  by  which 
alone  the  divine  can  flow-in,  3038.  The  Lord  was  the  only-begotten 
Son  of  Jehovah ;  hence  his  internal  human  was  divine ;  and  like  the 
soul  of  man,  it  formed  the  body  to  its  likeness,  ///.  6716.  By  the  only- 
begotten  Son  is  meant  the  Lord  as  to  divine  truth,  from  which  also  he 
called  himself  the  Son  of  Man,  8127. 

21.  Why  born  into  the  world.     The  Lord  was  pleased  to  be  born, 
that  he  might  unite  the  divine  celestial  proprium  to  the  human  propriura 
m  his  human  essence,   256,   2/9;    thus,   that  he  might  conjoin  and 
unite  the  external  man  to  the  internal,  1587.     The  Lord  was  born  in  a 
church  which  had  utterly  fallen  into  an  infernal  and  diabolical  proprium, 
256,  3857.     The  Lord,  by  his  coming  in  the  flesh,  liberated  the  world 
of  spirits  from  the  antediluvians ;  and  unless  this  had  been  done,  the 
human  race  must  have  perished,   1266,   1673,  2025  end;   particularly 
2034.    The  Lord  was  born  as  a  man  that  he  might  assume  the  iniquities 
and  evils  of  the  human  race,  in  order  to  ovetcome  them;  and  such  evils 
could  only  be  put  on  by  the  hereditary  way,   1573.     The  Lord  had  no 
need  to  be  born  as  a  man,  unless  to  put  on  and  overcome  evil,  because 
he  could  assume  the  human  essence  without  nativity,   1573.     It  may 
appear  to  some  that  the  Lord  who  is  omnipotent  might  have  subjugated 
the  hells  without  coming  into  the  world ;  but  unless  he  had  thus  come, 
and,  by  temptations  admitted  into  himself,  had  subdued  the  hells  and 
glonfied  his  human,  the  human  race  could  not  have  been  saved,  nor, 
indeed,  any  who  were  born  in  this  world  from  the  time  of  the  most 
ancient  church;  that  it  is  sufficient  to  know  and  believe  this,   1676 
The  Lord  came  into  the  world  that  he  might  be  made  Justice  for  the 
human  race;  and  he  made  himself  Justice,  by  temptations  and  by  vie- 
tones  therein,  over  all  evils  and  over  all  the  heUs,  1813.     Jehovah  who 
IS  very  man  in  esse,  was  pleased  to  be  born  as  a  man  because  all  that 
was  truly  human  had  perished  in  the  world,   1894.     Unless  the  Lord 
had  actually  assumed  the  human  essence  by  nativity,  mankind  must 
have  penshed  in  eternal  death,  and  this,  because  the  divine  and  the 
human  could  not  otherwise  be  conjoined,   1990 ;  what  such  conjunction 
and  disjunction  consists  in,   1999;  and  that  the  communication  is  by 
the  human  umted  to  the  divine,  2016;  further  ill,  2034.     The  cause 
ot  the  Lord  s  advent  into  the  world  was  the  conjunction  of  the  human 


LOK 


569 


race  with  him,  which  conjunction  could  only  be  maintained  by  the  faith 
ot  love  and  charity,  ill.  and  sh.  2034,  2077,  2102,  2853.     The  Lord's 
advent  into  the  world  and  the  union  of  the  human  essence  with  the 
divine,  was  the  means  of  saving  the  human  race,  2218,  2236      The 
Lord  came  into  the  world  when  the  bond  between  heaven  and  the  human 
race  was  dissolved ;  and  thus,  by  the  union  of  the  human  essence  with 
the  divine,  he  conjoined  heaven  and  earth,  and  at  the  same  time  insti- 
tu  ed  a  new  church   ill.  2243,  2853.    By  the  union  of  the  human  essence 
with  the  divine  in  the  Lord  the  evil  were  separated  from  the  good,  and 
the  latter  saved ;  also,  that  they  who  are  in  external  worship  could  not 
have  been  saved,  unless  the  Lord  had  come  into  the  world,  2457      The 
Lord  put  on  the  human  that  he  might  combat  with  the  hells  and  over- 
come them    because  the  divine  does  not  combat,  2523 ;  that  he  con- 
tinually fights  with  man,  and  for  man  with  hell,  and  holds  him  from 
evil  with  a  mighty  power,  2406.     The  Lord  was  born  into  the  world 
that  divine  good  might  flow-in  and  be  conjoined  with  rational  truths  in 
man,  yea,  with   scientifics  and  sensuals,  which  are  hardly  other  than 
milacies  ;  that  this  could  only  be  by  the  divine  human,  2554,  ill.  3195. 
Ihe  Lord  came  into  the  world  to  save  the  spiritual,  not  the  celestial; 
had  the  latter  remained  in  their  integrity  the  Lord  had  no  need  to  be 
born   ill.  and*A.  2661,  2716;  that  the  obscurity  of  the  spiritual  receives 
Illustration  from  the  divine  human  of  the  Lord,   2716;   and  that  the 
spirittial  were  saved  by  the  union  of  the  human  with  the  divine,  2764 
loV-   ^^lf  ^o^^io^^-^  ^""^  '^^"^^>  2^33'  2834,  2848,  2861,  2869, 
IVJ^t^.o.^^^^^   '^^^   ^'^^   ^^^^^^°"^'    8^49    and   citations,    8105 
1   r      J    ol37,  8159,  ill.  and  passages  cited,  8261.     It  is  generally 
believed  that  the   Lord  suff"ered  for  the  human  race,  and  thus  took 
away  their  sms ;  but  the  truth  is,  the  passion  of  the  cross  was  the  last 
ot  temptation,   by  which  he  fully  united  the  human  to'the  divine  and 
the^  divme  to  the  human,  whereby  also  the  human  race  was  saved, 
2//6;  passages  cited,   10,026  end.     Unless  the  Lord  had  come  into 
the  world  and  united  the  human  to  the  divine,  the  perceptive  faculty  of 
good  and  truth  would  have  been  utterly  lost  to  man,  ill.  2776;    see 
below,   4733.     The  Lord  came  into  the  world  and  put  on  the  infirm 
human  that  he  might  reduce  all  to  obedience  and  bring  all  into  order, 
by  temptations  admitted  into  himself,  and  this  because  the  divine  and 
the  divine  human  cannot  be  tempted,  2795.     The  Lord  was  pleased  to 
be  born  into  the  world  when  he  could  no  longer  afi'ect  the  human  race 
by  the  divine  clothed  with  the  human  in  the  Grand  Man,  3061.     The 
Lord  was  the  light  of  heaven  from  eternity,  and  he  was  willing  to  be 
born  a  man  that  he  might  also  be  light  to  those  who  are  in  thick  dark- 
???fi?  ^*^u  ^^°  ^*^®  removed  themselves  so  far  from  good  and  truth, 
^195.     The  Lord  came  into  the  world  in  the  fulness  of  time,  that  is, 
in  the  consummation  of  the  age,  or  when  there  was  not  any  good  re- 
maining, in  order  that  the  internal  truths  of  the  Word  might  not  be 
profaned,  for  where  there  is  no  good  there  can  be  no  internal  acknow- 
ledgment of  truth,   3398.     Before  the  Lord  came  into  the  world  the 
divme  Itself  flowed  into  the  universal  heaven  which  then  consisted  for 
the  most  part  of  celestial  men,  and  from  such  influx  light  was  brought 
forth  to  the  human  race ;   it  was  when  this  light  could  no  longer  be 
produced  through  heaven  in  consequence  of  the  departure  of  man  from 
love  and  charity,  that  the  Lord  assumed  the  human,  and  himself  illu- 


570 


LOR 


minated  the  whole  heaven  and  the  whole  world,  4180,  6280.     The 
Lord  was  pleased  to  assume  the  human  and  "^^^^^t  divine  because 
men  are  of  such  a  quality  that  they  can  only  worship  that  of  which 
they  can  form  to  themselves  some  idea,  and  lest  therefore  only  idols  or 
deceased  men,  who  might  be  devils,  should  be  worshiped,  4733.     Ihe 
Lord  from  eternity  is  a  divine  man,  for  so  he  was  Jehovah  in  heaven, 
but  he  took  upon  him  the  human  that  men  might  have  an  idea  of  the 
divine,  which  had  else  utterly  perished,  together  ^Jth  all  that  is  celestial 
and  spiritual,  in  things  corporeal  and  terrestrial,  o  1 1 0.  56G3.    Before  the 
Lord's  coming  a  great  part  of  heaven  was  occupied  by  infernal  spints, 
and  these,  by  assuming  the  human  and  making  it  divine,  he  expelled, 
and  thus  liberated  heaven  from  them  and  gave  it  ^^^  possession  to  his 
spiritual  kingdom,  6306,  ill.  6373,    7686,   8054    8294  end ;  that  the 
spiritual  were  then  separated  from  the  celestial,  6372 ;  and  that  the 
divine  human  from  henceforth  existed  as  an  essence  by  itselt,  3001  ; 
see  below,  6854,  6858.     When  the  Lord  came  into  the  world,  and 
made  the  human  divine  he  assumed  in  his  own  person  the  power  which 
he  had  given  to  the  angels  of  his  celestial  kingdom,  6371.     Ihe  Lora 
took  the  human  upon  himself  and  assumed  this  power  because  order 
could  no  longer  be  preserved  by  its  transflux  through  heaven,  i//.  OJ/^. 
The  Lord  saved  the  spiritual  by  his  advent  into  the  worid  because 
they  were  such  as  the  divine  passing  through  heaven  could  not  reach, 
this  also,  because  their  doctrinals  were  not  truths,  and  consequently 
their  good  not  good,  6854.     The  Lord  by  his  advent  into  the  wor  d 
elevated  the  spiritual  from  the  lower  earth  into  heaven,  and  thus  de  i- 
vered  them  from  the  surrounding  hells  by  which  they  were  infested  ; 
of  such  also  he  then  formed  the  second  or  spiritual  heaven,  68d4  ;  that 
evil  spirits  and  genii  had  formeriy  occupied  the  whole  region  of  hea.-en 
to  which  they  were  elevated,  6858;  more  fully  *//.  6914,   /  090  and 
citations;   and  that  now  by  the  holy  proceeding  from  the  divine  human 
the  heavens  and  the  hells  are  alike  preserved  in  order,  0804.     lUe 
Lord  had  always  manifested  his  divine  human  m  an  angelic  human 
form,  but  he  was  pleased  to  be  born  a  man  that  he  ^^g^*^  actually  put 
on  the  human   and   make  it   divine;  passages  cited,   931.5,    10, j/ J. 
Unless  the  Lord  had  come  into  the  worid,  and  opened  the  interiors  ot 
the  Word,  the  communication  of  heaven  with  the  worid  by  means  ot 
the  Word  would  have  been  broken,  and  the  human  race  must  have 
perished  from  this  earth,  10,276  end.     At  the  time  immediately  pre- 
ceding the  Lord's  coming,  the  infernal  crew  raged  almost  without  con- 
trol, infesting  and  attempting  to  subdue  all,  8289.     For  the  reason 
why  the  Lord  was  born  on  this  earth  see  below  (64);  and  why  born 

at  Bethlehem  (76),  4592,  4594.  ^..    x     j  u       rvo 

22.  His  state  when  horn  and  afterwards.  The  Lord  was  born  like 
another  man,  and  hence  he  progressed  from  an  obscure  to  a  more  lucid 
state,  1401;  see  below,  1557,  1561.  The  Lord  progressed  from  sci- 
entifics  to  celestial  truths,  1402.  The  state  of  the  Lord  when  born  is 
a  profound  mystery;  in  general  he  was  hke  another  man,  only  that  he 
was  conceived  from  Jehovah,  and  yet  born  of  a  woman,  a  virgin,  trom 
whom  he  derived  the  common  infirmities  of  men,  1414.  The  heredi- 
tary principle  which  the  Lord  derived  from  the  Father  was  divme,  that 
from  the  mother  was  the  infirm  human,  afterwards  made  divine,  1414. 
1444.     The  sensual  and  corporeal  principles  were  with  the  Lord  as 


LOR 


571 


with  other  men,  but,  unlike  the  case  with  others,  they  were  at  length 
united  to  celestial  principles  and  made  divine,   1428.     The  progression 
of  the  Lord  in  the  world  was  the  progression  of  the  human  essence  to 
its  union  with  the  divine,  1426,  1428,  2523.     The  truth  first  insinu- 
ated into  the  Lord  when  a  boy  was  sensual,  but  it  was  such  as  sees 
some  likeness  of  the  kingdom  of  God  in  every  created  thing,  because 
he  alone  was  a  celestial  man,   1434;   ill.  1807.     the  Lord  alone  was 
born  with  celestial  seed,  because  from  Jehovah ;  whereas  the  seed  of 
other  men  is  infernal,  1438.     The  life  of  the  Lord  from  nativity  to 
boyhood  consisted  in  the  procedure  of  the  celestial  seed  forming  a  state 
of  love,  1438.     The  soul  comes  into  light  in  the  celestial  state;   hence 
the  Lord  had  perception,  and  Jehovah  appeared  to  him  when  he  was 
yet  a  boy,   1440,    1442,    1443,    1446;   see   below,    1990,   2137.     The 
hereditary  evil  of  the  external  man,  which  the  Lord  derived  from  the 
mother,  was  the  cause  of  his  temptations ;   but  this  he  fought  against 
and  overcame,  and  hence  he  had  no  actual  evil,  1444,  1573.    The  Lord 
was  introduced  into  the  celestial  state  according  to  order,  thus,  by  de- 
grees, from  infancy  to  boyhood,  and  this  because  he  was  born  like 
another  man,    1450.     The  Lord  was  not  born  into  knowledges,  but  he 
imbued  them  in  the  external  man  according  to  influx,  and  this  in  boy- 
hood, after  he  had  imbued  the  celestial  things  of  love,   1450,   1451, 
1458,   1460;  see  below,   1548.     The  Lord  was  instructed  as  another 
man  from  the  Word,   1457,   1461.     The  Lord  in  his  boyhood  imbued 
no  other  knowledges  than  those  of  the  Word,  1461,   1462.     The  Lord 
in  his  boyhood  was  eminently  above  others  in  the  power  of  learning, 
1464.    The  Lord  did  not  learn  truth,  but  the  truth  was  always  adjoined 
with  good  in  his  internal  man  ;  the  knowledges  he  acquired  were  only 
the  vessels  of  the  external  man,  by  which  the  way  was  opened  to  the 
influx  of  truth,    1432,    1468—1470;    see  below,    1541;  and  that  all 
truth  with  the  Lord  was  from  a  celestial  origin,  2503.     The  Lord  was 
instructed  from  his  Father  according  to  all  order  by  knowledges  as 
means,   1475.     The  Lord,  when  a  boy,  knew  that  all  knowledge  was 
for  the  sake  of  use  in  human  society  and  the  Lord's  kingdom  ;  and  that 
the  celestial  principle  could  only  live  in  such  use,  1472.     The  Lord  in 
boyhood  was  captivated  with  the  delight  of  perceiving  the  truth  in  sci- 
ence,   1484.     Knowledges  are  acquired  in  boyhood  with  no  end  in  view 
but  knowing,  but  in  the  case  of  the  Lord  from  the  delight  and  affection 
of  truth,  1487.    The  scientifics  acquired  in  boyhood  are  only  the  means 
of  ultimately  becoming  rational,  and  when  they  have  served  to  this 
end  they  are  destroyed ;   so  in  the  case  of  the  Lord,  who  was  born  and 
instructed  as  another  man,  only  according  to  divine  order,  1487,  1489 ; 
see  below,  1499.    The  Lord's  memory,  thus  his  consideration  of  things, 
was  derived  from  science,  or  from  Jehovah  by  science,    1491,  1492. 
The  Lord,  when  a  boy,  knew  no  other  in  the  first  place  than  that  sci- 
entifics were  for  the  sake  of  arriving  at  truths,  but  afterwards  that  they 
were   for  celestial  ends,  ill.  1495.     The  Lord  came  into  intellectual 
truth  in  boyhood  ;  how  this  differs  from  rational  truth  and  scientific 
truth,  1496;  and  how  scientific  truths  are  relinquished  or  dissipated, 
1499  —  1502.     The  Lord  in  his  boyhood  willed  the  separation  of  such 
things  in  his  external  man  as  impeded  its  conjunction  with  the  internal ; 
he  also  knew  the  quality  of  the  external  when  not  conjoined  and  when 
conjoined,  and  that  all  power  in  the  latter  case  would  be  his,   1537 — 


572 


LOR 


153U;  see  below  (43),  2171,  cited  after  2207.     When  the   Lord,  m 
boyhood,  relinquished   scienti6cs,  celestial  truths  remained  with  hini, 
1541,    1545.     The  Lord  first  relinquished  the  scientifics  of  the  under- 
standing, and  afterwards  the  pleasures  which  favour  the  lusts  of  the 
will,  both  of  which  prevent  man's  becoming  celestial,  1542,  1547.    The 
Lord  came  into  interior  light  in  boyhood,  first  by  imbuing  the  good  of 
love,  and  afterwards  by  knowledges  implanted  therein,   1548;   that  he 
imbued  love  first  and  knowledges  afterwards,    1556.     The  Lord,  from 
his  earliest  infancy,  proceeded  according  to  divine  order,  first  to  celes- 
tial principles,  and  afterwards  in  them,    1554.     The  Lord  proceeded 
according  to  order  from  the  light  of  intelligence  to  the  light  of  wisdom  ; 
how  three  distinct  planes  are  formed  in  this  procedure,  ill.  1555.     As 
the  Lord  acquired  knowledges,  he  arrived  at  the  celestial  state  in  which 
he  was  when  a  boy,  and,  by  degrees,  at  the  celestial  state  of  infancy  in 
which  the  human  essence  was  fully  conjoined  to  the  divine,  1557;   that 
the  prior  celestial  states  are  made  lucid  by  knowledges,  1561;  both  ill. 
1616 ;   and  that  the  life  of  the  Lord  was'love  to  the  whole  human  race, 
such  indeed  that  it  was  pure  divine  love,    1690,  2253.     The  Lord's 
state  was  such  that  evils  and  falses  at  first  served  with  apparent  goods 
and  truths,  and  were  not  manifest  to  him  until  the  age  of  boyhood, 
1653.     The  Lord  fought  against  evils  and  falses  as  they  became  mani- 
fest, and  hereby  came  into  temptation-combats,  1653,  1654,  1661.     It 
was  by  such  temptations  and  victories  that  the  external  man  was  united 
to  the  internal,  and  thus  made  divine,  1725—1729,  1733,  5041.     The 
union  of  the  external  and  the  internal  in  the  Lord  was  effected  by  temp- 
tations and  victories,  because  it  was  only  evil  which  disunited  them, 
1603,   1607  end.     The  union  of  the  Lord  as  to  the  external  man  with 
the  celestial  internal  was  by  knowledges,   because  there  could  be  no 
combat  except  from  the  knowledge  of  contrary  principles,   1661;  also 
because  knowledges  in  the  external  man  are  the  recipient  vessels  of  the 
internal;  passages  cited  above,   1432,  1450,   1462,   1472,   1475,   1487, 
1495,  1548,  1557,  1561,  1616.     The  progress  of  the  Lord  to  conjunc- 
tion and  union  with  Jehovah  was  by  successive  degrees,  by  continual 
temptations  and  victories,  because  he  was  born  in  ignorance,  and  into 
sensual  and  corporeal  affections,  like  another  man  ;  passages  cited  above, 
1401,  1428,  1450,  1487,  1557,  1542,  16.53;  to  which  add,  1864,2,523. 
Generally,  that  the  Lord's  internal  man  was  Jekovah,    and  th^t  he 
united  the  external  man  or  human  essence  to  the  internal,  1999,  2004, 
2005,  2011,  2018,  2021,  2025;  that  he  united  the  human  essence  to 
the  divine  by  his  own  power,  and  was  thus  made  Justice,  1921,  2025  ; 
and  that  his  progress  in  the  union  of  the  human  essence  with  the  divine 
was  according  to  his  instruction  by  continual  revelations,  2500,  ill. 

3382. 

23.  Haw  like  and  how  unlike  other  men.  See  above  (22)  particu- 
larly, 1414,  1428,  1438,  1457,  1464,  1472,  1487,  1554,  1690.  The 
Lord  differed  from  all  other  men  in  this,  that  Jehovah  was  inmostly  in 
all  and  singular  things  with  him  as  his  verimost  life  or  soul,  1902,  1921  ; 
ill.  2026.  The  Lord  was  born  like  another  man,  and  came  into  order 
like  another  man,  even  as  to  the  rational  mind,  but  with  this  difference, 
that  he  was  imbued  with  the  life  of  love  for  the  whole  human  race, 
1902.  The  Lord  was  unlike  all  other  men  in  this,  that  the  interior 
was  conjoined  to  the  internal  or  divine  from  nativity  by  its  goods  ;  but 


LOR 


573 


he  was  like  other  men  in  this,   that  it  was  conjoined  to  the  external  or 
human  by  its  truths,    1707.     The  Lord  wai  distinguishedTom  al 
other  men  in  the  ability  to  think  from  the  divine  as  from  himself   thus 
fromim^^^^^^  19,4,  193,^    The  Lord  was  instructed 

as  another  man,  but  his  reception  of  wisdom  differed  from  that  of  other 
men  m  the  degree  that  his  love  was  infinitely  greater,   2500.     There 

^n.7°'/f"'r^'^'^^  ^''^  ^'  ^^^^  other  men,  but  only  appear' 
ances  of  truth  when  the  rational  was  first  conceived;   that  he  had  per- 

1  ?!  f°"i  0?^     1  ^"/^"^^^"^l  J^"th  was  despised  from  such  appearances, 

\1\a  IIV  r  ^''"'"^M  ^'^^^^  ^^^^'  "^^y  the  rational  man  was  im' 
buedwith  hereditary  evil,  and  thus  in  such  appearances,  1921;  and 
that  the  Lord  perceived  the  disorder  from  such  appearances,  and  ar- 

fZ  109«'  tT^?^''^'^^?^'  appertaining  to  himself  into  a  celestial 
torm,  192b.  The  Lord,  like  other  men,  always  elevated  the  rational 
w«rhn?n  ^'^7"?-  temptations,  2857.  The  Lord,  unlike  other  men, 
was  born  a  celestial  spiritual  man,  4592,  4594  ;  see  below  (32).  The 
Lord  was  born  like  other  men  as  to  all  that  is  taken  from  the  mother, 
consequently  his  human  was  internal  and  external;  but  in  place  of  inte' 
nor  evil,  which  every  other  man  derives  from  his  father,  he  had  divine 
good,  because  his  father  was  Jehovah,  4963.  The  human  of  the  Lord 
was  not  divme  from  nativity,  for  he  was  born  like  another  man,  and 
learned  to  speak  in  his  infancy,  and  afterwards  increased  in  intelligence 
and  wisdom,  like  others;  but  that  the  inmost  of  life,  which  continually 
flows  and  operates  into  the  external,  and  which  every  one  derives 
from  his  father,  was  the  divine  itself  in  the  Lord,  i//.  6716  The 
Lord  was  unlike  other  men  after  his  resurrection  in  this,  that  his  whole 
human  was  made  divine,  so  that  he  was  no  longer  the  Son  of  Mary 
L"e  bdow  r       ^'^  ^^""^^  ^°'^^'  ^^^^'  ^^M^,  10,125,  10,252,  10,825;' 

24.  How  the  Father  was  in  him  and  he  in  the  Father.     The  Lord 
was  conceived  from  Jehovah,  and  was  Jehovah  as  to  his  internal  man  ; 

^vL   V' ,-''"^7.^'  ^'^^  ''^^^^^'  ^^^^^  ^"  '"^^  is  ^'^'y  a  recipient  of  life, 
omQ*  in^?";;^^^'  ^^^^'  ^^^^'  ^^^2,  1921,  1999,  2004,  2005,  2011 
2018,  2021    2025,  2026,4641,  4963,  5041,  5157,  6716,  10,12.5.     The 
Lord  was  the  Son  of  God  not  only  from  conception  but  nativity,  because 
he  put  off  and  separated  from  himself  all  the  human  derived  from  the 
IJ!?fn  '"'  i"?^"^"c*^  that  the  divine  esse  itself  existed  in  his  human. 
2649,  and  the  same  at  the  end;  2803.     Jehovah  was  manifested  in  the 
human  essence  of  the  Lord  even  in  his  state  of  humiliation,  yet  not  as 
one  with  him,   1990.     So  far  as  the  Lord  was  in  the  infirm  human, 
thus  so  tar  as  his  external  and  internal  man  were  not  one,  he  prayed 
to  Jehovah  as  to  one  distinct  from  himself  althoueh  in  himself    1 990 
1999,  2265,  2288,  2580.    The  divine  itself  was  actually  in  the  human! 
and  present  to  the  Lord  so  much  as  his  human  was  glorified,   7058 
While  the  Lord  was  in  the  World  he  put  off  the  human  and  put  on  the 
divme,  yet  the  divine  was  never  separate  from  him,  2010,  2063   2159 
2198,  2288,   2511,  2592.     The  Lord  perceived  the  divine  manifested 
to  him  in  the  human,  and  he  willed  that  it  should  approach  nearer  to 
him  by  putting  on  somewhat  natural ;  he  also  willed  that  his  human 
should  draw  nearer  the  divine  by  putting  on  the  celestial,   2137    ill 
2161--2163,  2165,  2171  ;    that  he  was  in  two  states  of  perception 
when  in  the  world,  2098;  and  that  from  the  power  of  the  divine  within 


574 


LOR 


him,  he  could  take  upon  himself  any  state,  2786,  2795,  2/96.  When 
Jehovah  appeared  to  the  Lord  he  perceived  the  threefold  divme  essence 
in  himself,  and  how  his  human  was  to  be  assumed  by  the  divme  in 
order  to  the  salvation  of  the  human  race,  2149— 21o6,  2218.  Ihe 
union  of  the  divine  and  the  human  in  the  Lord  was  a  mutual  or  reci- 
procal union,  and  on  this  account  it  is  compared  to  a  marriage,  20U4, 
2011  2012,  2620—2626,  2649,  2798,  2803.  The  divme  in  the 
Lord  was  above  the  inmost  of  the  rational ;  and  the  human  in  him,  as 
in  other  men,  began  in  the  inmost  of  the  rational,  2106,  2194.  Ihe 
divine  in  the  Lord  was  the  inmost  [principle]  of  his  life  answermg  to 
the  soul  in  man,  which  is  received  from  the  father;  this  divme  pnn- 
ciple  also  had  its  influx  and  operation  into  the  body  derived  from  the 
mother,  ilL  6716,  and  further,  10,125.  The  Lord  was  the  divine 
human,  which  had  been  the  divine  in  heaven  from  eternity  ;  but 
whereas  he  had  previous  to  his  advent  assumed  the  human  form  by 
passing  through  heaven,  he  now  made  himself  really  and  essentially 

man,  10,579.  ,  .  ^         i    .  -^ 

25.  The  Human  derived  from  the  Mot  her  y  was  infirm,  but  it  was 
brought  into  perfect  correspondence  with  the  divine,  1414.    The  corre- 
spondence of  the  human  with  the  divine  obtains  with  the  Lord  alone, 
who  is  alone  and  perfect  man,    1414,  end.     The  human  and  the  divine 
could  not  be  brought  into  correspondence  until  hereditary  evil  derived 
from  the  mother  was  expelled,    1477.     The  human  of  the  Lord  was 
united  to  the  divine  after  it  had  been  purified  of  all  that  he  derived 
from  the  mother,    1793.     The  external  which  the  Lord  derived  from 
the  mother  was  united  to  the  internal  or  divine  by  temptation-combats, 
and  until  this  union  took  place  it  appeared  to  the  Lord  that  Jehovah 
was  another  than  himself,  1815,  the  latter  ill.  1999,  2159,  2580  ;  and 
that  the  divine  was  in  the  human  so  far  as  hereditary  evil  from  the 
mother  was   expelled,    7058.     The  maternal  or   hereditary  principle 
derived  from  the  mother  was  what  the  Lord  had  to  relinquish,  and 
which  he  relinquished  as  he  overcame  evils  and  falses,  1816.     The  evil 
of  the  hereditary  nature  derived  from  the  mother  was  what  the  Lord 
subjugated  and  expelled  by  his  own  power,  1921.     The  Lord  made  the 
human  essence  divine  by  expelling  all  evil  therefrom,  and  this  by  his 
own  power,  2107.     The  Lord  overcame  and  utterly  expelled  the  infirm 
human,  so  that  nothing  derived  from  the  mother  remained,  2159  ;  inso- 
much that  he  was  no  longer  her  son,   2574,  2649,  2657  end,  4692 
end,   6866,  9315  and  citations,   10,053,  10,057.     The  human  derived 
from  the  mother  was  as  dust  and  ashes  compared  with  the  divine,  and 
the  Lord  in  this  human  was  in  a  state  of  humihation ;  that  he  altoge- 
ther expelled  it,  and  put  on  the  divine  human  in  its  place,  2265.    The 
Lord  separated  and  put  off  from  himself  all  the  human  derived  from 
the  mother,  and  this  successively  and  continually,  during  his  whole  life 
in  the  world;   that  he  spoke  to  his  mother,  when  o^  the  cross,  accord- 
ing as  she  thought,   2649.     The  separation  and  putting  off  of  the 
maternal  human  cannot  be  understood  by  those  who  have  merely  cor- 
poreal ideas  concerning  the  human  of  the  Lord,  and  think  of  it  as  the 
human  of  another  man,  2649  end.     The  Lord  put  off  all  that  was  not 
life  in  itself,  that  is,   all  that  was  merely  human,  2658;   his  state  when 
he  first  thought  of  separating  it  from  himself,  2659,  and  sequel.  When 
the  Lord  was  in  the  human  from  the  mother  he  was  in  appearances  of 


LOR 


575 


Ind  nnt  nn  tL  l.""^  '.^'  ^T"^  '^  ^'  P^'  ^^  '^^'^  appearances, 
and  put  on  the  infinite  and  eternal,  3405.     The  human  from  the  mother 

was  internal  and  external  Hke  that  of  other  men,  yet  only  as  T  the 

clothings  or  exteriors  in  which  was  evil;  the  inmost,  answering  to  the 

soul  which  man  receives  from  his  father  was  all  divine,   4963,  5041 

Ihe  divine  love  itself,  had  influx  through  the  inmost  of  the  Lord's  life 

into  all  that  he  did  from  the  human  derived  from  the  mother;  thus,   it 

ruled  his  minutest  actions  to  the  end  that  the  human   race  might  be 

saved,  5042.     The  Lord  had  praevidence  and  providence  in  the  human 

when  he  was  in  the  world,  but  still  it  was  from  the  divine,  because  the 

lTr'LT^n?.^''^^^^r"l''^^P^'"*  ^^  ^'^^  ^^°"^  the  divine,  5256, 
5264,  o304,  69ol  ;  see  below  (26).  For  the  representation  of  the 
human  from  the  mother,  see  Lot,  Hagar,  Ishmael. 

1  K^A  ,  noo^"^r  ^**T^  of  the  Lord  is  his  external  man,  1535,  1577, 
1584,  1928.  The  Lord  from  eternity  was  able  to  assume  the  human 
essence  without  being  born  as  a  man,  but  he  was  so  bom  that  he  might 
also  assume  evil,  1573,  ill.  1990.  The  human  essence  of  the  Lord  is 
called  the  seed  of  the  woman,  256,  1610.  The  human  essence  was 
introduced  and  united  to  the  divine  by  continual  combats  and  victories 
gamed  m  its  own  strength,  1661,  1707—1708,  1739;  see  below,  2025. 
liie  human  essence  of  the  Lord  is  celestial  love  itself,    1675      The 

i^JJf''  ^?^T  ""^  ^^^  ^"'■^  ^^  "^^^t  ^^  ^»"^d  the  Son  of  man,  1607, 
i  A  .  u  I^™*'^  essence  of  the  Lord,  after  temptation-combats,  was 
V?!;^  to  the  divine  essence,  and  made  Jehovah  itself,  1729,  ill.  1737 
1 738  end.  The  union  of  the  human  essence  with  Jehovah  is  full  and 
eternal,  so  as  to  be  Jehovah  himself;  the  conjunction  of  the  Lord  with 
the  angels,  til  1745;  the  latter  only,  1925.  The  human  essence  of  the 
Lord  was  not  born  Justice,  but  it  was  made  Justice  by  continual  combats 
and  victones  over  the  hells,  and  this  from  pure  love,  1813.  It  is  to 
the  human  essence  of  the  Lord  that  the  prophetic  promises  apply,  for 
as  to  the  divine  the  whole  universe  was  his  from  eternity^  1817  The 
human  essence  is  the  only  medium  by  which  the  divine  can  be  mani- 
fested to  man,  and  Jehovah  was  manifested  in  the  human  essence  of 
the  Lord  while  it  was  not  yet  fully  united  to  the  divine,    1990.     The 

T  v?°  ^?,f ''''^  '''''^^^  ^"^  ^^^  ^^^^°®  is  also  hfe  itself,  and  not  a  recipient 
of  hfe,  tlL  2021;  ill.  and  sh,  2658.  The  human  essence  of  the  Lord 
was  left  to  Itself  in  conflict  with  all  the  hells,  and  because  it  had  life  in 
Itself  It  overcame  them  by  its  own  powers,  2025;  see  below  10,055. 
1  he  human  of  the  Lord,  like  that  of  all  other  men,  began  in  the  inmost 
ot  the  rational,  above  which  was  the  divine,  2106,  2194,  2827,  3161 
3704.  The  human  of  the  Lord  after  being  glorified  or  made  divine  is 
not  to  be  conceived  as  human,  but  as  divine  love  in  human  form,  ill. 
473o,  particularly  10,125;  and  not  as  a  recipient  of  life,  but  as  the 
very  esse  of  hfe  from  which  life  proceeds,  5256.  Unless  the  human  of 
the  Lord  were  divine  it  could  not  possibly  be  united  to  the  divine  itself 
on  account  of  the  ardour  of  infinite  divine  love  ih  which  the  merely 
human  would  perish,  6849,  6834.  It  was  the  divine  assumed  the 
hunian,  and  from  the  human  fought  against  hell  and  subjugated  it,  and 
at  the  same  time  united  the  human  to  the  divine,  10,055.  The  Lord 
was  made  innocence  itself  as  to  the  human  when  he  was  in  the  worid 
and  all  innocence  proceeds  from  him,  10,132.  For  the  representation 
of  the  Lord  as  to  the  human  essence,  see  Abraham  (supplement). 


576 


LOR 


27.  The  Divine  Human  of  the  Lord  existed  from  the  divine  itself, 
2268.     The  divine  human  of  the  Lord  was  not  only  conceived  but  also 
born  of  Jehovah  ;  hence  the  Lord  as  to  the  divine  human  is  called  the 
Son  of  God  and  the  Only-begotten,  2628,  2798,  2803  ;  passages  cited, 
3061      The  divine  human  of  the  Lord  is  the  name  of  Jehovah,  that 
is,  his  quality,  2628,  *;i.  6674,  6887,  8274,  9310,  10,615.     The  divine 
human  is  and  exists  from  the  divine  spiritual  united  to  the  divine  celes- 
tial  2629.     The  divine  human  is  the  same  as  divine  tnith,  2643.    The 
Lord,  as  to  the  divine  human,  from  eternity,  was  truth  itself,  and  the 
same  after  he  was  born  into  the  world,  2803  end.     The  Lord  admitted 
temptations  into  himself,    and  prepared  himself  for  them  as  to  the 
human  divine,  2816.     It  was  from  his  divine  human  that  the  Lord 
sustained  temptations,  and  it  is  the  divine  human  whereby  he  saves 
the  spiritual,  ill.  and  sh.  2714.     The  divine  human  could  not  itself  be 
tempted,  hence  the  infirm  human  was  adjoined  thereto  by  the  Lord 
when  he  underwent  temptations,  2795;  the  former  tV/.  7193.   Jt  was 
not  the  divine  human  or  divine  truth  therein  that  was  tempted,  but  the 
human  divine  as  to  truth  divine,  which  is  in  appearances,  2814.  There 
is  influx  of  light  from  the  divine  human  of  the  Lord  into  the  aflTectioa 
of  sciences  and  into  the  appearances  of  truths  with  the  spiritual,  whereby 
they  are  illuminated,  2671,  2716,  ill  2776,  2828-2834.  2836,  2841, 
2848 — 2851;  see  below,   3195  and  passages  cited,   7719,   9684.     The 
divine  human  of  the  Lord  is  the  all  of  worship  and  the  all  of  doctrine, 
2811;  see  below,  5321.     It  is  the  divine  human  of  the  Lord  that 
flows-in  into  heaven  and  makes  heaven,  sh.  3038.     The  divine  human 
was  from  eternity,  notwithstanding  the  Lord  was  born  in  time,  for  it 
was  Jehovah  in  heaven  clothed  with  the  human  ;  thus  the  divine  human 
was  the  divine  itself  in  heaven  or  in  the  Grand  Man,  3061,  5663 ;  see 
below,  4180,   6000,   6280,   6831.     Since  Jehovah  descended,  and  as- 
sumed the  human  by  divine  conception  and  nativity,  the  divine  human 
exists  an  essence  by  itself,   which  fills  the  whole  heaven  and  is  the 
means  of  salvation  to  those  who  before  could  not  be  saved,  3061  ;  that 
divine  truth  from  the  divine  human  fills  heaven,   7873  ;  and  that  the 
spiritual  are  saved  because  the  Lord  can  be  present  with  them  m  his 
divine  human,  so  that  they  can  now  sustain  temptations,  8159  ;  their 
salvation  by  faith  in  the  Lord,  br.  ill.  8172,  8179.     The  divine  human 
is  the  going-forth  of  divine  good  and  its  outbirth  by  means  of  divine 
truth  into  the  rational,  3194,   3210;    compare  3141;    and  that  the 
birth  of  the  Lord  from  divine  truth  means  as  to  the  divine,  3210.    The 
divine  human  was  the  Lord  from  eternity  as  good  itself  and  truth 
itself;  hence  the  Lord  is  called  the  light,  and  he  was  born  into  the 
world  that  he   might  illuminate  the  rational  and  natural  man,  ill.  and 
sh.  3195;  see  below,   9571.     The  divine  human  is  called  a  servant, 
under  the  symbol  of  Abraham  my  servant,   Israel  my  servant,   Jacob 
my  servant,  and  David  my  servant,   because  it  serves  as  a  medium  of 
access  to  the  divine)  whereby  men  have  salvation,   3441,  8241  ;  see 
below  (56).     Divine  truth  from  eternity  flowed-in  and  was  received  by 
the  human  race  through  the  medium  of  heaven,  but  as  this  was  not 
sufficient  when  man  removed  himself  from  the  good  of  love,   therefore 
the  Lord  then  came  into  the  world  and  made  the  human  in  itself 
divine,  from  which  divine  truth  might  afterwards  proceed  and   save 
those  who  would  receive  it  in  good,  4180,  6280,  6373.     All  truth  that 


LOR 


577 


proceeds  from  the  Lord's  divine  human  is  holy,  because  the  divine 
human  is  the  very  marriage  of  good  and  truth,  4575 ;  hence  the  in- 
violability of  the  divine  human,  also  of  its  union  with  heaven,  and  of  the 
marriage  of  good  and  truth,  8S87  end.     The  human  made  divine  is 
the  source  from  which  divine  truth  flows  into  heaven,  and  from  heaven 
into  human  minds,  consequently  which  rules  and  governs  the  universe, 
4687.    In  the  divine  human  the  Infinite  Existing  is  made  one  with  the 
Infinite  Esse,  4687,  4692.     All  divine  truth  wheresoever  it  be  in  the 
universe  must  proceed  from  the   divine  human,  because  the  infinite 
divine  itself  cannot  be  communicated  either  to  angel,  spirit,  or  man, 
4724 ;  also,  that  they  acknowledge  the  divine  alone  separate  from  the 
divine  human  who  are  in  the  life  of  faith  separate  from  charity,  4724, 
4731,  7097;   see  above  (7)  particularly,  2326,  3212,  4689.     By  the 
divine  human  of  the  Lord  in  a  celestial  sense  is  meant  divine  love  itself, 
which  is  love  to  the  whole  human  race,  desiring  their  happiness  to 
eternity  and  willing  to  appropriate  its  own  divine  to  them,  ill,  4735. 
The  divine  human  is  the  all  of  doctrine  because  there  can  be  no  pro- 
cedure of  doctrine  from  the  divine  itself,  whatever  proceeds  therefrom 
being  incomprehensible,  because  it  infinitely  transcends  human  under- 
standing, 5321;   but  that  such  truths  as  can  be  received  proceed  from 
the  divine  human,   6374.     An  idea  of  God  formed  from  the  human, 
whatsoever  quahty  it  be,  providing  only  it  flows  from  the  good  of  inno- 
cence is  accepted,  5321  ;  see  above  (14)  4211  ;  and  on  the  other  hand, 
if  no  idea  be  formed  from  the  human,  the  mind  at  last  relapses  into 
the  worship  of  nature,  6876.     Before  the  advent  of  the  Lord  the  divine 
human  was  not  so  One  with  the  diviife  itself  as  when  the  Lord  assumed 
it  in  person  and  made  it  one,  6000.     The  divine  human  before  the 
Lord*s  advent  was  Jehovah  himself  passing  through  or  flowing-in  by 
heaven  when  the  word  was  spoken;  now,  however,  the  divine  does  not 
become  the  divine  human  in  heaven,  but  the  divine  human  itself  flows- 
m,  6280;   see  above,  3061;  and  see  below,  6720.     The  Lord  himself 
as  to  the  divine  human  is  above  heaven,  for  he  is  the  sun  of  heaven  ;  the 
divine  human  in  heaven  is  divine  truth  proceeding  from  him  as  light 
from  the  sun,   6280.     By  the  divine  transflux  through  the  celestial 
kingdom  before  the  coming  of  the  Lord  the  celestial  angels  had  power, 
but  when  he  made  the  human  divine  he  also  assumed  this  power  to 
himself,   6371;  that  the  natural  must  needs  be  regenerated  in  order 
that  there  may  be  influx  through  the  internal  from  the  Lord,  and  that 
the  internal  is  otherwise  closed,  6299.     The  divine  in  heaven,  called 
the  human  divine,  was  assumed  to  himself  by  the  Lord  because  heaven 
was  not  pure  and  things  had  fallen  into  disorder,  insomuch  that  hea- 
ven was  infested  by  evil  spirits,  ill.  6373 ;  that  they  actually  occupied 
a  great  part  of  heaven,  6306,  6858,  8294;  and  more  fully  ill.  6914, 
7090,  7686,  8054.     The  Lord  made  his  human  divine,  by  transflux 
from  the  divine  through  heaven;  not  that  heaven  contributed  anything 
from  itself,   but  that  the  divine  could  not  flow  into  the  human  except 
by  transflux  through  heaven,  6720.    The  divine  human  of  Jehovah  was 
presented  to  view  before  the  Lord's  advent  by  the  transflux  of  the 
divine  through  heaven,  and  hence  as  a  divine  man  or  angel,  6831  ;  also, 
that  order  was  preserved  by  heaven  before  the  human  was  made  divine, 
7931.     The  Lord  as  the  divine  human  reigns  universally  in  all  things 
of  heaven,  and  all  things  of  the  world;  also,  that  the  divine  human  is 


p  p 


578 


LOR 


LOR 


meant  by  Jehovah  because  the  divine  cannot  otherwise  be  approached, 
ill,  and  passages  cited,  8864,  8865.  They  who  are  in  evil  cannot 
acknowledge  the  divine  human  of  the  Lord,  and  though  some  who  are 
distinguished  by  their  intellectual  acumen  may  understand  it,  they  can- 
not believe  it,  8878.  The  Lord  as  to  the  divine  human  is  called  the 
angel  of  the  faces  of  Jehovah  because  the  divine  human  is  the  divine 
itself  in  face  or  form,  ill.  md  sh.  9306,  9571.  The  divine  human  of 
the  Lord  is  the  sun  of  heaven,  the  source  of  its  light,  and  this  light  is 
the  divine  truth  from  which  comes  all  mental  illumination;  9571,  and 
citations.  The  infinite  divine  is  above  all  finite  comprehension,  but  the 
divine  in  heaven  is  perceived  by  the  angels  as  the  divine  human,  which 
is  therefore  the  alone  holy,  9956,  ilL  and  «A.  10,067,  10,3.59.  The 
Lord  as  to  the  divine  human  is  the  very  order  of  heaven,  to  which  every 
one  who  is  regenerated  must  be  reduced,  9987  end.  Whether  you  say 
the  divine  human  of  the  Lord  or  divine  truth  it  is  the  same  thing, 
because  the  Lord  was  the  divine  truth  itself  when  in  the  world,  and 
now  divine  truth  proceeds  from  him,  10,258.  Whether  you  say  the 
divine  good  of  the  divine  love  or  the  divine  human  it  is  the  same, 
10,285,  because  the  Lord  made  himself  divine  good  when  he  went  out 
of  the  world,  10,258.  Nothing  is  holy  but  what  proceeds  from  the 
Lord's  divine  human,  and  all  that  proceeds  from  it  is  holy,  sh.  9229; 
passat^es  cited,  10,267;  that  this  procedure  is  what  is  meant  by  the 
holy  spirit,  6788,  6864.  See  Holy  (especially  2);  and  see  below  (59), 
4735,  5272,  6982,  6993,  9407,  9818;  (3.5),  3210. 

28.  The  Human  Divine  is  the  human  essence  of  the  Lord  before 
his  glorification,  281 1,  2813,  2814.  The  human  divine  was  the  divine 
transflux  through  the  celestial  heaven,  which  also  presented  itself  to 
view  as  a  divine  man  when  Jehovah  appeared,  before  the  Lord  came 
into  the  world;  and  that  the  human  divine  then  ceased,  6371 ;  compare 
6000,  6720,  6831,  cited  above  (27). 

29.  The  Conjunction  of  the  Human  with  the  Divine,  The  human 
essence  of  the  Lord  was  inaugurated  into  conjunction  with  the  divine 
from  boyhood,  1502.  The  conjunction  of  the  human  essence  with  the 
internal  or  divine  was  effected  more  and  more  as  scientifics  and  know- 
ledges were  imbued,  1536,  ill.  1616,  1900.  There  was  much  in  the 
external  man  that  impeded  conjunction,  from  which  the  Lord  therefore 
willed  to  be  separated,  1537;  see  below,  1659.  The  human  was  fully 
conjoined  to  the  divine  when  the  celestial  state  of  infancy  was  made 
lucid  by  the  implantation  of  knowledges,  1557  end,  and  1561  com- 
pared. The  human  essence,  or  external  man,  which  is  the  same 
thing,  was  conjoined  to  the  internal  in  the  case  of  the  Lord  only,  1577, 
1584.  The  human  essence  was  united  to  the  divine  in  the  Lord,  when 
by  his  own  strength  he  overcame  the  devil  and  hell,  that  is,  when  he 
expelled  all  the  evil  by  which  they  were  disunited,  1603,  1607  end. 
The  Lord  conjoined  his  human  essence  or  external  man  to  the  internal 
by  degrees,  as  knowledges  were  implanted  and  the  celestial  state  of 
love  formed  in  wisdom,  ill.  1616,  1690.  The  conjunction  of  the  external 
man  with  the  internal  was  impeded  by  hereditary  evil  from  the  mother, 
which  was  expelled  by  combats  and  temptations  before  their  union 
could  be  effected,  1659.  The  external  man  was  conjoined  to  the  internal 
by  the  interior  as  a  medium,  and  this  as  its  apparent  goods  were  made 
genuine  by  temptation-combats  and  victories,  1 708.     The  conjunction 


579 


or  union  of  the  human  with  the  divine  was  a  conjunction  with  love 
Itself,  which  is  Jehovah,  and  this  was  effected  by  the  Lord  himself  by 
contmual  combats  and  victories  from  his  own  power,    1737,  compare 
1690.     The  human  essence  was  gradually  united  to  the  divine  by  con- 
tmual combats  and  victories,  whereby  the  Lord  in  his  own  strength 
procured  to  himself  the  celestial  things  of  love,  1738  end.     The  human 
of  the  Lord  was  united  to  the  divine  after  he  had  purified  it  of  all  that 
he  derived  from  the  mother,   1793.     The  union  of  the  human  essence 
with  the  divine  was  the  proper  consequence  of  the  subjugation  and 
expulsion  of  evil,    and  both  were  effected  by  the  Lord  by  his  own 
power,  1921;  the  latter,  2966,  and  citations.    The  human  essence  was 
continually  approaching  to  a  perfect  union  with  the  divine  because  it 
was  conceived  from  it,  and  the  divine  essence  cannot  be  divided  hke 
the  soul  of  a  man  when  he  conceives  offspring,  1921;  that  it  existed  in 
the  human  by  its  union  to  the  divine,  2649  end.     The  human  essence 
was  conjoined  to  the  Divine  as  the  truths  and  goods  of  the  external 
man  were  reduced  into  order  so  as  to  be  one  with  the  internal,  1928. 
The  union  of  the  human  essence  with  the  divine  is  the  same  as  the 
union  of  truth  with  good,  1986,  ill.  2004  ;  see  below,  2011;  or,  of  the 
affection  of  truth  with  the  affection  of  good,    1 997.     In  the  Lord  there 
was  a  union  of  the  human  essence  with  the  divine,  but  in  the  case  of 
man  with  the  Lord  there  is  not  union  but  conjunction,  ill.  2004;  and 
that  the  terms  union  and  conjunction  are  now  used  by  the  author  in  this 
sense.  2021.     The  union  of  the  human  essence  with  the  divine  and  of 
the  divine  with  the  human  was  reciprocal,  ill.  2004,  2798,  and  cita- 
tions,  2803;  ill.  and  gh,  10,067.     The  union  of  the  human  essence 
with  the  divine  was  by  truths  and  goods,  2004.     The  union  of  the 
human  essence  of  the  Lord  with  the  divine  is  like  the  union  of  truth 
with  good,  and  the  union  of  the  divine  with  the  human  Hke  that  of 
good  with  truth,   2011;  thus,   it  is  the  very  marriage  of  good  and 
truth,  2649,  2803;  see  below,  3211,  3952.     It  was  truth  itself  that 
was  united  to  good,  and  good  itself  that  was  united  to  truth  in  the 
Lord,  for  nothing  can  be  predicated  of  him  but  good  itself  and  truth 
itself,  2012.    It  is  by  the  human  essence  united  to  the  divine,  thus,  by 
the  Lord,   that  all  divine  good  passes  through  toman,  2016.     The 
human  essence  united  to  the  divine  make  one  God,   2030 ;  in  other 
words,  the  Lord  is  God  as  to  both,  2094.     The  union  of  the  human 
essence  with  the  divine  was  effected  through  the  whole  course  of  the 
Lord's  life  from  infancy  to  the  last  hour,   thus  he  was  continually 
approaching  his  glorification,    2033,   2523.      When  the  human  was 
made  divine,  and  the  divine  made  human  in  the  Lord,  then  the  influx 
of  the  infinite  or  of  the  supreme  divine  could  take  place  with  man, 
which  otherwise  was  impossible,  ill.  2034.    In  the  union  of  the  human 
essence  with  the  divine,  the  Lord  had  respect  to  the  conjunction  of 
himself  with  the  human  race,  2034;  and  that  the  human  race  was  thus 
saved,   2218,  2236,  2854,  2966.     The  love  of  the  Lord  towards  the 
whole  human  race  was  so  great,  that  he  desired  to  save  all  to  eternity 
by  the  union  of  the  human  essence  with  the  divine,  2222.    TTie  human 
was  united  to  the  divine  by  a  life  of  the  purest  love,  2253.     The  pro- 
gress of  the  Lord  in  the  union  of  the  human  essence  with  the  divine 
was  according  to  his  instruction  by  continual  revelations;  that  his  recep- 
tion of  wisdom  differed  from  that  of  other  men  in  the  degree  that  his 

p  p  2 


I 


580 


LOR 


love  was  infinitely  greater,  2500;  the  former  more  particularly,  3382; 
that  he  had  infinite  wisdom  because  he  was  in  the  divine  love,  2572; 
but  that  he  was  in  ignorance  in  infancy,  and  that  he  cultivated  his 
rational  mind  and  brought  it  out  of  shade  into  light  like  other  men, 
2523,  2632.  By  the  union  of  the  human  with  the  divine  and  of  the 
divine  with  the  human  in  the  Lord,  he  became  omniscient  not  only  of 
divine  celestial  and  spiritual  things,  but  also  of  infra-celestial  or  rational 
things,  and  of  infra-spiritual  or  natural,  2569;  compare  5264,  5304, 
6951.  The  Lord  adjoined  the  human  to  the  divine  by  the  truths  of 
faith,  but  at  the  same  time  by  the  goods  of  love  within  such  truths, 
ill.  2571.  The  union  of  the  human  with  the  divine  was  by  the  con- 
tinual implantation  of  truth  in  good,  2574;  how  ineffable  the  state  in 
which  it  took  place,  2618.  The  full  state  of  the  unition  of  the  human 
with  the  divine  in  the  Lord  was  when  he  had  procured  so  much  of  the 
divine  in  the  human,  that  is  in  the  rational,  that  the  divine  itself  could 
unite  therewith,  2636;  that  it  was  by  temptation-combats  and  victories 
gained  in  his  own  strength,  and  by  the  powers  of  divine  wisdom  and 
intelligence,  2636.  The  Lord  implanted  his  human  in  the  divine  by 
his  own  power,  and  this  when  the  divine  rational  was  born,  2643.  The 
order  in  which  the  unition  of  the  divine  essence  with  the  human  of  the 
Lord  took  place  in  a  series :  (1.)  The  cause  of  unition,  the  presence  of 
the  divine  in  the  human,  2615 — 2619.  (2.)  The  unition  reciprocal, 
the  presence  of  the  human  in  the  divine,  2620—2626,  ill.  2004.  (3.) 
The  human  made  divine  from  that  unition,  2627—2630.  (4.)  The 
progress  of  such  union  successive  and  continuous  while  the  Lord  was 
in  the  world,  2631—2634.  (5.)  The  instant  of  such  unition  when  the 
rational  was  in  a  state  that  it  could  receive  the  divine,  2635 — 2637. 
(6.)  The  state  of  unition  as  to  its  quality,  2638—2644: — that  these 
are  the  subjects  treated  of,  and  that  they  are  followed  by  the  separation 
of  the  maternal  human,  2649.  The  Lord  united  the  human  to  the 
divine  by  divine  truth,  and  the  divine  to  the  human  by  divine  good, 
2665;  and  by  this  union  the  human  itself  was  made  divine,  2667.  The 
human  was  united  to  the  divine  by  temptations,  2764,  2765,  2767  ;  the 
last  of  which  was  the  passion  of  the  cross,  2776,  2854,  2921.  The 
unition  of  the  human  to  the  divine  was  effected  by  the  last  degree  of 
temptation  sustained,  2827,  compare  2818;  2844,  2854.  The  human 
was  united  to  the  divine  by  continual  temptations  and  victories,  and  by 
this  union  the  human  race  was  saved,  and  not  by  the  passion  of  the 
cross,  except  as  the  period  of  such  temptations,  2854.  The  union  of 
the  human  essence  with  the  divine  and  of  the  divine  with  the  human 
was  a  marriage ;  not  so,  the  conjunction  of  rational  good  with  truth 
elevated  from  the  natural,  3211.  The  divine  marriage  is  not  between 
divine  good  and  divine  truth  in  the  Lord's  divine  human,  but  between 
the  divine  itself  and  the  good  of  the  divine  human,  thus,  between  the 
Father  and  the  Son,  ill,  3952,  3960,  The  marriage  of  truth  with 
good  and  of  good  with  truth  in  the  Lord  is  inscrutable,  and  if  any  idea 
of  it  can  be  shadowed  forth  from  a  knowledge  of  divine  influx  in  heaven 
it  is  still  like  darkness  compared  with  light  itself,  5332.  When  the 
Lord  united  the  human  to  the  divine  he  first  made  it  divine  truth  and 
afterwards  divine  good,  6716,  6864,  6993,  7499,  8724,  9199,  9315, 
and  citations,  9670,  9987,  10,01 1  end.  It  was  the  divine  itself  in  the 
procedure  to  this  union  which  formed  the  external  man  to  its  own  image 


LOR 


581 


and  likeness,  comparatively  as  the  soul  which  every  one  derives  from 
his  father  forms  the  body,  which  is  derived  from  the  mother,  to  its 
likeness,  ill.  6716.  When  the  Lord  united  the  human  to  the  divine 
he  received  the  very  fire  itself  of  divine  love  into  his  human,  and  this 
is  meant  by  the  union  of  divine  truth  with  divine  good  in  his  natural 
man,  6834;  and  that  such  a  reception  of  the  fire  of  divine  love  is  a 
proof  that  the  human  is  divine,  6849.  The  union  of  divine  good  with 
truth  divine  is  treated  of  in  the  order  of  influx,  and  thence  perception, 
application,  immission,  conjunction,  and  lastly,  union  by  love,  8667. 
The  unition  of  the  human  with  the  divine  whereby  the  human  was 
made  divine  good  is  meant  by  the  Lord's  glorification,  ah.  10,053.  By 
the  union  of  the  human  with  the  divine  peace  was  acquired  in  heaven 
because  all  the  hells  were  subjugated  by  the  Lord  when  he  was  in  the 
world,  and  all  the  heavens  reduced  to  order,  10,054  end;  the  state  of 
peace,  i7A  10,132.  The  union  of  the  divine  with  the  divine  human  in 
the  Lord  is  the  Sabbath,  and  the  six  days  of  labour  which  precede  are 
his  combats  with  the  hells,  10,356,  ill,  and  sh.  10,360;  ill,  10,728— 
10,730.  The  essential  of  the  church  is  to  think  holily  and  continually 
concerning  the  union  of  the  divine  and  the  human  in  the  Lord,  and 
concerning  his  conjunction  as  to  the  divine  human  with  heaven  and 
thereby  with  the  human  race,  10,356,  10,360—10,362,  10,367,  ill, 
10,370;  ill,  10,728—10,730.  That  there  is  such  a  union,  and  there- 
fore that  the  Lord's  human  is  divine  br,  sh.  10,372.  See  Marriage. 
30.  The  Divine,  is  capable  of  passing  from  its  supreme  seat,  and 
becoming  manifest  to  the  sight  and  hearing  of  man  by  the  medium  of 
angels,  but  only  by  the  quiescence  of  their  proprium,  ill.  and  sh.  1925. 
The  conjunction  of  the  divine  with  the  human  race  is  by  the  Lord, 
1986.  No  one  but  the  Lord  is  able  to  see  Jehovah  the  Father,  1990. 
The  infinite  itself,  which  is  above  all  the  heavens  and  the  inmost  of 
man,  can  only  be  manifested  by  the  divine  human  which  pertains  to  the 
Lord  alone,  1990,  2016,  6945.  There  could  be  no  influx  of  the  divine 
through  the  rational  mind  of  man  into  his  internal  sensuals,  if  the 
Lord  had  not  come  into  the  world  and  united  the  human  to  the  divine  in 
his  own  person,  2034,  2776.  The  divine  can  only  be  in  what  is  divine, 
thus  in  the  Lord's  divine  human,  and  thereby  in  man;  but  that  it  appears 
to  the  rational  mind  as  if  the  divine  could  be  in  the  human  of  every  one, 
2520;  see  below,  4724.  The  divine  in  itself  is  utterly  incomprehensible, 
even  to  angels,  but  it  flows  into  the  rational  mind  by  the  divine  human, 
and  is  more  or  less  perfectly  received  according  to  truths  with  man, 
HI,  2531.  Man  is  so  created  that  the  divine  things  of  the  Lord  may 
descend  through  him  to  the  ultimates  of  nature,  and  from  the  ultimates 
of  nature  may  ascend  to  the  Lord;  such  indeed  would  be  his  state  if 
only  the  Lord  were  acknowledged  as  First  and  Last  in  faith  of  heart, 
3702.  Eyes  and  ears  cannot  be  predicated  of  the  divine  as  of  man  ; 
when  applied  to  Jehovah  these  expressions  denote  his  providence  and 
praevidence,  3869  end.  The  divine  esse  itself  can  only  be  received  in 
what  is  divine,  thus  in  the  divine  existing,  which  is  the  divine  human; 
hence,  it  is  only  by  the  divine  human,  thus  by  the  Lord,  that  the  divine 
itself  can  communicate  with  man,  4724.  The  divine  is  good  itself,  that 
which  proceeds  from  it  is  truth  containing  good,  which  proceeding  is 
meant  by  the  spirit  of  God,  5307.  The  divine  itself  is  pure  love,  which 
is  a  fire  more  ardent  than  the  solar  fire  of  this  world ;  also  that  no 


682 


LOR 


Y.' 


I 


angel  could  receive  it  in  its  purity,  and  that  its  reception  by  the  Lord 
is  a  proof  that  his  human  is  divine,  6849.  It  is  said  that  no  one  can 
see  Jehovah,  because  he  is  pure  love,  and  from  him  is  pure  light,  to  see 
into  which  would  be  to  perish,  8946;  but  that  the  Lord  is  the  divine 
itself  under  a  human  form,  9315.  The  divine  itself  cannot  be  rendered 
adequate  tft  human  comprehension  even  by  representatives,  but  only 
the  divine  in  heaven,  9946,  9956.  As  the  divine  itself,  thus  Jehovah 
or  the  Father,  cannot  be  comprehended  in  any  idea,  so  it  cannot  be 
believed  in,  consequently  not  loved,  sh,  10,067;  but  that  he  may  be 
comprehended  by  the  divine  human,  sh.  10,067;  both  more  Ir,  sh, 
10,267.  The  divine  cannot  be  seen  the  quality  it  is  in  itself,  but  it 
can  be  seen  the  quality  it  is  in  heaven  by  the  Lord,  hence  the  Lord  is 
the  face  of  Jehovah,  sh,  10,579. 

31.  The. Divine  Celestial  and  Divine  Spiritual,   The  divine  spiritual 
of  the  Lord  was  intellectual  truth,  which  is  the  inmost  of  man  by  which 
the  Lord  flows  into  the  rational,  ill,  1 904  ;  the  difference  between  in- 
tellectual aiad  rational  truth,  ill.  1911,  1914.     The  divine  celestial  and 
divine  spiritual  of  the  Lord  are  the  same  as  his  internal  man,  the  divine 
rational  the  same  as  his  interior  man,  1950.     The  divine  celestial  is 
divine  good  itself;    the  divine  spiritual,    divine  truth,    2616,  2622. 
The  unition  of  the  divine  celestial  with  the  divine  spiritual  in  the  Lord 
is  the  very  marriage  of  good  and  truth  from  which  the  heavenly  mar- 
riage is   derived,  and  consequently  conjugial  love,  2618,   2649;  see 
above  (29)  3952,  3960.     The  divine  spiritual  is  the  same  as  divine 
truth  in  the  Lord's  divine  human  which  is  also  its  splendour  and  light, 
2832.     The  divine  spiritual,  or  divine  truth,  is  not  in  the  Lord,   but 
from  him,  for  the  Lord  is  nothing  but  divine  good ;  the  divine  celes- 
tial compared  with  the  sun,  aud  the  divine  spiritual  to  its  proceeding 
light,  3969;  see  below,  6417.     The  divine  celestial  and  spiritual  are 
terminated  in  the  divine  natural  as  the  ultimate  of  order,  4090.     The 
difference  between  their  termination  in  the  Lord  and  in  man,   5134. 
The  divine  spiritual  is  divine  truth  proceeding  into  heaven  and  into  the 
church  from  the  Lord's  divine  human,  and  is  the  same  as  his  kingdom, 
4669;  and  as  the  promised  Comforter  or  Spirit  of  Truth,  4673;  also 
as  divine  wisdom  and  intelligence,    4677.     The  procedure  of  divine 
truth  shining  in  the  rational  or  internal  man,  is  called  the  divine  spiritual 
of  the  rational,  and  when  it  shines  in  the  natural  man,  the  divine  spiri- 
tual of  the  natural,  4675 ;  further  ill.  4980,  5 150.   The  divine  that  comes 
from  the  Lord,  in  the  supreme  sense  is  the  divine  in  him,    and  only  in 
the  respective  sense  the  divine  from  him;  it  is  divine  good  from  him 
that  is  called  celestial,  and  divine  truth  from  him  that  is  called  spiritual, 
4696  ;  see  below,   6417.     From  the  divine  spiritual  of  the  Lord  pro- 
ceed divine  spiritual  goods  which  are  of  love  and  charity,  and  divine 
spiritual  truths  which  are  of  faith  thence,  4710.     The  divine  celestial 
and  divine  spiritual  both  proceed  from  the  Lord's  divine  human,  and 
are  the  same  as  the  divine  good  and  divine  truth  of  his  love,  4735,    ill. 
5307.     The  Lord  is  the  celestial  itself  and  the  spiritual  itself,  that  is, 
good  itself  and  truth  itself  understood  abstractly,  51 10.     The  Lord  in 
himself  is  nothing  but  divine  good,  but  that  which  proceeds  from  his 
divine  good  and  flows  into  heaven,  is  called  in  his  celestial  kingdom  the 
divine  celestial,  and  in  his  spiritual  kingdom  the  divine  spiritual,  thus 
according  to  reception,  6417,  8827;  see  below,  9810,  10,091—10,092, 


LOR 


583 


10,098—10,099,  10,261.  The  spiritual  [principle]  in  its  first  origin  is 
divine  truth  proceeding  from  the  divine  human,  and  the  divine  human 
is  divine  good,  6685.  Good  divine  celestial  is  divine  good  in  heaven, 
because  divide  good  in  itself  is  far  above  heaven,  8758,  "8760;  other 
illustrations  of  the  difference  between  the  divine  in  heaven  and  the 
divine  in  itself  above  heaven,  7270,  8328,  8443.  The  divine  celestial 
and  divine  spiritual  in  heaven  are  comparatively  as  the  atmosphere .  in 
the  world,  for  they  operate  round  about  the  angels  and  contain  them 
in  their  form  and  potency,  94^9;  into  what  beauty  they  form  them, 
9503.  The  divine  spiritual  is  the  very  light  of  heaven,  and  it  is  from 
this  that  the  Lord  is  called  the  light,  9548,  9571,  and  citations;  9684, 
and  collection  of  seriatim  passages.  The  divine  celestial  is  the  pro- 
ceeding divine  truth  received  in  the  voluntary  part,  the  divine  spiritual 
is  the  divine  proceeding  received  in  the  intellectual  part,,  9810,  ill, 
981 1 — 9815;  the  divine  proceeding  ill,  and  sh.  at  large  to  be  the  spirit 
of  truth,  the  holy  spirit,  &c.,  9818.  The  divine  spiritual  corresponds 
with  the  good  of  charity,  10,087;  and  is  the  divine  truth  in  the  middle 
or  second  heaven,  10,091.     See  Spiritual. 

32.  The  Lord,   a  Spiritual  Celestial  Man.     The  Lord  alone  was  a 
celestial  man,    197,  ill.  1458.     All  men  whatsoever  are  born  natural, 
with  the  power  of  becoming  either  spiritual  or  celestial  by  regeneration, 
but  the  Lord  was  born  a  spiritual  celestial  man,  4592,  4594.  The  Lord 
was  born  a  spiritual  celestial  man  because  the  divine  was  in  him,  4592; 
and  to  the  end  that  he  might  make  his  human  divine,  4594.     By  the 
celestial  of  the  spiritual  is  meant  the  Lord  himself,   5110.     By  the 
celestial  is  meant  good  from  the  divine,  by  the  spiritual  the  truth  of 
that  good,   thus,   the  truth  of  good  from  the  divine  human;   this  was 
the  Lord  when  he  was  in  the  world,  but  when  he  glorified  his  human 
he  transcended  above  it  and  was  made  divine  good  itself,   5307.     The 
celestial  of  the  spiritual  is  the  good  of  truth  in  which  the  divine  is; 
this  pertained  to  the  Lord  alone,   and  was,  in  fact,  the  human  which 
contained  the  divine  before  his  glorification,  5331.     The  celestial  of 
the  spiritual  is  so  called  for  want  of  other  words  or  forms  of  thought  to 
express  it,  but  it  is  the  internal  of  the  Lord's  human  before  he  was 
glorified,   and  is  the  same  as  truth  from  the  divine,  5417;  passages 
cited,   5444,   5648;  in  other  words,  it  is  the  receptacle  or  proximate 
clothing  of  the  divine  itself  in  the  Lord.   5417,  5689.     For  the  repre- 
sentation, see  Tribes  (Joseph,  Benjamin), 

33.  The  External  and  Internal  Man  distinguished.  By  the  external 
man  of  the  Lord  is  meant  his  human  essence,  by  the  internal  his  divine, 
1535,  1584.  The  external  man  is  occupied  by  many  scientifics  and 
knowledges,  and  by  many  pleasures  and  delights  which  are  opposed  to 
the  internal;  all  such  in  the  case  of  the  Lord  were  separated,  1563, 
1564,  ill,  1568.  There  was  hereditary  evil  with  the  Lord  in  the 
external  man,  and  consequently,  the  false  proceeding  of  such  evil;  the 
latter  only  when  he  imbued  scientifics  and  knowledges,  1573.  The 
external  man  cannot  really  be  united  to  the  internal  in  any  but  the 
Lord,  and  it  was  to  effect  this  union  that  he  came  into  the  world,  ill. 
\577.  The  external  man  is  wholly  natural,  and  it  is  united  to  the 
internal  when  the  celestial-spiritual  of  the  internal  flows-in  and  adapts 
it  as  its  own,  1577;  the  case  with  man  relatively,  1581;  both  til.  1900. 
The  Lord  when  a  boy  was  often  in  divine  vision  as  to  the  external  man. 


584 


LOR 


1 


because  he  alone  conjoined  the  external  man  to  the  internal,   1584,  HI, 
1785,  1786;  see  below  (45).     The  beauty  of  the  external  man  con- 
joined to  the  internal  cannot  be  described,  for  such  conjunction  exists 
with  none  but  the  Lord,  of  whose  external  man  the  three  heavens  are 
images,  1590;  as  to  the  latter,  compare  1733.    The  Lord's  external  man 
in  boyhood  was  occupied  with  apparent  goods  and  truths,  and  evils  and 
falses  served  with  them  until  they  became  manifest,  and  then  tempta- 
tion-combats commenced,    1652,    1655.     The  Lord's  interior  man  was 
conjoined  to  the  external  by  truths  only,  and  to  the  internal  by  goods; 
the  influx  of  the  internal  into  the  external  by  the  medium  of  the 
interior,  ilL  1707 ;  and  that  the  Lord's  internal  man  together  with  the 
celestial  interior  was  Jehovah,    1707,   1725,    1732.     The  internal  man 
of  the  Lord  was  Jehovah  himself,  and  is  meant  by  the  Father;  the 
external  by  the  Son,    1733,  1793,  1815,  1893.     The  internal  man  was 
distinguished  as  God  from  the  external  and  the  interior  before  their 
full  conjunction  was  effected,    1733;  afterwards  the  Lord  was  altoge- 
ther Jehovah,    1729.     The  Lord's  external  man  was  at  first  a  recipient 
of  life,   but  when  the  organical  vessels  of  the  human  essence  had  been 
purified  by  the  rejection  of  evil,  the  external  also  was  made  life  itself, 
1603.     The  Lord's  internal  man,  or  Jehovah,  was  nothing  but  pure 
love,  thus  the  purest  mercy  towards  the  human  race,    1735,   2063. 
The  internal  man  is  of  the  Lord,  yea,  is  the  Lord  himself  in  all  men, 
and  when  their  external  is  quiescent,  the  angels  know  no  other  than  that 
they  are  the  Lord;  in  the  case  of  the  Lord,  however,  the  conjunction  is 
full  and  eternal  so  that  the  human  essence  itself  is  also  Jehovah,  1 745, 
ill.  and  sh.   1925,  ill.   1999;  that  the  conjunction  is  eternal,  2084. 
When  the  Lord  was  in  the  world,  his  internal  man,   meaning  whatso- 
ever he  derived  from  the  father,  was  Jehovah  himself,  and  his  external 
man  consisted  of  all  that  he  derived  from  the  mother;  the  case  with 
man  in  general,  ill.  1815,  2005.     The  internal  man  of  the  Lord,  which 
is  Jehovah,  is  called  man  because  Jehovah  is  the  only  man;  thus,  that 
the  esse  itself,  from  which  man  derives  all  that  is  human,  is  divine, 
ill.  1894.     Being  conceived  from  Jehovah,  the  Lord  could  have  no 
other  internal  man,  that  is,   no  other  soul,   than  Jehovah,  and  this, 
because  the  divine  essence  cannot  be  divided  like  the  soul  of  a  man 
when  he  conceives  offspring,  1921,   1999,  2018.     The  internal  man  of 
the  Lord  is  the  same  as  the  divine  celestial  and  divine  spiritual ;  the 
interior  the  same  as  the  divine  rational;  and  the  exterior  the  same  as 
the  divine  natural,    1950.     The  Lord  spake  with  Jehovah  as  with  him- 
self because  his  internal  man  was  Jehovah,  thus,  life  itself;  but  that  the 
internal  in  other  men  is  the  first  form  recipient  of  life,  and  thus  the 
dwelling-place  of  the  Lord  with  them,  ill.  1999. 

34.  The  Interior  Man  is  the  middle  part  by  which  the  internal  or 
divine  communicates  with  the  external  or  human ;  the  quality  of  the 
influx  hereby,  ill.  1707,  1864  end,  1940.  The  Lord's  interior  man 
was  divine  from  nativity,  and  was  conjoined  to  the  internal  by  its  goods, 
but  to  the  external  by  its  truths  only ;  in  this  respect  the  Lord  was 
unlike  all  other  men,  ill.  1707.  The  Lord  made  his  interior  man 
divine  also  as  to  truths  by  temptation  combats,  1707  ;  the  whole  further 
ill.  1725,  1732;  and  that  such  truths  were  made  divine  because  they 
were  made  good,  1940.  The  Lord  conjoined  the  interior  man  with 
the  divine  more  and  more  eflTectually  until  it  became  one  with  Jehovah, 


. 


LOR 


585 


1865.  By  the  interior  in  the  Lord  is  meant  the  thought  made  interior 
by  union  with  the  internal  man  or  Jehovah,  br.  ill.  1926,  ill.  1953 — 
1955.  The  interior  thought  of  the  Lord  was  from  the  affection  of 
intellectual  truth,  and  this  affection  was  from  divine  good  itself ;  that 
such  thought  is  impossible  to  men  in  general,  1 935 ;  the  latter  also, 
1914.  Interior  or  divine  truth  is  predicated  of  the  interior  man  ad- 
joined to  good,  and  the  rational  man  is  called  its  subject,  1940.  The 
interior  man  of  the  Lord  is  the  same  as  the  divine  rational ;  the  in- 
ternal man,  the  same  as  the  divine  celestial  and  divine  spiritual,  1940. 
The  interior  man  of  the  Lord  was  far  above  the  rational,  in  celestial 
light,  because  conjoined  to  the  internal,  ill.  1953 — 1955,  1957.  The 
interior  man  is  so  called  from  divine  truth,  or  from  the  existere  of 
divine  good  in  the  rational,  3194.  For  the  representation  of  the  in- 
terior man,  see  Abraham,  while  called  Abram,  (in  supplement). 

35.  The  Rational  Man  of  the  Lord,  Internal  and  External.     The 
rational  man  is  the  medium  between  the  internal  and  external,  1889, 
ill.  1944.     The  rational  man  in  the  Lord  was  conceived  and  born  from 
the  influx  of  the  internal  man  into  the   external,   1889.     The  first 
rational  was  conceived  from  the  influx  of  the  internal  man  into  the  affec- 
tion of  sciences  in  the  external,  1890,  1891,  1920,  1960.    The  rational 
was  first  conceived  with  the  Lord  the  same  as  vnth  other  men,  namely, 
by  the  scientifics  and  knowledges  of  the  external  man,  but  it  was  after- 
wards made  divine  in  common  with  the  whole  human  by  his  own  power, 
1893.     The  rational  is  not  born  from  sciences  and  knowledges,  but 
from  the  life  or  affection  of  sciences  and  knowledges,   1891,  ill.  1895, 
iU.  1900  ;  passages  cited  seriatim,  3030  end.    The  rational  is  conceived 
from  the  internal  man  as  a  father,  and  is  born  from  the  external  as  a 
mother,   1895,   1900—1902,   1921  ;  that  by  the  internal  in  this  case 
is  to  be  understood  the  divine  celestial,  2652,  2653  and  citations.    The 
rational  of  the  Lord  was  conceived  and  born  as  with  men  in  general, 
but  with  this  difference,  that  his  inmost  principle  of  life  was  divine, 
and  that  he  overcame  in  every  temptation  for  the  sake  of  the  human 
race,   1902.     The  rational  first  conceived  was  such  as  to  despise  intel- 
lectual truth ;  and  that  this  in  the  Lord's  case  was  from  appearances 
but  not  from  fallacies,   1911.     As  the  rational  was  made  divine  the 
clouds  of  appearances  were  dispersed  and  intellectual  truths  shone  in 
their  light,   1911.     The  Lord  was  in  the  highest  degree  solicitous  that 
the  rational  should  be  pure,  and  this,  from  the  affection  of  intellectual 
truth,  ill.  1914.     The  Lord  had  power  over  the  rational  from  its  first 
conception,  and  he  subjugated  it  by  his  own  power,  1920,  1921.     The 
rational  first  conceived  was  imbued  with  evil  because  it  was  from  the 
internal  man  as  a  father  and  from  the  exterior  as  a  mother,  and  what- 
ever is  from  the  exterior  has  hereditary  evil  with  it,  1921.     The  power 
which  the  Lord  had  over  the  rational,  and  also  over  the  natural  man,  was 
that  of  intellectual  truth,   1921  ;  how  he  commanded  therein,  2541 — 
2543.     The  Lord  perceived  that  the  rational  first  conceived  would  not 
be  in  the  order  of  heaven,  consequently  not  receptive  of  celestial  love, 
1928.     The  Lord  perceived  that  the  rational  first  conceived  was  in  ap- 
pearances, and  that  such  appearances  were  not  to  be  confided  in,  but 
divine  truths  themselves,   1936.     All  truth  in  the  Lord's  rational  was 
made  good,  thus  divine ;  and  this,  as  the  rational  man  was  brought 
under  the  power  of  the  interior  man,  thus,  as  it  submitted  to  interior 


I 


I- 


It 


586 


LOR 


or  divine  truth,   1940  ;  that  truth  without  good  does  not  make  the  ra- 
tional man,   1949,    1950  ;  and  that  the  interior  man  of  the  Lord  is  the 
same  as  the  divine  rational,   1950.     The  rational  man  was  made  divme 
as  hereditary  evil  derived  from  the  mother  was  expelled,  thus,  as  the 
life  of  divine  good  took  the  place  of  the  life  of  the  affection  of  sciences 
therein,   1950.     The  rational  man  without  the  life  of  celestial  good  is 
aggressive  and  contrary,  but  with  celestial  good  it  is  yielding  and  mer- 
ciful, and  yet  conquers  all,  because  it  is  divine,   1950.     The  rational 
cannot  think  concerning  itself,  or  explore  its  quality ;  that  such  thought 
in  the  Lord  was  from  his  interior  man  conjoined  to  the  internal,   1953. 
The  rational  can  never  be  conceived  and  born  without  scientifics  and 
knowledges,  but  these  render  it  morose  and  pugnacious  without  use  be 
in  them,   1964;  the  state  of  the  Lord  when  the  rational  was  first  con- 
ceived and  born  with  him,  1903  ;  and  when  it  was  united  to  the  divine, 
1988,  2074,  2193,  2213,  2216,  2618,  particularly  2636.     The  divine 
rational  in  the  Lord  was  born  from  the  divine  marriage  of  good  with 
truth,  ilL  2063,  ill.  2093.     The  rational  was  first  conceived  from  the 
divine  conjoined  to  the  human  by  influx  into  the  affection  of  sciences, 
and  this  rational,  together  with  the  whole  human,  including  the  body 
itself,  was  made  divine,  2083.     The  rational  was  united  to  the  divine 
by  truth  conjoined  to  good,  2095.     The  divine  was  united  to  the  rational 
when  to  the  human  essence,  because  the  human  begins  in  the  inmost 
of  the  rational,  2106,  2194,  2625,  3161 ;  and  that  then  all  who  were 
made  rational  from  truth  were  conjoined  to  the  Lord,  2105,  2112. 
The  human  of  the  Lord,  as  with  all  other  men,  began  in  the  inmost  of 
the  rational,  and  above  that  was  Jehovah  himself;  hence,  that  the 
human  was  made  divine,  beginning  from  the  inmost  of  the  rational, 
2194,   2827,  3704.     Rational  truth  merely  human  was  separate  from 
the  Lord  when  he  was  in  divine  perception,  when  he  was  conjoined  to 
the  divine,  ill,  2196,  2203.     Rational  good  to  which  rational  truth  was 
adjoined  was  also  purified  of  all  that  is  worldly  when  the  Lord  made 
the  rational  divine,  2204.     The  rational  merely  human  was  put  off  and 
the  divine  rational  put  on  when  the  conjunction  of  the  divine  with  the 
human  occurred,  2213;  see  below  (43),  2193.     The  rational  was  not 
consulted  by  the  Lord  when  he  instructed  himself  in  the  doctrinals  of 
charity  and  faith,  but  he  first  thought  concerning  the  rational  that  it 
should  be  consulted,  2497,  2511,  ill.  2519—2520,  2551,  2553,  2588. 
The  existence  of  the  rational  mind  as  to  truth  is  from  the  influx  of  divine 
good  into  the  affection  of  sciences,  but  as  to  good  from  the  influx  of 
divine  good  into  that  truth,  2524 ;  hence  that  truth  was  insinuated 
into  the  Lord  by  the  maternal  human,  but  good  solely  from  the  divine, 
2529.     It  was  provided  that  truth  should  not  flow-in  with  man,  but 
that  he  should  be  made  rational  by  the  external  way  on  account  of 
hereditary  evil ;  that  the  rational  of  the  Lord  was  also  formed  according 
to  this  order,  2558.     The  rational  of  the  Lord  was  made  divine  by 
continual  temptations  and  victories  gained  in  his  own  strength,  and  by 
continual  revelations  from  his  divine,  passages  cited  2625,  3281,     The 
rational  was  made  divine  when  it  was  such  that  it  could  receive  the 
divine,  when  the  state  was  completed  for  the  human  to  be  put  off, 
2620,  2624,   2625.     The  divine  rational  was  from  the  unition  of  the 
divine  spiritual  with  the  divine  celestial  of  the  Lord,  which  is  the  mar- 
riage itself  of  good  and  truth,  2618,  2621—2625;    how  it  is  expressed 


LOR 


587 


m  the  Word  that  it  really  should  be  and  exist,  2625,  ill.  3030,  see 
below,  3141.     The  rational  was  made  receptive  of  the  divine  when 
hereditary  evil  derived  from  the  mother  was  expelled,  and  then  the 
divine  rational  was  born  by  the  internal  way  from  the  divine  itself, 
thus,  the  rational  was  made  divine  successively,  ill.  2632,  ill.  2636- 
see  below,  3013,  &c.     The  rational  merely  human  was  such  that  it 
could  not  agree  with  the  divine  rational,  and  the  Lord's  perception  of 
their  disagreement  was  from  the  divine  spiritual,  2651,  2652,  ill.  2654; 
hence  that  the  prior  rational  was  separated  or  exterminated,  2654,  ill. 
2657.     In  the  case  of  man,  when  he  becomes  regenerate,  the  first  ra- 
tional IS  only  separated,  but  with  the  Lord  it  was  utterly  exterminated 
because  the  divine  and  the  merely  human  cannot  be  together,  2657  end. 
The  rational  merely  human  could  have  no  common  life  with  the  divine 
either  as  to  truth  or  good,  because  the  divine  is  life  itself,  and  the 
merely  human  is  only  an  organ  of  life,  ill.  2658;  the  state  of  the  Lord 
when  he  thought  of  separating  it,  2659  and  sequel ;  and  that  its  sepa- 
ration was  necessary  to  the  salvation  of  the  human  race,  2664 ;  stated  in 
series,  2667,  2671 .  The  divine  rational  is  called  the  divine  human  because 
Uie  human  begins  in  the  inmost  of  the  rational,  2666;  see  above  2106. 
The  Lord  made  his  human  divine,  consequently  the  rational  in  which 
the  human  begins,  by  temptations,  whereby  he  chastised  and  expelled 
all  that  was  merely  human,  2767.     The  human  rational  and  also  the 
natural  man  were  so  prepared  as  to  serve  the  divine  rational  when  the 
Lord   underwent  temptations,    2782,   2786,  2811;    see  below  2856. 
The  human  rational  could  be  adjoined  to  the  divine  rational,  and  also 
more  or  less  separated,  according  to  the  states  which  the  Lord  assumed, 
2/95.     The  rational  divine  could  not  undergo  temptations  as  to  good, 
but  as  to  truth,  ill.  2813;  and  that  such  truth,  susceptible  of  tempta- 
tion, is  properly  called  truth  divine,  2814.     When  the  Lord  under- 
went the  most  grievous  temptations  he  separated  from  himself  the  ra- 
tional merely  human,  and  after  temptations  again  conjoined  himself 
with  it,  2856  and  citations  ;  that  the  rational  was  always  elevated  after 
temptations  as  in  man,  2857.     The  conjunction  of  divine  truth  with 
divme  good,  making  the  divine  rational,  was  after  all  things  had  been 
disposed  into  order  in  the  human  essence,  so  that  the  divine  could 
flow-in  by  the  internal  way,  and  truths  could  be  elevated  from  the 
scientifics,  knowledges,  and  doctrinals  of  the  external,  3013,  3017.  Be- 
fore the  elevation  of  divine  truth  to  be  conjoined  with  good  in  the  divine 
rational  could  take  place,  it  was  provided  that  no  discordant  affection 
should  intervene,  and  this  by  the  influx  of  the  internal  man  into  the 
external,  and  arrangement  therein,  3019,  3024  compared  3031—3033  ; 
whence  such  discordant  affections  might  be  apprehended,  3025.     The 
conjunction  of  truth  with  good  in  the  rational  man  is  by  the  affection  of 
truth,  and  such  affection  could  only  come  by  the  celestial  and  spiritual 
things  of  love  which  the  Lord  acquired  to  himself  by  his  own  power, 
and  not  by  the  maternal  human,  3024—3027,  ill.  3033.     The  good 
of  the  rational  formed  by  the  internal  way  is  the  very  ground  itself  into 
which  truth  is  inseminated  by  the  external,  3030.     The  Lord  willed  to 
make  his  rational  divine,  as  to  good  by  influx  from  his  own  divine  by 
the  internal  way ;  as  to  truth,  by  influx  by  the  external  way ;  a  few 
passages  cited  seriatim,  3030.     The  conjunction  of  truth  with  good 
m  the  divine  rational  of  the  Lord  was  preceded  by  initiation,  and  ini- 


588 


LOR 


LOR 


589 


I 


tiation  was  by  the  divine  principles  separated  or  taken  away  from  the 
external  human,  3048,  3049;  that  the  Lord  saw  and  explored  all  things 
from  his  own  wisdom  and  intelligence  previous  to  initiation,  31 16,  3125; 
initiation  i7/.,  3131,  3132,  3138.  The  divine  good,  so  called,  of  the 
Lord*s  divine  rational  was  divine  good  conjoined  with  divine  truth ; 
both  together  being  called  good  in  the  rational  man,  to  which  truth 
from  the  natural  was  to  be  conjoined,  3141;  see  below  3194.  This 
conjunction,  whereby  the  ratiomd  was  made  divine  both  as  to  good  and 
as  to  truth  was  effected  by  the  Lord  himself,  by  the  ordinary  way  in 
which  the  light  of  the  world  is  illustrated  by  the  light  of  heaven  in 
man,  3138,  3141,  3161.  Truth  could  only  be  elevated  from  the 
natural  to  good  in  the  rational,  by  divine  good  and  divine  truth  both 
natural,  3192.  The  divine  human  went  forth  from  divine  good  and 
was  born  of  divine  truth,  as  divine  good  rational ;  and  to  this  was  con- 
joined divine  truth  from  the  human,  3194,  3209.  Truth  from  the 
natural  was  not  divine  before  it  was  conjoined  with  good  in  the  rationi^l, 
to  which  end  it  was  elevated  into  the  sanctuary  of  truth  in  the  Lord's 
divine  human,  3209 — 3210;  that  the  divine  human  was  represented 
by  the  holy  of  holies  in  the  tabernacle  and  in  the  temple,  and  its  quality 
by  the  things  therein,  3210.  Between  the  good  of  the  Lord's  rational 
and  truth  elevated  from  the  natural  and  made  divine,  there  is  not  a 
marriage  but  a  covenant  resembling  the  conjugial,  but  that  the  union 
of  the  divine  essence  with  the  human  and  of  the  union  with  the  divine 
is  a  marriage,  3211,  ill.  3952;  compare  5332.  The  human  is  pro- 
perly constituted  by  the  rational  and  the  natural  together,  but  it  was 
according  to  order  that  the  rational  should  be  made  divine  before  the 
natural,  3245.  The  divine  rational  is  from  the  divine  itself,  but  the 
divine  natural  from  the  divine  rational,  3279. 

36.  The  Divine  Rational  of  the  Lord  :  see  above  (35),  particularly 
1940,  1950,  2063,  2106,  2194,  2213,  2625,  2620,  2618,  2632, 
2666,  2813,  3013,  3194,  and  remaining  passages.  For  the  represen- 
tation of  the  human  rational  first  conceived,  see  Ishmael.  For  the 
representation  of  the  divine  rational,  see  Isaac.  For  the  representa- 
tion of  the  divine  in  the  rational,  see  Melchizedek. 

37.  The  Divine  Natural  of  the  Lord  could  not  exist  till  the  rational 
was  made  divine,  because  it  is  from  the  divine  good  of  the  rational  pro- 
ceeding by  its  divine  truth,  3279,  3283,  compare  3671.  The  divine 
natural  is  from  the  divine  good  of  the  rational,  as  a  father,  and  from 
divine  truth  there  as  a  mother,  3286,  ill.  3703.  The  divine  good  of 
the  rational  is  in  closer  conjunction  with  good  in  the  natural  than  with 
truth;  and  the  divine  truth  of  the  rational  is  in  closer  conjunction  with 
truth  in  the  natural  than  with  good;  their  influx,  br.  ill.  3314.  Good 
cannot  be  conjoined  with  truth  in  the  natural  man  without  temptations; 
wherefore  the  Lord  by  temptations  made  all  things  divine  in  himself, 
even  the  vessels  recipient  of  truth,  3318;  and  also  the  corporeal  part, 
3490.  The  glorification  of  the  natural  man  of  the  Lord  was  by  know- 
ledges of  good  and  truth,  recipient  of  good  and  truth  flowing  in  from 
the  rational,  3508.  The  Lord,  from  the  divine  good  of  the  divine  ra- 
tional, willed  to  make  the  natural  divine  by  the  medium  of  its  good; 
but  from  the  divine  truth  of  the  divine  rational,  he  willed  to  make  it 
divine  by  the  medium  of  its  truth,  ill.  3509.  The  natural  domestic 
good  which  the  Lord  had  from  the  mother  was  such  that  it  could  serve 


for  a  medium  to  make  the  natural  divine,  but  when  it  had  thus  served 
It  was  rejected,  ill,  3518;  see  below,  4065,  4234.  The  Lord  began  to 
make  his  natural  divine,  as  to  truth,  from  the  ultimate  of  order,  that 
thus  he  might  dispose  the  intermediates,  and  conjoin  all  to  the  first  or 
divme  itself,  3657,  ill.  3986;  how  done  by  truths  corresponding  with 
those  of  the  rational,  3660,  particularly  3665,  3679,  3993;  and  by 
temptations,  3667,  3927,  4 182.  The  beginning  of  the  existence  of  the 
divine  natural  is  in  the  good  of  truth,  3674;  br,  ex.  3676,  ill.  S6S8. 
bee  Good  (U);  and  see  below,  3983.  The  rational  and  the  natural 
are  the  same  as  the  internal  and  external  man,  and  these  together  with 
the  body  (which  serves  the  natural  as  a  means  of  living  in  the  world,  and 
thereby  the  rational,  and  by  the  rational  the  divine),  make  the  whole 
human,  3737;  see  below,  4108.  The  Lord  came  into  the  world  in 
order  to  make  the  whole  human  divine  in  himself,  insomuch  that  the 
divine  natural  is  also  Jehovah;  passages  cited,  3737;  that  the  unition  of 
the  Lord  with  Jehovah  is  not  such  as  exists  between  two,  but  that  it  is 
a  real  unition  into  one,  3737.  The  Lord  made  his  natural  divine  accord- 
^%^^  °mu^  ^^  *  gradual  ascent  from  external  truth  to  internal  good, 
3/61.  The  power  which  the  natural  had  from  the  divine  was  received 
in  the  good  of  truth,  3983,  ill.  3986.  See  Good  (1 1).  The  Lord  made 
his  natural  divme  by  his  own  power,  but  still  according  to  order,  by  ac- 

Snlfi^^^rSu^^"?^^^^  S°°^^  ^^^  ^'■"*^^»  ^^25;  and  the  passages  cited, 
3975.  The  divme  goods  and  truths  which  the  Lord  acquired  to  him- 
self, were  altogether  separated  from  goods  and  truths  which  derived 
anything  from  the  human,  4026,  4063;  see  below  (46).  The  good 
which  the  Lord  acquired  in  the  natural  man  was  by  mediums,  thus  he 
made  the  human  divine  by  mediums  according  to  order,  but  he  did  not 
take  anything  from  them,  4065 ;  see  below,  4234.  The  Lord  also, 
had  societies  of  angels  attendant  upon  him,  because  he  willed  to  do  all 
according  to  order,  yet  he  took  nothing  from  them  but  only  from  the 
divine,  til.  4075  ;  as  to  such  societies  with  man,  4067,  4073.  The 
Lord  made  the  natural  divine  by  conjunction  with  the  good  of  the 
rational ;  also,  that  the  conjunction  of  the  rational  and  the  natural 
makes  the  human,  4108.  In  the  procedure  to  this  conjunction  the 
truth  of  the  natural  man  was  first  conjoined  to  middle  or  collateral 
good,  and  afterwards  to  divine  good,  4234.  As  the  implantation  of 
truth  m  good  proceeded  there  was  an  influx  of  the  divine  into  the 
natural,  and  hence  illustration  therein,  4235  ;  and  after  illustration, 
communication,  4239.  The  state  of  the  Lord  when  his  natural  man 
was  thus  illustrated  is  treated  of,  but  it  cannot  be  described  because  the 
state  of  the  divine  when  the  Lord  made  the  human  divine  does  not  fall 
into  the  apprehension  of  any  one,  not  even  of  the  angels,  except  by 
appearances  and  representatives  of  the  regeneration  of  man,  4237, 
5332.  The  good  of  the  Lord's  divine  natural  was  good  continually 
flowing-in,  and  appropriating  to  itself  corresponding  truths,  4247  ; 
which  appropriation  could  not  take  place  without  temptations,  4248, 
4249,  4256,  4274,  4287,  and  passages  cited  seriatim.  The  state  of 
the  reception  of  good  is  first  treated  of  as  a  state  of  preparation  and 
disposition  for  its  reception,  4251—4253,  4269  ;  and  successively  as  a 
stote  of  insinuation,  4270,  4271,  4336;  see  below,  4543.  The  influx 
of  divine  good  proceeding  to  conjunction  is  by  the  internal  man,  and 
the  truth  with  which  it  is  conjoined  is  insinuated  by  the  external,  4350, 


590 


LOR 


4352,  4353 ;  that  the  acknowledgment  and  conjunction  of  truth  is 
like  that  of  a  wife  by  her  husband,  4358  ;  and  that  truth  is  inspired 
with  affection  from  good,  4373.  The  progress  of  the  Lord  in  making 
the  natural  divine  was  from  trath  to  the  good  of  truth,  and  at  length 
to  good,  thus  his  state  was  various,  ill.  4538.  Disposition  is  from 
good,  because  when  good  begins  to  act  on  the  natural  mind,  it  disposes 
the  truths  which  are  there  into  order,  4543  ;  and  so  purifies  and  makes 
them  holy,  4544.  The  Lord  made  his  natural  man  holy  before  he 
made  it  divine,  the  difference  between  which  is  as  that  between  the 
esse  and  the  existing,  or  the  divine  itself  and  what  is  from  the  divine, 
4559.  The  disposition  and  arrangement  of  truths  from  good  in  the 
Lord's  natural  being  effected,  and  hereditary  evil  from  the  mother 
being  rejected,  he  could  progress  towards  interiors,  ill,  4563,  4564, 
4570  end.  The  conjunction  of  good  and  truth  was  to  take  place  in  the 
interiors  of  the  natural,  4567.  The  Lord  advanced  according  to  order 
from  externals  to  interiors,  thus  from  truth  which  is  in  the  ultimate  of 
order  to  good  which  is  in  the  interior,  and  from  interior  or  spiritual 
good  to  celestial,  4582,  ill.  4585.  When  the  order  to  interior  good 
was  completed  the  divine  natural  existed,  and  the  progression  of  the 
divine /rom  the  divine  natural  commenced,  4585,  4583  compared  ;  first, 
to  the  spiritual  of  the  celestial,  which  is  the  out-birth  of  spiritual  truth 
from  celestial  good,  ill,  4592  ;  see  above  (32).  The  progression  now 
treated  of  more  and  more  towards  interiors  is  by  affections,  4598.  The 
end  of  this  progress  is  the  conjunction  of  goods  and  truths  when  in 
their  order  with  the  rational  or  intellectual,  4601  end  ;  in  which  order 
the  natural  serves  the  rational  for  a  receptacle,  4603.  The  divine 
rational  was  thus  received  into  the  divine  natural ;  accordingly,  that  it 
put  on  a  new  life  in  the  midst  of  its  goods  and  truths,  4618 — 4621  ; 
that  henceforth  the  divine  natural  lived  a  corresponding  life  under  the 
divine  good  of  the  rational,  4666  ;  and  that  the  natural  [principle]  of 
the  Lord  is  divine  truth  from  divine  good,  6377;  see  below  (41), 
5072,  5316,  5345,  6716,  6834,  6849;  (53)  particularly  10,047, 10,060. 
For  the  representation  of  the  divine  natural,  see  Esau,  Jacob. 

38.  Divine  Good  natural  to  the  Lord  from  nativity  ;  this,  and  its 
order  treated  of,  4639.  This  good  was  the  inmost  of  his  life,  his  soul, 
because  he  was  conceived  from  Jehovah;  and  it  was  invested  exteriorly 
with  the  evil  [nature]  which  he  took  from  the  mother,  4641.  The 
Lord  procured  good  to  himself  by  his  own  power,  by  overcoming  the 
evil  derived  from  the  mother,  and  this  good,  or  the  human  made  new, 
he  conjoined  with  divine  good  that  was  his  from  nativity,  4641.  The 
Lord's  divine  good  does  not  fall  under  the  view  of  the  human  under- 
standing, least  of  all  as  to  its  derivations,  but  can  only  flow  into  a 
general  idea  even  with  the  angels,  4642,  4643.  The  derivations  of  the 
divine  good  into  which  the  Lord  was  born,  are  predicated  of  its  exist- 
ence in  the  human  when  it  was  made  divine,  4644  ;  that  they  extend 
to  the  sensual,  4646;  and  that  the  truths  of  this  good  existed,  a  priori, 
in  the  divine  human,  4650.     For  the  representation,  see  Esau. 

39.  The  Proprium  of  the  Lord,  called  his  flesh,  is  divine  good,  ill, 
and  sh.  3813.  The  proprium  of  the  Lord  from  conception  was  divine  ; 
the  proprium  meant  by  his  flesh  and  blood  is  the  divine  in  the  human 
acquired  by  his  own  power,  4176, 4735  ;  and  that  this  is  the  very  prin- 
ciple of  hohness,  10,222,10,267,  10,268,  10,276.  The  proprium  of  the 


LOR 


591 


fnt^  ^tT""  ^"  *^^  respective  sense  is  the  good  of  love  to  the  TnrH 

Ko  tJ^wmur/ris  "^rs^irh-^  ^^rl  ^ 

end.     ieeF^sH  ^"''"'''''  ^  ^^'^^S,   10,283 

the  human  md  dMne  4963    Th^"  f ""  T'  ""-^  "J^^ediate  between 

h  XinJ"„ral  ?l;f  "^rr  f.^^'S  SeShi 

the  divine  goodTd£?ov:  63^^6387  """^  ''^  "'^"'^  *""»''"  " 

heaven  as  to  the  bS729     The  trKd.tr  l\^^T  "°^  '"'" 
by  his  own  Dower   not  nnlt  /i.^    !•      .   ?""^«,"'e  '^hole  human  divine 

f/^r  Th??  '1T''/^^  •'^'f"-  -  natutaTiralfo'^thrSpotd' 


592 


LOR 


fl     I 


I 


I  ft 


k 


sepulchre  with  his  body  also  ;  thus,  that  he  made  the  very  body  m  it- 
self divine,  5078.     No  one  but  the  Lord  has  arisen  with  the  body 
which  he  had  in  the  world,  and  this  because  the  Lord  glorified  the  very 
body  itself,  5078  end ;  the  case  of  man  ill.  5079.     When  the  Lord 
made  the  exterior  natural  divine,  the  sensuals  subject  to  the  intellectual 
part  were  retained,  and  those  subject  to  the  voluntary  part  were  re- 
fected   5157.     The  sensuals  subject  to  the  intellectual  part  are  scienti- 
fics  which  can  be  brought  to  accord  with  intellectual  truths ;  those  sub- 
iect  to  the  voluntary  part  are  delights  which  cannot  be  made  to  accord, 
5157;    see  also  5077,  5078,   5081,  5113-5120,  5144-5149.      In 
the  Lord,  the  voluntary  [principle]  from  conception  was  divine,  being 
divine  good  itself,  but  the  voluntary  [principle]  by  nativity  from  the 
mother  was  evil ;  the  latter  therefore  was  rejected,  and  in  its  place  a 
new  one  was  procured  by  the  intellectual,  thus  from  divme  good  by 
divine  truth,  from  the  Lord's  own  power,  5157  end;  see  also  6025. 
The  subject  treated  of  to  this  point  is  the  subjection  of  the  exterior 
natural,  in  order  to  serve  as  a  plane  in  which  interior  truths  and  goods 
may  be  represented,  5072,  5168;  that  it  treats  also  of  the  temptations 
by  which  corporeal  things  were  reduced  to  such  correspondence,  5072, 
5086,  5134,  5135,  5138;  and  afterwards  of  the  elevation  of  the  celes- 
tial spiritual  from  the  bondage  of  the  external  man  to  dominion  over  it, 
5169,  5170,  5191,  5192.     It  was  by  the  celestial  spiritual  that  the 
Lord  disposed  his  natural  and  his  sensual  man  into  order  and  made  it 
divine,  5316.     Under  the  order  and  dominion  of  the  celestial  spiritual 
mauj  the  Lord  alone  multiplied  truth  indefinitely  in  the  external,  5345, 
5346.     The  internal  of  the  Lord's  human  was  united  with  the  external 
when  he  made  it  divine,  5469.     The  divine  internal,  acting  as  the 
soul  from  the  father  in  man,  formed  the  external  to  its  own  likeness 
when  the  Lord  made  the  human  divine,  ill.  6716.     The  very  fire  of 
divine  love,  in  which  no  angel  could  live,  was  received  into  the  external 
human  when  it  was  made  divine,  6834,  6849,  6872;  but  that  it  was 
not  made  divine  good  until  after  the  resurrection,  6993.     The  final  se- 
paration and  casting  out  of  evil  by  good,  thus  the  rejection  of  all  that 
pertained  to  the  human  from  the  mother  is  represented  by  the  flesh, 
and  the  skin,  &c.,  of  the  sin-oifering  carried  out  of  the  camp  and  burnt, 
9670,  compare  10,040;  and  that  the  Lord  was  still  a  man  even  as  to 
the  flesh  and  bones,   10,825,  cited  below  (42,  7^), 

42.  The  Lord  called  Jehovah-Man,  The  Lord  from  eternity  was 
Jehovah  or  the  Father  in  human  form,  but  not  yet  in  the  flesh,  because 
the  angels  under  whose  forms  he  appeared  have  not  flesh,  9315.  Be- 
cause Jehovah  or  the  Father  willed  to  put  on  the  whole  human  in  order 
to  save  the  human  race,  therefore  he  also  assumed  the  flesh,  9315. 
"When  the  Lord  said  after  his  resurrection,  "  A  spirit  hath  not  flesh 
and  bones  as  ye  see  me  have,"  he  meant  to  teach  his  disciples  that  he 
was  no  longer  Jehovah  under  the  form  of  an  angel,  but  Jehovah-Man, 
9315,  ill,  10,045,  ill.  10,126.  That  he  was  still  a  man  indeed  even  as 
to  the  flesh  and  bone  after  his  resurrection,  10,825,  cited  below  (76); 
but  that  he  called  divine  good  his  flesh  and  divine  truth  his  blood, 
10,033  end,  10,519—10,522;  and  that  such  flesh  or  divine  good  is  the 
proprium  of  the  Lord,   10,035. 

43.  The  Perception  and  Thought  of  the  Lord,     See  above    (22), 
1440.     The  first  perception  of  the  Lord  was  in  boyhood,  and  was  not 


LOR 


693 


yet  interior  or  rational ;  but  that  Jehovah  then  appeared  to  him,  1440-- 
1443,  2137,  2144;  and  that  Jehovah  is  always  present  in  celestial 
love,  but  that  his  presence  is  not  perceived  in  the  external  man  before 
Its  conjunction  with  the  internal,  ill.  1616.  The  first  state  of  percep- 
tion  with  the  Lord  was  when  he  implanted  scientifics  in  celestial  thinc^s^- 
the  second  or  more  interior  when  he  implanted  knowledges,  1616:  the 
same  cited,  2000;  see  below,  2144.  The  Lord  had  perception  of  the 
origin  and  quality  of  all  that  existed  in  him  ;  thus  when  evils  and  falses 
occupied  the  external  man,  he  knew  by  what  spirits  they  were  excited 
and  m  what  manner,  &c.,  1701.  The  perception  of  the  Lord  first 
appeared  to  him  as  revelation,  and  this  in  states  of  temptation  and  in 
boyhood,  when  the  internal  was  not  one  with  the  external;  1785.  The 
U  perception  of  the  Lord  was  the  sensation  and  perceptive  cognition  of 

Iff  all  that  was  done  m  heaven,  and  it  consisted  in  his  continual  commu- 

-  JV<^a^ion  and  internal  discourse  with  Jehovah,  1791.    The  perception  of 
the  Lord  was  most  perfect,  because  from  his  internal  manf  which  was 
Jehovah,  1815.     The  perception  of  the  Lord  before  the  rational  man 
was  conceived  was  from  truth  adjoined  to  good,  br.  ill,  1898;  and  that 
this  is  intellectual  truth,   1904.     The  Lord  perceived  and  saw  in  what 
contempt  the  rational  man,  when  first  conceived,  held  intellectual  truth, 
1911;  tlL  1914     1928.     The  perception  of  the  Lord  was  immediately 
trom  Jehovah,  thus  from  divine  good,  but  his  thought  was  from  intel- 
Jectual  truth  and  its  afi^ection  ;  that  his  divine  perception,  when  in  the 
ZoA-o'^^^^""^!  f"  ".''Sehc   intelligence,    1919,    1921;    see  below, 
:^     \:V    '  ^J"^}^'^}^  ^>s  perception  was  from  the  divine  itself,  his 
thought  from  the  intellectual  itself,  2552.    The  perception  of  the  Lord 
embraced  the  order  of  all  things  in  the  universe  as  well  in  heaven  as  in 
the  world,  but  when  he  had  made  the  human  divine  he  was  above  that 

^//T-f !n  °'  •  ^""^^  ^^  ""^^  *^°^®  ^^^  o^^i^''  of  lieaven  and  the  worid, 
til.  1919;  cited  1991.  The  Lord  was  in  two  states  of  perception  an- 
swering to  his  state  of  humiliation  and  his  state  of  glorification,  2098. 
J  he  perception  of  the  Lord  when  the  divine  was  manifested  to  him  in 
the  human  had  respect  to  their  reciprocal  union,  and  to  the  conjunction 

9171  S^T*"  '■^^^  "^^^^  ^'"^  *^  *  consequence,  2136—2141  ;  see  below, 
^Ui,  1  he  perception  of  the  Lord  was  more  and  more  interior  in  the 
tlegree  that  he  approached  to  union  with  Jehovah ;  first,  it  partook  of 

9o!io  "'rJ.u  T  f'''^"^'^''^  ^""^  ^^^^  ^»^^°"^1  ^'•"tJ^s,  2144;  ill.  2145, 
^^4y.  1  he  Lord  always  thought  from  divine  perception,  because  he 
alone  was  a  divme  and  celestial  man,  2144  ;  ill.  2171.  The  Lord  had 
a  perception  of  the  trine  in  his  own  person  when  Jehovah  appeared 
to  him,  2149—2156  ;  see  below,  2218,  2245.  The  Lord's  perception 
was  divine  and  human  reciprocally,  for  he  so  prepared  himself  that  the 
divme  was  lowered  nearer  to  his  intellectual  state,  and  his  human  was 
elevated  nearer  to  the  divine,  2137,2161-2163,  2165,  and  following 
passages,  especially  2166,  2186.  The  preparation  of  the  Lord  in  this 
case  was  that  of  his  rational  man  to  receive  perception  from  the  divine, 
^185.  Ihe  Lord  came  into  divine  perception  at  the  instant  of  the 
conjunction  ot  the  human  with  the  divine,  and  in  this  case  rational 
truth  merely  human  was  separate  from  him,  2193,  2195,  2196,  2203; 
that  he  perceived  how  far  the  infirm  human  afi^ected  the  rational,  2207. 
♦  ir  k  ^  he  was  in  the  human,  first  perceived  how  the  divine 
itselt,  the  divine  human,  and  the  holy  proceeding  should  be  united  in 

Q  Q 


594 


LOR 


him;  next,  how  his  rational  man  should  be  made  divine ;  and  lastly, 
the  state  of  the  human  race  to  be  saved  hereby,  2171,  2218;    that  in 
the  first  instant,  he  shrunk  from  the  perception  and  thought  of  their 
state,  2222;  see  below,  2673.     The  thought  of  the  Lord  (in  this  state) 
was  from  the  human  conjoined  with  the  divine,  but  his  perception  was 
from  the  divine — understood  as  the  divine  itself,  the  divine  human,  and 
the  holy  proceeding,  2245 ;  that  it  was  from  the  human  adjoined  only, 
2247;  that  as  it  proceeded  the  human  was  adjoined  more  nearly,  2249; 
and  by  what  means,  2571.     The  perception  of  the  Lord  in  the  human 
state  was  not  continued,  2287.     The  perception  of  the  Lord  was  infi- 
nitely beyond  that  of  all  men  and  angels,  because  his  love  was  infinitely 
greater,  and  the  influx  of  wisdom  is  into  love,  2500.     The  perception 
of  the  Lord  concerning  the  doctrine  of  faith  was  from  the  influx  of  the 
divine  into  the  intellectual  faculty;   thus,  his  perception  was  in  the  hu- 
man although  it  was  from  the  divine;   and  first,  in  the  human  which 
he  put  off,  2513,  2514.     The  celestial  think  from  perception,  because 
they  are  principled  in  love,  and  the  spiritual  from  conscience ;  but  the 
thought  of  the  Lord  transcends  all  human  understanding,  because  it 
was  immediately  from  the  divine,  2515.     The  thoughts  of  the  Lord, 
when  in  the  maternal  human,  were  under  the  direction  of  his  love  for 
the  human  race,  ilL  2520.     The  perceptions  and  thoughts  of  the  Lord, 
being  from  the  divine,  were  foreseen  and  expressed  in  the  internal  sense 
of  the  Word;  the  reason,   2523,  further  iV/.  2540,   2551,  2574.     The 
Lord  alone  had  perception  from  spiritual  truth,  2574.     The  perception 
of  the  Lord,  when  the  rational  was  made  divine,  was  from  the  divine 
celestial,  and  his  thought  from  the  divine  celestial  by  the  divine  spiritual, 
hr.  ill.  2619;  and  that  the  divine  rational  was  from  the  unition  of  the 
divine  celestial  with  the  divine  spiritual,  2621.     The  Lord  was  in  clear 
perception  from  the  divine  concerning  the  state  of  his  spiritual  kingdom 
both  in  its  beginning  and  progress,  and  the  quality  they  should  at 
length  become,  2673.     The  Lord  had  perception  from  divine  truth, 
and  from  such  perception  he  thought  and  reflected,  2769,  2770.     The 
perception  of  the  Lord,  after  undergoing  temptations,  was  in  the  divine 
good  of  the  rational  or  divine  human,  2822.     The  Lord  thought  from 
the  divine  as  from  himself,  and  acquired  all  intelligence  and  wisdom  to 
himself  by  continual  revelations  from  the  divine,  3382  ;  but  that  he 
was  in  appearances  of  truth  when  he  was  in  the  infirm  human,  3405, 
3416 — 3417.     Jehovah  was  in  the  Lord,  but  so  long  as  the  Lord  was 
in  the  human  not  yet  glorified,  his  perception  was  from  the  divine,  sig- 
nified by  Jehovah's  appearing  to  Abraham,  3438 ;  see  above,  25 13.    The 
Lord  had  perception  from  the  divine  truth  of  the  rational  as  well  as 
from  divine  good,  thus,  from  the  intellectual  part  and  also  from  the 
voluntary  part;  that  the  former  is  really  from  the  voluntary  flowing 
into  the  intellectual,  3619.     The  Lord  came  into  interior  natural  per- 
ception from  the  divine  vnthin  him  after  the  truths  of  the  natural  man 
had  been  disposed  into  order  by  good,  and  the  hereditary  evil  which  he 
derived  from  the  mother  had  been  rejected,  4567;  compared  with  4543, 
4563.     The  perception  of  the  Lord  was  from  the  divine  because  he 
was  conceived  of  Jehovah,  but  it  was  according  to  reception  by  the 
human  because  the  human  was  made  divine  successively,  4571.     The 
Lord  had  perception  in  his  natural  man  from  the  celestial  internal, 
which  was  the  divine  in  him,  5121,  5251,  5262,  5264,  5315,  5361. 


LOR 


595 


.'i877  and  citations,  5882,  5919    5Q9o    finjn    mro      t. 

thought  from  Derrpnfinn  :o  I  ,^     "^"'  ^^^^'     Perception  and 

it  midesa7;:£  an^^^;:i  V9rrav°22r  4,  '''^'' 

ceptionand  acknowledo-mpnf  nffL  j^  •  'v^'   ^V»">   ^260.     The  per- 
love.  .//.  6872.     See  Sck^.o:  '"  '^'  ^""""^  '"''  *■""»  divine 

tlnctL^T:tt1,n::tti^^^^^^  ^"^  '^athe  was  dis- 

1914    I  q'?r    T„f ,,"?'? '•'^'''''•tJ' to  th'nk  therefrom,  1904   1911 

were  dispersed  ^clouds    mi      rtl'^^^I  ^^'l^P^""'""'''  »^  '"^'^ 
truth  except  the  Lord  when  he  ».,^^  T  """^  '^"^  ^"""  intellectual 

and  victor  es™i,.'"«''%^6  tL""^ ''.■°  ^"^  «'"«'  ^y  temptations 
from  divine  fiod  and  the  L,  J  .v.  *^'u'°".  "J*^  mtellectual  truth  was 
from  such  afcttn  19S5  S  rf")'  "{^^^'^  ^"^  ^^'  """"ght 
dicatedof  theTn teri^rman"  and  U  l/l  "h  •^^'''^  "'^JT"''  *»  S""**  '«  P^' 
1940.  The  intelK  ronwlll  •  1'"'*™'  *"■  ^"'""^  *™«''  •  938- 
and  all  truthreven  n^turir  U  L^  V'/5^  '"T  ■"'  *'«'  '"^'"e  rational. 

of  the  Lord  is  the  divine  trnfU  f        I-    a-  ■     ^^^  "*'""'  [principle] 

visiot'^'J^KerS  man^t^"''''  r*"^"  "  "'J' V^  »«-  i"  di-»e 

internal,    wherebrthef^rm^rtn '''•"'''*!'*  ^^^  ^^t*™"'  *»  the 
VioinnJ.JlTe       ■  former  was  illuminated.    1.584,    1785     I7fifi 

cbsed    wthlh'/r^'  ir'"y  ""^'^"S  »*  the'interio  s  are  'op  ;^  S; 

aSng:'  n  the  worid  o    ITrir'  r""*^!. 'T" "^'^  *''«'  ^e  peTcdved 
WHS  internally  in  rmmedt^^'l  t  ""."^  '°,  ""^  ''^"^"^'  """^  ''ecause  he 
1786.  179".^  Se^TSM^nT'l""'^  communication  with  Jehovah. 
4fi    ffJll„-    hJ"'**^'""'  Ii-'-usTRATioN,  Vision 

ni.n!\r''r;;rltr^,ri9"or°^  compar  d  with^remains  in 

acquisitions  o^Xtial^ods  by  which  h^unTdThe  h'^  "^'^  "^" 

1%^^  tiritdLt/'^-^^  nit-ctzvT7i8: 

which  he  acqurdl'iK/hiT  ot"  ^r'^9S  S  %f}/' 

iU.  and  passes  cited,  slss^  °''  "'"'''  ^'  ''"'  ""'  '»«»''"«^'  hi">«elf. 

he'diiv?;aif  2th{r''r4^4T'''  Th^L'"^  ">«  hereditary  evil  which 
the  most  erievons  temSn!^  t^'*^  underwent  and  sustained 

Q  Q   2 


596 


LOR 


1477,   1659,  ill  1921.     The  Lord  fought  against  hereditary  evil  from 
the  mother,  but  he  had  no  actual  evil,   1444,   1573.     The  temptations 
of  the  Lord  commenced  in  boyhood  when  he  fought  against  evils  and 
falses  from  apparent  goods  and  truths,   1052.     The  evils  and  falses 
against  which  the  Lord  fought  first  appeared  to  him  in  boyhood,  and 
he  then  first  warred  against  them  and  overcame  them,   1653,   1654, 
1661.     The  beginning  of  temptation-combats  was  in  the  Lord's  boy- 
hood and  early  youth,  when  he  was  imbued  with  sciences  and  know- 
ledges, ilL  1661.     The  Lord  was  introduced  into  most  grievous  temp- 
tations in  early  boyhood,  and  the  goods  and  truths  from  which  he 
fought  against  them*  were  of  the  external  man,  consequently  they  were 
imbued   with  hereditary  (infirmities)  from  the  mother,   1661.     The 
temptation-combats  and  victories  gained  by  the  Lord  were  sustained 
and  conquered  in  his  own  strength,   1661,   1692,   1707;  by  the  human 
left  to  itself,  2025.     The  apparent  goods  and  truths  from  vvhich  the 
Lord  fought  in  boyhood  were  gradually  purified  and  made  divine  as  the 
evil  and  false  were  overcome,  1661,  1698.     The  temptations  which  the 
Lord  endured  were  most  grievous,  beyond  those  of  all  other  men,  1663, 
1668,   1787.      The  grievous  temptations  sustained  by  the  Lord  are 
described  in  general  by  his  being  in  the  desert  with  beasts,  by  which 
the  worst  of  the  infernal  crew  are  designated,   1663  ;  see  below,  9937. 
Temptations  are  acute  in  the  degree  that  man  is  principled  in  conscience 
and  perception,  hence,  how  direful  were  the  temptations  sustained  by 
the  Lord,  1668.     The  Lord  was  tempted  in  early  boyhood  by  the  most 
direful  persuasions  of  the  false  infused  by  the  Nephilim  (or  giants)  who 
lived  before  the  flood,   1673,  further  ill,  7686.     Unless  the  Lord  had 
fought  against  and  overcome  such  persuasions  no  man  could  have  been 
saved,  and  this,  because  the  Lord's  government  of  man  is  by  the  me- 
dium of  spirits,   1673.     The  evils  and  falses  against  which  the  Lord 
fought  were  infernal  spirits  who  were  in  evils  and  falses,  and  who  con- 
tinually infested  the  human  race,  ilL  1680.     The  Lord  never  com- 
menced a  combat  with  any  hell,  but  the  hells  assaulted  him ;   as  the 
angels  with  man  also  defend  him  from  evil  spirits  without  assailing  them, 
1 683  ;  but  that  he  put  on  the  human  in  order  that  he  might  enter  into 
combat  with  the  hells,  2523;  see  below  2816.     The  temptations  of 
the  Lord  consisted  in  this,  that  from  love  towards  the  whole  human 
race  he  fought  against  the  loves  of  self  and  the  world,  with  which  the 
hells  were  replete,  1690,  1691,  1778,   1789,   1812,   1813,   1820.     All 
temptation  is  against  some  love,  and  is  according  to  its  quality  and 
degree ;  hence  the  direful  temptations  sustained  by  the  Lord,  whose 
life  was  love  itself,   1690,   1737,   1820.     The  Lord  was  assailed  by  the 
whole  power  of  hell  from  his  first  boyhood  to  the  last  hour  of  his  life  in 
the  world,  but  he  continually  combated,  subjugated,  and  bound  the 
infernals,   1690.      By  the  temptations  which  the  Lord  endured  the 
spiritual  interior  was  made  divine,  and  also  the  external  man,   1 707, 
1708.     So  long  as  he  was  in  a  state  of  temptation,  the  Lord  spake  with 
Jehovah  as  with  another,  but  so  far  as  his  human  essence  was  united  to 
the  divine  he  spake  with  Jehovah  as  with  himself;  thus,  that  Jehovah 
appeared  to  the  Lord  as  absent  in  temptations,  1745,  1815,  1819,  1999; 
but  else  as  in  the  human  itself,  7058.     When  the  Lord  was  in  temp- 
tations, angels  also  attended  and  fought  with  him  against  evils,  but 
they  derived  all  their  power  from  him,   1752  ;  see  below,  4287,  4295. 


LOR 


597 


lifo  ne^rPHH^?  K  ^'  ^^''^'  ^'  '"^"^"^  ^"  ^^^^^^^^  ^^e  Lord  came 
not  yet  united  to  the  dmne,  178.5—1786.  The  Lord  underwent  the 
TTi^rl"^  ""\T'  ''^''  ^'^"  temptations,  even  to  despa7concern- 
18^20  T1?'  r^^*""  °'^'''^'"'  ^"  *^^™  ^y  hi«  «^»  power,  sh,  1787, 
virtorv  In.  ^^^^.f^e'- expected  any  reward  for  himself  as  the  prize  of 
victory    but  fought  and  overcame  solelv  for  the  human  race,   1789 

?r?."w-^^^'  '^^l'  The  consolation  which  the  Lord  experienced 
hpL!"'^  !i  •"'  r'  *^'  ?^^^^^^"  ^^*^^  ^""^«°  ^ace»  and  this  because 
1865  TK.  7'"'/T'  ^"^  .^'fT"  *^""  '^''^^  ^«  to  the  human  essence, 
/ll;  •  In  tf '"Ptations  which  the  Lord  experienced  were  conflicts  be- 

Sief  tZTl"''  T.^  '''T^  ''"'^'  '  ^^•^-  It  was  by  temptations  and 
iTfhTl  }T  ?a'^u\'''^  ^^'  "^P""^^  ^^^™  the  rational  man,  where- 
by the  Lord  united  the  human  essence  to  the  divine,  1950.  By  temp, 
tations  the  human  essence  was  united  to  the  divine,  and  by  that  union 

26ir26ltT''7^'  ';'''  ?^"^^^'  '^^^  *"^  ^itations^;  see  below! 
iJOio,  ^018.  It  was  from  divme  love  that  the  Lord  foueht  and  overcame 
m  temptations,  and  from  which  he  sanctified  and  glonfed  ht  huT^^ 
^/7/.  Ihe  Lord  induced  to  himself  various  states  when  he  underwent 
temptations,  chiefly  he  adjoined  the  natural  and  the  rational  to  the 
f:;d"H,.T"'  f'''  2795  2796;  and  this,  because  the  divine  itself 
and  the  divine  human  could  not  be  tempted,  2795.  As  temptation 
proceeded  and  became  more  grievous,  the  Lord  separated  the  ratS 
merely  human,  but  still  retained  such  things  whereby  he  could  be 
tempted  2/91-2795,  2856  ;  see  below  2856,  2857.  The  tempo's 
ot  the  Lord  were  more  or  less  interior,  according  to  the  decree  of  con- 

ZtZa"'^'u  '^.?""^"  ^"^  '^'  ^^''-'^  '''-  2795.  Gold  div  ne Tn 
the  Lord  could  not  be  tempted  because  none  but  the  celestial  angels 
could  form  any  idea  concerning  it,  but  truth  divine  could  be  tempted 
when  bound,  .//.  and  ,A.  2813,  2814;  see  below  4295.  It  wa7the 
divine  of  the  Lord  that  led  the  human  into  temptations,  even  to  the 

self  toXT.  1  ^"'  ^^  ^  ^'  .^^'  ^^^^  ^^'"^tted  temptations  into  him! 
self  to  the  end  that  the  merely  human  might  be  utterly  expelled  from 

n'  eZ".  ^'"''  2816,  2818:  passages  Sited  seriatim^  also  concern 
ill  \'™S^^^^°"«. »«  general,  2819.  After  enduring  temptation-combats 
tiie  Lord  perceived  consolation  m  divine  good,  2822,  ill.  2841 .  After 
enduring  the  most  grievous  temptations  the  Lord  conjoined  the  rational 
before  separated ;  thus  that  the  rational  was  always  elevated  in  the  Lord 
TJ\r  r"  u^i  temptations,  2856,  2857.  The  rational  as  to  truth 
and  also  the  whole  human  was  made  divine  by  temptation-combats- 

bToTl'f;^  'r*  'I'''  ^"^'  '^27-  ^^'  ^'^  ^d-tted  all  th7heli; 
^L.?  •"  u^^""  '''^^^'  y^^*  ^^^'^  to  the  angels,  and  sustained  their 
temptations  in  his  own  strength,  thus  he  reduced  all  into  order ;  also 

serUffm '"  TK " V'?P!^'^^"' J".  ^"^"'^  °°"'  ^287;  and  passages  cited 
IZv  i  ^^^  ^°'/  ?'  *^"Sth  fought  in  temptations  with  the  whole 
angelic  heaven,  and  these  temptations  were  the  inmost  of  all  because 

d9orfQn.*''^  ?^?  '"*''  ^"^''  ^"^  this  with  surpassing  subtlety,  ill. 
^fJJ),  4307  end ;  m  connection  with  this,  that  the  Lord  made  his  human 
divine  by  transflux  from  the  divine  through  heaven,  6720.  When 
temptations  are  predicated  of  the  Lord,  the  infirm  human  received  from 
the  mother  is  to  be  understood  because  the  divine  human  could  not  be 
tempted,  much  less  the  divine  itself,  ill.  and  passages  cited,  7193. 


598 


LOR 


The  good  of  merit  pertains  to  the  Lord  alone,  because  from  pure  divine 
loTe  he  underwent  the  most  grievous  temptations  as  a  means  of  saving 
the  human  race  ;  passages  cited,  9528.  Only  the  forty  days'  temptatiou 
in  the  desert  is  mentioned,  because  forty  signifies  and  involves  tempta- 
tions to  the  full,  thus  the  temptations  of  many  years,  9937.  The  time 
and  state  when  the  Lord  was  in  combat  is  signified  by  the  six  days* 
labour  and  the  union  of  the  divine  and  human  by  the  Sabbath  ;  passages 
cited,  10,360.  The  Lord's  temptations  are  described  in  the  whole  of 
Isaiah  Ixiii.,  9937  ;  and  by  the  combats  of  Abraham  and  the  kings  of 
the  plain,  1651,  1667,  1671,  1685,  1689,  1701,  1707—1718.  See 
King  (p.  469),  Abraham  (in  supplement) ,  Lot,  Sodom. 

48.  The  Passion  of  the  Cross,  was  the  last  or  full  period  of  temptation 
by  which  the  Lord  united  the  human  to  the  divine  and  subdued  the 
hells,  2776,  2854,  2921.  Temptations  are  natural  and  spiritual,  some- 
times both  combined,  and  such  was  the  last  temptation  of  the  Lord  in 
Gethsemane  and  upon  the  cross  ;  that  it  was  also  the  most  cruel  of  all, 
8164,  8179  end.  The  unition  of  the  human  with  the  divine  was  ple- 
narily  accomplished  by  the  passion  of  the  cross,  10,053.  The  last 
combat  and  victory  of  the  Lord  was  upon  the  cross,  wherefore  he  then 
fully  glorified  his  human  and  fully  subjugated  the  hells,  ill.  and  sh. 
10,655.  Man's  salvation  is  altogether  owing  to  this,  that  the  Lord 
fully  subjugated  the  hells  and  fully  glorified  his  human  by  the  passion 
of  the  cross  ;  hence,  that  it  was  not  to  reconcile  the  Father,  and  to  do 
other  things  which  are  commonly  believed,  but  which  involve  contra- 
dictions, 10,659.  All  things  done  to  the  Lord  when  he  was  crucified 
represented  the  state  of  the  church  at  that  time,  in  particular  that  the 
Word  was  in  such  aspect  and  so  treated  among  the  Jews,  9144;  see 
below  (76).     See  Expiation,  Imputation,  Evil  (5),  Sacrifice. 

49.  The  Lord  bearing  our  sins,  means  that  he  fought  with  the  hells 
and  reduced  all  things  into  order  when  he  was  in  the  world,  and  that 
he  does  so  to  eternity,  ill.  and  sh.  9937.  The  Lord  is  said  to  bear  our 
sins  because  he  alone  fights  against  evils  and  falses  in  man,  and  also 
removes  them  from  those  who  are  in  good ;  this,  because  he  made  the 
human  divine,  ill.  and  sh.  9937  and  citations. 

50.  The  Lord's  sorrow,  when  he  foresaw  the  end  of  charity  and 
faith  in  the  church,  2910  ;  seriatim  passages  concerning  the  decline  of 
the  church,  2913.  The  grief  of  the  Lord  when  any  state  of  the  human 
which  he  assumed  was  changed  or  glorified  was  from  his  love  for  the 
whole  human  race,  and  his  unwillingness  that  any  should  be  separated, 
2250,  2660,  2664  compared.  See  above  (47)  particularly,  1444,  1663, 
1690,  4287,  4295;  and  (43)  2222:  see  also  concerning  the  terror  of 
great  darkness  falling  upon  Abram,  which  denotes  the  horror  of  those 
who  are  in  celestial  love  at  the  sight  of  vastation,  1839  ;  and  the  la- 
mentation of  David  over  Saul  and  over  Absalom,  4763,  10,540;  see 
also  Desolation,  Despair,  Terror.  As  to  the  Lord's  agony  and 
bloody  sweat  in  the  night  of  Gethsemane,  1787,  8164,  cited  below  (76). 

5 1 .  The  Lord's  state  of  Humiliation  was  his  state  in  the  external 
when  the  internal  acted  remotely  in  it,  thus  in  boyhood  and  in  tempta- 
tions, when  he  spake  with  Jehovah  as  with  another,  1785.  Jehovah 
was  manifested  to  the  Lord  even  in  his  state  of  humiliation,  but  as  one 
distinct  from  himself  and  yet  in  him,  1990,  1999.  In  his  state  of 
humiliation  the  Lord  interceded  for  the  human  race,  but  in  his  state  of 


LOR 


599 


glorification  nothing  but  mercy  can  be  predicated  of  him,  2250,  ill. 
2253.  When  in  the  human,  in  a  state  of  humiliation,  the  Lord  is 
called  a  servant,  2159,  6984,  compare  3441,  8241.  In  his  state  of 
humiliation  the  Lord  was  in  the  human  derived  from  the  mother,  in 
his  state  of  glorification  he  was  in  the  divine,  2265,  2288.  The  human 
of  the  Lord  was  in  humiliation  when  the  divine  was  present  to  it,  2279. 
The  Lord  was  in  humiliation  when  in  the  human  from  the  mother  be- 
cause of  its  hereditary  evil,  and  because  the  human  cannot  approach 
the  divme  without  humiliation,  6S66.     See  Humiliation. 

52.  The  LortTs  hereditary  state.  In  the  case  of  man,  the  heredi- 
tary nature  derived  from  the  father  remains  to  eternity,  that  from  the 
mother  is  a  somewhat  corporeal  which  is  dispersed  when  he  is  regene- 
rated, 1414,  1444.  The  hereditary  [principle]  which  the  Lord  de- 
rived from  the  father  was  divine,  that  from  the  mother  was  the  infirm 
human,  or  evil,  1414,  1444.  The  Lord  derived  hereditary  evil  from 
the  mother,  which  occasioned  him  most  grievous  temptations,  because 
he  was  born  as  another  man,  but  he  had  no  actual  evil,  1444,  3036 
The  hereditary  evil  which  the  Lord  derived  from  the  mother  occupied 
the  external  man  only,  1444,  1573,  ill.  3025.  Hereditary  evil  insin- 
uated itself  into  the  rational  man,  because  the  rational  is  first  conceived 
from  the  internal  as  a  father  and  from  the  external  as  a  mother,  1921. 
The  Lord  by  temptations  put  oflT  all  the  hereditary  or  infirm  human 
that  he  derived  from  the  mother  so  that  he  was  no  longer  her  son,  2159 
2574,  2649,  3036.  The  Lord  continually  purified  his  rational  by  ex- 
pelling the  evil  and  the  false  which  he  had  hereditarily  from  the  mother, 
briefly  ill.  and  passages  cited,  3036.  The  Lord  put  away  for  ever  the 
hereditary  evil  which  he  derived  from  the  mother,  when  the  holy  dis- 
position and  arrangement  of  truths  in  his  natural  man  was  effected  pre- 
vious to  Its  glorification,  4563,  4564,  4593;  that  the  natural  was 
made  holy  before  it  was  made  divine,  4559.  For  the  representation  of 
hereditary  evil  see  concerning  Deborah  in  Rebecca  ;  and  see  above 
(25),  Evil  (2). 

53.  The  Lord's  Glorification,  was  the  union  of  the  external  man  with 
themternal,  whereby  it  became  hfe  itself,  1603.  The  Lord  was  so 
far  in  the  state  of  glorification  as  he  put  off  the  human  which  he  took 
hereditarily  from  the  mother,  and  put  on  the  divine,  1999,  2033,  21 12. 
The  whole  life  of  the  Lord  was  a  continual  ascent  to  the  glorification 
of  the  human  essence,  2033.  By  the  Lord's  glorification  is  meant  his 
union  with  the  Father,  which  was  for  the  sake  of  his  conjunction  with 
the  human  race,  ill.  and  sh.  2034.  To  glorify  is  to  make  divine,  and 
the  Lord's  glorification  was  progressive,  2632.  The  glorification  of 
the  Lord  is  the  union  of  his  human  essence  with  the  divine,  2765, 
2826.  It  was  by  love  divine  that  the  Lord  united  the  human  essence 
to  the  divine,  and  the  divine  to  the  human,  or  what  is  the  same,  glo- 
rified himself,  2826.  The  rational  man  of  the  Lord  was  glorified  when 
it  was  made  divine  both  as  to  good  and  as  to  truth,  3212.  The  Lord 
was  not  regenerated  like  man  but  he  was  made  really  divine  by  veri- 
most  divine  love,  and  this  is  meant  by  his  glorification,  3212,  3318 
end,  10,052.  The  divine  love  itself  made  the  human  of  the  Lord 
divine  as  celestial  love  makes  man  new ;  in  either  case,  it  is  as  the  soul 
which  forms  the  body  to  an  image  of  itself,  so  that  it  acts  and  sensates 
as  the  soul  wills  and  thinks ;  it  is  also  as  the  end  in  respect  to  the  cause 


600 


LOR 


and  the  cause  in  respect  to  the  effect,  4/27;  further  ill.  4/3"),  6716; 
see  below,  10,044,  10,125.  The  Lord  was  glorified  when  he  made  the 
human  itself  divine  good,  5307 ;  but  that  he  made  himself  divine 
truth  previously,  6753,  6864;  passages  cited  9199.  When  the  Lord 
was  glorified  he  was  no  longer  the  son  of  Mary,  because  he  was  glo- 
rified by  divine  love,  which  has  nothing  in  common  with  forms  merely 
human,  ill.  6872;  that  he  really  received  the  fire  of  divine  love  into 
the  human,  6834,  6849;  and  with  what  difficulty  it  is  believed  that 
divine  love  in  the  human  could  effect  its  glorification,  6945,  8878. 
The  Lord  was  made  divine  truth  itself  while  he  was  in  the  world,  but 
after  his  resurrection  he  was  made  divine  good,  6993,  8127,  8281  end, 
9199,  9315,  9670,  compare  10,060.  The  Lord  glorified  his  human 
or  put  on  the  divine  by  degrees  from  his  infancy  ;  thus,  he  first  made 
himself  truth  from  the  divine,  afterwards  divine  truth,  and  at  length 
divine  good  ;  this  procedure  of  his  glorification,  consequently  the  whole 
life  of  the  Lord  when  he  was  in  the  world,  is  described  in  the  internal 
sense  of  the  Word,  7014.  The  Lord  when  he  was  in  the  world  made 
his  human  divine  truth,  and  then  also  called  good  Father ;  but  after 
his  last  temptation  upon  the  cross  he  made  his  human  divine  good, 
7499 ;  in  connection  with  this,  that  divine  truth  cannot  be  received  by 
any  angel,  but  only  in  its  third  emanation  as  truth  divine,  7270 ;  and 
that  the  Lord,  as  the  divine  truth,  was  the  mediator,  before  he  was 
fully  glorified,  8705.  When  the  Lord  was  in  the  world,  he  was  divine 
truth  and  divine  good  in  him  was  the  Father,  but  when  glorified  he 
made  himself  divine  good  also  as  to  the  human,  and  divine  truth  is 
called  the  comforter  or  spirit  of  truth  which  proceeds  from  him  ;  when 
this  is  understood  many  arcana  may  be  known  concerning  what  the 
Lord  said  of  himself  and  the  Father,  8724 ;  passages  cited  seriatim, 
and  particularly  that  he  was  divine  truth  when  in  the  world,  and  divine 
good  when  he  was  glorified  and  departed  out  of  the  world,  9199; 
briefly,  9987,  10,011  end.  The  glorification  of  the  Lord  even  to 
divine  good  is  described  in  the  internal  sense  of  the  Word  where  the 
process  of  expiation  is  given  (Lev.  xvi) ;  it  was  also  manifested  to  the 
angels  when  Aaron  performed  those  things,  and  at  this  day  when  they 
are  read  in  the  Word,  briefly  ex.  9670.  The  Lord  was  glorified  by 
the  procedure  of  divine  good  through  the  whole  human,  ill.  10,011; 
and  the  conjunction  of  divine  truth,  10,012,  10,015.  The  Lord  glo- 
rified his  human  at  the  same  time  that  he  conquered  the  hells  and  dis- 
posed the  heavens  into  order ;  and  this  by  temptations  admitted  into 
himself,  the  last  of  which  was  the  passion  of  the  cross ;  passages  cited, 
10,026.  The  Lord  glorified  his  human  to  the  ultimates,  which  are  the 
flesh  and  bones,  as  appears  from  the  fact  that  he  left  nothing  of  the 
human  in  the  sepulchre,  HI.  10,044,  particularly  10,125,  10,252, 
10,825,  cited  below.  The  glorification  of  the  human  was  the  union 
of  divine  truth  with  divine  good,  and  this  union  was  through  the  whole 
human,  internal  and  external,  10,047;  the  former  fully  sh.  10,053; 
that  it  was  to  the  very  ultimate  or  external  sensual,  10,028;  that  it 
included  the  extremes  and  exteriors,  10,051  ;  compare  10,052  end. 
The  glorification  is  treated  of  in  two  states  ;  the  first  state  was  to  make 
the  human  divine  truth  and  unite  it  to  divine  good ;  the  second,  to  act 
from  divine  good  by  divine  truth,  ill.  10,057,  10,060,  ill.  10,076. 
Where  the  second  state  of  the  glorification  is  treated  of,  the  divine  in 


9: 


LOR 


601 


the  heavens  and  the  unition  of  the  Lord  with  the  angels  is  described ; 
also  that  it  is  the  divine  human,  and  that  no  other  is  acknowledged 
Lord,  10,067,  10,068.  The  Lord  glorified  his  human  by  making  it 
divine  truth,  and  by  degrees  also  divine  good,  after  which  he  acts  into 
heaven  and  the  world  by  the  influx  and  communication  of  divine  truth, 
ill.  10,076,  10,118;  the  two  states,  ill.  by  the  two  states  of  man*s 
regeneration,  10,057,  10,067,  10,076;  the  latter  of  them  by  the  sun 
and  its  light,  10,106.  The  glorification  of  the  Lord  even  as  to  the 
body,  illustrated  and  confirmed  from  the  soul  forming  the  body  to  its 
own  likeness  in  man  ;  thus,  that  the  human  of  the  Lord  is  not  as  the 
human  of  man,  and  that  he  is  the  only  anointed  of  Jehovah,  10,125; 
further  ill.  10,264,  10,269.  Things  said  in  the  Word  concerning  the 
Lord  are  to  be  understood  in  a  supereminent  sense,  thus,  where  it 
treats  of  the  preservation  of  truths  and  goods,  and  of  the  resurrection 
in  reference  to  man,  his  divine  hfe  in  the  sensual  part,  or  proper  life 
of  the  body  is  to  be  understood ;  thus,  the  resurrection  of  the  body 
itself  unlike  other  men,  10,252.  The  glorification  of  the  Lord  even 
to  the  flesh  and  bones  is  manifestly  shown  by  his  entering  through  the 
closed  doors,  &c.,  10,825.  The  internal  sense  of  the  Word  every- 
where treats  of  the  Lord's  glorification,  which  is  represented  to  the 
apprehension  of  the  angels,  together  with  its  innumerable  consequences 
under  the  most  beautiful  forms,  2249,  2523 ;  and  that  the  whole  of 
Psalm  xlv.  treats  of  it.  10,258.  That  the  Lord  cast  the  evil  into  hell 
and  elevated  the  good  to  heaven  after  he  glorified  his  human,  8018, 
8258;  that  he  placed  the  hells  under  subjection  to  heaven,  8273;  and 
that  the  presence  of  a  little  child  is  sufficient  to  thrust  the  infernal 
crew  down  into  their  hells,  1271.  As  to  the  general  doctrine  of  the 
glorification  of  the  Lord's  human,  see  the  passages  cited,  9315  end; 
see  also  below  (74). 

54.  The  Lord's  Transfiguration  [transformatio].  When  Peter,  James 
and  John  saw  the  Lord  transfigured,  it  was  the  divine  human  which 
they  saw,  not  with  the  eyes  of  the  body,  but  with  the  eyes  of  the 
spirit,  3212.  The  face  of  the  Lord  appearing  as  the  sun,  was  divine 
good;  his  garments  appearing  like  light,  divine  truth,  4677,  5319, 
5954,  9212  and  citations.  The  divine  manifested  in  heaven  as  a  divine 
man  was  the  Lord  from  eternity,  and  the  same  as  the  Lord  showed  to 
his  disciples  when  he  was  transformed,  5110.  The  divine  itself  of  the 
Lord  never  appeared  as  a  face,  but  his  divine  human,  and  thereby,  as 
if  it  were  in  it,  divine  love  or  mercy,  5585.  The  transformation  of 
the  Lord  exhibited  his  divine  human  such  as  it  was  and  appeared  in 
divine  light ;  such  also  as  the  Word  is  in  its  internal  sense,  and  such 
as  divine  truth  is  in  heaven,  5922.  Moses  and  Elias  appeared  talking 
with  the  Lord  when  he  was  transformed  because  of  representing  the 
Word,  5922.  The  glory  of  the  Lord  when  he  was  transformed  was 
divine  truth  manifested,  9429.     See  Glory. 

55.  The  Lord  called  the  Deliverer  or  Redeemer,  because  he  reallv 
liberated  the  human  race  from  the  infestation  of  infernal  spirits  by 
assuming  the  human  and  making  it  divine,  eV/.  and  «^.  6280 — 6281, 
7205,  8866.  The  liberation  of  man  is  accomplished  by  the  influx  of 
good  from  the  Lord  received  into  man,  and  elevating  him  from  hell, 
ill.  6368.  The  spiritual  church  could  never  have  been  delivered  from 
the  infestation  of  falses  unless  by  the  holy  proceeding  of  the  divine 


^■i 


602 


LOR 


human,  which  flows  in  as  light  from  the  sun,  6864.  The  spiritual 
could  not  be  delivered  from  the  infestation  of  infernal  spirits  until  the 
Lord's  resurrection,  6945,  9197;  and  passages  cited  above  (8),  6306, 
&c. ;  see  Egypt  (7),  Hand  (p.  302);  and  as  to  the  place  of  infestation, 
see  Earth.  The  Lord  redeemed  the  whole  human  race  by  the  subju- 
gation of  hell,  and  ever  after  saves  all  who  suffer  themselves  to  be 
regenerated  by  a  life  according  to  his  precepts,  10,152;  that  he  redeemed 
man  by  his  blood  according  to  each  sense,  external,  internal,  and  in- 
most, 10,152.  The  price  of  redemption,  predicated  of  those  who  are 
saved,  is  the  measure  in  which  they  esteem  good  and  truth  from  the 
Lord ;  in  the  supreme  sense,  his  merit  and  justice ;  ill.  and  passages 
cited,  2966 ;  see  below  (57).  For  the  representation  of  deliverance  by 
the  Lord,  see  Moses. 

56.  The  Lord  called  the  Mediator  means  the  divine  human  as  the 
only  medium  of  conjunction  with  the  divine,  which  otherwise  cannot 
be  thought  of,  i7/.  4211,  ill.  4724;  ill,  and  *A.  from  the  signification 
of  a  covenant,  6804;  ill.  8864.  Mediation  and  intercession  are  pre- 
dicated of  divine  truth,  because  it  is  the  immediate  procedure  of  divine 
good,  and  the  nearest  in  proximity  to  it,  ill,  8705.  Mediation  is  pre- 
dicated of  the  Lord  when  he  was  in  the  world,  because  he  was  then  the 
divine  truth,  and  mediation  is  predicated  of  him  now  that  he  is  glori- 
fied and  become  divine  good,  because  no  one  can  think  of  the  divine 
except  he  form  to  himself  the  idea  of  a  divine  man,  8705:  how  con- 
tinual intercession  is  predicated  of  love,  ill.  8573. 

57.  The  Lord  called  Justice.  The  Lord's  justice  consisted  in  this, 
that  in  all  his  combats  he  desired  the  salvation  of  the  human  race,  and 
nothing  for  himself,  ill,  1813.  The  Lord  was  not  born  justice  as  to 
the  human  essence,  but  he  was  made  justice  by  temptation-combats 
and  victories  gained  in  his  own  strength ;  that  this  was  predicted  by 
the  prophets,  1813,  2025.  The  merit  of  the  Lord's  justice  pertained 
to  the  divine  rational,  not  to  the  rational  merely  human,  2798.  The 
justice  of  the  Lord  is  predicated  of  the  good  of  love,  judgment  of  truth, 
sh.  2235;  br.  3021.  The  Lord  is  the  Only  Just,  and  men  are  only  so 
far  just  or  justified  as  they  receive  good  from  him,  ill,  &nd  sh.  9263. 
The  merit  and  justice  of  the  Lord  consists  in  his  subjugation  of  all  the 
hells,  and  in  reducing  them  to  order,  ill,  9715,  9937.  The  good  of 
the  Lord's  merit  and  justice  is  the  only  good  that  reigns  in  heaven, 
9715  end.  Merit  and  justice  are  attributed  to  the  Lord  because  he 
alone  conquers  the  hells  and  keeps  them  in  subjection,  br.  9979 ;  ill, 
10,239.  More  particularly,  justice  pertains  to  the  divine  human  and 
the  holy  proceeding,  because  it  is  the  Holy  [Spirit]  proceeding  from  the 
Lord's  divine  human  that  separates  the  evil  from  the  good,  ill.  and  sh, 
2319 — 2321.  For  the  representation  of  the  Lord  made  justice  as  to 
the  human  essence,  see  Mrlchizedek  ;  and  for  the  general  subject, 
see  Justice,  Justification,  Merit. 

58.  The  Lord  as  the  Divine  Law  treated  of,  6714  and  sequel.  The 
Lord  first  made  himself  the  divine  law  or  divine  truth,  and  afterwards 
divine  good,  6716;  the  latter  when  glorified,  6753;  the  difi'erence  i7/. 
6864.  The  divine  law  is  not  the  truth  of  doctrine  acquired  externally, 
but  the  truth  itself  produced  in  the  human  from  the  inmost  divine, 
6717.  The  divine  truth  or  divine  law  was  the  divine  itself,  which 
before  the  Lord's  advent  flowed-in  through  heaven,  and  this  divine  in 


LOR 


603 


' 


itself  was  good,  6720.  The  divine  law  or  divine  truth  proceeds  from 
the  Lord's  divine  humau,  and  is  first  received  in  the  midst  of  scientifics 
and  falses,  &c.,  6723 — 6726  ;  that  scientifics  were  also  the  first  plane 
in  the  Lord,  6750.  The  Lord  made  himself  the  divine  law  by  deliver- 
ing himself  from  all  that  was  false  in  the  human  derived  from  the 
mother,  6753.  While  the  progress  of  the  divine  law  in  the  Lord's 
human  is  treated  of  it  is  called  the  truth  of  the  divine  law;  how  it  was 
in  danger  of  destruction  by  the  false,  6771,  7164;  the  former  only, 
6827.  When  the  Lord  made  himself  the  divine  law  he  received  the 
fire  of  divine  love  into  his  human,  and  united  it  to  truth  there ;  also 
that  this  is  meant  by  the  union  of  divine  truth  to  divine  good  in  the 
natural,  6834 ;  the  latter,  6836  :  and  that  the  human  of  the  Lord  is 
divine,  or  it  could  not  be  receptive  of  the  fire  of  divine  love,  6849. 
By  the  divine  law  is  meant  the  Word,  the  quality  it  is  in  the  internal 
sense,  7089;  thus  order  itself,  charity  itself,  and  faith  itself,  7166— 
7167;  further  as  to  order,  7186,  7206,  7396,  7995,  8999;  9290  and 
citations;  9987  and  citations ;  10,119;  and  that  such  law  or  truth  is 
to  be  understood  as  internal  and  external,  7381.  The  law  in  the 
supreme  sense  is  divine  truth  from  divine  good,  and  in  the  relative  or 
internal  sense,  the  truth  of  faith  from  good,  8753,  8817.  When  it  is 
said  of  the  Lord  that  he  fulfilled  all  things  of  the  law,  it  is  meant  all 
things  contained  in  the  internal  sense  concerning  the  glorification  of  his 
human,  and  concerning  temptations,  10,239.  For  the  representation 
of  the  Lord  as  the  divine  law,  see  Moses  :  see  also  p.  504 — 505. 

59.  The  Lord  as  the  Word  or  Divine  Truth,  By  the  Word,  where 
it  is  said  the  Word  was  with  God,  and  God  was  the  Word,  is  meant 
the  Lord  as  to  the  divine  human,  thus  truth ;  and  because  truth, 
revelation  ;  and  because  revelation,  the  revealed  Word  itself,  2894, 
ill,  8823,  8931;  see  below,  9315.  The  Lord  is  the  Word,  thus 
doctrine,  because  the  Word  is  from  him,  and  he  is  in  it,  2533,  2859  ; 
but  that  he  is  in  it  according  to  reception,  2531.  The  Lord  is  good 
itself  and  truth  itself,  and  all  good  and  truth  proceed  from  him,  201 1, 
2016,  2882—2892,  2904  ;  see  above  (1).  The  Lord  as  the  Word,  or 
divine  truth,  is  called  the  Son,  as  divine  good  the  Father,  2803,  3703, 
3704,  3736,  4334.  Divine  good  could  never  be  and  exist  without  divine 
truth,  nor  divine  truth  without  divine  good ;  hence  the  divine  marriage 
was  from  eternity,  that  is,  the  Father  was  in  the  Son  and  the  Son  in 
the  Father,  sh,  2803 ;  that  there  is  a  divine  marriage  of  truth  and 
good  in  the  liOrd,  from  which  comes  the  heavenly  marriage,  2509, 
2588,  2618,  2649,  2803.  The  Lord  as  to  the  divine  human  from 
eternity  was  truth  itself,  and  the  same  after  he  was  born  into  the  world, 
2803  end,  3195;  ill.  3210.  The  Lord  is  called  the  Son  of  Man  as 
truth  divine,  and  it  was  as  the  Son  of  Man  that  he  underwent  temp- 
tations, sh.  2813.  The  Lord  as  to  good  could  not  be  tempted,  but 
only  as  to  truth  when  bound,  because  there  are  fallacies  and  falses 
which  infringe  upon  truth,  ill,  2813.  Truth  divine  itself  is  above 
all  temptation,  thus  truth  divine  in  the  human  divine  of  the  Lord, 
which  underwent  temptations,  is  truth  rational ;  the  difference  between 
divine  truth  and  truth  divine,  ex,  2814.  The  very  esse  of  the  Lord 
was  divine  good,  his  very  existere  divine  truth,  and  the  proceeding 
hereof,  the  former  born  by  the  latter,  divine  good  rational,  3210.  The 
Lord  is  nothing  but  divine  good,  and  this  as  to  both  essences,  namely. 


604 


LOR 


the  divine  itself  and  the  divine  human  ;  hut  in  his  proceeding,  or  as 
divine  good  appears  in  heaven,  he  is  divine  truth,  3/04,  3712  end, 
4577,  4180.     Divine  truth  is  not  in  divine  good  but  from  it,  the  one 
being  as  a  Father  and  the  other  a  Son ;   such  a  distinction  of  Father 
and  Son  is  also  preserved  in  the  Word  for  the  sake  of  human  under- 
standing, 3704,  4207.     The  divine  spiritual  or  divine  truth  is  not  in 
the  Lord,  but  from  him,  and  this  is  meant  by  the  spirit  of  truth  in 
John,  ill.  3969.     Divine  truth  does  not  proceed  from  the  divine  itself, 
but  from  the  divine  human  ;  its  procedure  before  the  assumption  of 
the  human,  and  afterwards,  t7/.  4180,   6371—6373.     The  Lord  was 
divine  truth  before  he  glorified  his  human,  and  on  this  account  he  calls 
himself  the  truth,  and  is  called  in  Genesis  the  seed  of  the  woman  ; 
but  by  glorification  he  was  made  divine  good,  so  that  the  spirit  of  truth 
then  proceeds  from  him,  4577.     Divine  truth,  or  the  Word,  is  the 
infinite  existing  from  the  infinite  esse,  thus  it  is  the  Lord  as  to  his 
human,  the  proceeding  of  which  flows  into  heaven,  and  by  the  medium 
of  heaven  into  human  minds,  4687.     Divine  truth  from  the  Lord's 
divine  human  is  the  holy  [principle]  itself,  by  which  alone  men  can  be 
made  holy ;  ill.  by  blood  in  the  Holy  Supper  and  as  the  means  of  sanc- 
tification,  4735.     Divine  truth  proceeding  from  divine  good,  that  is, 
from  the  Lord,  is  the  verimost  reality  and  verimost  essential  in  the 
universe,  out  of  which  all  things  are  brought  forth  and  exist,  5272, 
6880,  ilL  7270,  ill.  7678,  7796,  8200,  9407,  9410,  9499;  see  below 
(60),  8861.     Divine  good  as  being  in  the  Lord,  and  divine  truth  as 
proceeding  from  him,  ill.  by  the  case  of  the  sun,  from  which  light 
proceeds;  passages  cited,  5704,  8241,  8644  and  citations,  8897,  9199 
and  citations,  9498,  9571,  10,196,  10,261,  10,569,  10,605,  particularly 
9684.     Divine  truth  from  the  Lord  is  the  common  principle  of  all 
things,  which  subsist,  such  as  they  are,  by  its  constant  influx,  thus  also 
the  human  soul ;  in  this  sense  the  Lord  is  called  the  Word,  by  which 
all  things  were  created,  6115.     Divine  truth  proceeding  from  the  Lord 
cannot  be  heard  or  perceived  by  any  one  until  it  has  become  human  by 
passing  through  the  heavens  ;  the  spirits  bv  whom  it  is  then  enunciated 
are  in  that  state  called  the  holy  spirit, '6982,  6995,   ill.  6996;   see 
below,  7004.     While  he  was  in  the  world  the  Lord  made  himself  the 
divine  truth,  but  after  his  resurrection  the  divine  good  ;  henceforth  he 
was  not  himself  the  divine  truth,  but  it  proceeds  from  his  divine  human, 
and  is  what  is  called  the  Holy  Spirit,  6993,  7499,  8724;  passages  cited, 
9199,  9315,  9670,  9987,  10,011  end;  also  that  the  trine  is  perfect  in 
the  Lord,  not  as  three  distinct  persons,  sh.  6993  ;  see  above  (3).     All 
truth  that  is  uttered  is  from  the  Lord,  and  it  also  proceeds  immediately 
from  him,  as  well  as  mediately  by  angels  and  spirits,  ill.  7004  ;  further, 
concerning  the  conjunction  of  truth  immediately  proceeding  from  the 
Lord  with  truth  proceeding  mediately,  7055,   7056,  7270;  and  con- 
cerning this  with  the  Lord  himself  when  he  was  in  the  worid,  7058 ; 
see  Influx  (I),  6058,  &c.    Divine  truth  proceeding  immediately  from 
the  Lord  forms  a  radiant  belt  around  the  sun  of  heaven  because  it  can- 
not be  received  by  the  angels,  7270,  8443 ;   but  that  the  Lord  really 
made  himself  divine  truth  while  he  was  in  the  worid,  6993,   7499, 
cited  above.     The  divine  itself  never  instructed  and  spoke  with  man 
immediately,  but  by  divine  truth,  and  this  also  was  the  Lord  in  the 
world,    from  whom   divine  truth  now  proceeds,    8127  and  citations. 


LOR 


605 


Neither  divine  good  itself  nor  divine  truth  itself  can  be  in  heaven,  but 
they  are  far  above  it,  because  the  divine  in  itself  is  infinite,  ill.  8760. 
The  Word,  which  is  divine  truth,  could  not  be  revealed  except  by  Jeho- 
vah in  human  form,  thus  by  the  Lord,  sh.  9315.  All  the  words  of 
the  Lord  were  divine  truth  proceeding  from  him  as  the  divine  human, 
or  the  divine  itself  in  human  form,  sh.  9398.  Divine  truth  from  the 
Lord  is  not  speech  like  man*s,  but  it  fills  the  heavens  as  light  and  heat 
from  the  sun  fills  the  world  ;  how  it  proceeds  from  the  Lord  and  flows- 
in,  ill.  by  spheres  and  circles,  9407  ;  and  that  it  is  as  the  substance 
of  heaven,  9408 ;  and  indeed  the  one  only  substantial  in  all  things, 
9410;  see  above,  5272.  The  Lord's  presence  with  heaven  and  also 
with  man  is  by  the  Word  or  divine  truth ;  also  that  the  Lord  presents 
himself  present  with  man,  not  man  with  the  Lord,  9415.  Divine  truth 
proceeding  from  the  Lord  and  received  by  man  is  the  Spirit  of  truth, 
the  Spirit  of  God,  the  Holy  Spirit,  &c.,  fully  sh.  9818.  Divine  truth 
that  was  in  the  Lord  when  he  was  in  the  world,  and  which  he  himself 
then  was,  is  meant  by  the  Spirit  of  Jehovah,  9818,  ^987.  Divine 
truth  or  the  Word  is  the  law  of  order,  and  the  Lord,  who  is  the  Word, 
is  order  itself  as  to  the  divine  human ;  passages  cited,  9887  end.  The 
Word  in  its  First  [principle]  is  the  Lord,  and  man  in  the  supreme  or 
First  is  the  Lord ;  how  the  first  holds  all  in  connection  by  the  last,  ill, 
10,044.  ^ 

60.  Truth  Divine  as  distinguished  from  Divine  Truth  in  the  Lord, 
is  truth  rational  as  the  angels  have  it,  and  it  consists  in  appearances  of 
truth,  2814.     Truth  diviue  in  the  Lord  is  called  the  son  of  man,  but 
before  glorification,  2813,  2814.     Truth  divine  is  what  was  scourged 
and  crucified  by  the  Jews,  and  is  the  same  as  the  Word  in  its  internal 
sense,  2813,   9144  and  citations.     Truth  divine  in  the  human  divine 
of  the  Lord   was  susceptible  of  temptation,  but  divine  truth  in  the 
divine  human  not  so,  2814.     Truth  divine  is  divine  truth  formed  to 
reception  by  the  angels  of  the  third  heaven,  because  divine  truth  itself 
cannot   be   received,  but  encompasses  the  sun  of  heaven,  ilL  7270. 
Truth /row  the  divine  is  not  used  in  the  same  sense  as  truth  divine, 
but  is  predicated  of  those  who  are  in  damnation,  7955.     Truth  divine 
used  in  the  sense  of  divine  truth  as  the  verimost  essential  and  one  only 
substantial  by  which  all  things  exist,  8861  ;  see  above  (59),   5270,  &c. 
6L  The  Lord's  Glorification  represented  in  man's  Regeneration.  The 
secrets  of  wisdom  concerning  the  Lord's  glorification,  include  the  secrets 
of  man's  instruction  and  regeneration,  1502,  3471  and  citations,  4237. 
Man  is  created  anew  by  the  Lord  according  to  the  order  of  his  own 
progress  in  intelligence  and  wisdom,  but  every  one  according  to  his 
particular  nature  and  genius,  1554.    The  regeneration  of  man  is  similar 
to  the  glorification  of  the  Lord,  also  the  first  conception  of  his  rational 
mind,  but  the  formation  of  the  new  rational  is  different,  2093.     All 
the  states  of  the  church  were  represented  by  the  Lord  when  he  was  in 
the  world,  and  the  manner  in  which  men  under  all  these  circumstances 
are  saved  by  him ;  also  that  he  could  assume  any  state  he  pleased, 
2661,  2786,  2795,  2796.     The  state  of  the  celestial  was  represented 
in  the  divine  rational  of  the  Lord ;  the  state  and  salvation  of  the  spi- 
ritual in  the  first  or  human  rational,  2661  end.     The  divine  spiritual 
of  the  Lord  is  represented  by  the  same  things  as  the  spiritual  principle 
in  man,  or  those  of  the  human  race  who  are  spiritual,  2830.     The 


606 


LOR 


divine  order  into  which  the  Lord  brought  all  things  in  his  human  is 
represented  in  man  when  all  that  he  receives  from  the  Lord  exists  with 
hira  in  spiritual  and  celestial  order,  3017.  The  procedure  of  regenera- 
tion is  similar  to  the  procedure  of  the  Lord  in  making  his  human 
divine,  and  indeed  so  far  as  man  is  created  anew  he  has  the  divine,  so 
to  speak,  in  himself;  only,  that  nothing  is  done  by  his  own  power, 
3043;  how  effected  by  the  Lord  in  him,  3057;  and  more  particularly 
in  what  the  difference  between  the  Lord  and  man  consists,  3138.  The 
procedure  of  man's  regeneration  is  similar  to  the  Lord's  glorification, 
because  it  is  according  to  divine  order,  and  cannot  be  otherwise  done, 
3141,  3490;  that  both  are  gradual,  through  the  whole  life-time,  and 
not  accomplished  at  once,  3200.  The  regeneration  of  man  makes  him 
altogether  a  new  creature,  so  that  his  form,  when  the  material  body  is 
laid  aside  is  inexpressibly  beautiful ;  that  in  this  also  it  is  an  image  of 
the  Lord's  glorification  as  shewn  to  the  disciples  when  the  Lord  was 
transfigured,  3212;  and  that  the  procedure  of  regeneration  by  which 
the  natural  man  is  made  new,  is  according  to  the  same  order  in  which 
the  Lord  made  his  natural  divine,  4027;  further,  on  the  subject 
generally,  6827,  7166,  7193,  9670,  10,021,  10,042,  10,047,  10,058, 
10,060,  10,076,  10,239,  10,240.  See  Regeneration,  Represen- 
tation. 

62.  The  Divine  Power  of  the  Lord,  is  divine  truth  proceeding  from 
the  divine  human,  and  is  represented  as  both  rational  and  natural, 
6947—6948,  6954,  701 1.  The  power  of  divine  truth  from  the  Lord 
proceeds  by  influx,  6948.  Divine  truth  from  the  Lord  is  power  itself, 
for  it  is  the  verimost  essential  from  which  all  essences  exist  in  both 
worlds,  8200.  The  Lord's  omnipotence  is  predicated  of  divine  truth, 
8281 ;  and  divine  truth  is  the  same  as  the  divine  human,  10,258.  All 
power  is  of  truth  from  good,  thus  by  good  from  the  Lord,  9410, 
10,019  end;  passages  cited,  10,082;  10,088,  10,182.  The  divine 
power  of  the  Lord  is  the  power  of  saving  the  human  race,  and  this 
implies  power  over  the  heavens  and  over  the  hells ;  more  particularly 
the  removal  of  hell  from  man,  ah.  10,019,  br,  10,182,  ill,  10,239;  and 
that  hence  all  merit  and  justice  is  attributed  to  the  Lord,  9486.  The 
whole  work  of  salvation  was  done  by  the  power  of  divine  truth  from 
divine  good;  thus  it  was  of  the  Lord's^own  power  or  proprium,  10,027. 
That  the  Lord  really  procured  goods  and  truths  to  himself  by  his  own 
power,  and  thus  made  the  human  divine,  3975,  and  citations;  see  above 
(46);  and,  further,  as  to  the  exercise  and  representation  of  divine 
power,  under  the  word  Hand. 

63.  Esse  and  Existere  predicated  of  the  Lord.  Esse  is  predicated 
of  life,  existere  of  the  reception  of  life,  3938.  The  esse  of  Jehovah 
could  never  be  communicated  to  any  one  but  to  the  Lord  alone,  who 
is  Jehovah  as  to  both  essences;  passages  cited,  3938;  why  incommu- 
nicable, 6872,  6849.  Existere  could  be  predicated  of  the  Lord  when 
he  was  in  the  world,  but  not  since  the  human  was  made  divine,  3938. 
In  the  Lord  all  is  infinite  thus  esse,  but  from  the  Lord  yet  not  in  him, 
is  what  is  eternal,  thus  existere,  3938;  see  above  (59 )i!  3704,  3969; 
also  (37),  4559.  The  most  ancient  church  could  not  adore  the  infinite 
esse  but  the  infinite  existere  or  existing,  which  they  could  perceive  as 
a  man,  because  they  knew  it  was  produced  through  heaven  which  thence 
acquired  the  form  of  a  grand  man,  4687.     It  was  perceived  in  the  most 


LOR 


607 


ancient  church  that  the  time  would  come  when  that  infinite  existing 
could  not  flow  into  human  minds,  hence  their  revelation  and  prophecy 
that  One  should  be  born  who  would  make  the  human  divine,  or  the 
infinite  existing  one  with  the  infinite  esse,  4687.  The  divine  existing 
is  the  divine  proceeding  from  the  divine  esse,  and  also  in  image  is  a 
man  because  heaven,  of  which  it  is  the  all,  represents  a  grand  man, 
4692.  The  Lord  as  to  the  divine  itself  is  the  divine  esse,  and  as  to  the 
divine  human  which  makes  heaven,  he  is  the  divine  existing;  that  the 
divine  esse  must  become  the  divine  existing  before  it  can  be  appre- 
hended, 4724;  but  that  the  esse  and  the  existing  are  still  one,  4692. 
The  esse  itself  and  existere  itself,  which  are  good  itself  and  truth  itself 
in  the  abstract,  can  only  be  supposed  by  abstracting  all  that  is  com- 
prehensible in  a  human' idea  concerning  the  divine,  5110.  The  esse 
and  existere  are  involved  in  the  repetition,  I  AM  THAT  I  AM;  not 
the  divine  itself  and  the  divine  human  as  before  the  Lord's  advent, 
because  the  human  was  also  made  divine,  thus  esse  itself,  and  the 
existere  is  now  its  holy  proceeding  or  divine  truth,  6880,  6882.  The 
divine  esse  is  meant  by  Jehovah,  thus  the  divine  good  of  the  divine 
love;  the  divine  existere  by  God,  thus  the  divine  truth  proceeding  from 
his  divine  good,  6905,  7590,  8724,  8864,  8988,  9303,  10,158.  The 
esse  of  all  things  is  the  divine  itself;  the  existere  of  all  things  divine 
truth  proceeding  therefrom,  7796. 

64.  Why  the  Lord  was  born  on  our  earthy  explained,  principally  that 
the  Word  might  be  written,  9350—9362.  The  Word  could  be  written 
and  published  abroad  upon  our  earth,  whence  it  could  be  made  mani- 
fest to  all  in  the  other  life,  from  all  parts  of  the  universe,  that  God 
was  made  man,  9351,  9356,  9357.  The  art  of  writing  and  its  improve- 
ment from  the  earliest  ages,  at  length  printing,  and  in  like  manner 
commercial  intercourse,  was  provided  for  the  sake  of  the  Word,  9353. 
In  every  other  earth  divine  truth  is  revealed  by  spirits  and  angels,  and 
cannot  extend  far  beyond  families,  besides  which  it  is  continually  liable 
to  perversion;  by  means  of  the  Word,  on  the  contrary,  it  remains  in  its 
integrity  for  ever,  9358;  see  also,  9793.  The  Lord  manifests  himself 
in  an  angelic  human  form  to  the  inhabitants  of  other  earths,  who  are 
thus  prepared  to  receive  the  Word  gladly  when  they  hear  that  he  was 
actually  made  man,  9359,  9361.  Add  to  these  reasons,  the  real  ground 
of  them,  that  the  inhabitants  of  this  earth  belong  to  the  external  and 
corporeal  sense  in  the  grand  man,  9360;  and  that  the  conjunction  of 
heaven  and  thereby  of  the  Lord  with  the  human  race,  could  not  be  pre- 
served without  the  Word  in  our  earth,  9400. 

65.  The  Lord  known  throughout  the  Universe.  The  inhabitants  of 
all  the  earths,  if  not  idolaters,  adore  the  divine  under  a  human  form, 
thus  the  Lord;  they  know  also  that  no  one  can  be  conjoined  to  the 
divine  except  by  some  idea  grounded  in  form,  6700.  The  worship  of 
God  throughout  the  universe  under  some  form,  and  indeed  in  idea  under 
the  human  form,  is  from  heaven,  because  the  Lord  is  heaven  itself, 
10,159.  The  spirits  of  Mercury  acknowledge  the  Lord  God  manifested 
to  them  in  human  form  from  the  sun  of  heaven,  7 1 73.  The  inhabitants 
and  spirits  of  Venus,  7251,  7252;  of  Mars,  7477y  7478;  of  Jupiter, 
7173,  8031,  8541—8547;  and  of  Saturn,  8949.  Some  described  who 
worship  an  idol  of  stone,  confessedly  that  they  may  think  of  the  invi- 
sible God,  and  that  they  were  told  they  might  worship  the  invisible  in 


•608 


LOR 


the  Lord,  who  is  visible,  9972.     Other  spirits  from  some  tarth  in  the 
universe  m  discourse  concerning  the  Lord  10,736—10,738;  especially 
that  they  are  confounded  by  strange  spirits  coming  to  them  with  the 
idea  of  three  persons,    10,736;  that  they  think  of  God  as  a  man,  both 
from  intenor  perception  and  because  he  has  appeared  to  them  in  human 
form;   that  this  is  confirmed  by  the  similiar  perception  of  the  ancients 
in  our  earth,    10,737.     These  spirits  also  were  unwilling  to  hear  of  a 
trine  m  God  except  as  a  similar  trine  exists  in  every  angel,   viz.,  as  the 
inmost  or  invisible  life,  the  external  visible  in  human  form,  and  the 
proceeding  sphere,  10,738.   The  author's  remarks  hereupon,  illustrating 
trora  the  Word  and  from  rationality  that  the  human  of  the  Lord  is 
divme;  thus,  that  his  inmost  is  what  is  called  the  Father,   his  external 
or  human  the  Son,  and  his  divine  proceeding  the  Holy  Spirit,   10,738. 
Another  conversation  with  spirits  from  a  remote  earth  concerning  the 
Lord,  and  the  Lord  manifested  in  a  scene  of  judgment,  10,810,  10,811. 
66.  The  second  coming  of  the  Lord,  or  the  coming  of  the  Son  of 
man,   is  the  presence  of  the  Lord  in  every  one,   3900;  compare  ,0067. 
The  signs  preceding  the  Lord's  coming  have  respect  to  the  reception  of 
good  and  truth;  the  sign  of  the  Son  of  man  appearing  in  heaven,  is  the 
Lord  as  truth  divine,  4060.    The  Lord  has  come  into  the  world  as  often 
as  the  church  has  been  vastated,  not  in  person,  as  when  he  assumed  the 
human  by  nativity,  but  by  appearings,  or  manifestations,  and  by  inspi- 
rations,  whence  we  have  the  Word,  4060.     The  coming  of  the  Lord  as 
the  Son  of  man  is  the  revelation  of  the  internal  sense  of  the  Word 
4060;   together  with  the  acknowledgment  of  him  in  faith  and  heart 
passages  cited,  6895;   ill.  and  *A.  9807.      The  consummation  of  the 
age  IS  the  time  of  the  Lord's  coming,  because  so  long  as  any  charity 
and  faith  remain,    he  is  with  the  old  church;    but  when  these  are 
perished,  he  passes  to  a  new  church,  4535.     The  coming  of  the  Lord  is 
the  influx  of  truth  into  the  thought  of  man  from  the  Word,  4712.    The 
coming  of  the  Lord  is  the  influx  of  divine  truth  by  heaven,  the  glory  in 
which  he  comes  is  intelligence  and  wisdom  which  appears  before  the 
angels  as  the  splendor  of  light,  4809;   his  presence  and  advent  further 
%IL  by  the  glory  of  light,  8427.     If  any  one  saw  the  Lord  he  would 
adore  him  from  externals  not  from  internals,    not  so  those  who  are 
affected  with  truths  and  do  goods  from  internals,  5066,  5067;   see  also, 

aA^^  ^i  ^^^^  *^  ^^^  ^^^*  denotes  his  presence  in  the  Word,  9405, 
9411.  The  advent  and  presence  of  the  Lord  is  predicated  of  the  Word, 
because  the  Word  is  divine  truth  itself  proceeding  from  him,  and  what 
proceeds  from  the  Lord  is  the  Lord  himself,  ill.  9405,  ill.  9407.  See 
Morning,  Day-dawn,  Influx  (2),  Light  (3),  Life  (16,  18). 

67.  The  Lord  in  the  Revealed  Word.     The  Word  is  the  receptacle 

and  treasury  of  the  celestial  and  spiritual  things  of  the  Lord,  ill.  1 888. 

1  he  Word  m  the  letter  is  representative  and  significative  of  arcana 

which  no  one  sees  but  the  Lord  and  the  angels  from  him,   1 984      The 

internal  of  the  Word,  which  is  its  life  and  soul,  has  respect  to  nothing 

but  the  Lord,  his  kingdom,  and  the  church,  and  to  such  things  in 

man  as  belong  thereto,  1984;  the  life  of  the  Word  also  flows-in  into 

the  minds  of  those  who  read  it  holily,  3424.    When  the  Word  is  read  ; 

where  it  treats  of  the  Lord's  perception  and  thought  while  he  was  in 

the  world,  the  angels  are  more  and  more  illustrated  concerning  the 

conjunction  of  the  human  essence  with  the  divine,  concerning  the  con- 


LOR 


609 


junction  of  the  Lord  with  heaven,  and  the  reception  of  his  divine  in 
their  human,    &c.,    2249.     When  the  intercession  of  Abraham   for 
Sodom  and  Gomorrah  is  read,  the  angels  perceive  ineffable  things  con- 
cerning the  anxiety  of  the  Lord's  love  for  the  human  race,  2275,  2283. 
The  Word  is  from  the  Lord,  and  the  life  of  the  Lord  flows  into  the 
literal  sense  bv  means  of  the  internal,  2310,  2311,  6516  ;  or  into  the 
truth  that  is  from  him,  8604.     Unless  the  internal  sense  of  the  Word 
and  of  the  rites  of  the  Jewish  church  had  expressed  the  whole  life  of 
the  Lord,  even  to  his  thoughts  and  perceptions,  when  he  was  after- 
wards in  the  world,  it  would  have  been  necessary  that  he  should  have 
come  immediately  after  the  fall  of  the  most  ancient  church,    2523. 
There  are  angels  who,  while  they  lived  in  the  world,   thought  of  the 
Lord's  human  as  that  of  another  man  ;  how  such  have  been  instructed 
and  brought  into  association  with  celestial  angels  by  the  internal  sense 
of  the  Word,  2574.     The  internal  sense  of  the  Word  is  truth  divine 
as  distinguished  from  divine  truth,  and  it  was  this  which  the  Jews 
scourged  and  crucified  as  the  Son  of  Man,  2813.     It  is  the  same  thing 
whether  you  say  truth  divine  or  the  Lord  as  truth  divine,  because  the 
Lord  is  truth  itself,  inasmuch  as  he  is  the  Word  itself,  2813  ;  that  he 
is  also  doctrine  itself,  2533,   2859,  3364,  3393,   4687,  5321.     The 
especial  subject  of  which  the  internal  sense  of  the  Word  treats  is  the 
Lord's  divine  human,  and  the  all  of  doctrine  in  the  Word  is  to  wor- 
ship him,  and  to  love  him,  2859.     The  Word  has  existed  in  all  ages, 
not  as  we  have  it  at  this  day,  but  at  first  by  revelation  to  every  one, 
and  successively  by  written  correspondences ;  that  under  all  these  cir- 
cumstances, it  has  treated  of  good  and  truth,  and  of  the  Lord  alone 
as  the  source  of  good  and  truth,  2895—2899,  3432,  10,355,   10,632. 
In  regard  to  the  Word  of  the  New  Testament,  also,  the  Lord  spake 
from  representatives  and  significatives  because  from  divine  truth  itself, 
2900.     See  Language  (8),  particularly  A677,  4807,  4957.     The  re- 
presentatives and  significatives  of  the  Word  are  such  that  all  and  each 
in  the  supreme  sense  regards  the  Lord ;  and  in  the  internal  or  respective 
sense  the  reception  of  good  and  truth  from  him,  whereby  his  kingdom 
is  formed,  2904,  3245,  3296.     The  Word  is  not  written  according  to 
divine  truths,  but  divine  truths  from  the  Lord  flow  down  into  its  appa- 
rent truths,  and  thereby  conjoin  angels  and  men  with  him,    3362, 
3364,  3376.     It  is  perceived  in  heaven  that  the  Word  treats  of  the 
Lord,  and  that  it  is  wholly  from  him ;  also  that  the  Lord,  when  he 
was  in  the  world,  was  the  Word,  3382.     The  Lord  is  the  Word,  and 
hence  divine  doctrine,  in  the  supreme  sense,  in  the  internal  sense,  and 
also  in  the  literal  sense,  3393;  ill.  3439,  3712.     The  Lord  came  into 
the  world  and  revealed  the  internals  of  the  Word  when  there  was  no 
longer  any  good,  not  even  natural,  in  order  that  the  truth  of  the  Word 
might  not  be  profaned,  ill.  3398.     The  principles  of  the  Word  are 
three :  the  divine  human  of  the  Lord,  love  to  him,  and  love  to  the 
neighbour,  3454;  and  from  the  acknowledgment  and  love  of  these 
principles  the  conjunction  of  man  with  heaven  is  effected  by  means  of 
the  Word,  4217.     The  Word  in  its  essence  is  the  infinite  existing  from 
the  infinite  esse,  thus  the  Lord  himself  as  to  his  human,  from  which 
divine  truth  now  proceeds,  4687.     The  Word  actually  descends  from 
the  Lord,  and  passes  through  heaven  to  the  world,  being  adapted  as  it 
proceeds  to  the  various  understanding  of  angels  and  men,  6221  end. 


R  R 


610 


LOR 


LOR 


611 


9400,  9407.  The  Word  is  holy  in  every  jot  and  tittle,  even  where  it 
treats  of  ritual  observances  which  are  abrogated,  because  they  all 
represented  the  Lord,  and  they  still  contain  the  celestial  sense  in  their 
bosom,  9349.     See  Word. 

68.  The  various  Names  by  which  the  Lord  is  called,  are  used  in  the 
Word  on  account  of  the  internal  sense,  ilL  300,  2001.     The  Lord  is 
called  Jehovah  as  love  itself  or  the  esse  of  all  life,  1 735.     He  is  called  the 
LordJehovih  when  temptations  and  victories  therein  are  predicated,  1 793, 
1819.      He  is  called  Schaddai,  and  El-Schaddai,  from  temptations 
and  consolation  after  temptations,  ill,  and  sh,  1992,  3667,  4162,  5615, 
5628,   7193;  and  because  Abraham  worshipped  Schaddai,  2001,  5628, 
6003,  6229,  7194.     He  is  called  Jehovah  when  love  or  good,  and  when 
the  celestial  church  is  treated  of;  but  God  when  faith  or  truth,  and  when 
the  spiritual  church  form  the  subject,  2001,   2586,  2769,  2826,3921, 
7194,  7268,  7311,  8760,  8864,  8921,  8988,  9160,  9221,  9420,  10,081; 
see  below,  3969.     He  was  called  by  various  names  in  ancient  times  to 
denote  quality;  but  one  God  was  understood  and  acknowledged  under 
all,  till  worship  became  merely  external,  and  every  one  was  at  length 
worshiped  as  a  separate  God,  2724,  3667.    He  is  called  Jehovah  as  the 
Father,  and  God  as  the  Son,  thus  as  the  divine  human ;  the  latter, 
when  the  spiritual  man  is  treated  of,  2807  end.     He  is  called  God 
when  truth,  thus  combat,   is  predicated,  and  Jehovah  when  good,  into 
which  consolation  is  insinuated  after  temptation-combats,  2822.     He  is 
called  Jehovah  when  the  subject  is  good,  God  when  the  subject  is  truth, 
Jehovah  God  when  both  good  and  truth  are  included,  and  Jehovah 
Zebaoth  when  the  divine  power  of  good,  or  omnipotence,  2921.     He  is 
called  Jehovah  God  when  the  divine  human  is  predicated,  8864.     The 
Lord,  so  called,  in  the  Old  Testament  is  the  same  as  Jehovah  Zebaoth, 
or  Jehovah;  the  Lord,  so  called,  in  the  New  Testament,  is  also  the 
same  as  Jehovah,  but  he  is  not  called  Jehovah  in  the  latter  case  because 
it  would  not  have  been  believed  that  he  was  Jehovah,  and  because  he 
was  really  not  so  as  to  the  human  essence  before  it  was  fully  united  to 
the  divine,  2921  ;  passages  cited,  5663.    He  is  called  Lord  in  the  New 
Testament  as  to  good  ;  Master  as  to  truth,  2921,  sh.  9167;  that  Lord 
signifies  good,  sh.  4973,  ill.  4977;  and  that  good  really  is  Lord,  9167. 
He  is  called  Christ  the  Lord  at  the  annunciation;  Christ,  as  the  Messiah, 
the  Anointed,  the  King;  Lord,  as  Jehovah,   2921  end.     He  is  called 
the  Lord's  Christ  as  the  divine  truth  of  divine  good;  also  that  Christ 
is  the  Messiah  which  is  the  same  as  Anointed,  or  King,   4973,   9144, 
9954.     He  is  called  Jesus  from  divine  good,  Christ  from  divine  truth, 
Jesus  Christ  from  the  divine  marriage  of  good  and  truth,  3004,  further 
ill.  and  sh.  3005—3010,  5502.     He  is  called  Jehovah  God  of  heaven 
as  to  the  verimost  divine  essence,  or  the  divine  in  the  highest,  and  rela- 
tively in  the  internal  man;   God  of  earth  as  to  the  human  essence,  and 
relatively  as  to  his  presence  with  the  external  man,  3023;  compare  306 1 . 
He  is  csdled  God  when  the  subject  proceeds  from  truth  to  good,  Jehovah 
when  it  proceeds  from  good  to  truth,  3969.     He  is  called  El,  Elohim, 
El-Elohe  [God],    when  the  subject  is  truth,   ill.  4402,   6003,  9 1 60, 
10,154.     The  Lord  is  called  the  God  of  Israel,  because  by  his  advent 
into  the  world  he  saved  the  spiritual,   7091.     He  is  called  Jah,  from 
Jehovah,  when  his  divine  truth  is  glorified,  8267.     He  is  called  a  Man 
of  War,  and  a  Hero,  because  he  fought  against  infernal  spirits  when  in 


the  world,  and  still  fights  for  the  human  race,  8273 ;  see  also,  8624 — 
8626,  10,019  end,  10,053.  He  is  called  the  Holy  One  of  Israel,  ^c, 
from  the  holy  proceeding  of  truth,  8302.  He  is  called  Jehovah,  Jehovah, 
God,  to  denote  the  divine  itself,  the  divine  human,  and  the  divine  pro- 
ceeding, thus,  the  trine  in  the  Lord,  10,617.  By  the  name  of  the 
Lord  is  meant  all  things  in  one  complex  by  which  he  is  worshiped, 
3488.     See  Name,  Worship. 

69.  The  Lord  called  Shiloh,  from  a  word  which  signifies  peace, 
because  peace  was  procured  in  his  kingdom  when  he  assumed  the  human 
divine,  ill.  6373. 

70.  The  Lord  called  the  Sent,  refers  to  the  divine  human  and  its 
influx  from  eternity,  which  was  always  manifested  in  human  form  and 
called  the  angel  of  Jehovah,  &c.,  ill.  and  sh.  6280.  By  the  Sent,  is  espe- 
cially meant  the  proceeding,  ill.  in  the  above  sense,  6831,  9303.  See 
to  Go  Forth. 

71.  The  Angel  of  the  Lord,  is  the  Lord  himself  as  to  the  divine 
human,  also  the  divine  in  heaven  with  the  angels,  and  the  same  in  men 
who  are  receptive  of  it;  passages  cited,  10,528.  The  Lord  is  called  an 
angel  as  to  the  divine  human,  because  the  Lord  from  eternity  was  the 
divine  itself  passing  through  the  heavens,  and  made  manifest  under  the 
form  of  an  angel ;  thus,  in  the  human  form  which  the  Lord  actually 
put  on  in  the  world,  6831,  ill.  and  sh.  10,579.  That  by  angels,  when 
mentioned  in  the  Word,  the  Lord  himself  or  somewhat  divine  is  meant, 
and  that  they  are  called  Gods  from  the  reception  of  the  divine  proceed- 
ing, 1925,  2821,  3039,  4085,  4295,  4402,  7268,  7873,  8192,  8301, 
10,528. 

72.  Apparent  Truths  concerning  the  Lord.  When  remembrance  is 
predicated  of  the  Lord  it  denotes  his  mercy,  for  he  who  knows  all  and 
every  particular  thing  from  eternity,  cannot  be  said  to  recollect,  1049. 
To  see  any  one  predicated  of  the  Lord,  denotes  the  knowing  his  quality, 
for  he  who  knows  all  from  eternity  has  no  need  to  see  (or  look),  1054. 
To  descend  and  see  is  predicated  of  the  Lord  according  to  the  appear- 
ance, and  cannot  really  be  said  of  him  who  is  omniscient  and  omnipre- 
sent, he  is  called  the  most  high  likewise  (and  hence  said  to  descend), 
because  he  is  the  inmost,  1311,  6854.  To  see,  predicated  of  the  Lord, 
is  to  foresee  and  provide,  2837.  To  hear  and  to  see,  predicated  of  the 
divine,  has  reference  to  the  infinite  wiUing  and  understanding,  3869, 
especially  the  end.  To  swear,  predicated  of  the  Lord,  denotes  the 
eternal  and  irrevocable  truth  of  the  thing  named,  2842,  ill.  7192. 
Anger  is  attributed  to  the  Lord  according  to  the  appearance,  for  he  who 
is  love  itself  is  angry  at  no  one,  still  less  does  he  curse  and  slay  any 
one;  how  these  and  similar  expressions  are  to  be  understood,  245,  592, 
735,  1093,  1838,  1857,  1874,  5798,  6991,  6997,  7344,  7533,  8284, 
9031,  9033  and  citations,  9204  and  citations,  9313,  10,618;  that 
neither  does  he  lead  any  into  temptations,  1875,  2768;  and  that  he 
never  sends  any  to  hell;  nor  permits  any  punishment  except  for  use  as 
an  end,  696,  1683.  Evil  spirits  attribute  the  evil  of  punishment  to  the 
Lord;  also,  they  who  are  in  ignorance  of  the  secrets  of  the  Lord's 
kingdom;  but  it  is  not  really  the  case,  592,  1861.  The  Lord  with- 
holds man  from  evil,  and  if  it  were  not  so,  man  would  of  himself  plunge 
into  hell,  789;  that  it  is  only  by  a  mighty  power  he  is  restrained,  2406. 
It  is  the  Lord  alone  who  subdues  evil  and  hell  with  man,  and  who 

r  R  2 


G12 


LOR 


operates  all  good  in  him,  without  which  man  would  perish  to  eternity, 
987.     The  Lord  cannot  be  said  to  repent,  because  he  foresees  and  pro- 
vides for  all  things;  but  that  repentance  and  grief  of  heart  attributed 
to  him  denotes  his  pity,  587,  588.     The  Lord  is  represented  as  asking 
questions  of  man  in  accordance  with  man's  belief  that  his  thoughts  are 
secret;  but  the  Lord  knows  all  things,  1931,  2693,  6132.     Judgment 
is  predicated  of  the  Lord,  but  he  judges  all  from  good,  and  the  evil 
who  reject  the  good  bring  the  judgment  of  truth  separate  from  good 
upon  themselves,   2335  ;  that  judgment  pertains  to  the  divine  human 
and  the  holy  proceeding  of  the  Lord,  2320,  2321;   also,  that  truth 
damns,  and  good  saves,  2769;  in  other  words,  that  the  laws  which  the 
evil  violate  are  from  the  Lord,  6071,  ill  7206,  particularly  7926.    The 
Lord  never  opposes  any  one,  but  it  so  appears  when  a  man  or  a  spirit 
opposes  himself  to  the  divine  and  it  is  expressed  according  to  the  appear- 
ance, ///.  7042.    Ears,  eyes,  affections,  &c.,  similar  to  those  of  man,  are 
attributed  to  Jehovah,  because  it  is  only  so  that  the  divine,  which 
infinitely  transcends  human  thought,    can  be   made   comprehensible, 
2553.     The  Lord  damns  no  one,  curses  no  one,  although  it  is  so  ex- 
pressed in  the  literal  sense  of  the  Word,  2395,  ill,  2447.     Evils  are 
attributed  to  the  Lord  by  the  sense  of  the  letter,  when  yet  they  are  from 
man  himself,  and  only  done  from  permission,  2447.     When  the  Lord 
is  said  to  dwell  in  heaven,  it  is  meant  not  only  that  he  is  in  heaven, 
but  that  he  is  heaven  itself,  2859;  see  above  (17).    The  evils  of  hatred, 
anger,  wrath,  fury,  &c.,  are  predicated  of  the  Lord,  when  yet  the  con- 
trary of  all  this  is  true,  from  appearances ;  that  the  repugnance  or 
opposition  of  states  is  thus  represented,  3605,  3614;  and  how  the 
expressions  are  changed,  as  the  sense  of  the  letter  ascends,  from  evil  to 
good,  3607.     When  giving  is  predicated  as  if  the  Lord  received  from 
Jehovah  as  another,  it  denotes  what  was  from  his  proprium  or  divine 
good,  3705,  3740.    When  going  out  (from  the  Father)  is  predicated  of 
the  Lord,  the  divine  formed  as  man  and  thus  accommodated  to  percep- 
tion is  meant,  5338.     When  obeying,  or  hearkening  to  the  voice  of 
Jehovah  is  predicated  of  the  Lord,  it  denotes  the  union  of  the  divine 
with  the  human  by  temptations,   3381.      When  observing  precepts, 
statutes,  laws,   &c.,  is  predicated  of  the  Lord,  it  denotes  his  uniting 
the   divine   and    the   human   by   continual    revelations,    and  this  of 
himself,  3382.     Offerings  described  as  gifts  to  Jehovah  are  in  reahty 
gifts  from  the  Lord  to  man,  ill.  9938.     See  Appearance,  Truth, 
Word. 

73.  Instruction  concerning  the  Lord,  from  the  divine  natural  and 
sensual  is  called  inferior,  not  because  these  are  inferior  in  the  Lord  in 
whom  all  is  infinite,  but  because  sensual  men  understand  divine  things 
sensually,  natural  men  naturally,  and  only  they  who  have  perception 
are  taught  from  the  Lord's  divine  rational,  4715.  A  distinction  is 
made  between  the  predicates  of  the  divine  natural,  and  the  divine 
intellectual  [principle]  or  internal  human  in  the  Lord,  because  they 
who  are  of  the  external  church  cannot  elevate  their  thoughts  above  the 
natural  human,  6380  ;  but  that  they  are  elevated  to  interior  things,  and 
are  capable  of  thinking  as  in  the  spirit,  who  are  regenerated,  ill,  6454, 
6945,  7654;  and  that  such  elevation  is  out  of  sensual  lumen  into  the 
brightness  of  spiritual  light,  6313,  6843—6845,  6954,  7442,  9407. 
See  Elevation.     The  first  principle  of  the  church  is  the  recognition 


LOR 


613 


that  there  is  a  God,  and  that  he  is  to  be  worshiped;  the  first  instruc- 
tion concerning  his  quality,  that  he  created  the  universe,  and  that  the 
universe  so  created,  derives  its  subsistence  from  him,  6879.  The 
second  necessary  point  of  instruction  concerning  the  Lord  is  that  divine 
truth  proceeding  from  him  must  be  received,  6882;  and  that  by  such 
truth  is  meant  the  verimost  reality  from  which  all  things  exist  and 
subsist,  and  not  a  mere  word,  5272,  6880,  7270,  7(i7S,  8200,  9407. 
9410,  9499.  The  first  truth  or  primary  instruction  of  the  church  con- 
cerns the  union  of  the  human  with  the  divine  itself  in  the  Lord,  to 
which  all  things  have  reference,  thus  it  concerns  his  state  of  glorifica- 
tion by  temptation-combats,  as  imaged  in  the  regeneration  of  man, 
10,728 — 10,730.  The  instruction  and  regeneration  of  man  so  that  he 
may  become  either  celestial  or  spiritual,  and  also  the  instruction  of 
infants  in  heaven,  is  involved  in  the  history  of  Abraham  and  its  reference 
to  the  glorification  of  the  Lord  in  the  supreme  sense,  1502.  How 
children  are  instructed  concerning  the  Lord  in  the  other  life,  2299. 

74.  Various  Summaries  of  Doctrine  concerning  the  Lord,  I.  Ac- 
cording to  the  order  which  closes  the  exposition  of  the  doctrine  of 
charity  and  faith,  10,815 — 10,831.  (1.)  The  primary  principle  of  the 
church  is  to  acknowledge  and  love  God,  10,816.  (2.)  They  who  are 
within  the  church  ought  to  believe  in  the  Lord,  in  his  divine  and  human, 
and  to  love  him,  sh,  10,817.  C3.)  They  within  the  church  who  do  not 
acknowledge  the  Lord  cannot  be  saved,  because  no  one  can  be  conjoined 
to  God  except  from  the  Lord  and  in  the  Lord,  sh,  10,818.  (4.)  The 
Father  is  really  in  the  Lord  and  the  Lord  is  God,  sh,  10,819.  (5.) 
They  who  are  in  the  light  of  heaven  see  the  divine  in  the  Lord's  human, 
not  they  who  are  only  in  the  light  of  the  world,  10,820.  (6.)  They 
who  have  an  idea  of  three  persons  cannot  think  of  one  God,  but  it  is 
otherwise  with  those  who  have  an  idea  of  three  in  one  person,  as'is  the 
case  when  a  Trinity  in  the  Lord  is  thought  of,  10,821,  10,822;  ill, 
by  the  likeness  of  a  human  father  in  his  son,  10,823  ;  see  above  (53); 
4727.  (7.)  To  perceive  the  divine  and  human  in  one  person  is  agreeable 
to  the  faith  received  from  the  Athanasian  Creed,  10,824.  (8.)  It  also 
appears  that  the  divine  and  human  in  the  Lord  are  one  person  from  his 
resurrection  with  the  whole  body,  dificrent  from  other  men,  10,825.  (9.) 
They  who  regard  the  human  of  the  Lord  like  that  of  another  man,  do 
not  think  of  his  conception  from  the  divine  itself,  of  his  appearance 
when  transformed,  of  the  soul  forming  the  body  to  its  own  likeness, 
and,  finally,  of  the  Lord's  omnipresence,  10,826.  (10.)  The  Lord  has 
all  power  in  heaven  and  earth  because  all  in  him  is  divine,  10,827. 
(11.)  The  Lord  came  into  the  world  that  he  might  save  mankind  by 
subjugating  the  hells  and  glorifying  the  human,  and  the  passion  of  the 
cross  was  that  by  which  the  last  victory  was  obtained,  sh,  10,828. 
(12.)  Unless  the  Lord  had  come  into  the  world  no  one  could  have 
been  saved;  but  that  all  are  saved  who  beheve  in  him  and  love  him, 
and  that  to  love  him  is  to  live  according  to  his  precepts,  10,828  end, 
10,829.  (13.)  That  the  Lord  put  off"  all  the  human  from  the  mother, 
and  put  on  the  human  from  the  father,  so  that  he  was  no  longer  the 
Son  of  Mary,  but  the  Son  of  God,  from  whom  he  came  forth,  br, 
10,830. 

II.  According  to  the  order  followed  in  the  author's  Special  Treatise 
on  the  Lord,     (1.)  The  Word  throughout  treats  of  the  Lord,  and  the 


614 


LOR 


Lord,  in  fact,  is  the  Word;  passages  cited  above  (2,  59,  67):  more 
summarily  2533,  2760,  2894.  (2).  The  Lord  having  fulfilled  the 
whole  of  the  law,  means  the  whole  of  the  Word;  passages  cited  above 
(o8),  especially  10,239.  (3.)  The  Lord  came  into  the  world  that  he 
might  subjugate  the  hells,  and  glorify  the  human,  and  the  passion  of 
the  cross  was  the  last  combat  by  which  he  fully  overcame  the  hells,  and 
,n  Lf  Vn  .-i"''  )lT^/  passages  cited  above  (21,  48),  especially 
10,655,  10,6o9.  (4.)  The  Lord  by  the  passion  of  the  cross  did  not 
take  away  sins,  but  bore  them,  ill.  and  sh.  9937.  (5.)  The  imputation 
ot  the  Lord  s  ment  means  the  remission  of  sins  after  repentance: 
passages  cited.  Evil  (5);  and  that  it  is  continual,  9715.  (6.)  The 
Ijord  as  to  the  divine  human  is  called  the  Son  of  God,  and  as  to  the 
^\rruT:i^^  ¥^"*  passages  cited  above  (19)  especially  2159,  &c. 
(7.)  1  he  Lord  made  his  human  divine  from  the  divine  that  was  in  him, 

?o  o*i?"Lx^''?°'^  """^  ""'^^  *^®  ^**^®''  27^^'  2826,  4727;  see  above 
(J,  27,  53);  in  a  summary,  and  passages  cited,  9315.  (8.)  The  Lord  is 
the  very  God  from  whom  the  Word  is  and  of  whom  it  treats.  2894,  8823 
8931,  9887,  10,044.  (9.)  God  is  One,  and  the  Lord  is  that  God;' 
passages  cited  above  (3),  2156,  3704,  &c.  (10.)  The  Holy  Spirit  is 
the  divme  proceeding  from  the  Lord,  and  this  is  the  Lord  himself- 
passages  cited  above  (27)  end;   (59)  6993;   (06)  9405,  9407. 

\   \^^*^°^*^'"^  *^  ^^®  °^^®^  followed  in  the  author's  Special  Treatise 
on  the  New  Jerusalem,  being  in  each  case  the  collated  sense  of  all  the 

?fo^o^f.\   ^^'^  ^^^  ^^^^"^^  ^*^^  ^"  *^e  Lord  from  his  very  conception, 
If.^'  H^?'  ^^^^'  2^^^'  2018,  2025,  3194,  3210,  4641,  4963,  5041 
515/,  6716,  10  125,  10,270,  10,372.     (2.)     The  divine  of  the  Lord  is 

1  n ^^on^'H n°oh^^^^'  ^^^^'   ^^'^^^'   ^^'112,  10,205,  10,370,   10,728, 
10,730,  10,816--10  818    10,820.     (3.)  The  Lord  glorified  his  human 
in  the  world,  1603,  1676,  1785,  1999,  2159,  2249,  2523,  3043.  3138 
3212,  3245,  3296,  3490,  3637,  4180,  4286,  4402,  4727,  5688   6866 
931 5,  10,053,  10.828.    (4.)  The  Lord  from  the  himan tS^^ 

,n  1^o^n^^^J'^^''i**'^  '^'''^^'  ^^^^^  ^^^7^*  ^^^o,  4286, 9937;  10,019, 

10,152,  10  655,  10,659,  10,828.     (5.)  The  glorification  of  the  Lord's 
human  and  the  subjugation  of  the  hells  was  accomplished  by  tempta- 
tions, 1414,  1444,  1573,  1663,  1668,  1690—1692,  1725.  1729    1733 
1737,  1785,  1787,  1812,  1813,  1815,  1820,  1999,  2025-2027  2159! 
2276,  2574,  2649,  2776,  2786,  2795,  2803  2813  2814,  2816,  3036 
3318,  3381,  3382,  4286,  4287,  4295,  5041,  5157,  6866,  7193   8273 
9315   9397.  9528,  9715,  9809,  9937,  10,019,  10,655  10:659!  loS 

;    ]i,     cf.nn""ifo.''^oroo  ^""'^  "^^^"^  ^^  ^*^  ^°  ^^^  ^O'ld  was  divine 
truth,  2500,  2527,  2533,  2803,  2818,  2859,  2894,  3194.  3195  3210 

3393    3704,  3712,  6716,  6864,  7014,  7499',  8127,  8724   9199'.     (7) 

The  Lord  united  divine  truth  to  divine  good,  thus,  he  united  the  human 

to  the  very  divine  Itself,   1616,1749,   1753.1813    1Q21    2004    9091 

2025,  2026,  2523,  3141,  3194,  3210,  37o\  37l\  3969^  4577  5005* 

5045,  5704,  6716,  6864,  7499,  8127,  8241,  8724.  9199  ^98    10  047 

1 0,052   1 0,067   1 0,076.    (8.)  By  thi;  unioi  the  LorZ'ade  the  hTm^^^^ 

9^n(    in^f'  l^o^o'  ^Inh  ^^J^'  ^^^^'  1^2^'  2083,  2093,  2343,  2359, 
2803,  3061,  3212,   5078,  6280,  6475,  6872,  6880.  10  154    10  270 

10,372,   10,823    10,825.     (9.)  The  trine  is  in  the  Ld^lnd  he^^^^^^^ 

^L^J"^'   ^^^^'  2149,  2156,  2288,  2321,   2329,   2447.  2751    3704 

3938,  4577,  4687,  5321,  6280,  6371,  6849,  6993,  7014,  7091,  7182! 


LOR 


615 


7209,  8241,  8724,  8760,  8864,  8865,  9194,  9303,  10,738,  10,822, 
10,823.  (10.)  The  Lord  appears  in  heaven  as  a  sun  and  moon;  as  a 
sun  to  those  who  are  in  his  celestial  kingdom,  or  in  love  to  him,  and  as 
a  moon  to  those  who  are  in  his  spiritual  kingdom,  or  in  charity,  1053, 
1521,  1529,  1531,  1837,  1861,  3636,  4696,  7083,  7173,  7270,  8812, 
9684,  10,130,  10,809.  (11.)  All  good  and  all  truth  proceed  from  the 
Lord,  1614,  2011,  2016,  2751,  2882,  2891,  2892,  2904,  5110,  6193, 
9128,  10,336,  10,619.  (12.)  The  Lord  has  all  power  in  heaven  and 
inearth,  1607,  1755,  2026,  2027,  2447,  3074,  3643,  3702,  4523, 
4524,  6040,  6056,  8864,  8865,  9948,  10,089,  10,827. 

IV.  According  to  the  order  followed  in  the  author's  Universal  The- 
ology,     (1.)  That  Jehovah  God  descended  and  assumed  the  human 
that  he  might  redeem  and  save  men ;  passages  cited  above  (2,  21),  but 
especially  (27)  3061,   6280,  6831,   9306,  9956.      (2.)  Jehovah  God 
descended  as  divine  truth  which  is  the  Word,  but  he  did  not  separate 
divine  good,  see  above  (38) ;  (59),  2803,  3704  ;  compare  (60)  7955. 
(3.)  He  assumed  the  human  according  to  his  own  divine  order ;  passages 
cited  above  (22),  especially  1414,  1438,  1450,  (23),  1902,4963,  6716. 
(4.)  The  human  by  which  he  sent  himself  into  the  world  is  the  Son  of 
God  ;  passages  cited  above  (19,  26,  27);   especially  2628,  2798,  2803, 
3061.     (5.)  By  the  act  of  redemption  the  Lord  made  himself  justice, 
1813,  2025,  9715,  9937,  10,239.     (6.)  By  the  same  act  he  united  him- 
self to  the  Father,  and  the  Father  himself  to  his  own  person  ;  passages 
cited  above  (29) ;  briefly,  2854.     (7.)  By  this  union,  God  was  made 
man  and  man  God  in  one  person ;  passages  in  the  same  article  (29) 
especially  2004,  2021,  2030,   2094,   6716.     (8.)  The  progression  to 
this  union  was  the  Lord's  state  of  exinanition,  and  the  union  itself  his 
state  of  glorification ;  passages  cited  above  (51)  2265,  2288  ;  (53)  1999, 
6872,   &c.;    (25)    1477,    1816,  1921,  2159,  2574,  2265,  2649,  2658, 
3405.     (9.)  Hereafter  no  one  from  the  Christian  world  can  come  into 
heaven  except  he  believe  in  the  Lord  God  the  Saviour  ;  passages  cited 
above  (7),   10,205,  7550,  3864,  4717;  (21)4733;  (27)5321,6876. 
(10.)  Redemption  itself  was  the  subjugation  of  the  hells  and  arrange- 
ment of  the  heavens,  and  hereby  preparation  for  a  new  spiritual  church; 
passages  cited  above  (55),  especially  10,152  ;  (21)  2243.     (11.)  With- 
out such  redemption  no  one  could  have  been  saved,  nor  any  angel  have 
remained  in  his  integrity  ;  passages  cited  above  (21)  1676,  1990,  2034, 
6306,   10,276.     (12.)  The  Lord,  therefore,  not  only  redeemed  men 
but  he  redeemed  angels;  same  passages,  especially  6306,  6372,  6373; 
compare  (47)  4287,  4295.     (13.)  Redemption  was  a  work  purely  divine 
and  could  only  be  accomplished  by  God  in  the  flesh,  passages  cited 
above  (21)  1573,  1676,  1990,  2523.     (14.)  The  passion  of  the  cross 
was  the  last  temptation  which  the  Lord  sustained,  and  was  not  redemp- 
tion itself;  passages  cited  above  (48)  ;  in  a  summaiy,  10,659.    (15.)  The 
Holy  Spirit  is  the  divine  truth  and  also  the  divine  virtue  and  operation 
proceeding  from  the  one  God  in  whom  is  the  divine  Trinity,   thus  from 
the  Lord  God  the  Saviour,  4673,  6788,  6993,  8127,  9199,  9229,  9818, 
9820:  see  Holy  (2),  and  see  above  (3)  especially  3969,  &c.     (16.) 
The  Father,  Son,  and  Holy  Spirit,  are  the  three  essentials  of  one  God, 
which  also  make  one  in  like  manner  as  the  soul,  the  body,  and  the 
operation  in  man,  9303,  and  passages  cited  above  (3). 

V.  See  also  the  various  summaries  of  doctrine  concerning  the  Lord, 


616 


LOR 


! 


■I 


fhP  i^i?  f  ^  ^^°^'  ^''^S.  9194,  9199  end,  9315,  10,367.  and  especially 
the  collected  passages  under  n.  86  in  the  work  on  Heaven  and  Hell. 

th^  hr^^°'T'\  '""'fP'"?  "'^  ^'^-  The  first  prophecy  concerning 
thp  JL,?  '  "  f  °.-  ^^'P",  250-260;  and  that  it  was  known  from 
the  most  ancient  times  that  he  would  come,   1123,   1 124.  2818,  3419. 

the^il^f"?  "t'l  ^^'^-  "^^^  ¥"^'^  '"J^*"*  ^^  fi"'  P'edieted  when 
the  celestial  church  began  to  decline,  because  the  Lord  foresaw  that  it 
would  entirely  pensh.  2661.  The  sceptre  shall  not  be  removed  from 
Judah.    nor  the  lawgiver  from  between  his  feet  until  Shiloh  come. 

orZ  t  fK'"'""f*''''V°"  "'".'•''  '""'«'  •"»"«">;  «"<!  the  preservation  of 
ZTL  -7  J-  •  ""^'fo^i^  ""^'''  ""*"  ""«  ^^^  "'"oed  the  human  and 
made  it  dmne.  6371-6373.  To  him  shall  be  the  obedience  of  the 
people,  denotes  the  procedure  of  such  truths  as  can  be  received,  and 
their  reception  from  the  divine  human.  6374.  Binding  his  foal  to  the 
^ne.  and  the  son  of  his  ass  to  the  choice  vine,  denotes  conjunction 
with  he  extemal  church  by  natural  truth,  and  with  the  internal  church 
^f^'f';"""' 6375-6376.  Washing  his  garments  in  wine,  denotes  that 
his  natural  [proceedingj  is  the  divine  truth  of  his  divine  ^d;  and  his 
clothing  in  the  blood  of  grapes,  that  his  intellectual  is  the  diWne  good 
h  s^nt.ZV°'''  6^77-6378      His  eyes  red  with  wine,  denoteslbat 

thL  hit  ^^-         f  ",  •°°'u'"S  "'!"  8°°"^'  •>"  t*e">  "hite  with  milk, 
that  his  divine  natura  is  the  good  of  truth,  6379—6380.     All  his  gar- 
ments myrrh,  and  aloes,  and  cassia,  denotes  divine  truths  in  their 
order  proceeding  from   divine  good   in  the  Lord's  human,    10,258" 
Heard  of  in  Ephrata.  and  found  in  the  fields  of  the  wood,  denotes  his 
revelation  in  the  internal  sense  of  the  Word.  9406.     His  arisTng  from 
Mount  Se.r,  and  shining  from  Mount  Paran.  denotes  the  human  Lenr^ 
trfieirnf^.'''  "'^'•.   His  going  out  from  Seir.  and  marching  from 
£ne  ii^  nf  r*.,"-''  ^"»>'«',Prophecies.  denote  the  Lord  as  to  the 
dmne  good  of  the  divine  natural.  3322.     He  bore  our  diseases    and 
carried  our  sorrows,  together  with  the  whole  of  the  prophecy    Isaiah 
kin     denotes  the  temptations  which  the  Lord  underwent  when  he  was 

IThL^t  Tk'   ^^^^-^  "'5  »''°'*'  (^»)-     Visions  ofthe  night    and  pr^ 
phecies  of  the  morning,  denote  the  advent  of  the  Lord  whin   here  is  i^ 

longer  any  sp.r.tua  truth  remaining  in  the  earth,  6000.     In  that  day 
Jehovah  shall  be  king  over  all  the  earth;  in  that  day,  Jehovah  shall  be 
One,  and  his  name  One,  denotes  the  divine  human  to  be  one  with  the 
divine  Itself,  which  jvas  not  strictly  so  before  the  Lord  came  into  the 
world  and  made  the  human  divine,  6000. 

76.  huMenU  in  the  Lord's  History.     Not  only  the  prophecies  con- 

Lor"d"fnd^.'f  h-'t''"'^  ^''  advent,  but^lso  the  i^prese^ntaC  of X 
Lord  and  of  his  kingdom  ceased  when  he  came  into  the  world  sh  9372 
See  Representation.     The  state  of  the  Word  and  Its  re'cTption  at 

bl  .  Tv'  "  l^'^'o.^o  '^'  ^"^'^^S  of  John  in  the  wildemesrand  by 
his  clothing,  &c..  2708.  9372.  9824-9828,  9926.  It  is  accordin"  to 
the  order  of  heaven  that  John  the  Baptist  should  have  come  befoetb" 
,^t  hif  P'7r  the  way  for  his  worthy  reception;  how  spirits  are  thus 
sent  before  the  angels  who  come  to  man,  8028.     His  being  to  turn  the 

JhTrch  which  ,b  "ri"  '""^  T''  '^'""'^^  '^'  g-''^  «'«'  '^"th  of  the 
church  which  the  Lord  was  about  to  restore,  3703.     His  declaration 

«,ncerning  the  Lord,  that  he  should  baptize  with  the  h1  S^  riTand 

with  fire,  denotes  regeneration  to  be  accomplished  by  divine  truth  and 


LOR 


617 


/ 


^d?bf«!„  '  f}^-  J^u  ^"'^  "''*°  '•°"'  '""^  the  world,  called  Holy, 
and  the  Son  of  the  Highest,  means  as  to  the  human  born  in  time,  and 
not  any  son  from  etermty;  passages  cited  above  (19.  20).  His  birth 
took  phice  in  Bethlehem  of  Judea.  because  the  divine  was  in  hbi,  and 
iLroir^Tf.  °f '^^l^tial  seed.  4592.  4594;  and  passages 'cite^ 
^iT  ifPV,  f  '  '°*'i  '^"""  *''^  *"*''  ^""'"S  with  an  offering  of 
§rirn.tn*i,T  '"u^'u*"*^  "■y"'''  ""^  '«'  acknowledgment  of  the 
dmne  in  the  human  by  those  with  whom  the  knowledgl  of  heavenly 

thX  h  urt'u'  l-^'^l^-  See  Gold.  The  proplecy  of  Sim^n 
that  he  should  be  a  light  for  the  illumination  of  nations  and  the  glory 

of  thTl  JhT'  'u  ""!r''.1^  "?'''  °^'"^°''  t">th,  and  the  revelltion 
of  the  Lord  himself  with  all  who  should  receive  him.  9257.    10.574 

^7J^  ;•  J'''/'.°k'*  T  T""**  •""'  ^SyPt  '^hen  an  infant.  be<iuse 

divine  tn;b"fi?L"'%^''""=''  "V.  '^'  «'^'  ?'«"«  '°  ^is  procedure  to 
divme  truth.  6750.     It  is  recorded  that  the  child  grew,  and  became 

strong  in  spirit,  &c.,  because  he  progressed  in  wisdom  like  other  men, 
but  more  quickly,  more  fully,  and  more  perfectly  than  others  ;  from  a 
comparison  of  the  passages,  1401,  1402,  1434,  1450.  and  more  parti- 
cukrly  1464.    1472,   1487,  all  cited  above  (22).     He  was  baptized  by 

r;il„'»7r*"  ^f  "P  •'""  '■'S""'«^  the  regeneration  of  man,  because  thi 
regeneration  of  man  IS  an  image  of  the  Lord's  glorification,  ill.  10,239; 
see  above  (61).  The  Holy  Spirit  descending  over  him  like  a  dove 
represented  the  holy  [principle]  of  faith,  bicause  doves  signify  the 
goods  and  truths  of  faith  with  those  about  to  be  regenerated.  870.  His 
being  about  thirty  years  of  age  at  that  time,  denotes  a  full  state  of 
remains,  or  preparation  for  spiritual  combats,  5335;  see  above  (46). 
His  being  tempted  forty  days  in  the  desert,  denotes  the  combats  which 

It  ^L    ^h    V'  ^V^""  (^7'  ^^>-    H'^  healing  diseases,  denotes 
the  removal  of  evils  and  falses,  and  they  were  done  on  the  Sabbath-day, 

a^TI  f^!  Sahh^th  represented  his  conjunction  with  the  human  race 

ft^'-^lf  ■r^*''  '^'l**^^'  '^'^fi"-     S««  '"  Heal.    The  Lord  wasTo 
often  m  the  Mount  of  Ohves.  because  he  fought  against  the  hells  from 

,ToA,     ""fi- ""*  ^^'"'^^  °f  the  representation  in  heaven.  9780  end. 
iu,ibl.     His  transfiguration  in  the  Mount  was  a  manifestation  of  the 
human  umted  to  the  divine,  of  divine  good  and  its  divine  truth;  passages 
cited  above  (54).     His  nding  into  Jerusalem  upon  an  ass.  and  upon  a 
colt  the  son  of  an  ass.  represented  the  natural  and  the  rational  made 
subordinate  to  the  divine.   2781.  9212.     His  disciples  placing  their 
garments  upon  the  ass  and  the  colt,  and  the  crowd  spreading  their  gar- 
ments and  strewing  the  branches  of  trees  in  his  way,  denotes  the  minis- 
tration of  truths  in  their  whole  complex  as  the  substratum  by  which 
dmne  truth  proceeds;   passages  cited,  9212.     The  children  crying. 
Uosanna,    as  he  rode  along,  denotes  the  acknowledgment  and  recep- 
tion of  the  Lord  by  those  who  are  in  innocence.  5237.     His  agony  and 
bloody  sweat  in  Gethsemane.  manifests  that  he  was  tempted  even  to 
despair.  1787;  further,  that  both  spiritual  and  natural  temptation  were 
conjoined  on  this  occasion,  and  in  the  passion  of  the  cross,  8164.     His 
being  taken  in  the  night,  denotes  the  state  of  the  church  when  the 
talse  was  received  in  place  of  the  truth,  6000;  further  9093.     See 
Darkness.     Peter's  denial  of  the  Lord  three  times  before  cock-crow 
denotes  the  complete  rejection  of  the  Lord  at  the  end  of  the  church 


618 


LOR 


LOR 


619 


when  faith  alone  prevails,  8093,  particularly   10,134.     The  crown  of 
thorns  upon  his  head,  and  the  Lord  in  this  state  saluted  king  of  the 
Jews,  denotes  the  divine  truth  suffocated  by  the  falses  of  concupiscence, 
9144.    The  words  of  the  Lord,  "Behold,  the  man"  when  thus  crowned, 
and  the  inscription  on  the  cross,  denote  that  the  Word  was  in  such  an 
aspect,  and  so  treated  by  the  Jews,  9144.     The  people  crying  when 
Pilate  washed  his  hands,    "His  blood  be   upon  us,  and  upon   our 
children,"  denotes  their  plenary  rejection  of  truth  divine,  9127.    Water 
as  well  as  blood  going  out  from  the  Lord's  side,  denotes  truth  divine 
external,  such  as  it  is  in  the  letter  of  the  Word,  9027.     The  garments 
of  the  Lord  divided  by  the  soldiers,  and  his  vesture  preserved  whole, 
denotes  the  dissipation  of  external  truths,  but  that  internal  truth  cannot 
be  violated,  4677,  9093,  9942.     Darkness  over  all  the  earth  from  the 
sixth  to  the  ninth  hour,  denotes  the  falses  of  the  last  times  when  there 
is  no  longer  any  love  and  faith,  1839.     The  vail  of  the  temple  rent, 
denotes  that  the  Lord  entered  into  the  divine  itself,  having  shaken  off 
all  appearances,  and  that  he  had  also  opened  an  approach  to  the  divine 
itself  through  his  divine  human,  2576,  9670;  hence,  that  the  externals 
of  the  ancient  churches  were  now  as  it  were  unswathed,  and  the  Chris- 
tian church  made  manifest,  4772.     The  bodies  of  the  saints  arising, 
and  going  from  their  sepulchres  into  the  holy  city,  denotes  the  libera- 
tion of  those  who  had  been  detained  in  spiritual  captivity,  and  their 
introduction  into  heaven,  8018,  9229  end;  see  also,  2916.    The  Lord's 
body  anointed  with  myrrh  and  aloes,  denotes  the  reception  of  divine 
life,  and  the  resurrection  of  the  body  itself,  br,  ill.  10,252.     His  resur- 
rection with  his  whole  body,  and  his  entering  through  the  closed  doors, 
and  afterwards  becoming  invisible,  and  this  although  he  was  a  man 
even  as  to  the  flesh  and  bones,  manifests  that  the  human  in  the  Lord 
is  divine,  br,  10,825.     His  partaking  of  the  broiled  fish  and  honey- 
comb, denotes  the  external  sense  of  the  Word,  its  truth  and  pleasant- 
ness, 5620.     His  giving  the  roasted  fish  to  his  disciples,  denotes  the 
truth  of  spiritual  good  in  the  natural  man,  or  the  scientific  itself  imbued 
with  love,  7852. 

77,  Things  Significative  of  Him,  The  Lord  denoted  by  the  east, 
100,  101,  109,  121,  398,  1250,  1451,  1593.  By  the  morning,  the 
east,  and  the  day-dawn,  920,  2405,  2441,  2780,  3458,  5097,  6442, 
8427,  9031,  9299,  9341,  9387,  9684,  9755,  10,134,  10,179,  10,189, 
10,235.  By  the  seed  of  the  woman  as  opposed  to  the  seed  of  the  ser- 
pent, 256,  1610,  4577.  By  the  serpent  of  brass,  197.  By  moun- 
tains or  heights,  795,  920,  1735,  6435,  8805.  By  the  highest  or 
heaven,  8153,  9489,  9773.  By  all  the  rituals  and  things  of  the  repre- 
sentative church,  1437,  1736,  2005  end,  2781,  2807,  3035,  5335, 
6304,  9229,  9284,  9349,  9389,  9457.  By  the  altar,  which  was  the 
chief  representative  of  him,  921,  2777,  2811,  2832,  4558,  8935,  8940, 
8945,  9229,  9395,  9954,  9964,  10,027,  10,029,  10,052,  10,129, 
10,273,  10,642.  By  an  altar  and  a  statue,  9388,  9389,  9714.  By 
the  burnt-offerings  and  sacrifices,  2818,  2830,  10,042.  See  Sacrifice. 
By  the  holy  of  holies  and  things  contained  therein,  3210.  By  manna, 
2838,  8472,  10,134.  By  the  shew-bread,  3478,  9545.  By  bread  and 
wine,  1727,  1798,  2830,  3735,  4211,  4217,  4700,  4735,  6377,  9127, 
9323  end,  10,150,  10,283  end,  10,519— 10,522.  See  Supper.  By  the 
vine,  2834,  5113.    By  the  kingship  and  priesthood,  1728,  2921,  3009, 


3670,  3813, 4677,  6148,  6998,  8770,  9809,  9937,  9954, 10,017, 10,019 
By  kmgs,  judges,  and  priests,  2015.     By  prophets,  2534,  9188,  9954. 
By  angels    1925,  2821,  2841,  4085,  6280,  6831,  8192,  9303,  9315  ' 
see  above  (7).     By  the  Word,  the  truth,  the  light,  the  way,  the  door] 
II.'  ^V^^r.y^''^^'  2^^^'  ^^75,   5272.     By  the  way,  2016.     By 
^^^'  o^ol^/'o^^^^'   ^^^^'   ^^71  ;    seriatim  passages,  9684.     By  the 
door,  2356,  2376,  8864.     By  neighbour,  2425,  3419,  6706.     By  the 
rider  upon  the  white  horse,  2760—2762,  3021,  5319,  9987.     By  the 
likeness  of  a  man  as  upon  a  throne,  3021,  5313.     By  the  ancient  of 
days,  8215.    By  the  bridegroom,  3207,  6179,  9198,  9961.     See  Mar- 
lltV'onfj  ^^  '"'r'"'  ^^^^'  ^^^^-     ^y  ^  ™i"ister  or  servant,  3441, 
^ool'     i.^^-    By  a  lamb,  10,132.    See  Sheep.     By  the  paschal  lamb 
o«?o*  ^^Ll  ^T'  iS^^^'  l^^2;     ^y  ^^^  Nazarite,  3301;  5247,  6437 
?47«'  0990    o.«^  ^""l^'  ^^  *^'  ^'^  containing  the  law  in  the  temple, 
fttfio'  Q99o'  ^tf^Iu  ^/l^\tei"ple  with  its  cherubim,  palms,   &c. 
fc^hc^^'     ^>^  ,*^«  Sabbath,  8495,  8886,  10,356,  10,360,   10,367 
'        .^^^''^''^J^''  stone,  8581,  9256,  9954.     By  a  standard  or 
ensign,  8624.     By  Esau  or  Edom  in  Mount  Seir,  1675.     By  Melchi- 

fool'  l^^h  ^o^^^'  ^^^^'  ^^^^-  ^y  Abimeleck,  3393.  By  David, 
\3  .m^'.^^^^'   ^^^^'  ^^^^-     By  Elias  and  Elisha,  2762,   3301 

0^79'  o«9«'  ^'^^^'^^^t  ^^^'""^  ^°^  -^^^^  ^^^  Baptist'  5620,  7643, 
9^7  J,  9828.  By  Abraham,  Isaac,  and  Jacob,  1404,  &c. ;  see  below, 
oee  also  under  each  name. 

T  I^*  The  patriarchs  representing  the  Lord.  Abraham  represents  the 
l^ord  as  to  the  celestial  man ;  Isaac  as  to  the  spiritual ;  Jacob  as  to  the 
natural,  1404,  1409.  Abraham  represents  the  Lord's  internal  man, 
or,  what  is  the  same,  his  divine  celestial  and  spiritual ;  Isaac,  the 
Lord  s  interior  man  or  his  divine  rational ;  Jacob,  the  Lord's  exterior 

^if/f/L^!'^  "^'V?®  ?^*"'*^'   ^^5^»   2083,  2630;  passages  cited,  6098, 
08U4,  6847.    Abraham  and  Sarah  represent  the  Lord  as  to  divine  good 
Itself  and  divme  truth  itself  conjoined  in  the  internal  man,  1468.  1901 
1904,  2063,  2065,  2172,  2173,  2189,  2198,  2204,  2507,  2588,  2618,' 
2904,  3030,  3077,  7022.     Ishmael  represents  the  human  rational  first 
conceived  of  the  affection  of  sciences;  Isaac  the  divine  rational,   1890 
1893,  1899,  1950,  2066,  2083;  as  to  Ishmael,   1944—1946     1949-^ 
1951,  1963—1965,  2076—2078,  2087—2090,  2099,   2100,   2105— 
2112,  2610,  2650—2661,  2668-2718,  3262—3277.     Isaac  and  Re- 
becca represent  the  divine  human  or  rational  man ;  their  bethrothal 
and  marriage,  the  procedure  of  divine  good  and  the  elevation  of  truth 
forming  the  rational,  2666,2081—2085,  2092,  2093,  2139,  2188— 
2196,  2203,  2204,  2610,  2615—2649,  2666,  2719,  2772,  2783,  2802. 
2813,  2824,  3012,  3013,  3024,  3077,  3102,  3110,  3116,  3141,  3161 
3194-3200,   3203,  3209—3212,   3278-3283,    3365,    3372,    3384, 
3392—3395,    3404—3409,    3416,   3419,    3436,   3449,   3463,   3471, 
3492,   3498,   3554,  3563,   3572—3603,   3658—3688,   4611—4621. 
Esau  and  Jacob  represent  the  natural  man  as  to  good  and  truth,  and 
the  procedure  of  each  regarded  separately,  3232,  3233,  3288,   3293. 
3294,  3296,  3297,  3300,  3301,  3303,  3306,  3317—3320,  3325,  3336, 
3470,  3493,  3494,  3502,  3508,  3509,  3518,  3539,  3550,  3563,  3576, 
3588,   3599,   3601—3607,    3659,   3678,   3687,   3688,    4232,  4234, 
4239—4241,    4247—4249,    4265,  4266,   4269,    4337,   4381—4387, 
4641.     Jacob,  in  the  course  of  his  history,  represents  the  divine  natu- 


620 


LOT 


LOT 


621 


ral  both  as  to  truth  and  as  to  good,  3670  ;  passages  cited,  6098  ;  as 
to  truth,  before  his  departure  from  Beersheba,  3305,  3509,  3525, 
3546,  3576,  3599,  4234,  4337,  4428,  4538,  5506,  5533,  5536 ;  as  to 
the  good  of  truth  after  simulating  the  person  of  Esau,  and  while  he 
tarried  with  Laban,  3659,  3669,  3677,  3775,  3905,  3972,  4234,  4273, 
4337,  4538,  5506,  5533,  5536  ;  and  as  to  the  good  itself  of  the  natural 
man,  when  he  returned  to  Canaan,  4069,  4073,  4103,  4538  ;  compare 
4234.  Jacob  named  Israel,  and  dwelling  in  the  midst  of  his  family, 
represents  spiritual  good  formed  in  and  elevated  out  of  natural  truth, 
and  the  goods  of  love  and  truths  of  faith  in  their  order,  5867,  5994, 
6030,6035,6059,  6082,  6101—6106,  6169—6176,  6225;  and  pas- 
sages cited  in  Jacob  (8,  12).  See  the  particulars  given  under  each 
name;  {Abrahairiy  in  the  Supplement ;)  and  see  Tribes. 

LOT  [LotK],  the  son  of  Haran,  denotes  the  external  idolatry  in 
which  the  interior  idolatries,  signified  by  Abram,  Nahor,  and  Haran, 
at  length  close,  1363,  1364.  See  Haran.  His  family  going  from 
Ur  of  the  Chaldees  and  dwelling  in  Charan,  denotes  the  reception 
of  instruction  previous  to  the  institution  of  the  Jewish  representative 
church,  1373 — 1375.  After  the  commencement  of  this  representation. 
Lot  denotes  the  Lord  as  to  the  sensual  and  corporeal  man,  1428,  1563; 
or,  more  generally,  the  external  man,  1547.  His  going  with  Abram 
out  of  Charan  denotes  that  sensual  and  corporeal  things  thus  repre- 
sented were  adjoined  to  the  Lord  in  boyhood,  1428.  His  being  called 
the  son  of  Abram' s  brother,  denotes  truth  sensual  such  as  can  only 
pertain  to  the  celestial  man,  1434.  His  coming  with  Abram  out  of 
Egypt,  denotes  the  pleasures  of  the  external  man  still  remaining  when 
scientifics  were  abandoned,  1542 — 1547.  His  possessions  of  the  flock 
and  herd  and  tents  distinct  from  those  of  Abram,  denotes  the  good  of 
the  external  man,  his  worship,  &c.,  separate  from  the  internal,  1562 — 
1566.  Strife  breaking  out  between  the  pastors  of  Abram's  cattle,  and 
the  pastors  of  Lot's  cattle,  and  the  Canaanite  and  Perizzite  then  dwel- 
ling in  the  land,  denotes  the  want  of  correspondence  between  the  ex- 
ternal and  the  celestial  internal  manifested,  and  evils  and  falses  in  the 
external,  1570 — 1574.  Abram' s  proposal  to  Lot  that  they  should  se- 
parate, denotes  such  pleasures  as  do  not  agree  with  celestial  things  re- 
linquished, 1575 — 1582.  Lot  lifting  up  his  eyes  and  beholding  the 
plain  of  Jordan,  how  fertile  it  was,  &c.,  denotes  the  external  man  illu- 
minated from  the  internal,  and  its  perception  of  goods  and  truths,  1 583 
— 1590.  His^choice  of  the  land  and  journeying  away  from  the  east, 
denotes  the  turpitude  of  the  external  man  in  a  state  of  separation,  its 
withdrawal  from  celestial  love,  1592 — 1594.  His  dwelling  in  the  cities 
of  the  plain,  and  pitching  his  tent  towards  Sodom,  denotes  the  external 
man  in  scientifics  only,  and  extension  to  cupidities,  1595 — 1598.  His 
being  taken  captive,  with  all  his  acquisition,  denotes  the  occupation  of 
the  external  man  by  apparent  goods  and  truths,  1698.  One  that  had 
escaped  telling  Abram  the  Hebrew,  denotes  the  perception  of  this  by 
the  Lord  from  his  interior  man,  1701,  1707.  Abram's  arming  his 
trained  servants,  &c.,  and  smiting  them  in  the  night,  denotes  the  puri- 
fication and  liberation  of  the  external  man  by  such  goods  as  were  adjoined 
to  the  interior,  1706 — 1715.  His  bringing  back  all  the  acquisition, 
and  Lot  (now  called  his  brother),  and  all  his  acquisition,  and  the  wo- 
men, and  people,  denotes  all  things  in  the  external  reduced  into  a  sub- 


servient state,  1716-1719.  [Note  here,  that  there  are  pleasures  of 
the  will  which  are  m  agreement  with  celestial  things,  and  pleasures 
which  are  in  disagreement  with  them,  and  that  when  the  latter  are  re- 
linquished, as  understood  by  the  separation  of  Lot,  the  representation 
of  the  former  is  continued  by  Abram  himself,  because  the  internal  and 
external  are  so  far  one,  1547,  1563,  1568,  1576,  1578.  Note  also,  in 
the  battle  with  the  kings,  that  Lot  represents  the  external  man  both  as 
to  apparent  goods  and  truths,  and  as  to  genuine  goods  and  truths,  the 
latter  when  called  the  brother  of  Abram,  1698,  1707.]     See  Sodom. 

2.  After  his  separation  from  Abram,  Lot  no  longer  represents  the 
Lord,  but  those  who  are  in  external  worship  and  among  the  evil,  but 
still  m  the  good  of  charity,  1428,  2317,  especially  2324;  consequently, 
the  good  of  the  external  church,   2370,   2371,  2373,   2399.     He  also 
represents  the  successive  states  of  the  church,  commencing  from  such 
as  are  here  described,  even  to  its  end,  as  signified  by  the  sons  of  Moab 
and  Ammon,  2324,  2334,  2354,  2405—2406,  2422,  2455.    His  sitting 
m  the  gate  of  Sodom,  denotes  the  state  of  such  among  the  evil  but  still 
separated  from  them,   2324.     His  seeing  the  two  angels,   and  running 
towards  them,  and  bowing  himself,  denotes  the  state  of  conscience,  the 
acknowledgment  of  the  divine  human  and  the  holy  proceeding,  and 
hence  humiliation,  2317—2327.     His  invitation  to  the  angels  to  enter 
into  his  house  and  wash  their  feet,  &c.,  denotes  the  influx  and  presence 
of  the  Lord  with  those  who  are  in  good,  and  accommodation  to  their 
state,  2328—2333.     Their  coming  to  his  house,  his  making  them  a 
feast,  &c.,  denotes  confirmation  in  good  and  cohabitation,  2340,  2341. 
The  people  of  the  city  clamoring  to  Lot  in  the  night  and  demanding 
the  men,  denotes  the  false  proceeding  of  evil,  the  denial  of  the  divine 
human,   &c.,  2351—2354.     Lot's  closing  the  inner  door  of  the  house, 
and  going  to  the  outer  remonstrating  with  them,  denotes  the  state  of 
the  evil  not  admitted  to  internal  acknowledgement,  lest  the  divine  human 
and  the  holy  proceeding  of  the  Lord  should  be  violated,   2356—2360. 
His  offering  to  them  his  two  daughters,  denotes  the  felicity  which  may 
be  found  in  the  affection  of  good  and  the  affection  of  truth,  2362 — 2364. 
The  words  of  the  men,  their  pressing  on  Lot,  and  their  being  near  to 
break  the  door,  denotes  the  evil  regarding  as  a  strange  thing  the  doc- 
trine and  life  of  good,  their  endeavour  to  destroy  it,   2368 — 2376. 
The  men  sending  out  their  hand,   and  drawing  in  Lot,   and  closing  the 
door,  denotes  the  power  of  the  Lord  protecting  all  who  are  in  the  good 
of  charity,  and  the  evil  unable  to  approach  them,   2377—2381.     The 
men  of  the  city  smitten  with  Mindness,  and  labouring  to,find  the  outer 
door,  denotes  the  state  of  the  evil  filled  full  with  falses,  'their  inability 
to  see  any  truth  that  leads  to  good,  2383,  2385.  The  dawn  of  morning 
and  the  angels  hastening  Lot  to   depart  from  the  city,  denotes  the 
Lord's  kingdom  approaching,   and  how  the  Lord  detains  man  from  evil 
and  holds  him  in  good,  2404—2408.  Lot's  disposition  to  tarry  denotes 
repugnance,  2410.     The  men  taking  hold  of  his  hand  and  the  hand  of 
his  wife,  and  the  hand  of  his  two  daughters,  and  leading  them  away 
and  standing  them  without  the  city,  denotes  the  influx  of  potency  from 
the  Lord  withdrawing  from  the  false  and  corroborating  truths  and 
goods,  2409 — 2413.     His  directing  them  to  escape  to  the  mountains, 
and  not  look  behind  them,  &c.,  denotes  eternal  life  to  be  secured,  not 
by  regarding  doctrinals,    but  the  good  of  love,  2414—2420.     Lot's 


622 


LOV 


n 


prayer  that  he  might  find  refuge  in  the  little  city  of  Zoar  because  he 
could  not  reach  the  mountain,  and  its  being  granted,  denotes  no  affec- 
tion of  good  with  the  church  in  this  state  but  only  the  affection  of  truth 
from  which  to  regard  good,  2421—2435,  2439.  His  coming  to  Zoar, 
and  the  time  sunrise,  denotes  the  salvation  of  those  who  are  m  the  af- 
fection of  truth,  and  the  presence  of  the  Lord,  2441,  2442,  2456,  2457. 
Lot's  wife  looking  behind  her,  and  made  a  statue  of  salt,  denotes  doc- 
trinals  regarded  and  not  the  hfe,  consequently  truth  wasted  of  all  good, 
2453—2455.  Lot  ascending  from  Zoar  into  the  mountain  and  dwelling 
in  a  cave  there  with  his  two  daughters,  denotes  the  obscure  good  and 
its  affections  into  which  those  who  had  the  truth  are  now  introduced, 
and  its  presently  becoming  impure,  2458—2464,  the  latter  2465,  2466, 
ill.  2468.  Moab  and  Ammon  born  of  his  daughters  denotes  the  religion 
thus  begotten,  how  full  of  uncleanness,  and  this,  howsoever  holy  it  be 
in  externals,  2467,  2468.     See  Moab. 

LOTS  [sortea],  are  predicated  of  the  Lord's  kingdom,  because  the 
land  which  was  divided  by  lots  signifies  his  kingdom,  and  twelve,   all 
things  of  charity  and  faith,  3239.     To  divide  and  to  cast  lots  is  to  dis- 
sipate truths  by  reasonings  and  falses,  3812,  9942,  10,287. 
LOUSE.     See  Lice,  Lust  (7424). 

LOVE  \amor\,    1.  Love  to  the  Lord  and  the  Neighbour,  the  latter 
of  which  is  called  charity,  are  the  two  general  loves  ;  the  opposites  of 
which  are  the  love  of  self  and  the  world,  33—36,  7085.     A«  love  to 
the  Lord  and  the  neighbour  constitutes  heaven,  so  hatred  constitutes 
hell,  693,  694.     It  is  love  to  the  Lord  which  becomes  charity,  or  love 
and  mercy  towards  the  neighbour  when  it  descends,  615.    Love  makes 
man  a  similitude  or  likeness  of  the  Lord;  charity  an  image,  ill.  1013, 
3324.     Conscience,  which  is  of  charity,  is  intermediate  between  the 
Lord  and  man ;  this,  because  there  can  be  parallelism  and  correspond- 
ence between  the  Lord  and  man  as  to  the  goods  of  love,  1862.     The 
divine,  with  those  who  have  faith  in  the  Lord,  is  love  and  charity, 
2023.   By  love  is  meant  love  to  the  Lord ;  by  charity  love  to  the  neigh- 
bour, and  all  they  who  have  the  former  have  also  the  latter,  2023;  further 
ilL  2227 'y  cited  2839.     The  difference  between  love  and  charity  is  the 
same  as  between  celestial  and  spiritual,  2023,  10,242  ;  see  below  (13).  To 
be  in  love  to  the  Lord  is  the  same  thing  as  to  be  in  the  Lord,  and  there- 
fore in  his  love  for  the  whole  human  race,  2227.     The  first  and  chief 
thing  of  all  doctrine  is  love  to  the  Lord  and  charity  to  the  neighbour, 
and  they  who  are  in  the  affirmative  of  this  can  enter  at  pleasure  into 
rational  and  scientific  truths,  yea,  and  into  sensual  also,  for  universal 
nature  is  filled  with  confirmations  of  it ;  this  and  the  contrary  ill,  2588. 
All  that  is  of  the  love  and  its  delights  appears  to  be  of  freedom,  but 
the  only  genuine  freedom  is  in  the  love  of  the  Lord  and  the  neighbour, 
2870  and  sequel.     See  Liberty.     Love  becomes  mercy  when  any  one 
who  is  indigent  or  unhappy  is  regarded  from  love,  3063  ;  exemplified 
by  the  Lord's  mercy,  5042.     Love  to  the  Lord  and  the  neighbour 
makes  the  life  most  happy,  because  the  divine  itself  flows  into  such 
love,  3539 ;  ill.  5660.     Love  to  the  Lord  and  the  neighbour  carries 
its  own  blessedness  along  with  it,  and  is  utterly  inconsistent  with  any 
thought  of  reward,  ill.  3816,  ill.  3956,  6388.     See  Good  (2).     Love 
to  the  Lord  is  very  hoHness  itself,  3852 ;  and,  conversely,  the  love  of 
self  is  hell,  4776.     Love  to  the  Lord  and  the  neighbour  are  what  dis- 


LO  V 


623 


tinguish  man  from  the  brute  animals,  and  make  his  celestial  life  or 
X^^'Ja  *^"^?PP«s\t«,\°^ake  hell,  3957.  The  fundamental  prind' 
Pie  of  all  love  to  the  neighbour  is  to  act  rightly  and  justly  in  everything  • 
tow  impossible  it  would  be  to  fall  into  the  false  doctrine  of  fdth  a^^^e 
If  this  were  known  and  loved,  4730;  the  former,  5132.  It  is  the 
verimost  truth  of  the  church  that  love  to  the  Lord  and  love  to  the 
neighbour  are  the  chief  things ;  and  this  truth  the  life  of  lusts  most 

Tut  k^isto?  f  ^'\.^r  '°  P°^  ^^  ^^g^ifi^^  -  '^^  Word  S  fear 
but  it  IS  holy  fear  with  those  who  are  in  spiritual  worship,  and  love  in 

Tni!  in'.l,  7  '•^^rence  with  those  who  are  in  celestial  worship,  5459. 
rirJ^«l.'  ''"^'  "^'T*^  *^^^'^^  *^^  neighbour,  and  works  of  cha- 
^L,  A  •''"^'  I*'  T\  '^"'^'  *"^  ^ff^^*'  ^6^8.  No  one  can  know 
what  good  IS  unless  he  knows  what  love  to  God  and  love  to  the  neigh- 

lo?/ 'f  *  t?  °?  T  ^°,^»°^  ^l^at  evil  is  unless  he  knows  what  the 
love  of  self  and  the  world  is,  7178,  7255.  To  love  the  Lord  is  to 
desist  trom  evil,  whereby  man  becomes  receptive  of  good  and  truth 

l3  uT'  f  ?•  '  ''''  ''^^•.  ^^^  ^'"^  "°^«^^P  ««d  tL  love  of  the 
Lord  IS  to  do  his  precepts,  m  which  case  there  is  worship  in  all  that 

man  does,  ill  m^sh.  10,143,  10,153,  ill  10,578;  ill.  by  some  cases 

o  man  Z"^7*  .'''''?'  i^^"^>  '''  ^''  *^  ^^  ^Hed  ^to  the  ?oves 
fW  L  11  ^^^'*^'?^^  ^''^^\  ^•'"y  '^^'  10,307-10,310;  and  that 
clL'^  }^^  i'^^''"  ^''^^';  ^^^^  ^'^  ^'^"^  *h^  Lord,  10  308.  See 
llnlT'  ^f^\^^V^''''^^  (3),  Lord  (7),  Worship.  With  those 
who  are  m  truths  but  not  m  good,  there  is  not  love,  but  the  delight  of 
remembrance,  &c.,  8986.  "cugui  oi 

2.  Corporeal  and  Worldly  Loves,  are  predicated  of  those  who  are  in 
mere  externals,  and  not  m  any  celestial  or  spiritual  love,  4288.  Thoughts 
concerning  worldly  and  corporeal  things  draw  man  down,  so  that  he 
cannot  have  communication  with  heaven ;  from  experience,  6210.  Cor- 
poreal and  worldly  loves  have  their  especial  residence  in  things  sensual, 
because  the  communication  between  man  and  the  world  is  by  sensuals- 
til.  and  passages  cited,  9276.  The  interiors  of  those  who  are  in  cor' 
poreal  and  terrestrial  loves  are  utterly  closed ;  ill.  by  the  case  of  the 
Jews,^  10,396.    See  Jew  (5,  6  i  in  the  latter,  10,393  especially),  Jacob 

Q^,o*  ^^^""l^^p^^ ^^^ea,  so  called,  are  the  loves  of  self  and  the  world, 
3413;  see  below  (5). 

4.  Infernal  Love,  is  the  perversion  of  celestial  love  flo wing-in  from 

A^t^at'.l^^r'  ^^^  ^'^^  ^^)*  ^^^^'  (2)  290,  2888;  (3)  681,  5854, 
4906  6475 ;  Influx  (4);  Evil.  Infernal  loves  are  the  loves  of  self 
and  the  world  when  these  are  regarded  as  ends,  9960;  see  below  (9). 
♦  o  4  J  u  *  ^f^^^f^^^  ^^^  ^orld  are  the  very  contraries  of  love 
Ino  ^^?^i*^®  neighbour,  thus  they  are  not  loves  but  hatreds,  33. 
693-695,  760,  1047,  1419  end,  2039,  2041.  As  mutual  love  consti- 
tutes heaven,  so  the  love  of  self  or  hatred  constitutes  hell,  693,  694. 
When  the  love  of  self  prevails  in  the  church,  the  doctrine  of  faith 
becomes  the  instrument  of  self-worship,  1304;  see  below  (10)  The 
love  of  self  is  of  all  the  most  defiled  and  profane,  for  there  is  that  in 
It  which  would  lift  itself  above  God,  1304.    The  love  of  self  is  the 

?  Qn'T  1  ono  fiJ?'  "''*  ^""^^  ^^*''^^'  ^"*  revenge,  cruelty,  and  adultery, 
1307,  1308,  1691,  2219  ;  see  below,  2045,  2057.  The  love  of  self  is 
the  source  of  all  falses,   1321;  and  of  all  persuasions  of  the  false^ 


Ill 


624 


LO  V 


I 


1675.     The  love  of  self  imbues  the  whole  nature,  and  is  manifestly 
perceived  in  the  other  life  from  the  spheres  of  those  who  are  principled 
in  it,  1505;  an  example  of  one  known  to  the  author,   150C,  and  of 
such  as  had  acquired  a  sphere  of  self-importance  and  authority,   1 507, 
1508;  compare  2219  end;  and  see  below,  4227,  4947.     The  loves  of 
self  and  of  the  world  pertain  to  the  external  man,  and  they  prevent  its 
life  corresponding  with  the  internal,   1568;  see  below  (6),  2041.     The 
love  of  self  described  in  its  infernal  quality,  and  that  it,  beyond  all 
other  loves,  disjoins  the  external  man  from  the  internal,   1594.     The 
love  of  self  and  the  world  is  excused  by  ignorance  and  innocence  in 
childhood,  but  no  longer  so  when  man  comes  into  his  own  liberty, 
1667.     See  Good  (4).    They  who  fight  from  any  love  of  self  in  temp- 
tation-combats have  no  real  faith  ;  also  that  the  Lord  alone  fought  from 
celestial  love,   1812.     The  love  of  self  and  the  world  must  always  sepa- 
rate man  from  the  Lord  unless  there  be  conscience,  which  is  of  charity ; 
in  this  case  also  those  loves  occupy  the  place  of  conscience,  1862.    The 
love  of  self  is  destructive  of  all  human  society  and  of  all  heavenly 
society  or  heavenly  order,  ill.  2045,  2057;  and  the  love  of  the  world 
of  all  things  of  faith,  2219;  see  below,  4750.     The  love  of  self  is  the 
fountain  of  all  evil  loves,  thus  it  is  evil  itself,  2246;  see  below  (6). 
The  love  of  self  is  altogether  contrary  to  the  order  into  which  man  was 
created  ;  some  remarks  on  the  signs  by  which  it  may  be  known,  2219. 
Every  one  may  represent  to  himself  what  diabolical  forms  they  are  who 
are  in  the  love  of  self,  and  such  forms  are  all  who  have  cherished  the 
delights  of  that  love  when  they  come  into  the  other  world,  2363.    Nearly 
all  who  come  into  the  other  life  from  Christendom  are  eaten  up  bv  the 
love  of  self  and  the  world,  2122.     They  who  are  within  the  church 
above  all  others  ought  to  be  purified  of  these  loves,  205 1 .     So  far  as 
the  loves  of  self  and  the  world  are  removed,  so  far  heavenly  love  flowing- 
in  from  the  Lord  begins  to  appear,  and  to  give  light  in  the  interiors, 
2041,  cited  above;  see  below,  3610.     They  who  attribute  merit  to 
themselves  on  account  of  good  actions  are  in  the  love  of  self,  for  they 
regard  themselves  in  what  they  do ;  also  how  distracting  the  intuitive 
sphere  of  self  is,  2027.     They  who  are  in  the  loves  of  self  and  the 
world  appear  to  themselves  to  be  in  freedom,  2870  and  sequel.     See 
Liberty.     The  loves  of  self  and  the  world  are  dark,  and  induce  utter 
darkness  in  spiritual  things,  ill.  3413.     See  Darkness,   3888,   &c. 
The  love  of  self  and  the  world  makes  the  life  most  unhappy,  because 
there  is  influx  from  hell  into  such  love,  3539  ;  see  also  5660  end.    Life 
then  first  flows-in  from  the  Lord  when  the  life  of  the  love  of  self  and 
the  world  is  extinguished,  3610.     When  there  is  no  love  for  the  neigh- 
bour or  for  the  public  good,  less  still  for  the  Lord's  kingdom,  there  is 
properly  speaking  no  human  life ;  an  example  from  certain  spirits  who 
had  only  regarded  themselves  in  all  things,  that  they  were  so  corporeal 
as  to  be  stupidity  itself  in  effigy,  4221.     All  are  in  the  Grand  Man, 
consequently  in  heaven,  who  have  done  good  from  their  heart's  love  ; 
but  all  are  out  of  the  Grand  man,  consequently  in  hell,  who  have  in- 
dulged in  the  love  of  self  and  the  world,  4225.     They  of  either  sex 
who  have  sought  to  rule  over  others,  by  subjugating  their  minds  by 
various  arts,  are  as  poison  by  which  the  purer  blood  and  its  nerve-vessels 
are  affected;  from  experience,  4227.     They  who  are  in  the  evil  of  self- 
love  are  really  against  all  good  whatsoever,  and  in  the  deepest  hell ; 


LO  V 


625 


not  so  much  tbey  who  are  in  the  love  of  the  world,  4750.    Thev  who 
are  in  avarice  are  more  in  self-love  than  others,  although  not  so  openly, 
4751      See  Gain,  Jew.     The  love  of  the  neighbour  is  heaven    the 
love  of  self  heU,  4776.     Some  in  the  other  life  Iho  have  be^  proud 
outwardly,  and  m  the  love  of  splendour  from  external  cupidity,  not 
internal    are  under  the  sole  of  the  foot;   but  they  gradually  receive 
celestial  things,  4947.     Some  in  the  same  situation  who  have  despised 
^l^^irM^'^P^T.?  ""'^^  themselves;  how  they  attempt  to  ascend, 
and  that  their  self-love  renders  them  stupid,  4949.     They  who  have 
appeared  more  just  than  others,  and  yet  have  hved  in  the  love  of  self  and 
the  world    are  of  a  most  malignant  quahty;  their  sphere  and  their 
hells  briefly  described    5721.     See  Disease.     They  who  are  not  puri- 
fied  of  the  loves  of  self  and  the  world  are  detained  in  the  other  life 
among  evi    spirits,  who  conjoin  themselves  by  insinuation  into  their 
loves ;  and  m  such  case  they  cannot  be  separated  except  by  divine  aid. 
/501;  from  experience,  6195,  cited  below  (24).     In  the  other  life  ali 
tura  themselves  according  to  their  loves,  and  men  do  the  same  inter- 

{!  irin^'^on  ^\^JZi^  °^4'^^  *"^  ^^^  ^°^^d  P^^^^i^'  this  turning  is  to 
hell,  0,420,  10,702.  He  who  is  led  of  himself  and  his  own  loves 
cannot  be  saved, ^re7^.  10,731.  In  a  summary  :  that  love  constitutes  the 
life  of  man,  10,740;  that  the  love  of  self  and  of  the  world,  when  thev 
reign  constitute  the  life  of  hell,  10,741;  that  thence  flow  all  evils  and 
their  delights,  10,742;  hence  the  denial  of  all  things  of  the  church 
so  that  good  IS  done  from  external  bonds  and  not  internal,  10  744  • 
that  in  the  other  life,  when  external  bonds  are  taken  away,  they  rush 
into  al  wickedness,  because  such  is  the  delight  of  their  life,  which  thev 
concealed  in  the  world,  10,745,  10,746;  and  that  the  love  of  self  and 
of  the  world  is  mfernal  fire,  10,747.  See  Hatred,  Evil,  False 
Lust,  Fire,  Hell.  ' 

6.  The  Loves  of  Self  and  the  World  the  Ongin  of  all  Evils  and 
talses,  br,  ill.  in  seriatim  passages,  73^Q—7^77y  7488—7494  10  740— 
onl^^UI!:  *"l*i'  ^^^^'  passages  cited,  8678;  see  above '(5),'  1307, 
2045    2219,  2246,  4750.     The  love  of  self  is  interiorly  a  burning 

i-^n      m?    f ''^'  *'^^"S*^  i^  ^^y  "^t  ^^  SO  manifested  in  this  Hfe,  6667, 
4/dO.     The  loves  of  self  and  the  world  make  hell  in  man,  whom  it 
therefore  behoves  to  know  whether  he  is  in  such  love,  7366 ;  see  below 
(7,  8).     So  far  as  man  is  m  the  love  of  self,  so  far  he  removes  himself 
from  neighbourly  love,  thus  from  heaven,  and  so  far  he  is  in  hell,  7369 
So  far  as  any  one  is  in  these  loves,  so  far  he  is  not  in  charity,  does  not 
know  what  chanty  is,  what  faith  is,  what  conscience,  and  at  length 
disbelieves  all  that  is  spiritual,  even  the  life  after  death,  7490.    Where 
the  loves  of  self  and  the  world  reign,  the  good  of  love  and  the  truth  of 
taith  are  either  rejected,  or  extinguished,  or  perverted ;  at  length  the 
contrary  evds  and  falses  are  affirmed,  7491,   7492.     The  loves  of  self 
and  the  world  begin  to  reign  when  man  comes  to  the  age  of  discretion 
and  of  self-direction,  and  then  the  Lord  separates  the  good  of  inno- 
cence and  charity  received  from  infancy,  and  withdraws  it  into  the 
interiors,  7493.    See  Remains,  Good  (9).    They  who  are  in  the  loves 
ot  self  and  the  world  have  not  life  in  themselves,  but  their  life  ouoht 
to  be  called  death,  and  themselves  dead,   7494.     It  is  from  this  iSve 
that  evil  is  said  to  be  from  man,  because  he  turns  the  good  that  flows-in 
from  the  Lord  to  himself,  7643.     Good  from  the  Lord  continually 


s  s 


626 


LOV 


LO  V 


flows  into  man,  and  nothing  impedes  his  reception  of  it  [in  his  exter- 
nal man]  but  the  cupidities  of  the  love  of  self  and  the  falses  derived 
from  them,  2041  end.  Heavenly  good  vanishes  with  man  according 
to  the  degree  of  increasing  concupiscence  from  the  loves  of  self  and 
the  world,  8487.  The  loves  of  self  and  the  world  are  born  in  man, 
and  they  continually  draw  him  away  from  truth  and  good  as  by  a  latent 
attraction ;  hence  the  origin  of  all  evils  and  the  destruction  of  spiritual 
life  as  in  diabolical  gins,  &c.,  9348.     See  Evil  (2). 

7.  Signs  of  the  Love  of  Self :  see  above  (5),  2219,  2363,  2027, 
2870;  (6),  7366.  The  contempt  of  others,  the  dislike  of  those  who 
are  in  spiritual  good,  with  or  without  manifest  arrogance,  are  the  exte- 
riors of  the  love  of  self;  the  interiors  of  which  are  really  burning 
hatred,  &c.,  4750.  The  love  of  self  reigns  in  man  when  he  only  re- 
gards himself  and  his  own  in  what  he  thinks  and  does,  thus  not  his 
neighbour  or  the  public  good,  7367.  A  man  is  in  the  love  of  self  if 
he  regard  only  his  wife,  children,  and  relatives,  because  these  are  one 
with  him,  and  he  regards  himself  in  them,  7368.  They  are  in  the 
love  of  self  who  despise  others,  hate  them,  and  seek  revenge  upon 
them;  and  all  such,  if  they  are  also  adulterers,  are  especially  cruel  in 
the  other  life,  7370;  the  latter  only,  824,  2747,  5057,  5394.  The 
delights  which  any  perceive  in  these  things  are  properly  the  delights  of 
self-love,  whatsoever  they  may  appear  in  external  form,  7371,  7372. 
See  Delight. 

8.  Signs  of  the  Love  of  the  World,  They  are  in  the  love  of  the 
world  who  think  about  the  world  and  intend  gain,  having  no  concern 
about  the  hurt  of  the  neighbour,  7373.  They  are  in  the  love  of  the 
world,  who  by  art  and  cunnins  secure  to  themselves  the  goods  of  others, 
who  envy  others,  and  covet  the  property  of  others,  7374.  The  loves 
of  self  and  the  world,  so  far  as  they  are  left  without  restraint,  rush  on 
and  grow  even  to  the  lust  of  dominion  over  the  whole  earth,  yea,  even 
to  the  throne  of  God,  7375,  8678  and  citations.  These  two  loves  are 
the  origins  of  all  evils,  and  make  hell  with  man,  but  those  are  not  in 
them  who  aspire  at  honours,  power,  and  wealth,  for  the  sake  of  their 
country,  because  such  things  are  also  the  means  of  doing  good,  7376, 
7377,  7819,  7820,  8318;  see  below  (9.) 

9.  The  Love  of  the  World  with  the  Regenerate,  is  the  love  of  what- 
ever it  affords  as  the  means  of  doing  good  and  truth  ;  in  like  manner, 
the  love  of  the  body  for  the  sake  of  a  sound  mind,  and  this  again  for 
the  sake  of  good  and  truth,  that  they  may  be  known  and  loved,  ill. 
5159.  If  the  loves  of  self  and  the  world  are  regarded  as  means,  not  as 
ends,  they  are  good,  7819,  7820.  During  man's  regeneration  the  loves 
of  self  and  the  world  are  to  be  inverted,  that  they  may  be  for  means 
and  not  for  an  end,  ill.  8995.  It  is  the  end  which  quahfies  all  that 
man  does,  and  good  done  from  the  love  of  self  and  the  world  is  not 
good;  that  these  loves  ought  to  be  as  the  sole  of  the  foot  not  as  the 
head,  9210.     See  Good  (2). 

10.  The  Love  of  Self  in  Worship,  makes  it  internally  profane,  as 
represented  by  Babel,  1326,  and  variously  t7/.  1306,  1308,  1321,  1322, 
1594;  see  above  (5)  1304,  2051,  3413,  4227,  7491.  When  corporeal 
and  worldly  loves  prevail,  the  church  is  only  represented,  ill.  4288, 
10,526,  10,531,  10,560.  Worship  applied  to  the  loves  of  man  is 
infernal;  and  the  imitation  of  affections,  as  if  thev  were  celestial,  is 


627 


froH!'  J«»f  07,  10,309.    They  who  imitate  divine  worship  as  if  it  were 

IZ  tref  /^lr3S9"^^0  ^l  O^^  ^^  'T  ^he  propnum,  UVepSd 
ui  ueaven,   tu.  l»,6»9,    10,310;   see  also,    10,284,    10  286      Thpr 

who  are  in  the  ove  of  self  and  the  world  are  in  externals  separate  from 

internals,  especially  in  the  externals  of  the  Word,  of  ?he  clS  andTf 

worship;  their  quality  variously  ill.  10,396    10  400    10  401     in  inf 

0.^09.    10.412.    10.422.    10.429.    10692    lOMA       0  70  '     o'704' 

„V"^-.  ^^r '¥'""*'' °f  ^«'f  «nd  of 'the  ;orldrergn.  there  tk^ 

iff  !o  45^  "'iT.'r  t"^/  "T'*^'''  ""-^  '»'  ^orS  rLdeS 
inrernai,  1U,455 — 10,4o9.     See  Jew  (4,  5.  6^    Extprmat  /"?\    r.o, 

self  ,«  10  038  vJ^T^'T?'^^  ^^^  T""'*  'P^'''^^  "f  the  love  of 
domineer  8678  TI  .  ".*'''  '"^"""^  ?"?  endeavour  of  self-love  to 
oom meer.  86/8.     The  most  ancient  people  lived  distinctly  as  nations 

We  ofVf  InSThf;  "!!?  'r  r'''"^' ^  '^'""'"•°"  g-und^d  in  °  he 
love  ot  selt  and  the  world  ;  their  happy  state  of  life    10  160     10  9id. 

::kVo^1h?lSo?sflf''"fr  *'-^?^''  madeSm'soSe/L'  h; 

7?7il?78!Tn?s::!'G:;.t::;;j  s.THrr  ^''  '"''• ''''- 

»!,•  *^-  .^«f«'w*rfw<e  Loves,  are  the  means  by  which  the  affections 
which  bind  man  to  hell  are  loosened,  so  that  he  becomerreCtive  of 

rcS^rw^'Vf  *'/  ",1S''''°"'  '''•  6195:  compare  GoSn  (6? 
.l.«  f  ■  ""'f  "'f  Spiritual  Loves,  are  the  opposites  of  worldly  love- 
the  one  is  to  look  downward,   the  other  upward.  760.  8604      Th; 

ther"  and ?;  r- "^  ^T  ^^.^'^'^ '"  "  ^^ '«  ''"P''^'  ^  ""^'^  own  o  ano! 
ther,  and  in  this  is  its  similitude  to  the  Lord.  1419.  There  are  celes- 
tial intenor  and  exterior,  also  celestial  spiritual,  but  the  essentiaj^elestia 
principle  is  love  to  the  Lord  and  the  neighbour.  1824  ^4286  tItLj 
below.  Celestial  love  is  the  love  of  all  f^m  the  heart.'  1 865  CeleS 
love  IS  of  such  a  qual  ty  that  the  angels,  if  it  were  possible,  would  take 
the  place  of  the  evil  m  hell  in  order  to  save  them;  such  lov^ To  flows! 

ZJlTJ^''  ^l^  ^^^^\  SP'"""^  •"^e  i«  *e  «»"-«  thing  as  cS 

Inr?  3875"fc'  rf  **"•?  T"'  '^  **•  V"-^  «^  -»»t"«l  lovH 
and  ,A.  3875.    Celestial  love  is  the  same  thing  as  love  to  the  Urd 

428o''i7/  4*9ir]^^<rT..*i''"l  "*  •='«'"*y'  orlovetotheneightour! 
4280    .«.  4286.  4352.  4750.  7257.  7622.9873,  10.242.     AU  good 
celestial  and  spiritual,  proceeds  from  these  loves,  and  the  truthVof  ftith 

T^A?lfT^  ^'  ""•«  o-jy  r"*3.  4352.  In  general  there  areTwo 
goods  of  love;  the  good  of  celestial  love,  opposite  to  which  is  the 
love  of  self,  and  the  good  of  spiritual  love,  '^posite  to  whTch  is  he 
love  of  the  world.  4750.  They  who  are  in  celestial  love,  and  in  ^tue 
thereof  m  love  to  the  neighbour,  are  most  conjoined  to  the  Lord,  ani 

In/!^"  V  'T""  ^'^r"  "•'"^  '•'^y  we"  to  otters  as  infants, 
and  altogether  as  loves  m  form.  4750;  that  some  of  them  are  more 

celestial  than  others,  thus,  that  they  are  internal  and  external.  4286- 
w!  -!;  '"a^^^'  ^^^\  '?'*  P'^rticularly  6435.  9873.    The  celestied 

Zt^i^f  "  ^aV  *^'  f?"^  ^'''"'^  '■'■'""  •»'"» '  tl-e  celestial  love  of 
truth  IS  the  good  of  mutual  love.  9865.  9873.  9933.    The  spiritual  love 
of  good  IS  charity  towards  the  neighbour;  the  spiritual  love  of  truth  is 
faith  from  charity,  9870.  9873.  9933.    See  Good  (16),  Celestial 
Spiritual,  Internal  (7).  Influx  (3),  Heart.  '-^^stial, 

14.  Dwme  Love,  the  Love  of  the  Lord.    The  life  of  the  Lord  when 

s  s  2 


628 


LO  V 


LO  V 


629 


he  was  in  the  world  was  love  for  the  whole  human  race,  such  indeed 
that  it  was  pure  love  itself,  1690,  1865,  2253,  3063.  In  all  his  com- 
bats, from  early  boyhood  to  the  last  hour  of  his  life  in  the  world,  the 
Lord  fought  from  divine  love,  1690  end,  1789,  1812,  1813,  1820, 
2077,  2777,  3063,  9937.  The  divine  itself,  or  Jehovah,  is  pure  love 
and  mercy,  and  this  was  the  Lord's  internal  man  when  he  was  in  the 
world,  1735.  The  divine  love  of  the  Lord  is  so  great  that  he  would 
have  all  in  heaven  near  himself,  yea,  in  himself,  1799.  That  divine 
love  is  towards  all  may  be  manifest  from  the  influx  of  man's  love  for  his 
children  which  increases  as  it  descends  from  the  nearer  to  the  more 
remote  offspring,  1865.  The  celestial  [outflowing]  of  the  Lord's  love 
appears  as  a  sun,  the  spiritual  as  a  moon,  2034,  2441.  The  love  of 
the  Lord  transcends  all  human  understanding,  ill.  by  the  quality  of 
celestial  love  which  flows  from  him,  2077;  passages  cited  concerning 
the  Lord's  love,  3063.  The  wisdom  of  the  Lord  is  infinite  because  he 
is  divine  love  itself,  2500,  2572.  In  divine  love  is  the  omniscience  of 
all  divine  things  whatsoever,  celestial,  spiritual,  rational,  natural,  2572. 
The  divine  love  of  the  Lord  is  distinguished  as  divine  celestial  and 
divine  spiritual,  not  that  it  is  so  in  him,  but  from  those  who  receive  it, 
3325.  Such  is  the  love  of  the  Lord  that  he  would  give  himself,  and 
whatsoever  is  His  to  every  one;  hence  the  appearance  that  life  is 
man's  own,  3742,  4320.  The  Lord  is  the  fount  and  origiu  of  all  love, 
celestial  and  spiritual,  4352.  It  was  by  his  own  divine  love  that  the 
Lord  glorified  his  human  when  he  was  in  the  world,  as  it  is  by  celestial 
love  that  he  makes  man  an  angel,  4735,  5042.  A  man  and  a  spirit  is 
altogether  such  as  his  love  is;  so  in  the  case  of  the  Lord,  who,  as  to 
the  human  itself,  is  divine  from  divine  love,  ill,  6872.  The  divine  love 
of  the  Lord  regarding  those  who  are  in  temptations  is  the  mercy  of  the 
Lord,  5042.  Love  is  attractive,  and  most  of  all  the  divine  love  of  the 
Lord,  8604.  The  Lord  and  divine  love  appears  to  every  one  according 
to  his  love,  as  a  creating  and  renovating  fire  to  those  who  are  in  good 
loves,  but  as  a  consuming  fire  to  those  who  are  in  evil  loves,  9434.  If 
the  divine  love  in  its  purity  should  flow-in  into  any  angel,  spirit,  or  man, 
he  would  utterly  perish,  ill.  6834,  6849,  8644,  8760,  8816. 

15.  Conjugial  Love,  and  the  Love  of  Parents  for  their  Children, 
are  the  fundamentals  and  principals  of  all  love,  686,  3021,  4280.  It  is 
by  the  first  flower  of  love  that  virgins  are  initiated  into  chaste  conjugial 
love,  hence  the  guilt  of  seducing  innocence,  828;  see  also,  3081.  The 
genuine  love  of  children  is  not  the  love  of  them  as  one's  own,  but  for 
the  sake  of  human  society,  and  still  more  for  the  sake  of  increase  in 
heaven,  1272.  All  conjugial  love  and  the  love  of  parents  for  their 
children  flows-in  from  the  Lord;  the  latter  because  he  loves  all  as  his 
sons,  1865.  See  Infant  (2)  3494.  All  loves  exist  from  the  marriage 
of  good  and  of  truth;  thus,  from  conjugial  love,  which  is  from  the 
divine  marriage  of  good  and  truth,  or  from  the  Lord,  2728 — 2739;  see 
below,  2739.  No  one  can  be  in  conjugial  love  unless  he  is  in  good  and 
truth  from  the  Lord,  2729,  3942  end.  The  felicity  of  heaven  consists 
in  conjugial  love,  because  in  the  marriage  of  good  and  truth,  2729, 
2730.  Conjugial  love  is  an  actual  conjunction  of  thought  and  aflection, 
thus,  of  the  two  Uves  mutually  and  reciprocally,  2731,  3945.  When 
there  is  conjugial  love  the  image  and  likeness  of  the  one  is  in  the  mind 
of  the  other,  so  that  they  dwell  together  in  the  inmost  principles  of 


life,  2732,  2734.  Genuine  conjugial  love  is  an  image  of  heaven,  and  is 
represented  in  the  other  life  by  the  most  beautiful  forms,  by  a  virgin  of 
surpassing  beauty,  for  example,  and  its  affections  and  thoughts  by  lovely 
atmospheres,  2735.  Genuine  conjugial  love  is  innocence  itself,  which 
only  dwells  in  wisdom,  hence  the  wisest  in  heaven  appear  most  like 
infants,  2736,4750;  see  below,  3081,  5052.  Those  who  are  in  con- 
jugial love  have  the  interiors  of  their  minds  open  even  to  the  Lord,  and 
hence  they  are  receptive  of  all  other  celestial  loves,  2737.  All  they 
who  are  in  conjugial  love  live  together  in  mutual  love,  2737;  ill.  3956. 
Conjugial  love  is  the  will  to  be  in  the  life  of  another,  so  that  the  two 
may  be  one;  mutual  love  is  to  will  better  to  another  than  oneself,  to 
promote  the  happiness  of  others  without  any  regard  to  self,  2738.  See 
below  (16)  especially  2039.  The  loves  born  from  conjugial  love  are  as 
the  love  of  parents  for  their  children,  as  brothers  one  amongst  another, 
and  so  on  as  consanguinities  and  affinities,  whereby  the  various  societies 
of  heaven  are  formed,  and  altogether  conjoined  as 'one  man,  2739.  See 
Affinity,  Consanguinity.  Things  which  signify  conjugial  love  also 
denote  those  of  love  and  charity;  this  because  conjugial  love  is  the 
fundamental  of  all,   3021;  the  case  further  i7^.  3956;  passages  cited, 

9960.  Conjugial  love  in  the  spiritual  sense  is  the  affection  of  good  to 
truth,  and  the  affection  of  truth  from  good,  3081.  They  who  are  in 
conjugial  love,  thus,  who  are  in  innocence,  for  these  are  the  same  thing, 
are  called  virgins,  308 1 .  Good,  in  the  man  who  is  being  regenerated, 
is  comparatively  like  conjugial  love  in  infancy  and  boyhood,  which  lies 
concealed  till  all  things  are  prepared  for  its  manifestation,  and  is  con- 
tinually endeavouring,  the  while,  to  establish  its  own  order,  3610.  See 
Good  (20).  Conjugial  love  is  from  the  divine  marriage  of  good  and 
truth  in  the  Lord,  and  mutual  love  is  from  conjugial  love,  ill.  3956;  as 
to  the  divine  marriage  in  particular,  3960.  When  any  two  are  in  con- 
jugial love,  the  Lord  flows-in  into  the  affections  of  both  as  into  one, 
4145.  When  any  are  in  conjugial  love  they  are  also  in  celestial  love, 
or  love  to  the  Lord,  and  in  spiritual  love,  or  charity;  that  there  is  con- 
junction of  such  loves  with  the  good  of  the  natural  man,  when  the 
external  and  internal  make  one,  4280.  A  marriage  between  two  who 
are  in  genuine  conjugial  love  corresponds  to  the  heavenly  marriage,  or 
the  conjunction  of  good  and  truth — the  husband  to  good,  the  wife  to 
the  truth  of  that  good,  4837.  The  Lord  insinuates  conjugial  love  by 
the  inmost  heaven,  the  angels  of  which  are  the  wisest  of  all  and  so 
innocent  that  they  appear  to  others  like  infants;  that  such  also  love 
infants  and  watch  over  their  growth  in  the  womb,  5052 ;  in  what  peace 
and  sweetness  they  live,  5051,  5052.  Those  who  are  not  conjoined  in 
mind  and  soul,  thus  who  are  not  together  in  the  spiritual  world,  ought 
not  to  be  conjoined  in  the  natural ;  this,  because  conjugial  love  is  from 
the  marriage  of  good  and  truth,  and  when  it  descends  therefrom  is 
heaven  itself  in  man,  8998;  the  descent  of  conjugial  love  primarily  from 
the  conjunction  of  the  Lord  with  heaven,  and  hence  its  holiness,  ill, 

9961.  Seriatim  passages  concerning  conjugial  love,  10,167 — 10,175. 
That  they  who  are  in  love  truly  conjugial,  love  to  think  and  to  will 
alike,  thus  to  be  trul^  one,  10,169.  That  the  delight  of  conjugial  love 
is  both  internal  and  external,  and  so  far  as  it  is  only  the  latter,  it 
assimilates  to  that  of  animals,   10,170.     That  no  one  can  know  what 


630 


LOV 


love  truly  conjugial  is  unless  he  is  principled  in  the  good  of  love  and 
the  truths  of  faith  from  the  Lord,  10,1/1.     See  Marriage. 

16.  Mutual  Love,  and  its  joy,  constitute  heaven,  .537,  547.     They 
who  are  in  mutual  love  are  continually  approaching  their  spring-time, 
and  this  with  increasing  felicity,  553.     It  is  from  mutual  love  that 
heaven  constitutes  as  it  were  one  man  and  one  soul,  694,  ill.  1285. 
Mutual  love  is  received  from  the  Lord  through  the  internal  man,  and 
indeed  it  makes  the  internal  man,   1595.     Mutual  love  conjoins  the 
external  man  to  the  internal,  and  nothing  so  much  as  self-love  dis- 
unites them,  1594.     So  far  as  any  are  principled  in  mutual  love,  so  far 
they  are  heirs  of  the  Lord's  kingdom,    1802.     Mutual  love  flows  from 
conjugial  love  as  a  river  from  its  fountain,  2737 ;  on  which  account 
adulterers  are  also  opposed  to  all  good,  2751.     Conjugial  love,  the  love 
of  infants,  and  mutual  love  constitute  the  celestial  things  of  the  Lord's 
kingdom,  and  succeed  each  other  in  this  order  as  three  universal  loves, 
2039.     Mutual  love  is  the  very  firmament  of  heaven,  for  the  consocia- 
tion and  unanimity  of  heaven  subsists  and  consists  therein,  2027.    They 
who  have  mutual  love  or  charity  have  the  Lord's  life;  passages  cited, 
3324.     Love  to  the  Lord  is  the  life  of  heaven,  and  mutual  love  is  a 
soul  from  that  life,  3539.     Mutual  love  differs  (rom  friendship  in  this, 
that  mutual  love  regards  the  good  that  is  in  man,  and  consequently 
those  who  are  in  good  ;  friendship,  on  the  contrary,  when  it  does  not 
regard  good  approaches  to  the  love  of  self,  3875  ;  how  manifest  this 
becomes  when  self  is  touched  in  the  case  of  such  friendships,  4776, 
5807  end,  6667.     Mutual  love  and  the  affection  of  charity  are  one  and 
the  same  ;  passages  cited,  3956.     Mutual  love  is  from  the  conjunction 
or  marriage  of  good  and  truth,  ilL  3956.    The  spiritual  angels  who  are 
in  charity  or  mutual  love,  love  others  more  than  themselves;  but  the 
angels  of  the  first  heaven  love  others  as  themselves,  4286.     They  who 
do  works  of  charity  expecting  any  kind  of  reward  are  not  in  mutual 
love,  but  only  in  its  appearance,  6388.     Mutual  love  is  the  external  of 
the  celestial,  and  love  to  the  Lord  its  internal ;  the  truth  of  faith  is  the 
external  of  the  spiritual,  and  the  good  of  charity  its  internal,   6435, 
9873,  9933.     The  good  of  mutual  love  and  the  good  of  cliarity  are  as 
interior  and  exterior,  and  are  as  different  as  the  two  kingdoms,  but 
they  are  conjoined  by  a  middle  good  which  is  called  celestial-spiritual, 
6435;  as  to  the  latter,  5417,  5805;  and  that  the  distinction  between 
them  has  not  been  preserved  by  the  author  hitherto,  6435.     The  good 
of  mutual  love  is  the  same  as  celestial  truth,   because  it  is  the  external 
of  the  celestial  kingdom,  ill.  9468;  further  ilL  9873,  9912,  9933;  see 
Good  (17),  Lord  (31).     Such  is  the  virtue  of  mutual  love  from  the 
love  of  the  Lord,  that  he  leads  heaven  as  a  single  angel,  though  it  con- 
sists of  myriads  of  societies  of  angels,  ill.  9613. 

17.  Anyelic  Love.  The  very  life  of  heaven  is  love,  and  the  celestial 
angels  perceive  faith  as  love,  with  a  difference  known  to  themselves 
alone,  32,  202.  Angelic  love  consists  in  loving  the  neighbour  more 
than  self,  evidence  that  such  love  can  be  given,  from  experience,  548. 
The  ineffable  felicity  of  heaven  is  from  mutual  love,  each  desiring  to 
communicate  his  own  happiness,  and  his  own  perceptions  to  others, 
549,  2130,  2131.  Societies  in  the  heavens  are  various  according  to  all 
the  differences  of  mutual  love  and  faith,  comparatively  as  consanguini- 


LO  V 


631 


ties  and  affinities  on  the  earth,  684,  685,  917.  The  determination  of 
heaven  into  societies  is  from  the  love  of  the  Lord,  producing,  first, 
conjugial  love,  and  all  other  loves  as  derivations  from  it,  686.  Those 
who  go  to  heaven  are  introduced  from  society  to  society  until  they  come 
to  the  one  which  accords  with  their  love,  but  they  are  received  in  all 
with  love  and  friendship,  and  never  sent  away  by  any,  2131.  The 
angels  are  so  far  in  celestial  light  as  they  are  in  love  to  the  Lord,  ill. 
244 1 .  The  angels  are  in  superior  wisdom  and  intelligence,  because  all 
influx  from  the  Lord  is  into  love,  hence  the  super-eminent  wisdom  of 
the  Lord  whose  hfe  was  divine  love  itself,  2500;  further  ill.  2572. 
The  angels  are  in  all  truth,  thus  in  all  wisdom  and  intelligence,  not 
only  of  things  celestial  and  spiritual,  but  also  of  things  rational  and 
natural,  because  they  are  in  love  to  the  Lord  and  mutual  love,  2572  ; 
see  also  the  seriatim  passages,  3324.  There  are  three  kinds  of  men 
within  the  church,  they  who  are  in  love  to  the  Lord,  they  who  are  in 
charity  towards  the  neighbour,  and  they  who  are  in  the  affection  of 
truth,  3653;  how  these  differences  correspond  with  the  three  heavens, 
3691  ;  the  distinctions  more  particularly,  ill.  4286,  5608,  5922,  6435, 
9873.  The  angels  of  heaven  are  loves  and  charities  in  form,  and  there- 
fore of  ineffable  beauty,  4985.  The  affection  of  love  is  of  such  wide 
extension  as  to  exceed  all  human  understanding,  as  may  be  evident 
from  the  fact  that  love  to  the  Lord  and  the  neighbour  constitutes  the 
universal  heaven,  and  is  still  in  every  one  as  his  own  good  with  indefi- 
nite variety,  9002.  It  is  by  their  reception  of  the  one  universal  love 
that  the  angelic  societies  are  conjoined  as  one  man;  six  laws  of  such 
conjunction  given,  9613.  The  good  of  love  to  the  Lord,  derived  also 
from  him,  is  the  one  only  good  from  which  are  all  truths  and  their  order, 
ill.  9863 ;  how  the  goods  of  love,  or  various  universal  loves,  succeed  each 
other  in  the  heavens,  9873;  see  above,  3653,  &c.  There  are  three 
heavens,  and  in  each  an  internal  and  external  according  to  the  prevailing 
loves  of  the  angels,  which  are  briefly  described,  9933;  and  their  exten- 
sion in  the  heavens,  and  from  one  heaven  into  another  collaterally  and 
successively,  br.  ill.  9961.     See  Heaven  (4 — 7),  Good  (^22). 

18.  The  Love  of  one* 8  Country,  becomes  in  the  other  life  the  love 
of  the  Lord's  kingdom,  which  is  then  the  fatherland,  6821.  See 
Country,  Dominion,  Government,  King. 

19.  Love  and  Faith,  are  described  as  luminaries,  love  the  greater 
luminary,  and  faith  the  less,  30 — 38.  In  the  most  ancient  church  they 
had  no  faith  except  love,  32 ;  faith  and  love  indeed  cannot  be  separated, 
34 — 36.  The  celestial  man  has  no  faith  but  that  of  love  to  the  Lord 
and  love  towards  his  neighbour,  337,  393,  398.  Love  is  the  very  con- 
tinent or  ground  of  faith,  and  faith  of  the  knowledges  insinuated 
therein,  620,  636.  There  are  consanguinities  and  affinities  of  love, 
and  so  likewise  of  faith,  which  correspond  with  the  loves  which  make 
heaven,  917.  They  who  make  faith  the  essential  of  salvation,  and 
confirm  themselves  in  it,  do  not  regard,  and  even  do  not  see,  what  the 
Lord  so  often  said  of  love  and  charity,  1017,  2371—2373.  The  fruit 
of  faith  is  charity,  this  love  to  the  Lord,  this  the  Lord,  who  is  the  in- 
ternal sense  of  the  Word,  1873;  compare  161.  When  love  or  charity 
is  named  with  those  who  are  not  in  the  life  of  faith  it  appears  as  some- 
what darkish  and  clotted,  2343.  Charity  without  faith  is  not  genuine 
charity,  and  faith  without  charity  is  not  faith,  2839 ;  how  charity  dif- 


632 


LO  V 


LO  V 


633 


fers  from  love,  2023,  2227,  2839.  By  the  influx  of  love  and  of  affec- 
tion thence  derived  into  scientifics  the  natural  man  is  illustrated,  and 
truths  appear  which  are  elevated  into  the  rational,  3074.  Without  love, 
which  is  spiritual  heat,  man  cannot  be  in  illustration,  ill,  3138.  Faith 
can  never  be  given  except  in  its  own  life,  which  is  love  and  charity ; 
passages  cited,  3324.  Nothing  can  enter  into  the  memory  without 
affection  or  love  which  is  the  ground  of  all  apperception ;  hence  affec- 
tions and  objects  of  thought  are  always  reproduced  together,  3336 ;  ill. 
6690 ;  as  to  the  similar  procedure  between  the  affection  of  good  and 
doctrinals  of  truth,  see  Regeneration.  Every  one  from  the  love  in 
which  he  is,  sees  those  things  which  are  of  that  love,  and  what  he  sees 
he  calls  truths ;  thus,  in  the  love  of  every  one  there  is  the  light  of  his 
life,  ill.  3798.  The  truths  of  faith  are  as  hfeless  words  without  love, 
and  they  also  take  their  quality  from  the  quality  of  the  love,  4352.  No 
one  can  really  receive  the  truths  of  faith  except  he  be  in  the  life  of 
charity,  and  no  one  can  be  saved  unless  he  has  lived  the  life  of  charity, 
ill.  4776.  The  things  of  love  are  .called  celestial,  those  of  faith  spiritual, 
4515.  Faith  cannot  be  the  ruling  principle  in  man  without  the  life  of 
charity  because  what  a  man  loves  reigns  universally  in  his  thought  even 
though  he  be  ignorant  of  it,  5130.  The  truths  of  faith  derived  from 
love  are  what  love  dictates,  thus,  which  draw  their  esse  from  love,  and 
are  in  consequence  living,  9841.  See  Life  (10);  Faith  (2,  3); 
Charity  (2). 

20.  Love,  Wisdom,  Intelligence',  see  above  (19),  3074,  3336, 
3798;  and  generally,  as  to  the  connection  of  the  good  of  love  with  truth, 
Influx  (3);  Light  (5);  Life  (15,  18);  Good  (21);  Intuition; 
Perception;  Understanding;  Truth  ;  the  sense  of  which  is  that 
wisdom  proceeds  from  goods  by  truths ;  according  also  to  the  numerous 
passages  cited  in  the  New  Jerusalem,  27.  All  scientifics  are  in  loves 
according  to  their  kind,  ill.  by  the  case  of  brutes,  6323,  7750.  See 
Life  (12).  Man  would  be  born  into  all  intelligence  and  wisdom  if  he 
were  in  love  towards  the  neighbour,  and  in  love  to  God,  and  this 
according  to  his  order,  6323,  7750.  When  the  good  of  love  prevails, 
it  arranges  the  scientifics  of  the  natural  man  into  a  celestial  form,  so 
that  they  make  one  with  itself  and  act  together  with  it,  6690.  The  all 
of  science  and  the  all  of  intelligence  and  wisdom,  is  contained  in  love ; 
this,  because  loves  are  the  receptacles  of  the  influx  of  heaven,  ill,  7750. 
Man's  birth  in  ignorance  is  a  sign  that  he  is  in  loves  contrary  to  those 
of  his  true  order,  which  are  love  to  God  and  the  neighbour,  7750. 
See  Evil  (2),  Influx  (5). 

21.  Love  distinguished  from  Good,  Love  is  in  good,  and  with  good 
as  its  principle,  4352.  All  that  proceeds  from  the  love  is  perceived  by 
man  as  good  and  is  his  good,  9874,  10,064  Love  is  a  celestial  and 
spiritual  fire  from  which  the  affection  of  good  is  derived  as  heat,  3300, 
3865,  4906 ;  see  below,  (23)  4274,  (24)  5807 ;  and  see  Affection, 
Desire,  Fire. 

22.  The  Love  of  Good  arid  Truth,  is  really  the  love  of  the  neighbour 
and  of  God,  10,310.  Good  and  truth  must  be  understood  along  with 
their  subjects,  namely,  those  who  are  in  good  and  truth,  3305,  4380. 
They  that  cherish  internal  love  and  reverence  towards  the  Lord  testify 
it  by  their  actions  towards  those  who  are  in  good ;  this,  because  the 
Lord  is  present  wherever  good  is,  5066,  5067.     See  Lord  (11). 


23.  That  Love  is  the  Life  of  Man,  consequently  that  there  is  only 
one  true  love,  as  there  is  only  one  true  life,  ill.  33.  Nothing  lives  in 
the  external  man  but  love  or  affection  derived  from  the  internal,   1589, 

vc\o^''^^  ?®°"  *"^  ®P^"*^  ^S^*  against  man's  love,  thus  against  his 
lite,   1820.     Love  is  spiritual  heat  and  it  manifests  itself  as  heat  even 
m  the  body,  but  the  heat  is  different  according  as  the  love  is  celestial 
or  otherwise,  2146.     Love  is  a  celestial  and  spiritual  fire,  and  for  this 
reason  it  is  properly  compared  to  fire  and  blood,  which  are  both  ruddy, 
&c.,  3300;  that  it  is  a  fire  in  both  senses,  good  and  evil,  417.5,  4906, 
.5071,  5215.     The  heats,  both  internal  and  external,  of  which  man  is 
the  subject,  become  loves  and  affections  in  virtue  of  influx  from  the 
Lord,  3338  ;  see  below,  5215.     Man  is  altogether  such  as  his  love  is, 
for  this  is  his  life,  and  all  his  delight  and  felicity  is  only  from  love,  ill, 
3539,  3938  end.    The  quality  of  the  love  and  affection  of  man  is  known 
from  the  end   regarded,    3796.     Affection   is  often   named,   because 
hereby  is  meant  the  love  itself  as  manifested  according  to  the  changing 
state ;  thus  affection  is  the  continuum  of  love,  and  the  life  of  man  is 
in  the  delight  of  his  affection,  3939  end.    Spiritual  fire  and  heat  is  love, 
and  heat  is  the  vital  principle  of  man,  ill.  4906;  ill.  5071.     The 
voluntary  life  of  man  is  what  he  loves  or  receives  as  good,  his  intellec- 
tual life  what  he  believes  to  be  true ;  hence  when  his  truth  or  his  good 
is  assailed,  his  life  or  his  love  is  assailed  and  he  experiences  temptations, 
4274.     The  vital  heat  of  man  is  from  the  sun  of  heaven  kindling  his 
interiors,  thus,  desires,  loves  and  affections  are  spiritual  heats,  which 
have  nothing  in  common  with  natural  heat,  5215.     To  regard  any- 
thing as  an  end  is  to  love  it  beyond  other  things,  in  which  case  it  reigns 
universally  in  the  whole  man  and  constitutes  the  interior  life,  ill.  5949. 
The  vital  heat  or  life  of  man  in  its  beginning  is  celestial  love  continually 
flowing-in  from  the  Lord,  and  it  is  the  perversion  of  this  as  it  flows 
down  which  makes  infernal  love,  6135.     A  general  summary  showing 
that  love  is  the  life  of  man,  that  in  the  other  life  all  are  consociated 
according  to  loves,  and  that  heat  and  light  in  the  natural  worid  corres- 
pond to  love  and  faith  in  the  spiritual,  7081—7086,   10,130,   10,146; 
that  the  good  of  love  from  the  Lord  is  the  life  of  man,  and  that  it  also 
makes  his  celestial  life  when  truths  are  received  in  good,  9954 ;  that  all 
things  are  communicated,  received,  and  rejected  according  to  loves,  ill, 
10,130;  that  all  turn  themselves  continually  to  their  loves,  in  heaven 
to  the  Lord,   10,130,  further  ill,  10,189;  that  presences  are  according 
to  the  affinities  of  love  in  the  other  life,  and  that  hence  also  is  the  idea 
of  space,  ill.  10,146;  that  in  the  other  life  all  are  forms  of  their  loves, 
10,153;  that  a  man,  an  angel,  and  a  spirit  is  as  his  love,  even  in  re- 
gard to  understanding,   10,153,  10,177,  10,284  together;  ill.  10,298. 
As  to  the  bodily  life  of  man,   see  Life  (4);  Influx  (9);  Heart, 
Respiration. 

24.  That  Love  is  Spiritual  Conjunction,  ill,  and  sh,  3875,  ill,  4352, 
br,  3068.  Not  only  all  heaven  but  universal  nature  is  founded 
in  love  which  is  the  first  cause  of  all  union  and  conjunction,  animate 
and  inanimate ;  but  that  man  has  destroyed  the  order  of  nature  in  him- 
self, 1055.  All  the  good  of  love,  or  spiritual  conjunction  is  from  the 
Lord,  and  the  esse  itself  of  things  by  which  one  is  united  to  another  is 
such  good,  5002.  Love  is  spiritual  conjunction  because  it  is  the  con- 
junction of  minds,  thus  of  the  will  and  thought ;  its  natural  [corres- 


634 


LOV 


pondent]  is  the  delight  of  association  and  conjunction,  5807.  Love  is 
purely  spiritual,  and  as  to  its  essence  it  is  the  good  [or  perfect  harmonyj 
resulting  from  the  changes  of  state  and  variations  m  the  forms  or 
substances  of  which  the  human  mind  consists,  5807  ;  see  also  5147, 
9206 ;  and  see  Harmony.  Loves  conjoin  all  in  the  other  hfe ;  spints 
are  also  constantly  associated  with  man  according  to  his  loves,  6195, 
6196,  particularly  8794 ;  and  that  man  is  conjoined  with  heaven  or 
with  hell  by  his  loves,  6195.  Truths  do  not  conjoin,  but  only  the 
affections  of  truth,  6195.  Conjunction  by  love  is  so  strong  as  to  be 
indissoluble  except  by  divine  means,  and  then  gradually  by  intermediate 
loves,  6195,  7501.  Conjunction  is  by  love  and  insinuation  into  its  de- 
hghts,  and  this,  whatever  be  its  quality,  7501.  The  conjunction  of 
souls  by  mutual  love  or  charity,  is  by  one  mind  presenting  itself  in 
another  with  the  thought  and  will  to  do  good,  8734.  See  Conjunc- 
tion, Consociation. 

25.  Passages  in  Illustration.     Love   represented   as   the   greater 
luminary;    faith  the  less,   10,30—37.      Love   reigning  in  all  good 
works,  denoted  by  the  sun  to  rule  the  day,  38.    The  internal  man  from 
love  and  faith,  denoted  by  the  tree  of  Uves  in  the  midst  of  the  garden, 
102,  105,  200.     Conjunction  by  love,  denoted  by  the  covenant  between 
God  and  every  living  soul,   1055,   1056.     The  love  of  self  fashioning 
the  doctrine  of  the  church  and  worship,   denoted  by  the  building  of 
Babel,    1304,    1306,   1308,    1326.      Opposite  loves  manifesting  their 
incompatibility  in  the  same  mind,  denoted  by  Abram  and  Lot  unable  to 
dwell  together,    1568,    1594.     The  love  of  self  separating  between  the 
Lord  and  man,  denoted  by  the  torch  of  fire  and  smoke  in  the  vision  of 
Abram,    1862.     The  divine  with  those  who  are  in  love  and  charity, 
denoted  by  the  covenant  of  Jehovah  with  the  seed  of  Abram,  2021— 
2023.     The  removal  of  all  that  defiles  conjugial  love  and  the  loves 
derived  from  it,  denoted  by  circumcision  as  the  sign  and  memorial  of 
this  covenant,  2039,  2057.     The  holy  state  of  love,  and  interior  per- 
ception in  which  the  Lord  appears,  denoted  by  Abraham's  sitting  at  the 
door  of  his  tent  in  the  grove  of  Mamre,  and  the  day  growing  hot,  and 
Jehovah's  appearing  in  the  form  of  three  men,  2142—2146,  2149. 
The  evil  interiors  which  are  of  the  love  of  self  fully  discovered,  denoted 
by  their  looking  out  towards  the  faces  of  Sodom,  &c.,   2219,   2220, 
2246.     The  state  of  celestial  love  when  judgment  is  performed,  and 
the  good  saved  from  the  evil,  denoted  by  the  time  of  sunrise  when  Lot 
came  to  Zoar,   2441.     The  hell  of  the  love  of  self  and  all  its  infernal 
falses  into  which  the  evil  cast  themselves,  denoted  by  the  sulphur  and 
fire  rained  upon  Sodom  and  Gomorrah,  2444.    The  natural  man  bound 
and  covenanted  to  the  good  of  conjugial  love  by  influx  from  the  internal, 
denoted  by  Abraham's  swearing  his  servant  concerning  the  marriage  of 
Isaac,  3021.     The  affection  of  truth,  its  origin,  and  its  procedure  to 
the  marriage  of  good  and  truth,  also  conjugial  love  with  the  rational 
man,  denoted  by  Rebecca,  her  espousal  to  Isaac,   &c.,   3074,   3077, 
3078,  3081,  3085,  3108,  3110—3112,  3116,  3125,  3132,  3161,  3179 
— 318(T,    3200,    3207,    3211.      Love  produced  in   the   outward  hfe, 
denoted  by  the  birth  of  Esau,  his  being  all  red,  &c.,  3300 ;  the  analo- 
gous case  of  Zarah,  4922.    Terrestrial  loves  obhterating  interior  truths, 
and  the  discovery  of  these  to  the  rational  man,  denoted  by  the  Philis- 
tines having  filled  the  wells  of  Abraham  with  dust,  and  by  Isaac's 


1 


LOV 


635 


digging  them  again,  3413,  3419,  3828—3834,  3843.  The  affections 
of  truth  given  to  the  natural  man  when  in  good,  denoted  by  the  daughters 
of  Laban  espoused  to  Jacob,  3817—3821,  3828—3834,  3843.  The 
love  of  good  for  internal  truth,  and  the  study  and  holy  state  of  life  by 
which  it  is  acquired,  denoted  by  Jacob's  preference  of  Rachel,  and  his 
serving  for  her,  3822—3827,  3844—3852.  The  natural  and  corporeal 
affections  serving  as  mediums  to  spiritual,  and  as  bonds,  &c.,  denoted 
by  the  handmaids  of  Bachel  and  Leah,  3835,  3849,  3913,  3917,  3919, 
3925,  3931—3933,  3937.  Spiritual  love  conceived  and  born  in  due 
course  as  Regeneration  proceeds,  denoted  by  the  conception  and  birth  of 
Levi,  3875,  3876.  Celestial  love  next  in  order,  denoted  by  the  con- 
ception and  birth  of  Judah,  3878—3881.  Conjugial  love  and  all  con- 
joining love  in  the  truth  and  good  of  charity,  denoted  by  the  mandrakes 
[dudaim\  found  in  the  field,  3942.  The  desire  of  those  who  are  in 
the  affection  of  interior  truth  towards  conjugial  love,  denoted  by  Rachel's 
asking  for  the  mandrakes,  3944—3948.  Mutual  love  and  conjugial 
love  successively  produced  in  externals,  denoted  by  the  births  of  Issachar 
and  Zebulon,  3955—3957,  3959—3961.  Mutual  love  in  appearance 
only,  its  works  done  for  reward,  denoted  by  Issachar  called  a  bony  ass, 
6388.  The  two  extremes  of  too  much  love  and  of  no  love  in  the  chang- 
ing states  of  temptation,  denoted  by  the  heat  of  the  day  and  the  cold  of 
night,  4175.  The  conjunction  of  conjugial  love,  and  therefore  of  all 
celestial  and  spiritual  love,  with  natural  good,  destroyed  in  the  posterity 
of  Jacob,  denoted  by  the  hollow  of  his  thigh  put  out  when  the  angel 
wrestled  with  him,  4280,  4281,  4314,  4317.  The  goods  of  love  con- 
joined to  those  who  overcome  in  tempations,  denoted  by  the  sunrise 
when  Jacob  entered  into  Canaan,  4300.  The  influx  of  the  good  of 
love  from  the  Lord,  and  the  conjunction  of  love  growing  stronger  and 
more  interior  as  it  proceeds,  denoted  by  Esau's  running  to  meet  Jacob, 
and  embracing  him,  and  falling  upon  his  neck,  and  kissing  him,  4350 
— 4353.  Celestial  love  turned  into  the  love  of  self,  and  opposed  to  all 
good,  denoted  by  the  part  of  Judah  in  the  abduction  of  Joseph,  4750. 
The  contrary  of  conjugial  love,  and  the  church  perishing,  denoted  by 
the  deed  of  Onan,  4837,  4840.  The  affection  of  evil  destroying  the 
internal  of  the  church,  denoted  by  the  command  of  Judah  that  Thamar 
should  be  burned  as  a  harlot,  4906.  Scientifics  rendered  useless  because 
filled-in  with  the  lusts  of  the  love  of  self  and  the  world,  denoted  by  the 
ears  of  corn  blasted  by  an  east-wind,  5214—5215.  The  affections  of 
good  and  truth,  and  their  conjunction,  consequently  conjugial  love  in 
the  inmost,  denoted  by  the  blessings  of  the  breasts  and  of  the  womb 
invoked  upon  Joseph,  6432,  6433.  The  extension  of  spiritual  good 
even  to  celestial  mutual  love,  denoted  by  the  blessing,  that  it  prevailed 
to  the  utmost  bound  of  the  everlasting  hills  [to  the  desire  of  the  hills  of 
an  age],  6434,  6435.  The  good  of  love  in  the  midst  of  scientific  truths 
arranging  them  into  a  celestial  form,  denoted  in  the  case  of  the  mid- 
wives,  that  they  feared  God  and  he  made  them  houses,  6690.  The 
divine  love  manifested  in  scientific  truth,  denoted  by  the  bush  burning 
with  fire  in  which  Jehovah  appeared  to  Moses,  6832 — 6834,  6849. 
The  good  of  love  received,  denoted  by  those  who  love  God,  because  such 
love  is  not  from  themselves,  8880.  Conjugial  love  only  existing  where 
there  can  be  a  conjunction  of  souls  and  minds,  denoted  by  the  law  of 
betrothal,  8988,  9002.     Divine  truth  in  heaven  resplendent  from  the 


^ 


636 


LUS 


good  of  love,  denoted  by  the  glory  of  Jehovah  appearing  as  a  fire  on 
the  head  of  the  mountain,  9434.  The  celestial  love  of  truth,  the  celes- 
tial love  of  good,  and  mutual  love  manifested,  denoted  by  hyacinth  and 
purple,  and  scarlet  double-dyed  among  the  offerings  for  the  tabernacle, 
9466 — 9468.  Heaven  as  one,  though  it  consists  of  myriads  of  societies 
of  angels,  and  this  from  mutual  love,  denoted  by  the  habitation  [taber- 
nacle] called  one,  9613.  The  good  of  love  to  the  Lord,  in  various 
cases,  denoted  by  anointings  of  all  kinds,  9954 ;  and  especially  by  the 
anointing  of  the  priests,  10,278—10,288:  see  Holy  (3).  For  other 
illustrations  of  love  and  the  good  of  love,  see  Fire  (2),  Light  (7), 
Lightnings,  Lion,  Flocks  (2),  Esau  (3),  Gold  (2);  and,  generally, 
the  concordance  of  passages  under  Good,  pp.  256,  260,  262,  263,  265 
— 266,  269.  For  evil  loves,  represented  by  wild  beasts,  see  9335,  and 
the  article  Beast;  see  also  Creeping  Thing,  Sense,  Serpent. 

LOWER  EARTH.     See  Earth  (p.  138). 

LUBIM.     See  Lybia. 

LUCIFER,  ascending  into  the  heavens,  making  his  throne  above 
the  stars,  &c.,  denotes  the  love  of  self  profaning  holy  things,  3387, 
7375,  ill.  8678. 

LUCRE  [lucrum].     See  Gain. 

LUD,  one  of  the  sons  of  Shem,  signifies  knowledges  of  the  truth, 
8h,  1231,  Tarshish,  Pul,  Lud,  Tubal,  and  Javan,  are  called  islands, 
because  they  denote  the  externals  of  worship,  1158. 

LUDIM,  one  of  the  sons  of  Mizraim,  or  the  Lydians,  denote 
scientific  rituals;  their  handling  the  bow,  denotes  reasoning,  1195, 
2686.     See  Egypt. 

LUKEWARM  [tepidas].  The  sphere  of  those  who  are  called  luke- 
warm, that  it  excites  to  vomiting,  from  experience,  1513.  He  is  called 
lukewarm  in  whom  truths  and  falses  subsist  as  opposites,  but  he  is 
called  profane  in  whom  they  are  mingled,  5217.  They  are  lukewarm 
who  are  in  truths  and  do  not  desire  good  ;  they  also  who  love  the  Lord 
and  themselves  equally  ;  such  are  unfit  for  any  use  either  good  or  evil, 
8h.  9207;  that  such  are  they  of  whom  it  is  said,  *'  I  will  vomit  thee 
out  of  my  mouth,"  9210. 

LUMEN.     See  Light  (1). 

LUMINARY.  The  two  luminaries  set  in  the  expanse  of  heaven, 
denote  love  and  faith  in  the  internal  man;  the  greater  luminary  love, 
the  lesser  faith,  10,  30—37 ;  ilL  from  flame,  &c.,  9473  ;  passages  cited 
concerning  illumination  from  the  Lord  as  a  sun  and  a  moon,  9684. 
See  Sun,  Moon,  Light  (3,  5),  Illumination,  Illustration, 
Love. 

LUNGS  \^pulmones\.  The  heart  and  lungs  which  are  the  sources 
of  all  motion  and  sensation  correspond  respectively  to  the  celestial  and 
spiritual  influxes,  3635,  3887,  4931.  The  reciprocal  communication 
between  good  in  the  will  and  truth  in  the  understanding  is  as  that  of 
the  heart  and  lungs,  ill.  9300,  hr,  9495.  See  for  further  particulars 
under  Heart,  Respiration. 

LUST,  concupiscence  [eupiditas,  concupiscentiaJ]  There  are 
two  most  universal  kinds  of  lust,  the  one  of  the  love  of  self,  the  other 
of  the  love  of  the  world,  808.  They  who  find  their  whole  delight  in 
lusts,  pleasures,  appetites,  and,  generally,  in  sensual  things,  are  images 
of  hell,  ill.  91 1.     All  lust  is  of  some  filthy  love,  and  in  the  other  life 


LUZ 


637 


its  uncleanness  is  manifest ;  ill,  by  the  valley  of  Siddim  with  its  pits  of 
bitumen,  1666,  1688.  The  heat  of  lusts  is  as  a  fire,  or  lighted  torch, 
from  which  falses  ascend  as  smoke  ;  ill.  by  the  fiimace  of  smoke,  &c. 
seen  by  Abram,  1861.  While  lusts  are  cherished,  truth  cannot  be 
V  elevated  out  of  the  natural  man  into  the  rational,  ill.  3175.    Every  lust 

^  of  the  flesh  is  from  the  love  of  self  and  the  world,  and  cannot  be 

^  removed  without  grief  and  anxiety ;  the  latter  ill  by  the  pain  of  circum- 

cision, 4496.  The  life  of  lusts,  the  fallacies  of  the  senses,  and  the 
doctrine  of  the  church  are  as  so  many  springs  which  give  rise  to  falses, 
4729.  The  life  of  lusts  extinguishes  the  truth  of  the  church,  the  lie 
of  such  a  life,  ill.  4776.  Infernal  spirits  dwell  in  the  lusts  of  others 
and  excite  them,  ill.  5032.  The  vehemence  of  concupiscence  with  the 
evil  is  a  kindling  of  the  vital  fire,  and  this  is  meant  by  infernal  fire  and 
torment,  5071.  The  lusts  of  the  love  of  self  and  the  worid  are  what 
take  away  peace  and  infest  the  interiors  of  man,  ill.  in  contrast  with  the 
peace  of  heaven,  5662.  The  lusts  and  passions  of  the  mind  are  the 
causes  of  diseases  in  the  body,  ill.  5712.  When  the  good  are  remitted 
into  their  proprium,  it  appears  to  them  as  an  inundation  of  lusts  or  of 
falses  according  as  the  influx  is  into  the  right  or  left  part  of  the  brain ; 
from  experience,  5725.  Evils  are  predicated  of  the  lusts,  because  lusts 
are  of  the  love ;  such  evils  of  lust,  interior  and  exterior,  ill.  by  lice  in 
men  and  in  beast,  7424.  Evils  of  lust  are  as  a  fire  or  furnace,  and  the 
falses  of  lust  as  the  ashes  which  remain  after  combustion,  ill.  75 1 9. 
The  delight  of  concupiscence,  so  called,  is  when  the  delight  of  any  love 
of  the  body  or  the  world  occupies  the  whole  man  and  so  dominates  over 
the  good  and  truth  of  faith  with  him,  ill.  8452.  Heavenly  good 
vanishes  according  to  the  degree  of  increasing  concupiscences  from  the 
love  of  self  and  the  world ;  ill.  by  the  manna  melting  away  under  the 
heat  of  the  sun,  8487.  The  respiration  or  breathing  of  evil  love  is 
called  concupiscence,  that  of  good  love  desire ;  hence,  that  concupiscence 
is  the  very  life  or  continuum  of  the  love  of  self  and  the  world,  ill. 
8910.  To  lust  after,  or  covet,  is  to  will  from  an  evil  love;  hence,  the 
precept  not  to  covet  what  belongs  to  the  neighbour,  denotes  that  care 
must  be  taken  lest  evil  thought  of  should  pass  into  the  will,  8910. 
Infernal  freedom  which  is  the  love  of  evil  and  the  false  is  properly  called 
concupiscence,  yet  there  is  no  freedom  in  concupiscence,  because  it 
consists  in  being  led  by  hell,  9096,  9589.  The  concupiscences  of  the 
loves  of  self  and  the  world  appropriated,  signified  by  the  people  being 
as  the  food  of  the  fire,  10,283.  How  immensely  the  persuasions  of  the 
false  increase,  when  the  truths  of  faith  are  immersed  in  the  lusts,  ill. 

LUST  AFTER,  to  [concupiscere].     See  to  Covet;  and seVLVnh;     •   T  J» :  •••* 
(particularly  8910).  -  •' 


?  ?   •  • 


LUXURIES  of  various  kinds  are  among  the  causes  of  discise,:Sf  K2;  / ;  **  •  *;  :*•• : 
When  life  is  passed  in  mere  pleasure  and  luxury,  good  flowing-ih 'from*-*   ••.;*•.  •.*,•  • 


ing  to  the  state  of  the  recipient  parts,  thus  of  the  body,  8378. 

LUZ  [Xm*],  the  ancient  name  of  Bethel,  denotes  the  quality  of  the 
prior  state;  the  Hebrew  word  signifies  a  receding,  and  a  recession  takes 
place  when  doctrine  or  truth  is  considered  primary  instead  of  good. 


638 


L  YM 


3730.  Luz,  denotes  the  natural  in  the  prior  state  ;  Bethel,  the  divine 
natural,  4556.  God's  appearing  to  Jacob  in  Luz,  denotes  the  divine 
appearing  in  the  natural,  6229.     See  Bethel,  Jacob  (3). 

LYBIA,  or  PUTH,  denotes  knowledges  from  the  literal  sense  of 
the  Word  understood  according  to  appearances,  and  hence,  knowledges 
by  which  false  principles  are  confirmed,  1 163 — 1 164,  1 166,  as  well  as 
such  as  serve  for  the  defence  of  truth,  1231 .  Cush  and  Puth  (Ethio- 
pians and  Lybians)  signify  knowledges,  1 195. 

LYDIANS.     See  Ludim. 

LYMPH.  Certain  spirits,  and  their  eagerness  to  enter  into  hea- 
ven, corresponding  with  the  lymph  of  the  brain,  4049.  Two  kinds  of 
lymph  described,  and  the  spirits  corresponding  to  them,  4050. 

LYMPHATICS  [lymphaticd].  The  gyres  of  those  who  belong  to 
the  province  of  the  lymphatics  are  like  a  lightly  flowing  stream  so  as  to 
be  scarcely  perceptible ;  these  spirits  also  are  carried  into  labyrinths 
answering  to  the  mesentery,  and  like  the  chyle  are  afterwards  taken  to 
various  places  in  the  grand  man,  5181. 


END    OF    VOL.   I, 


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</ 


INDEX 


TO 


SWEDENBORG'S 


AECANA  CCELESTIA, 


OR 


HEAVENLY  MYSTERIES, 


CONTAINED 


IN  THE  HOLY  SCRIPTURE. 


VOLUME  II.— M  TO  Z. 


I    ;•• • 

•  •*•. 


.  JiOKDQN.;. ...... :.:•.. 

PUBLISHED  BY-aiBE:SW^6B]!5ffet)Rfe  ^SOCIETY, 


(IN9TIT^'?E|)JS10,).\ 

36  BLOOMSBURY JSTrfE^'j,  -(^l^rokli  WeET. 


....     • 

•  •  • 
•   •  •     •• 


1860. 


/.v 


NOTE. 


•  •  • 
•••  • 


•  •  • 


•  • 


.••:•:.'•..•:  •" 


•  « 


.•  • 


I  •  •• 
•  •  •  • 


•  •  •  •  « 

•  •  ••  •  • 

•  •  •  •  •  • 

•  ••  •  •  • 

•  •  •  •  • 


•  • 


•  •  •  •  . 

•  •  •  •  ' 

•  •  •  •  •  I 
•  •    •  • 


.••  • 


•  •  ••  •  • 


•  • 


••  •  •  • •  • 


The  author  of  this  work  takes  the  only  effective  opportunity 
that  may  be  presented  to  him  of  stating  that  it  has  been  penned 
during  the  very  few  leisure  hours  that  could  be  snatched  at 
uncertain  times  from  other  duties,  too  imperative  to  be  super- 
seded even  by  a  labour  of  love.  He  deems  it  only  justice  to 
himself  to  make  this  statement  in  the  most  distinct  manner, 
while  he  sincerely  thanks  the  Committee  of  the  Swedenborg 
Society  for  much  patience  and  courtesy  shown  him  during  the  in- 
terval that  has  elapsed  since  the  publication  of  the  first  volume. 

It  must  be  admitted  that  the  mere  labour  involved  in  the 
composition  of  nearly  1400  closely-printed  octavo  pages  is  not 
inconsiderable;  but  to  estimate  it  correctly,  the  number  of 
references  must  also  be  considered,  and  the  frequently  tedious 
process  by  which  those  references  have  been  obtained ;  the  ana- 
lysis and  comparison  of  ideas,  and  the  order  in  which  many  of 
the  more  important  subjects  are  presented.  It  ought  to  be 
remembered  also  that  the  opposite  powers  of  analysis  and  gene- 
ralization— both  indispensable  in  the  composition  of  such  a 
work — are  not  always  at  the  instant  command  of  the  tired 
labourer,  whose  daily  bread  depends  on  his  incessant  industry. 

Lastly ;  it  may  be  fairly  submitted  that  the  time  has  not 
been  extravagantly  long  to  produce  a  book  of  permanent  value, 
and  of  a  character  which  no  one,  even  were  he  at  leisure  from 
other  engagements,  could  work  at  incessantly  till  its  completion. 
The  verbal  Index  compiled  by  Dr.  Beyer  occupied  him.  thirteen 
years  (see  Documents,  American  Edition,  p.  76),  and  the  present 


▼1 


NOTE. 


is  not  a  verbal  Index,  but  a  strictly  analytical  one.  It  pretends 
not  to  perfection ;  indeed  no  one  can  be  more  sensible  of  its 
deficiencies  than  the  author  himself;  yet  he  would  fain  hope 
that  his  readers  will  find  there  is  honest  work  in  it,  sufficient  to 
form  the  basis  of  any  amount  of  perfection  that  future  years 
may  suggest. 

C  R. 


Hare  Green,  near  Esher, 
November,  1859. 


SUBDIVISIONS. 


■^:ie*  The  following  are  the  principal  of  the  subjects  in  this 
volume  that  are  treated  of  under  several  heads,  in  orderly 
arrangement.  The  references  are  to  the  page  on  which  the  sub- 
division commences  in  each  case.  The  articles  Aaron  and  Abram 
are  supplementary,  those  subjects  having  been  treated  inade- 
quately in  the  first  volume. 

AARON. — I.  The  representation  of  Aaron  in  conjunction  with  Moses,  1352. 
II.  The  association  of  Moses  and  Aaron  for  the  deliverance  of  the  Israelites  from 
bondage,  1352.  III.  Moses  and  Aaron  going  before  Pharaoh,  1352.  IV.  The  mi- 
racles done  by  Moses  and  Aaron,  and  the  deliverance  of  the  people,  1352.  V.  Aaron 
and  Hur  assisting  Moses  in  the  battle  with  Amalek,  1352.  VI.  Aaron  and  the  elders 
of  Israel  with  Jethro,  1352.  VII.  Aaron  on  Mount  Sinai  with  Moses,  1352.  VIII. 
Aaron  and  his  sons,  together  with  the  elders  of  Israel,  in  the  mountain  with  Moses, 
1352.  IX.  The  priesthood  of  Aaron  and  his  sons,  and  the  Levites,  1353.  X.  The 
holy  garments  of  Aaron,  1353.  XL  The  ministry  of  Aaron,  1353.  XII.  The 
idolatry  of  Aaron,  1353.  XIII.  The  house  of  Aaron,  1354.  XIV.  The  seed  of 
Aaron,  1354.     XV.  The  death  of  Aaron,  1354. 

ABRAM,  and  ABRAHAM. — I.  Abstractly,  concerning  the  signification  of  Abram, 
1354.     II.  The  preliminary  history  of  Abraham,  1354.     III.  The  family  of  Abram 
made  representative,  1354.     IV.  The  commencement  of  the  representetion,  1354. 
V.  The  representation  continued  to  the  sojourn  in  Egypt  as  applicable  to  the  Lord's 
state  in  his  boyhood,  1354.     VI.  The  representation  involved  in  Abram's  departure 
from  Egypt,  accompanied  by  his  wife  and  by  Lot,  1355.     VII.  The  representation 
continued  to  the  separation  of  Abram  from  Lot,  1356.      VIII.    Abram  after  his 
separation  from  Lot,  in  battle  against  the  confederate  kings,  representing  the  Lord's 
temptations,  1356.      IX.  The  representation  involved  in  the  promise  of  a  son  to 
Abram  after  these  events,  1357.     X.  The  representation  includes  Hagar,  who  becomes 
the  concubine  of  Abram  in  consequence  of  Sarai's  barrenness,  1357.     XI.  A  new 
quality  is  represented  by  the  change  of  name  from  Abram  to  Abraham,  and  from  Sarai 
to  Sarah,  1357.     XII.  Circumcision  is  included  in  the  representation,  1357.     XIII. 
Abraham  entertains  three  angels ;  the  part  of  Sarah  in  this  representation,  and  the 
promise  renewed,  1357.     XIV.  Abraham  intercedes  for  Sodom,  1357.     XV.  The 
scene  of  the  representation  changes  to  Gerar,  and  includes  the  character  of  Abimelech, 
1357.    XVI.  The  representation  involved  in  the  birth  of  Isaac,  the  son  promised  to 
Abraham  and  Sarah,  1357.     XVII.  Change  in  the  representation  by  Hagar  and 
Ishmael  when  dismissed  by  Abraham,  1358.     XVIII.  Meaning  of  the  representation 
when  Abraham  prepares  to  offer  up  Isaac,  1358.     XIX.  Reason  of  introducing  the 
generation  of  Nahor,  Abraham's  brother,  and  Rebekah,  here  (chap.  xxii.  20—24), 
1359.    XX.  Representation  of  Sarah's  death  after  these  circumstances,  1359.    XXIv 


Vlll 


SUBDIVISIONS. 


The  representation  continued  in  Abraham's  old  age,  1359.  XXII.  The  representation 
of  Abraham  and  Keturah,  1360.  XXIII.  The  death  of  Abraham,  1360.  XXIV. 
The  representation  applied  to  man  and  the  church,  1360. 

MAGIC— I.  The  magic  and  wisdom  of  Egypt,  639.  II.  Magicians  and  wise  men, 
640.  III.  Wizards,  sorcerers,  or  deceitful  jugglers,  641.  IV.  Sorceresses,  witches, 
sirens,  or  female  magicians,  641.  V.  Witchcrafts,  641.  VI.  Magical  arts  among 
spirits,  641.     VII.  The  hells  of  magicians,  642.    VIII.  Passages  in  the  Word,  642. 

MAN. — I.  The  characteristics  from  which  he  is  named,  644.  II.  The  difference 
between  a  celestial  man,  a  spiritual  man,  and  a  dead  man,  645.  III.  The  natural 
man,  645.  IV.  The  rational  man,  646.  V.  The  difference  between  the  corporeal, 
natural,  and  rational  parts  of  man,  646.  VI.  The  intellectual  part  of  man,  646. 
VII.  The  external  man  and  internal  man,  646.  VIII.  The  inmost  of  man,  647. 
IX.  That  the  Lord  alone  is  man,  647.  X.  The  life  of  man,  647.  XI.  That  there  is 
a  sphere  flowing  from  every  man,  spirit,  and  angel,  647.  XII.  Connection  with 
spirits  and  angels,  648.  XIII.  The  commerce  of  the  soul  with  the  body,  649.  XIV. 
Man's  spirit,  650.  XV.  The  freedom  of  man,  650.  XVI.  That  man  is  such  as  his 
love  is,  650.  XVII.  That  man  consists  of  two  parts,  will  and  understanding,  which 
are  most  distinct  from  each  other,  651.  XVIII.  That  the  will  and  understanding 
form  the  whole  man,  651.  XIX.  The  distinction  of  degrees,  651.  XX.  The  distinct 
ages  of  man,  652.  XXI.  The  hereditary  evil  into  which  man  is  bom,  652.  XXII. 
That  man  is  nothing  but  evil,  652.  XXIII.  Remains  in  man,  652.  XXIV.  Man 
before  regeneration,  652.  XXV.  The  new  man  formed  by  regeneration,  652.  XXVI. 
The  inversion  of  man's  state  by  regeneration,  652.  XXVII.  The  arrangement  of 
truths  in  man,  when  regenerated,  653.  XXVIII.  That  the  whole  man  is  according 
to  his  quality  from  good,  653.  XXIX.  The  order  in  which  man  is  created,  653. 
XXX.  Man  in  inverted  order,  653.  XXXI.  The  conjunction  of  man  with  heaven 
and  the  Lord,  653.  XXXII.  The  Grand  Man,  654.  XXXIII.  The  divine  man, 
657.  XXXIV.  That  divine  truth  is  a  man,  657.  XXXV.  That  every  idea  of  human 
thought  is  an  image  of  the  man,  657.  XXXVI.  That  all  representatives  in  nature 
have  reference  to  the  human  form,  657.  XXXVII.  That  existing  governments,  king- 
doms and  societies,  are  represented  in  heaven  as  one  man,  657.  XXXVIII.  That 
there  are  men  in  other  worlds,  658.  XXXIX.  Man  and  the  Word,  658.  XL.  The 
man  of  the  church,  658.  XLI.  Signification  of  man,  659.  XLII.  Vir — the  male 
man,  659.  XLIII.  The  spiritual  history  of  man  in  the  first  eleven  chapters  of  Genesis. 
Order  of  the  subject  in  Genesis  i.  ii.  and  iii.,  660.  Order  of  the  subject  in  Genesis  iv., 
662.  Order  of  the  subject  in  Genesis  v.,  663.  Order  of  the  subject  in  Genesis  vi. 
vii.,  663.  Order  of  the  subject  in  Genesis  viii.  ix.  x.,  663.  Order  of  the  subject  in 
chap,  xi.,  664.     XLIV.  Passages  in  which  man  is  mentioned  by  name,  665. 

MARRIAGE. — I.  Generally,  as  to  conjugial  love  and  marriage  ;  the  holiness  of 
marriage,  676.  II.  The  history  of  marriage,  677.  III.  The  law  of  marriage,  678. 
IV.  The  obedience  of  the  wife  in  marriage,  679.  V.  Illegitimate  marriages,  679. 
VI.  That  heaven  is  a  marriage,  679.  VII.  The  heavenly  marriage,  679.  VIII.  How 
marriages  are  considered  in  heaven,  679.  IX.  Marriages  in  other  earths,  680.  X. 
The  similitude  of  all  things  relating  to  marriage,  681.  XI.  That  the  similitude  of 
marriage  is  in  all  things,  681.  XII.  Correspondence  of  the  members,  681.  XIII. 
The  marriage  of  good  and  truth,  682.  XIV.  The  marriage  of  charity  and  faith,  684. 
XV.  The  marriage  of  evil  and  the  false,  684.  XVI*.  The  marriage  of  the  will  and 
understanding,  684.  XVII.  The  celestial  and  spiritual  marriage,  685.  XVIII.  The 
marriage  of  celestial  and  spiritual  things  in  the  Word,  685.  XIX.  The  marriage  of 
the  Lord  and  the  church,  686.    XX.  The  divine  marriage  of  divine  good  and  divine 


SUBDIVISIONS. 


IX 


truth,  686.     XXI.  The  marriage  of  the  human  with  the  divine,  and  of  the  divine  vrith 
the  human  in  the  Lord,  686.     XXII.  Marriage  in  the  proprium,  686.     XXIII.  The 
celestial  church  represented  in  the  marriage  of  Adam  and  Eve,  687.     XXIV.  The 
heretical  church  represented  in  Cain  and  his  posterity,  687.     XXV.  The  new  church 
represented  by  Lamech  and  his  wives,  687.     XXVI.  The  church  before  tlie  flood 
represented  by  the  marriages  between  the  sons  of  God  and  the  daughters  of  men, 
688.    XXVII.  The  ancient  or  spiritual  church  represented  by  marriages  in  the  ac- 
count of  Noah,  688.     XXVIII.  The  representation  of  Abram  in  marriage  with  Sarai, 
688.    XXIX.  The  state  of  the  church  represented  by  Lot  and  his  wife,  689.     XXX. 
The  state  of  the  church  represented  by  Ishmael  and  his  wife,  689.     XXXI.  The  state 
of  the  church  represented  by  Isaac  and  Rebecca,  689.     XXXII.  The  marriages  of 
Esau  representative,  689.     XXXIII.  The  marriages  of  Jacob  representative,  690. 
XXXIV.  The  case  of  Dinah  and  Shechem  representative,  690.     XXXV.  'The  case  of 
Reuben  and  Bilhah,  690.     XXXVI.  The  state  of  the  church  represented  by  Judah 
and  Tamar,  690.     XXXVII.  The  case  of  Joseph  and  the  wife  of  Potiphar,  691. 
XXXVIII.  The  marriage  of  Joseph,  691.     XXXIX.  The  marriage  of  the  parents  of 
Moses,  691.    XL.  The  marriage  of  Moses  and  Zipporah,  691.     XLI.  The  connec- 
tion of  Simeon  and  a  Canaanitish  woman,  692.     XLII.  Amram  taking  Jochebed, 
692.    XLIII.  Aaron  taking  Elisheba,  692.     XLIV.  Eleazar,  the  son  of  Aaron,  and 
the  daughter  of  Putiel,  692.     XLV.  Marriage  in  the  New  Testament,  692.    XLVI. 
Marriages  between  near  kindred,  692. 

MEASURE. — I.  Signification  of  measures  and  weights,  693.  II.  The  sacred 
measures  of  the  Hebrews,  694.     III.  The  common  measures  of  the  Hebrews,  694. 

MEMORY.— I.  That  there  are  two  memories,  699.  II.  The  external  or  exterior 
memory,  700.  III.  The  interior  memory,  700.  IV.  The  connection  of  memory 
and  understanding,  701.     V.  Concerning  the  memory  remaining  after  death,  701. 

VI.  Spirits  who  correspond  to  the  memory,  702.    VII.  To  remember,  702.    VIII. 
Harmony  of  passages,  ,702.     IX.  The  memory  denoted  by  correspondences,  703. 

MERIT.— I.  Self-merit  fallacious,  705.  II.  Summary  of  doctrinals  concerning 
merit,  707.  III.  The  merit  and  justice  of  the  Lord,  707.  IV.  The  vastation  of 
those  who  have  ignorantly  considered  their  works  meritorious,  707.  V.  The  evil  in 
the  other  life  who  place  merit  in  works,  708.    VI.  Rewards  named  in  the  Word,  708. 

VII.  Merit  represented  in  the  Word,  708. 

MIND.— I.  The  two  parts  of  the  mind,  714.  II.  Goods  and  truths  in  the  mind, 
714.  III.  The  mind  distinguished  as  rational  and  natural,  714.  IV.  The  connection 
of  angels  and  spirits  with  the  human  mind,  715.  V.  The  mind  when  man  is  rege- 
nerated, 715.  VI.  The  celestial  form  of  the  mind  represented,  715.  VII.  That  the 
mmd  is  the  man  himself,  715.     VIII.  A  aound  mind  in  a  sound  body,  715. 

MIRACLES.— I.  The  miraculous  providence  by  which  the  understanding  was 
separated  from  the  will,  716.  II.  Miracles  in  the  present  day,  716.  III.  Divine 
miracles,  716.  IV.  Magical  miracles,  717.  V.  Signs  and  wonders,  or  prodigies,  717. 
VI.  The  miracles  of  the  Israelitish  dispensation,  717.  VII.  The  signs  and  miracles 
done  in  Egypt,  717. 

MOSES.— I.  That  Moses  represented  the  Word,  or  Law,  726.  II.  Moses  and 
EUas,  727.  HI.  Moses  and  Aaron,  727.  IV.  Moses  and  the  people  together,  727, 
V.  Moses  representing  the  posterity  of  Jacob,  728.  VI.  The  birth  and  naming  of 
Moses,  728.  VII.  His  flight  into  Midian,  728.  VIII.  Moses  called  to  deliver  the 
Israelites,  729.  IX.  Moses  and  Aaron  associated,  730.  X.  Moses  met  in  the  way 
by  Jehovah,  730.  XL  Moses  and  Aaron  going  before  Pharaoh,  730.  XII.  The 
miracles  done  by  Moses  and  Aaron,  731.     XIII.  Moses  delivering  the  people,  733. 


SUBDIVISIONS. 

f^'  V  v?  tf  ""^  ""* '"""'  °^  ^""P*"  "'""  '^"''  "^-     XV.  Mo«,  at  the  Red  Se., 
i.,  /h.    .     J  ^M""^  "^  *'°'''  ""^  "'"""'  "*•    XVII.  Mose,  leading  the  people 

737      XXU    T.'    ,         ^'"  '""'  '°°'  °'  *'»'"•  '"•     ™-  M""'  «'  Mount  Sind, 
H-     K  /       ?^        ""■  •'"•^Sments,  and  statutes  delivered  by  Moses,  739.     XXIII 
hI!  Zl  T  *.K*  '»»''»t»i»  forty  days  and  nights  ;  the  tables  given  him,  739.     XXIV. 
H,s  return  to  the  camp,  and  the  tables  broken.  741.    XXV.  The  altered  conditions  of 
tne  journey  and  renewal  of  the  tables  74 1      v Yvr   Tk«  *.  .    »  .t 
nn    741     YYviF   nn,        '"="""*«''<'■     XXVI.  The  tent  of  the  congregation  set 

to  M<«e;,  743  ""       ^'^'  ^*^-    '^^"'-  "^  J""'™''  «PP«^ 

to  tfeTofd'T.'«  '''iT!!''  '"•  "•  ''""'^  "^  P*™"''  "=>•  '"•  Name,  applied 
NATIONS  I  L  "  7'"' '°  ""^"'  '"•  ^-  """"""^  »^  P-sagesf  757. 
sons  of  She™  «o  TV  ""'''  """'"*  *''""'  "*»•  "•  ^he  nations  called 
sons  of  Shem  759.  III.  The  nations  called  sons  of  Japheth.  759.  IV.  The  nations 
called  sons  of  Ham,  759.     V.  The  Canaanites,  or  sons  of  Canaan.  760.    VI    Th 

f!t  tm!!!'     I       It       ^''^^'  ~»«™ing  the  state  of  the  nations  and  peoples 

resuf  iLt  H         '  "  .  '^"'  ""  '"  ""  ""■"  "''•  '«2-     IX-  That  the  church  is  always 
resusctated  among  the  nations  out  of  the  church,  763.    X.  How  the  initiation  'f 

a  io^s  Tfifx  I  "t'^'TV:  "''^''""'  '"•    ^'-  ^"^  '-  ^""-^  o^'^' 
NATIIHAT        ■  y"^""'""'  ^^*-    XIII.  Harmony  of  passages,  765. 

767     III    Th^'~  ;      T  """*  ""  °'""™'  """•  ""•    "•  The  worship  of  nature, 

iect  ■  767     Iv  r      !  'T™ '"""''"°'  «"'"'''^'  "  'PP''*''  '«>'"•«'•«  'o  'he  sub- 
ject    y67.     IV.  The  natural  man  j  its  distinction  from  the  rational,  767.    V.  Natural 

goods  an     truths    770     VI.  The  purification  and  regeneration  of  the  ^IZt 

11' JU,  *e'°P*»'><>'»  of  the  merely  natural  man.  776.     VIII.  Natural  good 

6     Ttl       r'"™'-  '"^"■'«"»''«'''  "«•    IX.  Good  done  by  the  natural  S 

7  6'    XH    Th.        n""'".;  ""•    ""'■  ""■'  '*"""''  of  natural  and  sensual  men 
776.    XII.  The  quality  and  lot  of  the  natural  in  the  other  life,  776.     XIH    The 

xte„o„  and  .ntenors  of  the  natunU,  777.    XIV.  The  extremes  of  the  natural  man 

779'    XVII   Thr.T,  ,'■'•*""  "*'"™''  "*••    XVI.  The  spiritual-natural 

.  atnral   I  9  ^^'."'^i'""-"'"-"'-  "»•    XVIII.  The  celestial,  the  spiritual,  and  the 

Ih"!  man  that'  thT^O  "  xxM'"™^"  """'  I'l  ""^  '''''  "  '^  "»' 
7ftO     YYii    TK        .      ,  *  imagmation  of  the  merely  natural  man, 

7»0.  XXII  The  natural  or  external  memorj-,  780.  XXIII.  The  natural  man  nre* 
dacated  of  the  Lord.  780.  XXIV.  The  divine  nature  in  the  Lord,  781.  XXV  The 
natural  man  represented  in  the  Word,  781.  *..  ine 

NEIGHBOUR.-I.  In  what  sense  men  are  neighbours  to  one  another,  784.  II 
Senatim  passages  concerning  the  neighbour,  and  love  to  the  neighbour,  785.  Ill 
The  commandments  concerning  the  neighbour,  786. 

NOAH.-I  Signification  of  Noah ;  character  of  the  Noatic  church,  790.  II 
The  man  of  the  Noatic  church  represented.  791.     III.  Order  in  which  the  church 

28  to  VI.  8,  791.    V.  The  history  continued  from  Gen.  vi.  9  to  vu.  5,  791.    VI 

The  history  contmued.  Gen.  vii.  6 24   7Q!>     vii   ti,«  i,- »  -•       ,    „ 

79.1      VIII  TV,.  I./  ;.       ,  T"*  """""^  contmued.  Gen.  vni., 

/»J.     Vlll.  The  history  continued.  Gen.  ix  1 7    7Qi     iy  ti..  >.■ »  .       . 

Gen  ii  8     1 7    ?04      v    ti.    v  '  ^he  history  continued, 

T        rJ'  •  ^""^  '"''"'y  'continued.  Gen:  ix.  18-29,  794.    XI    The 

reference  to  Noah  and  the  flood  in  the  New  Testament,  794. 

NUMBERS.-I.  Concerning  their  general  signification,  795.     II.  Difference  be- 
tween number  and  magnitude,  796.     III.  To  number,  796.     IV.  Numbers  Zn^I; 


SUBDIVISIONS. 


XI 


mentioned  :  one,  796.     Two,  three,  797.     Four,  five,  798.     Six,  seven,  799.    Eight, 
nine,  ten,  800.     Eleven,  twelve,  thirteen,  fourteen,  801.    Fifteen,  sixteen,  seventeen, 
eighteen,'  nineteen,   twenty,  twenty-one,   twenty-four,   twenty-seven,  twenty-eight, 
thirty,  802.     Thirty-three,  forty,  forty-two,  forty-five,  forty-nine,  fifty,  803.     Sixty, 
sixty-nine,  seventy,  seventy-two,  seventy-five,  seventy. seven,  eighty,  eighty-six,  ninety, 
ninety-nine,  one  hundred,  one  hundred  and  five,  one  hundred  and  ten,  one  hundred 
and  twenty,  one  hundred  and  twenty-seven,  one  hundred  and  thirty,  one  hundred  and 
thirty-three,  804.    One  hundred  and  thirty-seven,  one  hundred  and  forty-four,  one 
hundred  and  forty-seven,  one  hundred  and  fifty,  one  hundred  and  seventy-five,  one 
hundred  and  eighty,  two  hundred,  two  hundred  and  five,  two  hundred  and  fifty,  three 
hundred,  three  hundred  and  eighteen,  three  hundred  and  fifty,  three  hundred  and 
sixty-five,  four  hundred,  four  hundred  and  thirty,  five  hundred,  six  hundred,  six  hundred 
and  sixty-six.  805.    Eight  hundred,  nine  hundred  and  thirty,  nine  hundred  and  fifty,  one 
thousand,  twelve  hundred  and  sixty,  two  thousand,  three  thousand,  one  hundred  and 
forty-four  thousand,  six  hundred  thousand,  fiactional  numbers,  806.     V.  Passages  in 
which  numbers  occur  previous  to  the  call  of  Abraham,  806.     VI.  Passages  containing 
numbers  in  the  history  of  Abraham,  808.     VII.  Numbers  in  the  history  of  Isaac  and 
Rebecca,  811.     VIII.  Numbers  in  the  history  of  Ishmael,  811.     IX.  Numbers  in  the 
history  of  Esau  and  Jacob,  811.     X.  Numbers  in  the  history  of  Judah  and  Tamar, 
813.     XL  Numbers  in  the  history  of  Joseph,  813.     XII.  Numbers  in  the  departure 
from  Egypt,  816.     XIII.  Numbers  in  the  laws,  judgments,  and  statutes,  818.    XIV. 
Numbers  in  the  history  of  Sinai,  819.     XV.  Numbers  in  the  account  of  the  tabernacle 
and  its  furniture,  819.     XVI.  Numbers  in  the  description  of  the  holy  garments,  822. 
XVII.  Numbers  in  the  ritual,  sacrifices,  etc.,  822.     XVIII.  Number  of  the  Israelites, 
823.     XIX.  Numbers  in  the  temple,  823.     XX.  Numbers  in  the  prophecies,  824. 
XXI.  Numbers  in  the  New  Testament,  824.     XXII.  Numbers  in  the  Apocalypse, 
particularly  twenty-four,  six  hundred  and  sixty-six,  and  one  thousand,  852. 

ODOUR.— I.  Sweet  odours,  828.  II.  The  sense  of  smelling,  829.  III.  The 
correspondence  of  odour  or  smell,  and  the  organ  of  smelUng,  in  seriatim  passages  con- 
cerning the  Grand  Man,  829.  IV.  That  spheres  are  rendered  sensible  by  odours,  829. 
V.  The  odour  of  a  corpse,  830.  VI.  Odour  of  rest,  830.  VII.  The  odour  of  incense, 
830.    VIII.  The  odour,  or  smell,  of  his  raiment,  like  the  odour  of  a  field,  830. 

OIL.— I.  Signification  of  oil  and  wine,  etc.,  831.  II.  OUve,  and  olive-tree,  831. 
III.  Anointing,  831.  IV.  Concerning  the  sick  who  were  anointed  vwth  oil,  and  thus 
healed,  832.  V.  The  oil  of  anointing,  or  ointment,  832.  VI.  The  Lord  called  the 
Anointed  or  Messiah,  833.    VII.  Harmony  of  passages,  833. 

OPEN.— I.  Signification  of  opening  in  various  senses,  837.  II.  The  open  mind, 
837.  III.  Open  truths,  837.  IV.  The  opening  of  the  interior  mind,  838.  V.  The 
exteriors  opened,  838.  VI.  That  all  the  thoughts  of  man  are  openly  manifested  in  the 
other  life,  838.  VII.  Openings  of  the  hells,  839.  VIII.  Harmony  of  passages,  839. 
IX.  The  reopening  of  ancient  truths,  839. 

ORDER.— I.  That  divine  truth  is  order  and  divine  good  the  essential  of  order, 

841.  II.  That  order  is  the  same  as  the  divine  law,  842.  III.  The  order  of  influx 
and  of  all  existence,  842.  IV.  That  the  influx  of  order  from  the  Lord  ruUng  all 
things,  is  yet  consistent  with  man's  freedom,  842.     V.  The  true  order  of  life  for  man, 

842.  VI.  The  order  of  hfe  destroyed  or  inverted,  843.  VII.  The  order  of  life  before 
and  after  regeneration,  843.  VIII.  The  order  of  life  with  the  spiritual  and  the  celes- 
tial, respectively,  843.  IX.  The  order  of  celestial  life,  843.  X.  Wisdom,  intelUgencc, 
and  science,  described  in  order,  843.  XL  Wisdom,  intelligence,  and  order,  843. 
XII.  The  order  of  teaching  and  learning  in  the  Word,  843.     XIII.  The  order  of  the 


xn 


SUBDIVISIONS. 


SUBDIVISIONS. 


xm 


Lord  s  life  when  he  was  in  the  world,  843.  XIV.  The  order  of  heaven,  844.  XV. 
The  order  of  the  Lord's  kingdom,  844.  XVI.  The  order  of  good  and  evil,  respec- 
tively, 844.  XVII.  The  order  of  goods  and  truths  in  man,  845.  XVIII.  Order 
in  the  procedure  of  ideas,  845.  XIX.  Successive  and  simultaneous  order  explained, 
»45.  XX.  The  ultimates  or  extremes  in  which  divine  order  is  terminated,  846.  XXI 
Worship  according  to  heavenly  order,  846.  XXII.  Maintenance  of  order  in  the 
world,  846.  XXIII.  Summary  of  passages  concerning  order,  847.  XXIV  The 
order  of  Ufe  in  brute  animals,  848.  XXV.  Various  laws  of  order,  848.  XXVI 
Order  represented  in  the  Word,  848.  XXVII.  The  order  in  which  the  sons  of  Jacob 
and  the  tnbes  of  Israel  are  named,  849.     XXVIII.  The  order  of  the  precious  stones 

vvv    ^T'^^"*''  ^'^-     ^^^^   ^'^'''  ^'^  ^^'^^""S'   °»™«d  in  the  Word.  849. 
AAA.  Order,  ecclesiastical  and  civil,  850. 

PEACE.— I.  The  state  of  peace,  such  as  enjoyed  by  the  celestial  man,  860.  II 
Peace  represented  by  the  sabbath,  861.  III.  That  peace  in  the  supreme  sense  is  the 
Lord  himself,  who  is  called  the  Prince  of  Peace,  and  Shiloh.  which  means  peace.  861. 
ly.  The  truth  of  peace  and  of  faith.  861.  V.  Tranquility ;  tranquility  of  peace.  861. 
VI  That  states  of  peace  are  given  to  those  who  sustain  the  combats  of  temptation,  862. 
VII.  Rest,  restlessness,  862.     VIII.  That  rest  is  attributed  to  the  Lord,  862.     IX 

Jh    w '!,  VT"^^"!  '"  '"'''"^'*''  ®^^-     ^    ^'''  ^"'^  P^*^«  ^'^"°"«^y  represented  in 
b    the'^Ivil    86*  ^"*^  ^^""^  "^"'^'^ '"  *^^  ^*"*^'  ^^^'     ^"*  ^^*^^  ^"J^y^"^ 

PEOPLE.-I.  Peoples  distinguished  from  nations.  863.  II.  Kings  and  peoples 
understood  together.  864.  III.  The  Lord's  people.  864.  IV.  To  be  gathered  to  his 
fathers,  to  be  collected  to  his  people.  865.     V.  Harmony  of  passages.  865.     VI.  That 

TpRrVpTmt''  rZ'"^'"'"''''^  ""'  ^'''''  ^"  "^^  °^^^^^^«"^  ^b^^^-te^.  869. 
PERCEPTION.-I.  The  quaUty  of  perception  described,  869.     II.  That  genuine 

perception  IS  frooi  the  Lord,  870.     III.  Collection  of  passages,  870.     IV.  Perception 

predicated  of  the  spiritual,  871.     V.  Difference  between  perception  and  conscience. 

872.     VI.  Perception,  dictate,  and  conscience.  872.     VII.  That  there  is  thought  from 

perception,  thought  from  conscience,  and  thought  from  no  conscience.  872.     VIII 

Perception  (understood  in  common)  is  from  the  faculty  of  concluding.  873.     IX   Per  * 

ception  adjoined  to  sensitive  reflection.  873.     X.  That  perception  is  really  sensation. 

tmt   87.*  ^^^'' '^Vf  ;^P*^«"  ^"^  «^°«-^i«"' «»"  Po-er  and  action,  are  from  good  and 
tmth   873.     XII.  That  superior  intuition  and  perception  are  from  good.  873.     XIII 
fl^'  "^^"••^l  ™«°  can  perceive  good  and  truth.  873.     XIV.  That  the  perception 

lL^.T^  ZV"T^'  '"  '"'''''"'  ''''     ^^-  ^''''  P--P«-  »  -teVnal  reve- 
lation,  874.     XVI.  Illustration  and  perception  named  together,  874.     XVII    That 

TOjon  obtains  when  love  is  principal,  or  that  perception  is  the  procedure  'of  the 
love,  874.    XVIII.  That  perception  is  the  celestial  faculty  itself,  874.    XIX    That 

tTonTrl".'H  ww'f  ""^  XX.  Thatpercep. 

tion  IS  attributed  both  to  the  voluntary  part  and  the  intellectual  part,  874     XXI  Per 

Trf' XXh/Tk"'  explained  organically,  875.     XXII.  The  perfection  of  pei^eptioni 

inZnr         \        '^''"'        ''"^''''''  ^^  perception,  875.    XXIV.  That  innumerable 

ntenor  percep  ions  concur  m  forming  one  common  idea,  875.     XXV.  Interior  percep. 

8^      XXVm    TH  ;    .     rT'°  "  °"^  "°^""^"  ^^^°  ^°  '''  "»««'  <^^^on  form. 
875.    XXVIII.  That  phantasy  has  the  appearance  of 'perception,  875.     XXIX    His- 

toncal  notices;  the  decline  of  perception.  875.     XXX.  Communication  with  heaven 

by  perception  and  respiration.  876.     XXXI.  Perception  of  the  angels,  876     XXXII 

Perception  of  spirits  in  the  other  life,  877.     XXXIII.  Percepl  of    he  angefs  n 


man    878.    XXXIV.  The  perception  of  evil  spirits  in  man.  878.    XXXV.  Concerning 
the  imagery  of  perception.  878.    XXXVI.  The  perception  of  infants,  878.    XXXVII. 
The  perception  of  the  Lord  when  he  was  in  the  world.  878.     XXXVIII.  Perceptibly 
to  receive  the  divine,  878.     XXXIX.  The  perception  of  the  Lord's  presence,  879. 
XL.  The  grateful  perception  of  peace  by  the  Lord  in  heaven.  879.    XLI.  The  corre- 
spondence  of  odour  or  smeU.  and  of  the  organ  of  smelling,  to  perception,  879.    XLII. 
Perception  and  thought  from  perception,  denoted  by  speaking,  saying,  and  similar  ex- 
pressions, 879.    XLIII.  Perception  or  apperception  denoted  by  hearing,  879.    XLIV. 
Illumination,  perception,  apperception,  understanding,  etc.,  denoted  by  seeing,  by  lift- 
ing up  the  eyes,  by  opening  the  eyes,  and  similar  expressions,  879.    XLV.  Perception 
denoted  by  touch,  879.     XLVI.  The  affection  of  wisdom  and  perception  denoted  by 
the  taste,  879.     XLVII.  Perception  denoted  by  expressions  which  imply  motion, 
procedure,  etc.,  879.     XLVIII.  That  perception  is  signified  by  trees,  880.    XLIX. 
Apperception  as  distinguished  from  perception.  880. 

PHANTASY. I.    Phantasies  and  cupidities   described,    882.     II.   Spheres  of 

phantasies,  883.     III.  The  phantasies  and  the  cupidities  of  the  Jews,  883. 

PHARAOH.— I.  Signification,  883.  II.  Abraham  and  Pharaoh,  884.  III.  Joseph 
and  Pharaoh.  884.     IV.  Pharaoh  and  the  IsraeUtes.  888.    V.  Passages  concerning 

Pharaoh  in  the  prophecies,  888. 

PHILISTINES.— I.  Their  signification  in  various  senses,  888.  II.  The  Philistines 
in  the  other  life.  889.  III.  Tyre  and  Sidon,  cities  of  the  Philistines,  889.  IV.  Gerar 
in  Philistia  and  Abimelech  the  king  of  Gerar,  890.  V.  Abraham  in  the  land  of  the 
Philistines,  890.  VI.  Isaac  in  the  land  of  the  Philistines,  891.  VII.  The  land  of  the 
PhUistines  a  boundary  of  Canaan,  892.  VIII.  Samson  and  the  Philistines,  892.  IX. 
The  Philistines  named  in  the  Prophets,  892. 

PILLAR.— I.  That  its  signification  is  derived  from  its  use  as  a  support,  894.  II. 
The  piUar  and  cloud  of  fire,  894.     III.  PiUar  of  angels,  894.     IV.  A  pillar  descending 

from  heaven,  895. 

PLACE.— I.  Phenomena  of  place  in  the  other  life,  896.  II.  Places  of  vastation 
in  the  other  life,  897.  III.  Distances  in  the  other  life,  897.  IV.  Situation  in  the 
other  life,  897.  V.  The  situation  of  the  vessels  recipient  of  life  in  man,  898.  VI.  The 
situation  of  sacred  buildings,  898.  VII.  Places  in  the  land  of  Canaan,  898.  VIII.  A 
holy  place,  or  sanctuary,  898.     IX.  To  be  led  by  the  spirit  into  another  place,  898. 

X.  The  places  in  which  the  sun  and  the  planets  appear  in  the  idea  of  spirits,  898. 

XI.  Signification  of  place  or  space,  898.     XII.  Passages  in  which  place  is  mentioned, 
899.    XIII.  To  put  or  to  place,  901.     XIV.  To  place,  set,  or  appoint,  901. 

PLANE.— I.  General  description  of  three  planes  provided  for  man's  regeneration, 
901.  II.  General  description  of  three  planes  by  which  the  Lord  rules  all  men,  902. 
III.  The  plane  receptive  of  good  and  truth  in  man,  902.  IV.  Innocence  described  as 
the  plane  in  which  love  and  charity  from  the  Lord  are  received,  902.  V.  The  plane 
of  communication  between  heaven  and  man.  902.  VI.  The  various  planes  in  which 
spirits  and  angels  appear,  903.  VII.  The  genuine  face  of  an  angel  described  as  the 
plane  upon  which  other  faces  are  induced,  903.  VIII.  That  there  are  two  planes 
from  which  all  the  colours  are  reflected,  903. 

PLEASURE.— I.  The  state  of  those  who  have  lived  in  pleasures  contrary  to  order, 

903.  II.  The  idolatry  and  dominion  of  pleasures.  904.  III.  Indulgence  in  pleasures 
a  cause  of  disease.  904.  IV.  That  good  from  the  Lord  is  turned  into  mere  pleasure 
and  voluptuousness.  904.   'V.  That  apperception  is  rendered  obscure  by  pleasures. 

904.  VI.  That  pleasures  were  relinquished  by  the  Lord,  904.  VII.  Pleasures  aflow- 
able  when  not  inconsistent  with  order,  904.     VIII.  The  good  of  pleasure,  905. 


^ 


XIV 


SUBDIVISIONS. 


SUBDIVISIONS. 


XV 


POWER.— I.  The  power  of  the  Lord,  909.  II.  That  power  is  predicated  of  truth 
from  good,  910.  III.  Power  ascribed  to  man,  910.  IV.  Power  of  angels  and  good 
spirits,  910.  V.  That  there  are  the  rich  and  powerful  in  heaven,  911.  VI.  The 
power  of  evil  spirits,  911.  VII.  Powerful  or  mighty,  911.  VIII.  Power  represented 
in  the  Word,  911.     IX.  Power  named  in  the  Word,  912. 

PRECIOUS  STONES. — Ruby,  topaz,  carbuncle,  chrysoprasus,  sapphire,  914. 
Diamond,  azure-stone,  agate,  amethyst,  beryl,  onyx,  jasper,  915.  Sardine,  emerald, 
916. 

PRESENCE.— I.  The  presence  of  the  Lord,  917.  II.  The  presence  of  the  Lord 
in  heaven,  917.     III.  The  presence  of  the  Lord,  or  of  truth  divine  with  the  evil,  917. 

IV.  The  presence  of  spirits  and  angels,  917. 

PRIEST,  PRIESTHOOD.— I.  Signification  of  the  kingship  and  priesthood  distin- 
guished, 918.  II.  A  kingdom  of  priests,  918.  III.  The  symbol  of  Melchizedek ;  the 
priesthood  in  ancient  times,  919.     IV.  The  priest  in  ancient  times  called  a  father,  919. 

V.  Aaron  and  the  Levites  in  the  priesthood,  919.  VI.  Passages  before  the  appoint- 
ment of  Aaron  to  the  priesthood,  920.  VII.  The  clothing  and  consecration  of  the 
priests,  920.  VIII.  Detached  passages  concerning  priests,  923.  IX.  The  office  of 
the  priesthood  called  a  warfare,  923.  X.  To  minister,  understood  of  the  priestly  office, 
923.    XI.  Bad  men  serving  as  priests,  923.    XII.  Government  by  priests,  923. 

PRINCIPLE.— I.  False  principles,  926.  II.  That  principles  rule,  927.  III. 
Principles,  or  eternal  truths,  received  in  the  most  ancient  church,  927.  TV.  The 
principles  of  intelUgence  with  the  angels,  927.  V.  That  the  principles  of  sense  and 
motion  are  in  the  brain,  927.  VI.  The  principles  or  beginnings  of  many  diseases, 
927.  VII.  Persuasions  distinguished  from  principles  ;  persuasive  faith,  927.  VIII. 
Persuasive  truth,  928. 

PROFANE.— I.  Profaners  and  what  profanation  consists  in,  930.  II.  Profana- 
tion distinguished  into  several  kinds,  931.  III.  Profanation  predicated  of  the  celestial 
and  spiritual  respectively,  931.  IV.  The  profanation  of  good,  932.  V.  Profaned 
truth,  932.  VI.  Profane  worship,  932.  VII.  Profanations  of  the  Word  and  of  holy 
things  are  most  dangerous,  932.  VIII.  The  damnation  of  those  who  profane  holy 
things,  932.  IX.  The  interiors  destroyed  by  profanation,  933.  X.  The  lot  of  pro- 
faners in  the  other  life,  933.  XI.  That  the  GentUes  cannot  profane  holy  things,  933. 
XII.  The  Jews  guarded  from  profanation,  933.  XIII.  Profanation  represented  in 
the  Word,  934.     XIV.  To  profane  the  sabbath,  935. 

PROPRIUM.— I.  That  the  proprium  of  man  is  all  the  evil  and  false,  springing 
from  the  love  of  self  and  the  worid,  935.  II.  Historical  notices  concerning  the  pro- 
prium, 936.  III.  Its  various  quality  in  men,  spurits,  and  angels,  936.  IV.  The 
proprium  of  the  corporeal  man,  937.  V.  The  celestial  proprium ;  the  heavenly  pro- 
prium,  937.  VI.  The  proprium  vivified  by  the  Lord,  938.  VII.  The  proprium  seen 
from  heaven,  938.  VJII.  The  distinction  of  the  proprium  into  intellectual  and  volun- 
tary, 938.  IX.  The  proprium  of  innocence,  939.  X.  Freedom  from  the  proprium, 
939.  XL  As  if  from  the  proprium,  yet  not  from  the  proprium,  939.  XII.  To 
believe  from  the  proprium,  939.  XIII.  Truths  from  the  proprium ;  worship  from 
the  proprium,  939.  XIV.  That  the  Lord  alone  has  a  proprium,  940.  XV.  Passages 
in  which  the  proprium  is  represented,  940. 

PROVIDENCE. — I.  Doctrinal  tenets  concerning  providence,  in  series  with  the 
doctrine  of  charity  and  faith,  942.  II.  Providence  treated  of  in  scries  with  the 
doctrine  of  influx,  942.  III.  Providence  universal  and  particular,  943.  IV.  Dis- 
tinction between  permission  and  providence,  944.  V.  Distinction  between  foresight 
(praevidence)  and  providence,  944.     VI.  Providence  in  the  regeneration  of  man,  945. 


VII.  The  stream  of  divine  providence,  945.  VIII.  That  contingencies  or  accidents, 
so  called,  are  from  providence,  945.  IX.  To  provide,  to  do,  to  be  with  another,  etc., 
by  which  providence  is  denoted.  945.  X.  Seriatim  passages  concerning  divine  pro- 
vidence, 945. 

PUNISHMENT.— I.  Punishments  in  hell,  947.    II.  That  evil  punishes  itself,  947. 

III.  Wrath  and  punishments  named  in  the  Word,  948.  IV.  The  Jews  compelled  by 
punishments,  948.  V.  The  punishments  in  the  Jewish  law,  948.  VI.  The  punish- 
ment of  retaliation,  948.     VII.  Punishments  of  the  ancient  Gentiles,  948. 

PURIFICATION. — I.  Purification,  represented  by  circumcision,  the  rituals  of 
expiation,  etc.,  948.     II.  To  be  purified,  949.     III.  Purification  of  the  blood,  949. 

IV.  The  purification  of  ideas,  949.  V.  That  man  is  not  purified  from  sins,  949.  VI. 
The  greater  purity  of  interior  substances  and  forms  compared  with  exterior,  949. 

QUARTERS  OF  THE  WORLD.— I.  General  signification  :  quarters  in  the  other 
life,  951.  II.  East,  951.  III.  West,  952.  IV.  South  or  mid-day,  953.  V.  North, 
953.    VI.  Passages  in  the  Word,  954. 

REASON. — I.  The  rational  part  of  man,  961.  II.  The  offices  or  uses  of  the 
rational,  962.  III.  The  age  at  which  rationality  commences,  962.  IV.  That  man 
would  be  bom  rational,  if  order  were  not  destroyed  in  him,  962.  V.  How  the 
rational  is  conceived  and  born,  962.  VI.  Who  are  and  are  not  rational,- 962.  VII. 
That  a  new  rational  is  given  by  regeneration,  963.  VIII.  Intellectual  truth,  rational 
truth,  and  scientific  truth,  963.    IX.  That  the  rational  cannot  comprehend  the  divine, 

963.  X.  That  the  rational  is  in  appearances  of  good  and  truth  only,  963.  XL  That 
there  is  an  affection  of  rational  truth,  and  an  affection  of  scientific  truth,  963.  XII. 
Good  and  truth  predicated  of  the  rational,  963.    XIII.  Inferior  rational  truths  named, 

964.  XIV.  That  rational  truths  are  not  knowledges,  but  are  contained  in  know- 
ledges, 964.  XV.  That  the  human  begins  in  the  inmost  of  the  rational,  964.  XVI. 
That  rational  truths  pertain  to  the  interior  memory,  964.  XVII.  That  rational  truths 
are  as  the  vailings  or  clothing  of  spiritual,  964.  XVIII.  The  celestial,  spu-itual,  ra- 
tional, and  natural,  in  order,  964.  XIX.  The  necessary  combat  of  the  natural  vrith 
the  rational,  965.  XX.  That  the  rational  has  discernment  in  the  natural,  and  can 
chastise  evil  therein,  965.  XXI.  That  the  rational  mind  is  most  distinct  from  the 
natural,  965.  XXII.  That  the  doctrine  of  faith  is  celestial  and  spiritual,  not  from 
the  rational,  965.  XXIII.  That  truth  is  to  be  received  rationally,  965.  XXIV. 
Reasons  and  ideas  of  thought,  966.  XXV.  Reasoning  or  ratiocination,  966.  XXVI. 
Rational  truth  vrithout  good,  966.  XXVII.  Rational  good  merely  human,  966. 
XXVIII.  The  quality  of  the  rational  from  truth  implanted  in  good,  966.  XXIX. 
Influx  by  which  the  rational  is  formed,  966.  XXX.  Influx  by  the  rational  into  the 
natural,  966.  XXXI.  The  regeneration  of  the  natural  by  the  rational,  967.  XXXII. 
Further,  concerning  the  life  of  the  rational  in  the  natural,  967.  XXXIII.  That  the 
rational  mind  consists  of  two  faculties,  will  and  understanding,  968.  XXXIV.  That 
the  rational  is  both  internal  and  external,  968.  XXXV.  Two  classes  of  the  rational 
described,  968.  XXXVI.  The  rational  predicated  of  the  Lord,  968.  XXXVII. 
Doctrine  concerning  the  rational  in  a  summary,  968.  XXXVIII.  State  of  some  in 
the  other  life  ;  reasoners,  reasonings,  etc.,  968.  XXXIX.  How  the  rational  mind  is 
represented  in  the  Word,  969.  XL.  Historical  passages  before  the  representation  of 
the  rational  by  Ishmael  and  Isaac,  969.  XLI.  The  rational  represented  by  Ishmael 
and  Isaac,  970.  XLII.  Represented  in  the  history  of  Abraham  and  Abimelech,  971. 
XLIIl.  The  purification  of  the  rational,  and  the  spiritual  church  existing  therefrom, 
represented  in  the  subsequent  history  of  Isaac  and  Ishmael,  971.  XLIV.  The  ini^ 
tiation  of  truth  into  good,  and  their  conjunction  in  the  rational,  represented  in  the 


XVI 


SUBDIVISIONS. 


SUBDIVISIONS. 


XVU 


III 


ill 


III 


history  of  Isaac  and  Rebecca,  971.  XLV.  The  investiture  of  divine  truth  with  ap- 
pearances of  truth  taken  from  the  rational  mind,  represented  in  the  history  of  Isaac 
and  Abimelech,  971.  XLVI.  The  rational  when  regenerated,  and  Ufe  commencing 
in  the  natural,  represented  in  the  history  of  Isaac's  old  age,  971. 

REGENERATION. — I.  Why  regeneration  is  necessary,  977.  II.  The  regenerate 
and  unregenerate  state  compared,  978.  III.  Spirits  and  angels  that  are  with  man  in 
either  state,  878.  IV.  That  man  cannot  be  regenerated  unless  he  be  first  instructed 
in  goods  and  truths.  979.  V.  That  no  one  is  regenerated  except  by  charity,  980. 
VI.  The  proprium  of  man  when  he  is  regenerating,  980.  VII.  The  changing  states 
of  the  regenerate,  981.  VIII.  That  regeneration  is  progressive  to  eternity,  981. 
IX.  That  no  one  is  regenerated  after  death,  981.  X.  Temptations  necessary  in  order 
to  regeneration,  982.  XI.  The  process  of  regeneration,  982.  XII.  The  regenera- 
tion of  the  rational  and  natural,  respectively,  986.  XIII.  The  rational  mind  before 
and  after  regeneration,  989.  XIV.  The  natural,  before  and  after  regeneration,  989. 
XV.  Submission  of  the  whole  man  necessary  in  order  to  regeneration,  989.  XVI. 
That  the  sensual  part  is  not  regenerated  in  our  day,  989.  XVII.  That  some  are 
external,  some  internal,  when  regenerated,  989.  XVIII.  Good  and  truth  with  the 
regenerate,  989.  XIX.  Concerning  the  two  states  of  those  who  become  regenerate, 
994.  XX.  Fulness  of  state  predicated  before  man  is  regenerated,  994.  XXI.  Re- 
mains necessary  to  regeneration,  995.  XXII.  That  a  new  will  and  a  new  under- 
standing are  given  by  regeneration,  995.  XXIII.  Regeneration  of  the  celestial 
distinct  from  regeneration  of  the  spiritual,  995.  XXIV.  That  no  one  can  be  reformed 
and  regenerated  except  in  freedom,  996.  XXV.  That  the  regenerate  are  led  by 
good,  996.     XXVI.  Regeneration  treated  of  in  series  with  the  doctrine  of  charity, 

996.  XXVII.  The  inversion  of  life  with  the  unregenerate  continued,  996.  XXVIII. 
Influx  from  the  Lord  during  regeneration,  997.  XXIX.  Regeneration  further  treated 
of  in  series  with  the  doctrine  of  charity,  997.  XXX.  That  worship  is  acceptable  so 
far  as  regeneration  has  proceeded,  997.  XXXI.  That  the  Jews  were  ignorant  of 
regeneration,  997.     XXXII.  The  difference  between  purification  and  regeneration, 

997.  XXXIII.  That  regeneration  is  represented  by  baptism,  997.  XXXIV.  Rege- 
neration by  water  and  the  spirit,  998.  XXXV.  That  regeneration  is  an  image  of  the 
Lord's  glorification,  998.  XXXVI.  How  represented  in  the  burnt-offerings  and 
sacrifices,  998.  XXXVII.  Who  are  capable  of  being  regenerated,  and  who  are  in- 
capable, 999.  XXXVIII.  The  reception  of  truth  by  the  spiritual  in  order  to  rege- 
neration, 999.  XXXIX.  The  successive  states  of  regeneration,  by  which  man  was 
made  spiritual,  999.  XL.  Description  of  the  regenerate  state  when  the  spiritual 
man  was  made  celestial,  1000.  XLI.  The  procedure  of  regeneration,  when  the 
celestial  church  had  perished,  1001.  XLII.  The  law  of  regeneration  represented  in 
a  special  commandment,  1001.  XLIII.  The  regenerate  life  represented  in  the  his- 
tory of  Abraham,  Isaac,  and  Jacob,  1001.  XLIV.  That  the  regenerate  are  denoted 
by  Man,  the  Son  of  Man,  and  similar  expressions  in  the  Word,  1002.  XLV.  That 
regeneration  is  especially  represented  in  the  flowering  and  fruiting  of  trees,  1002. 

RELIGION.— I.  The  Jewish  religion,  1003.  II.  The  Roman  Catholic,  1004. 
III.  That  there  are  two  religious  corruptions,  1004.  IV.  Good  done  from  nature 
and  from  religion  distinguished,  1004.     V.  Religion  of  the  Gentiles,  1004. 

REMAINS.— I.  What  is  meant  by  Remains,  1005.  II.  How  Remains  come, 
and  regeneration  by  them,  in  a  summary,  1006.  III.  ^Vhen  produced  or  mani- 
fested, 1006.  IV.  That  in  the  meanwhile  goods  and  truths  called  Remains  arc 
especially  guarded,  1006.  V.  That  Remains  being  destroyed,  man  perishes,  1006. 
VI.  In  like  manner  the  church  in  general,  1007.     VII.  Instanced  in  the  case  of 


■II 


churches  that  have  passed  away,  1007.  VIII.  The  Remains  of  the  most  ancient 
church,  1007.  IX.  Further,  concerning  the  use  and  procedure  of  Remains,  1007. 
X  The  use  of  Remains  in  the  other  life,  1008.  XI.  The  reservation  of  Remains 
with  the  unregenerate  and  the  regenerate  respectively,  1008.  XII.  Fulness  of  Re- 
mains, or  a  full  state,  1008.  XIII.  Remains  with  the  Lord,  1008.  XIV.  Remains 
represented  or  signified  in  the  Word,  1008.  XV.  Goods  and  truths  not  yet  made 
Remains,  1009. 

REPENTANCE. — I.  That  repentance  cannot  be  predicated  of  Jehovah,  1009. 

II.  Repentance  predicated  of  man,  1010. 

REPRESENTATION. — I.  What  is  meant  by  a  representative,  a  representative 
church,  etc.,  1010.  II,  Representatives  and  correspondences  treated  of  seriatim, 
1011.  III.  Passages  concerning  representatives  cited  in  another  order,  1012.  IV.  A 
third  collection  of  passages  cited  in  order,  1013.  V.  The  general  law  of  representa- 
tion explained,  1013.  VI.  Beginning  of  representatives  in  the  church,  1013.  VII. 
Representatives  in  the  ancient  church,  1014.  VIII.  Representatives  in  the  Jewish 
church,  1015.  IX.  The  land  of  Canaan  representative,  1017.  X.  The  tabernacle 
representative,  1018.  XI.  The  Sabbath  representative,  1018.  XII.  That  the  prin- 
cipal representatives  in  all  worship  were  the  altar  and  burnt-offering,  1018.  XIII, 
Representatives  since  the  Lord's  advent,  1018]  XIV.  Representatives  in  the  Word, 
1018.  XV.  Representative  images  in  the  mind,  1020.  XVI.  Representatives  in  the 
other  life,  1020.  XVII.  Representatives  in  heaven,  especially,  1020.  XVIII.  Repre- 
sentative dreams,  1021.  XIX.  That  infants,  in  the  other  life,  are  instructed  by  repre- 
sentatives, 1021.  XX.  That  universal  nature  is  a  theatre  representative  of  the  Lord's 
kingdom,  1021.  XXI.  The  reference  of  all  representatives  to  the  human  form,  1022. 
XXII.  Conjunction  with  heaven  by  representatives,  1022.  XXIII.  That  conjunction 
of  the  Lord  with  man  was  effected  by  representatives,  1022.  XXIV.  As  to  the  repre- 
sentation of  the  Lord,  1022. 

RESPIRATION.— I.  In  the  most  ancient  times,  1022.  II.  Respiration  distin- 
guished as  voluntary  and  spontaneous,  1023.  III.  Respiration  of  heaven  ;  correspond- 
ence of  the  heart  and  lungs,  1023.  IV.  Respiration  of  the  popes  in  the  consistory, 
1024.  V.  Respiration  in  other  planets,  1024.  VI.  Signification  of  respiration,  or 
breathing,  1024.     VII.  That  man  respires  internally  as  well  as  externally,  1025. 

RESURRECTION. — I.  Experience  concerning  the  resuscitation  of  man  from  the 
dead,  and  his  entrance  into  eternal  life,  1025.  II.  Doctrinal  and  other  general  pas- 
sages concerning  the  resurrection,  1026.     III.  The  resurrection  of  the  body,  1027. 

IV.  The  resurrection  of  the  Lord,  1027.  V.  The  dead  that  arose  at  the  Lord's 
crucifixion,  1027.     VI.  Signification  of  rising,  1027. 

RICHES.— I.  Considered  as  good  or  evil,  1031.     II.  Spiritual  riches,  1031. 

III.  Wealth  or  goods,  1032.     IV.  The  rich  and  poor,  1032. 

RIGHT  and  LEFT.— I.  As  to  situation  in  the  other  life,  1032.  II.  Signification 
of  right  and  left,  1032.   III.  Right  eye  and  left  eye,  1033.   IV.  The  right  hand,  1033. 

RIVER. — I.  Wisdom  flowing-in  called  a  river,  1034.  II.  Rivers  of  Eden — of 
Canaan,  1034.     III.  The  river  Euphrates,  1034.     IV.  The  river  of  Egypt,  1035. 

V.  Syria  called  Aram-Naharaim,  or  Syria  of  rivers,  1035.  VI.  Passages  in  the 
books  of  Moses,  1035.  VII.  Passages  in  other  parts  of  the  Word,  1036.  VIII.  An 
angelic  river,  or  flowing,  1037.  IX.  The  multitude  of  spirits  newly  arisen  in  the 
spiritual  world,  seen  as  a  continually  flowing  river,  1037.  X.  The  stream  of  divine 
providence,  1037. 

SABBATH.— I.  The  celestial  state  signified  by  the  sabbath,  1041.  II.  The 
eve  of  the  sabbath,   1042.     III.  The  rest  of  the  sabbath,  1042.     IV.  That  the 

b 


XVlll 


SUBDIVISIONS. 


SUBDIVISIONS. 


XIX 


angels  have  a  perpetual  sabbath,  1042.  V.  Labour  on  the  sabbath,  1042.  VI. 
Observance  of  the  Sabbath,  1042.  VII.  The  observance  of  the  sabbath  in  the 
representative  church,  1042.  VIII.  That  a  sabbath  was  appointed  on  the  first 
day  and  on  the  eighth  day,  1043.  IX.  The  sabbatical  year,  1043.  X.  That 
the  Lord  Himself  is  the  sabbath,  1043.  XL  That  the  Most  Ancient  Church  was 
especially  the  sabbath  of  the  Lord,  1043.  Xll.  That  the  sabbath  denotes  a  new 
church,  1043.  XIII.  That  the  ark,  when  it  rested,  represented  the  sabbath  of  the 
Lord,  1043.  XIV.  The  Lord's  words  concerning  flight  on  the  sabbath,  1043.  XV. 
That  healings  were  done  by  the  Lord  on  the  sabbath  days,  1043.  XVI.  The  sabbath 
in  the  internal  sense,  1043.  XVII.  Passages  concerning  the  sabbath  explained 
seriatim,  1044.  (I.)  In  the  account  of  the  creation,  1044.  (II).  In  the  wilderness 
where  the  manna  is  given,  1044.  (HI).  In  the  ten  commandments,  1044.  (IV.) 
After  the  ordinance  concerning  the  sabbatical  year,  1045.  (V.)  After  the  instructions 
given  concerning  all  the  works  for  the  tabernacle  and  the  priesthood,  1045.  (VI.) 
In  the  recapitulation  when  the  tables  were  renewed,  1046.  (VII.)  After  the  veiling 
of  Moses'  face,  and  the  congregation  of  the  people  to  him,  1046. 

SACRIFICE.— I.   General  signification  of  bumt-offerings  and  sacrifices,  1046. 
II.  History  of  sacrifices,  1048.      III.  That  sacrifices  were  not  commanded,  1049. 
IV.  That  the  sacrament  of  the  Holy  Supper  was  instituted  in  place  of  all  the  sacrifices, 
1049.    V.  Particular  explanations;  first,  of  the  priest's  part  in  the  sacrifices,  1049. 
VI.  Of  the  animals  that  were  sacrificed,  1049.     VII.  The  imposition  of  hands,  1050. 
VIII.  A  knife  used  in  the  sacrifices,  1050.     IX.  Fire  of  the  sacrifices,  1050.     X. 
Wood  for  burning  the  sacrifices  upon  the  altar,  1050.    XL  Slaying  the  animals,  1050. 
XII.  Cutting  the  sacrificed  animals  to  pieces,   1051.     XIII.  Flaying  a  sacrificed 
animal,  1051.    XIV.  Burning  of  the  sacrifices,  1051.     XV.  Eating  of  the  sacrifices, 
1051.     XVI.  The  fat  and  blood  of  the  sacrifices,  1051.     XVII.  Salt  upon  all  the 
sacrifices,  1051.     XVIII.  Leaven  and  honey  not  to  be  used,  1051.     XIX.  A  strange 
place  not  to  be  used,  1051.     XX.  The  altar  always  used  in  the  sacrifices,  1051. 
XXI.  Ashes  of  the  altar,  1052.     XXII.  Expiation  or  atonement  wrought  by  the 
sacrifices,  1052.     XXIII.  The  burnt-ofTering  called  an  odour  of  rest,  1052.     XXIV. 
Called  also  a  fire-offering  to  Jehovah,  1052.    XXV.  Generally,  that  the  sacrifices  were 
called  offerings  or  gifts,  1052.     XXVI.  Circumstantial  account  of  various  sacrifices; 
first,  the  offerings  of  Abel  and  Cain,  1052.    XXVII.  The  sacrifice  of  bumt-oflferings 
by  Noah,   1052.     XXVI 11.   The  sacrifice  offered  by  Abram,   1053.     XXIX.   The 
similarity  to  a  sacrifice  of  the  repast  prepared  by  Abram  for  the  three  men,  1053. 
XXX.  The  intended  sacrifice  of  his  son  by  Abraham,  1053.     XXXI.  The  sacrifice  of 
Jacob  when  he  parted  from  Laban  in  the  mountain,  1054.     XXXII.  A  statue  of 
stone  set  up  by  Jacob,  on  which  he  poured  a  drink-offering  and  oil,  at  Bethel,  1054. 
XXXIII.  Jacob  (here  called  Israel)  said  to  sacrifice  to  the  God  of  his  father  Isaac, 
when  he  came  to  Beersheba,  1054.     XXXIV.   The  Hebrews  in  Egypt  demanding 
leave  to  depart  in  order  to  offer  their  sacrifices,  1054.     XXXV.  The  sacrifice  of  the 
passover  instituted,  1054.     XXXVI.  The  sanctification  (as  a  sacrifice)  of  the  first- 
born, 1054.     XXXVII.  The  burnt-offering  and  sacrifices  offered  by  Jethro,  1054. 
XXXVIII.  The  reference  to  sacrifices,  immediately  after  the  law  was  delivered  on 
Mount  Sinai,  1054.     XXXIX.  Sacrifices  to  gods  forbidden  on  pain  of  death,  1055. 
XL.  Law  concerning  the  Passover,  which  is  especially  called  the  Lord's  sacrifice, 
1055.     XLL  The  sacrifices  of  Moses  in  ratification  of  the  covenant,  1055.    XLIL 
An  altar  ordered  to  be  made  for  burnt-offerings,  1056.     XLIII.  The  sacrifices  of 
consecration,  1056.     XLIV.  The  continual  burnt-offering  instituted,  1058.     XLV. 
Meat  and  drink-offerings,  1059.     XLVI.  Sacrifices  relative  to  the  altar  of  incense, 


1059.  XLVII.  The  sin-offering,  1059.  XLVIII.  The  trespass-oflfering,  1059. 
XLIX.  Thank-offerings  and  peace-offerings,  1059.  L.  Wave-offerings  and  heave- 
offerings,  1060.  LI.  The  jealousy -oflfering,  1060.  LII.  Sacrifices  offered  by  the 
Nazarite,  1060.  LI II.  Sacrifices  at  the  great  festivals,  1060.  LIV.  The  sacrifice  of 
a  red  heifer,  1060.     LV.  Sacrifices  offered  to  the  golden  calf,  1060. 

SARAl. — I.  Before  the  call  of  Abram,  1062.  II.  During  the  sojourn  in  Egypt, 
1062.  III.  Her  barrenness  continued,  1063.  IV.  Her  Egyptian  handmaid,  1063. 
V.  Her  name  changed,  and  a  son  promised,  1063.  VI.  Her  presence  with  Abraham 
when  he  entertained  the  three  angels,  1064.  VII.  She  sojourns  with  Abraham  in 
Gerar,  1065.  VIII.  She  gives  birth  to  Isaac,  1065.  IX.  Hagar  and  Ishmael  arc 
sent  away,  1065.     X.  Sarah  dies,  and  is  buried  in  Hebron.  1066. 

SCIENCE,  SCIENTIFICS.— I.  Collection  of  passages  cited  by  the  Author  in 
series,  10G8.  II.  Scientifics  described  in  three  kinds,  1068.  III.  The  use  of  scien- 
fics  is  to  open  the  internal  man,  1068.  IV.  The  Lord  himself  was  instructed  like 
another  man,  1069.  V.  The  insufl[iciency  of  scientifics  and  knowledges,  1069.  VI. 
The  affection  of  rational  truth  and  the  affection  of  scientific  truth,  1070.  VII.  The 
intellectual,  the  rational,  and  the  scientific,  1071.  VIII.  The  quality  of  scientifics 
relative  to  rational  truths  described,  1071.  IX.  The  quality  and  use  of  scientifics 
continued,  1071.  X.  That  scientifics  are  the  truths  of  the  natural  man,  1072.  XL 
The  distinction  between  scientifics,  knowledges,  and  doctrinals,  1072.  XII.  That 
scientifics  and  knowledges  are  ministering  goods  and  truths,  1072.  XIII.  That  sci- 
entifics are  ultimates,  1072.  XIV.  That  scientifics  are  whatever  pertains  merely  to 
the  memory,  1073.     XV.   That  the  ideas  of  thought  are  founded  upon  scientifics, 

1073.  XVI.  That  all  scientifics  are  in  loves,  according  to  their  kinds,  1073.  XVII. 
That  science  really  is  from  the  Lord,  1073.  XVIII.  That  man  is  regenerated  intel- 
lectually, beginning  with  scientifics,  1073.     XIX.  Scientifics  called  true  and  suitable, 

1074.  XX.  Scientifics  according  to  order,  1074.  XXI.  Scientifics  of  which  inverse 
order  is  predicated.  XXII.  Infestation  by  scientifics  and  falses,  1074.  XXIII. 
Scientifics  that  are  to  be  destroyed,  1075.  XXIV.  Sensuals,  scientifics,  and  doc- 
trinals, 1075.  XXV.  Sensuals,  scientifics,  and  truths,  1075.  XXVI.  Sensual  scien- 
tifics, 1075.  XXVII.  Lowest  scientifics,  1075.  XXVIII.  Common  or  general  scien- 
tifics  briefly  described,  1076.  XXIX.  Interiors  of  scientifics  briefly  described,  1076. 
XXX.  The  good  of  scientifics,  1076.  XXXI.  Wisdom,  intelligence,  and  science,  1076. 
XXXII.  To  know,  to  acknowledge,  and  to  have  faith  in  truths,  1076.  XXXIII. 
The  science  of  the  knowledges  of  faith,  1076.  XXXIV.  That  the  science  of  the 
knowledges  of  faith  is  of  no  avail  without  charity,  1076.  XXXV.  Scientifics  which 
are  receptive  of  the  truths  of  faith  and  the  goods  of  charity,  1076.  XXXVI.  Scien- 
tifics of  the  Word,  1077.  XXXVII.  Scientifics  of  the  church  defined,  1077. 
XXXVIII.  Scientifics  of  the  ancient  church,  1077.  XXXIX.  The  state  of  man  as 
to  scientifics  represented  in  the  Word,  1077.  XL.  The  same  continued  in  some  pas- 
sages of  the  ritual,  1080.  XLL  In  certain  passages  of  the  prophetical  and  other  books, 
1080.     XLIL  The  great  desire  of  knowing,  by  which  spirits  are  characterized,  1081. 

SEED.— I.  That  it  denotes  the  truth  of  faith,  1083.  II.  That  by  seed  is  meant 
the  Word,  1084.  III.  The  Lord  himself  is  called  the  seed  of  the  woman,  1084. 
IV.  Seed  multiplied,  etc.,  1084.  V.  Seed  and  ground  predicated  in  the  regeneration, 
1084.  VI.  Seed  and  fruit,  1085.  VII.  Celestial  and  spiritual  seed,  1085.  VIII. 
The  chosen  seed  or  elect  seed,  1086.  IX.  Seed  of  the  woman,  1086.  X.  Seed  of 
the  serpent,  1086.  XL  Seeds  of  plants,  1086.  XII.  The  seed  of  man,  1086. 
XIII.  The  seed  of  Abraham,  1086.  XIV.  The  seed  of  Ishmael  and  Isaac,  1087. 
XV.  The  seed  of  Israel,  1087.    XVI.  The  seed  of  Aaron,  1087.     XVII.  The  seed 


XX 


SUBDIVISIONS. 


SUBDIVISIONS. 


XXI 


M 


I 


of  David,  1087.  XVIII.  Passages  in  series  where  seed  is  mentioned, -1087.  XIX. 
Of  raising  up  seed  unto  a  brother,  1089.  XX.  Passages  in  the  Prophets,  1089. 
XXI.   Parable  of  the  sower,  1090.     XXII.  To  sow  or  iusemiuate,  1090.    XXlll. 

Seminal  vessels,  1090. 

SENSE.— I.  Of  the  senses  and  sensation  in  general,  1093.  II.  That  spirits  have 
exquisite  senses,  1095.  III.  The  life  hereafter  called  sensual,  1095.  IV.  Spirits 
called  external  sensual  and  internal  sensual,  1095.  V.  That  the  sensual  is  not  in 
order,  1095.  VI.  The  sensual,  natural,  and  rational,  distinguished,  1095.  VII. 
The  sensual  and  intellectual,  1096.  VIII.  The  correspondence  of  the  senses,  109G. 
IX.  The  common  sense,  voluntary  and  involuntary,  1097.  X.  That  the  sensual  is 
the  ultimate,  1097.  XI.  The  interior  sensitive  is  the  perceptive,  1098.  XII.  The 
interior  sensual,  1098.  XIII.  The  external  sensual,  1098,  XIV.  The  sensual  cor- 
poreal, 1098.  XV.  Tlie  sensual  part  described  organically,  1098.  XVI.  That  sen- 
suals  are  of  two  kinds,  1098.  XVII.  Regeneration  of  the  sensual,  1098.  XVIII. 
Of  elevation  above  sensuals,  1099.  XIX.  That  the  Lord  glorified  the  scnsuals  and 
their  recipient  vessels,  1099.  XX.  The  distinction  between  sensuals  and  scientifics, 
1099,  XXI.  Sensual  goods  and  truths,  1099.  XXII.  The  good  of  scnsuals,  1100. 
XXIII.  The  quality  of  the  sensual  man  described,  1100.  XXIV.  Reasoning  frora 
sensuals  :  understanding  or  thinking  fro»n  sensuals,  1100.  XXV.  That  the  sensual 
is  represented  in  the  AVord  by  serpents,  1101.  XXVI.  Other  historicals  and  signifi- 
catives  by  which  it  is  represented,  1101. 

SERPENT.— I.  That  the  sensual  part  of  man  is  represented  in  the  Word  by  ser- 
pents, 1103.  II.  Serpents  of  the  tree  of  science,  1104.  III.  The  brazen  serpent, 
1104.  IV.  The  poison  of  the  serpent,  1104.  V.  How  far  hurtful,  1104.  VI. 
Serpents  in  hell,  1104.     VII.  Spiriis  that  appear  as  serpents,  1104.     Vlll.  Harmony 

of  passages,  1105. 

SERVANT.— I.  The  difference  between  liberty  and  servitude,  1105.  II.  Minis- 
tering distinct  from  serving.  1107.  III.  The  servhude  of  spirits  and  angels,  1107. 
IV.  The  Lord  called  a  servant,  1107.  V.  Passages  explained  in  series;  first,  as  to 
Canaan,  1107.     VI.   As  to  the  kings  who  served  Chedorlaomer  twelve  years,  1107. 

VII.  The  servants  of  Abraham  who  fought  with  him  for  the  rescue  of  Lot,  11C8. 

VIII.  The  servitude  of  Abraham's  seed  predicted,  1108.  IX.  Abraham  called  a  ser- 
vant, 1108.  X.  Servants  of  Abimelech,  1108.  XI.  The  servant  of  Abraham,  1108. 
XII.'  The  servants  of  Isaac,  1 108.  XIII.  The  servitude  of  Jacob  with  Laban,  1 109. 
XIV.  The  servants  of  Jacob,  1109.  XV.  Joseph  called  a  Hebrew  servant  by  the 
wife  of  Potiphar,  1109.     XVI.   Pharaoh  and  his  servants  (in  the  time  of  Joseph), 

1109.  XVII.  The  brethren  of  Joseph  acknowledge  themselves  as  his  servants,  1109. 
XVIII.   Service  predicated  of  the  twelve  brethren  waiting  upon  their  father  Israel, 

1110.  XIX.  The  Egyptians  become  servants  under  the  administration  of  Joseph, 
1110.  XX.  The  state  of  servitude  represented  by  Issachar  called  a  bony  ass,  1110. 
XXI.  The  sons  of  Israel  reduced  to  servitude  in  Egypt,  1110.  XXII.  Moses  called 
the  sei-vant  of  Jehovah,  1111.  XXIII.  The  passover  called  a  service,  1111.  XXIV. 
Service  named  in  the  Ten  Commandments,  1111.  XXV.  The  laws  concerning  ser- 
vants  in  the  Jewish  church,  1111.     XXVI.  Miscellaneous  passages,  1113. 

SHECKHEM.— I.  Signification,  1116.  II.  Jacob's  arrival  at  Sheckhem,  here 
called  Shalem,  1116.  III.  The  sons  of  Jacob  andnhe  Sheckhemites,  1117.  IV.  In 
the  history  of  Joseph  and  his  brethren,  1118. 

SIGHT,  SEE.— I.  Signification  of  seeing  in  the  Word,  1121.  II.  To  see,  in  the 
opposite  sense,  1123.  III.  Not  to  see,  1123.  IV.  Seeing  predicated  of  the  Lord, 
1 123    V.  To  see  internal  things  from  external,  1 123.    VI.  Sight  of  the  body  ;  bight 


of  the  spirit,  1123.  VII.  Communication  by  sight,  1124.  VIII.  The  Author's  ex- 
perience or  sight,  1124.  IX.  Spiritual  visions;  the  visions  of  the  prophets,  1125. 
X.  Passages  in  the  Word,  1126.  XI.  That  the  evil  cannot  see  the  truths  of  the 
W^ord,  1129. 

SILVER.— I.  Signification,  1130.  II.  Passages  in  order  from  the  Word,  1131. 
III.  Passages  in  the  prophetical  and  other  books,  1132. 

SKIN. — I.  Seriatim  passages  concerning  the  correspondence  of  the  skin  with  the 
Grand  Man,  1137.  II.  Signification  of  the  skin,  1137.  III.  The  texture  of  the  skin 
described,  1138. 

SLAY,  OR  KILL.— L  To  slay  animals,  1138.  II.  To  slay  or  kill  men,  1138. 
III.  Passages  concerning  the  killed,  1139. 

SLEEP.— I.  A  deep  sleep  1140.  II.  The  ordinary  state  of  sleep,  1141.  III. 
Si)iritual  sleep  and  wakefulness,  1141.  IV.  Dreams  and  visions  in  sleep,  1141.  V. 
The  state^of  spirits  in  sleep,  1141.  VI.  Sleep  induced  on  phantasies  and  corporeal 
states,  1142.  VII.  Spirits  who  infest  man  during  sleep,  1142.  VIII.  That  the  Lord 
especially  protects  man  during  sleep,  1142.  TX.  Signification  of  sleeping  and  dream- 
ing, 1142.     X.  Passages  where  sleeping  or  dreaming  is  mentioned,  1142. 

SMITE. — I.  Signification,  1144.     II.  Harmony  of  passages,  1144. 

SOCIETY. — I.  That  the  heavens  consist  of  innumerable  societies,  1146.  II. 
Correspondence  of  heavenly  societies  with  the  body,  1146.  III.  The  reception  of 
spirits  in  societies,  1146.  IV.  Societies  of  spirits  and  angels  associated  with  man  in 
the  regeneration,  1147.  V.  The  arrangement  of  infernal  spirits  in  societies,  1147. 
VI.  Laws  common  to  all  societies  of  spirits,  1147.  VII.  Laws  which  hold  society 
together  on  earth,  1148.  VIII.  The  separation  of  societies  or  spirits,  1148.  IX. 
That  there  are  societies  of  spirits  who  serve  as  mediums,  1148.  X.  Consociatitm  of 
ideas  and  affections,  1148.     XI.  Consociation  in  good,  1149. 

SODOM.— I.  The  signification  of  Sodom,  1149.  II.  Lot  dwelling  in  Sodom, 
1149.    III.  The  destruction  of  Sodom,  1150.    IV.  Other  passages  in  the  Word,  1150. 

SON. — I.  Signification  of  son  and  daughter,  1152.  II.  Son-in-law,  1152.  III. 
The  sons  of  Jacob,  1152.  IV.  Son  of  a  stranger,  1153.  V.  Sons  of  the  prophets, 
1153.  VI.  Sons  of  the  age,  1153.  VII.  Sons  of  man,  1153.  VIII.  Sons  of  God, 
1153.     IX.  The  Lord  called  the  Son  of  God,  Son  of  Man,  1153. 

SOUL. — I.  That  this  expression  in  the  Word  admits  of  several  distinct  accepta- 
tions, 1154.  II.  The  state  of  the  soul,  or  spirit,  after  death,  1154.  III.  Opinions 
concerning  the  soul,  1155.  IV.  Soul  and  spirit  distinguished,  1155.  V.  The  soul 
relative  to  the  body,  1155.  VI.  The  influx  and  commerce  of  the  soul  and  body, 
1156.  Vll.  Blood  relative  to  the  soul,  1156.  VIII.  The  vegetative  life  or  soul, 
1156.  IX.  Good  considered  as  the  soul,  1156.  X.  The  soul  of  the  Lord,  1157. 
XL  That  the  soul  is  from  the  Father,  1157. 

SPHERE.— I.  The  spheres  of  spirits,  1157.  II.  The  spheres  of  angels,  1159. 
III.  The  cause  of  the  sphere  around  spirits,  1159.  IV.  The  sphere  of  man  in  the 
world,  its  perception  by  spirits,  etc.,  1159.  V.  Grosser  and  purer  spheres,  1160. 
VI.  The  sphere  of  perception,  1160.  VII.  The  sphere  of  man's  apperception,  1100. 
VIII.  The  external  sensual  sphere,  1160.  IX.  Sphere  of  the  false,  1160.  X.  Tiie 
sphere  of  truth,  1160.  XL  Sphere  of  divine  truth  and  divine  good,  1160.  XII. 
The  divine  sphere  of  ends  and  uses,  1160.  XIII.  That  conjunction  is  by  spheres, 
IIGO.  XIV.  Opposite  spheres,  1101.  XV.  The  colhsion  of  spheres,  1161.  XVI. 
The  sphere  of  those  iu  temptations  and  vastation,  1161. 

SPIRIT. — I.  Opinions  concerning  the  spirit  and  spiritual  life,  1161.     II.  That 


iit 


^^JJ  SUBDIVISIONS. 

„,.„  i,  .  .pint  clothed  with  .  body,  1102.    III.  That  all  .pints  and  angrfs  have  been 
men    1162.    IV.  That  spirits  and  angels  appear  in  form  as  men.  1163.    V.  Tha 
men,  iiD£.    »  i  .,.„„..   ,ifi...     vi    As  to  the  attendance  of  spint 

spirits  and  angels  are  orgamcal  substances,  116.,.     y-  *' "»  J  Ooenin- 

and  angels  on  man.  1163.     VII.  Commnnication  «,th  spmts,  1164.     VIU.  Open  m 
tercou,S  with  spirits,  1164.     IX.  The  Author's  experience  concern.ng  spm  t,      64. 
X.  The  worid  of  spirits.  1165.     XI.  Certain  phenomena  m  the  hfe  of  sp.n.s,  1165. 
XII.  The  faculties  of  spirits,  1166.     XIII.  The  power  of  sp.n.s    1166      XIV 
Mediate,  or  middle  spirits.  1166.     XV.  Subjects  or  emissary  ^P'"'''  "««  .  J^'; 
The  spirits  of  other  earths,  1167.     XVII.  Evil  spints  and  genn.  ev,  s  ""dfalses  ex- 
cited by  them,  1168.    XVIII.  That  temptations  are  from  evd  spirits,  1109.     XIX. 
mt  angels  tight  against  evil  spirits,  1109.    XX.  The  punishment  o    evd  sp.i   . 
1169     XXI.  Subjects  treated  of  in  connection  with  the  hfe  of  spints,  1199.    XXll. 
The  distttion  between  soul  and  spirit,  1170.     XXIII.  Signification  of  sou   and 
spirit,  1170.    XXIV.  The  spirit  of  God,  1170^    XXV.  The  spirit  of  J^-"-  iy»^ 
XXVI   The  spirit  of  tnith,  1171.     XXVII.  The  holy  spirit,  1171.     XXMII.  Ihe 
™pirits.ll71.     XXIX.  The  spirit  of  wisdom,  1171.     XXX.  To  pour  out  the 
snirit,  1171.    XXXI.  To  fill  with  the  spirit,  1171.  j  v    .i,. 

SPIR1TUAI..-I.  As  to  the  general  sense  in  which  this  term  is  used  by  the 
Author,  1171.  II.  Spiritual  life,  briefly,  1171.  III.  The  two  general  states  of  hfe. 
Anmor,  ii/i.  r  That  the  sniritual  and  natural  are  as 

soiritualandnatural,  distinguished,  1171.     iv.  mat  tne  spiruuui 

internal  and  external,  1172.    V.  The  spiritual,  so  called,  theirspecificquality.ee., 
1172     VI.  Man  made  spiritual  by  regeneration.  1174.    VII.  Various  class-  «f  the 
spiritual,  1175.    VIII.  The  natural  who  are  in  good  b"' "»'»?•"'"»'•""•      ^• 
Natural-spiritual,  and  natural  not  spiritual,  predicated  of  truth,    15     X.  Thespi- 
ritual  natural   1175.     XI.  The  tenns  celestial  and  spintual,  or  celestial,  spintua  ,  and 
"urdefiu;d  together,  their  relative  quality,  etc..  1175.    XII.  Special  definition  of 
Til  spiritual.  1177.    XIII.  The  celestial-spiritual.  the  spiritual  from  the  celes- 
tial    etc ,  1178.     XIV.  The  divine  spiritual.  1178.      XV.  The  two  universal  king- 
doms,  celestial  and  spiritual.  1179.     XVI.  The  church  distinguished^  ce  ^ tia  and 
spiritual    1179.     XVII.  The  spirits  attendant  on  man  d.stmguished  as  celestial  and 
SDiritual'.  1180.    XVIII.  The  distinction  of  spiritual  and  celestial  m  the  internal 
sense  of  the  Word.  1180.    XIX.  The  quality  of  spiritual  truths  relative  to  scientific 
and  sensual.  1180.     XX.  The  special  quality  of  spiritual  good  and  truth    1180 
XXI   The  distinction  between  spiritual  and  celestial  knowledges,  1180.     X.\U. 
^,  perception  is  from  the  influx  of  spiritual  light.  1180.    XXIII.  The  spmtual  P|*- 
dicatedof  the  rational  part.  1181.    XXIV.  Spiritual  things  "P-'"';^ /y  »»'""^' 
1181.    XXV.  The  spiritual  world,  1181.    XXVI.  World  of  spints,  1181.    XX\  II. 
The  Lord's  continual  advent  to  the  spiritual,  1181. 

STARS.-I.  Signification  of  stars  in  the  Word,  etc.,  1184.  II.  The  star  in  the 
east.  1184.  III.  Stars  of  the  morning,  1185.  IV.  SUrs  in  the  other  We.  1185. 
V    The  visible  stars  of  this  world,  1185.  ,    ,      ^ 

STATE  -I  The  general  states  of  the  regeneration.  1185.  II.  State  and  change 
of  ^ate,  of  what  predicated.  1185.  III.  Fulness  of  state,  1185.  IV  That  states 
return  in  the  other  life,  1186.  V.  That  changes  of  place  in  the  other  hfe  are  really 
changes  of  state,  1186.  VI.  That  the  varieties  of  state  (viz.,  of  good  and  truth),  in 
the  other  life  are  as  the  variations  of  heat  and  lighfin  the  world.  1186. 

STATUES— I.  Signification  of  statues,  or  stones  placed.  1186.  II.  The  statue 
of  Nebuchadnezzar,  1187.  HI.  The  statue  of  salt  into  which  Lot's  wife  was  turned, 
1187.     IV.  Two  monstrous  statues  mentioned,  1187. 


SUBDIVISIONS. 


XXlll 


SUN.— I.  The  Lord  as  a  sun,  1193.  II.  The  Lord  seen  in  the  sun,  1193.  III. 
The  sun  of  justice,  1194.     IV.  Signification  of  the  sun,  1194.    V.  The  sun  of  the 

world,  1194. 

SUPPER.  HOLY.— I.  Concerning  its  institution.  1195.  II.  Bread  and  wine  in 
the  Holy  Supper.  1195.  III.  The  body  and  blood  of  the  Lord  in  the  Holy  Supper, 
1195.  IV.  The  sanctity  of  the  Holy  Supper.  1196.  V.  The  time  and  manner  of  its 
celebration.  1196.  VI.  Its  celebration  by  the  Roman  Catholics.  1196.  VII.  The 
doctrine  of  the  Holy  Supper  resumed  in  a  summary.  1196. 

SWORD.— I.  Signification  of  swords,  daggers,  etc.,  1201.  II.  Short  swords  or 
knives  in  the  hand,  1201.     III.  Swords  in  a  variety  of  passages,  1201. 

TEMPTATION.— I.  Concerning  temptation-combats  in  general,  1207.  11.  Pas- 
sages cited  by  the  author  concerning  temptations,  1208.  III.  Evil  spirits  the  cause  of 
temptations,  1209.  IV.  The  most  secret  cause  of  temptations,  1209.  V.  Tempta- 
tions treated  of  specifically  in  series  with  the  doctrine  of  charity,  1209.  VI.  The  end 
or  utility  of  temptations,  1210.  VII.  That  temptations  are  the  essential  means  of 
regeneration.  1211.  VIII.  Temptations  of  three  kinds,  celestial,  spiritual,  and 
natural.  1211.  IX.  That  the  spiritual  state  is  a  state  of  combat  or  temptation,  1211. 
X.  Two  forces  that  act  in  temptations.  1211.     XI.  Temptations  felt  in  the  natural, 

1212.  XII.  That  temptation  is  endured  on  account  of  the  defect  of  truth.  1212. 
XIII.  That  temptations  appear  evils.  1212.  XIV.  The  arrangement  of  state  to 
undergo  temptations.  1212.  XV.  Various  states  of  temptation.  1212.  XVI.  A  total 
inversion  of  state  effected  by  temptations.  1212.  XVII.  Despair  that  attends  tempta- 
tions, 1212.    XVIH.  That  man  is  confirmed  in  good  and  truth  by  temptation  combats, 

1213.  XIX.  The  arrangement  of  truths  after  temptation,  1213.  XX.  That  truths 
appear  to  be  exterminated  in  temptations,  1213.  XXI.  Truth  ruling  in  a  state  of 
temptation,  1213.  XXII.  The  state  of  freedom  into  which  man  is  brought  by  temp- 
tations, 1213.  XXIII.  Fluctuation  after  temptations,  1213.  XXIV.  Joy  or  solace 
after  temptations,  1213.  XXV.  The  state  of  those  who  conquer  in  temptations,  1213. 
XXVI.  The  state  of  those  who  yield  in  temptations,  1213.  XXVII.  The  part  of 
man  in  temptation  combats,  1213.  XXVI II.  That  it  is  the  Lord  himself  who  fights 
for  man  in  temptation  combats,  1214.  XXIX.  That  dead  men  (understand,  those 
who  receive  nothing  celestial  or  spiritual,)  cannot  endure  temptation  combats,  1214. 
XXX.  Temptations  at  the  present  day,  1214.     XXXI.  Temptations  of  the  Jews, 

1214.  XXXII.  Temptations  comparatively  light,  1214.  XXXIII.  Temptations 
called  grievous,  1215.  XXXIV.  Temptations  called  most  grievous,  1215.  XXXV. 
Temptations  as  to  falses,  or  the  intellectual  part,  here  described  as  comparatively  light, 

1215.  XXXVI.  Temptations  distinguished  as  those  of  the  intellectual  part,  and 
those  of  the  voluntary  part,  1215.  XXXVII.  Temptations  and  infestations  not  the 
same,  1215.  XXXVIII.  Temptations  and  desolations,  1215.  XXXIX.  Temptation 
and  vastation,  1215.  XL.  Concerning  temptations  in  the  other  life,  1215.  XLI. 
Temptation  of  infants  in  the  other  life,  1215.  XLII.  Temptation  of  interior  truth, 
1215.  XLIII.  The  temptation  of  spiritual  good,  1215.  XLIV.  Temptations  of  the 
Lord,  1215.  XLV.  Temptation  named  in  the  Lord's  Prayer,  etc.,  1216.  XLVI. 
Signification  of  tempting  or  proving,  1217.  XLVII.  Temptations  variously  repre- 
sented in  the  Word,  1217. 

TENT  OR  TABERNACLE.— I.  Signification,  1218.  II.  Distinction  between 
tents  and  tabernacles,  1218.  III.  To  pitch  or  stretch  a  tent,  1219.  IV.  To  dwell 
in  tents,  1219.  V.  Passages  in  which  tents  are  mentioned  before  the  erection  of  the 
tabernacle.  1219.  VI.  The  tent  of  Moses  mentioned  before  the  erection  of  the  taber- 
nacle, 1220.    VII.  The  erection  of  the  tabernacle  commanded,  1220.     VIII.  Gifts 


II 


I 


XXIV 


SUBDIVISIONS. 


SUBDIVISIONS. 


XXV 


for  the  tabernacle,  1221.    IX.  The  holy  of  holies  in  the  tabernacle,  the  ark,  etc.,  1221. 

X.  The  holy  place  which  formed  the  second  part  of  the  tabernacle,  or  habitation,  1221. 

XI.  The  table  of  shew-bread  in  the  second  part  of  the  tabernacle,  1222.  XII.  The 
candelabrum  in  the  second  part  of  the  tabernacle,  1222.  XIII.  The  curtains,  vails, 
and  hangings  of  the  tabernacle,  1222.  XIV.  The  boards  with  their  sockets  and  bars. 
1223.  XV.  The  door  and  its  curtain,  1223.  XVI.  The  court  of  the  tabernacle,  .ts 
hangings,  pillars,  sockets,  etc.,  1223.  XVII.  The  gate  of  the  court,  together  with  its 
hangings,  1223.  XVIII.  The  altar  of  burnt-offerin^s,  and  the  altar  of  incense,  122.i. 
XIX.  The  brazen  lavcr,  1223.  XX.  The  call  of  Bezalecl  and  Aholiab  to  do  the 
work,  1223.  XXI.  The  inauguration  of  the  tent  by  anointing,  1223.  XXII.  To 
enter  into  the  tent,  1223.  XXIII.  The  removal  of  the  tent  outside  the  camp,  1223. 
XXIV.  Pollution  of  the  altar  and  tent,  1224.  XXV.  The  regenerate  state  reprc- 
sented  by  the  tent,  1224.  XXVI.  The  human  economy  represented  by  its  threefold 
division,  1224.     XXVII.  Passages  in  the  Psalms  and  Prophets,  1224. 

THIGH.— I.  Signification,  1227.    II.  The  correspondence  of  the  loins  and  genitals 
of  the  Grand  Man,  1227.     III.  Passages  in  the  Word,  1223. 

THOUGHT.— I.  Ideas  of  thought,  1229.     II.  How  far  materiality  may  be  attri- 
buted to  ideas  of  thought,  1229.     III.  That  thought  is  really  substantial,  1229.     IV. 
That  the  internal  man  is  not  the  thought,  1229.     V.  That  all  thought  and  will  flow 
in,  consequently  all  life,  1230.     VI.  That  thought  flows  from  the  love  of  a  man's  life, 
1230.     VII.  Thought  and  will  distinguished,  1230.     VIII.  Thought  and  imagination 
distinguished,  1230.      IX.  The  derivation  of  thought  from  perception,   1230.     X. 
Thoughts  distinguished  as  exterior  and  interior,  1231.     XI.  That  thought  is  interior 
speech,  1231,    XII.  Thought  of  various  degrees,  1231.    XIII.  Internal  thought,  1232. 
XIV.  Angelic  thought.  1232.     XV.  The  thought  of  the  Lord,  1232.     XVI.  Spiritual 
thought,  1232.     XVII.   Thought  above  sensuals,  1232.     XVIII.  Thought  in  the 
spirit,  from  the  Author's  experience,  1232.     XIX.  Thought  in  the  other  life,  1232. 
XX.  Changes  of  thought  and  affection,  1233.     XXI.  Man  said  to  think  in  good,  or 
from  good,   1233.     XXII.  Thought  from  evil,  1233.     XXIII.  Evil  that  enters  the 
thought,  1233.    XXIV.  The  wonderful  form  or  composition  of  thought,  1234.     XXV. 
Passages  concerning  thought,  in  series  with  an  account  of  influx,  and  of  the  commerce 
between  the  soul  and  the  body,  1234.     XXVI.  Thought  of  and  from  the  Word,  1235. 
XXVII.  That  wisdom,  intelligence,  and  science  are  predicated  of  the  intellectual  part, 
which  thinks,  1236.     XXVIII.  Punishment  as  to  the  thoughts,  1236. 

THRONE.— I.  Signification,  1236.     II.  Harmony  of  passages,  1237.     III.  The 
throne  of  Solomon  especially,  1237. 

TIME.— I.  Time  and  space  in  the  other  life,  1238.     II.  That  no  ratio  exists  be- 
tween time  and  eternity,  1238.     III.  Signification  of  time  in  the  Word,  1239. 

TOOTH.— I.  Correspondence  of  the  teeth,  1239.     II.  Passages  in  the  Word, 
where  teeth  are  mentioned,  1240.     III.  Spirits  whose  state  is  represented  by  teeth, 

1240. 

TREE.— I.  Signification,   1241.     II.  That  to  plant,  in  the  spiritual  sense,  is  to 
regenerate,  1242.    III.  Trees  in  idolatrous  worship,  1242.    IV.  Passages  in  the  Word, 

1242.  V.  Trees  seen  in  the  other  life,  1243.    VI.  The  spiritual  life  of  trees,  plants, 

etc.,  1243. 

TRIBES.— I.  General  signification  of  the  twelve  tribes,  or  twelve  sons  of  Jacob, 

1243.  II.  The  conception  and  nativity  of  Jacob's  sons,  1244.  III.  Particular  signi- 
fication of  each  son— first,  Reuben,  1245.  IV.  Simeon,  1246.  V.  Levi,  1247.  VI. 
Judah,  1247.  VII.  Dan,  1248.  VIII.  Napthali,  1249.  IX.  Gad,  1249.  X.  Asher, 
1249.     XI.   Issachar,  1249.     XII.  Zebulon,  1249.    XIII.  Dinah,  1249.     XIV. 


Joseph,  1250.  XV.  Benjamin,  1252.  XVI.  The  order  in  which  the  twelve  sons  of 
Jacob,  or  the  twelve  tribes,  are  named,  1253.  XVII.  The  states  of  good  and  truth 
represented  by  the  twelve  sons  of  Jacob  and  the  twelve  tribes,  in  the  historical  order 
of  the  circumstances,  1253. 

TRUTH.— I.  That  truths  are  laws  of  order,  1253.    II.  The  substantiaUty  of  truth, 
1254.     III.  Good  and  truth  not  to  be  understood  abstractly,  1254.     IV.  That  truth 
and  good  really  make  man,  1254.     V.  That  all  truth  and  good  are  from  the  Lord, 
1254.     VI.  The  Lord  as  the  Word  or  divine  truth,  1254.     VII.  Truth  divine  distin- 
guished from  divine  truth,  1254.     VIII.  Divine  truth  in  the  heavens,  1254.     IX. 
That  although  good  and  truth  are  not  of  man,  the  means  are  provided,  and  he  is  free 
to  make  thera  his  own,   1254.     X.  Scientifics  and  knowledges  distinguished  from 
truths,  1255.     XI.  To  know,  to  acknowledge,  and  to  have  faith  in  truths,  1256. 
XII.  Truths  of  faith;  the  truth  of  peace;  truths  of  the  church,  1256.     XIII.  That 
the  Lord  adapts  and  conjoins  himself  to  man  by  apparent  truths,  1257.     XIV.  Truth 
in  the  procedure  of  regeneration,  1257.      XV.  The  regeneration  of  truths,  1259. 
XVI.  Affections  of  good  and  truth,  1259.     XVII.  The  marriage  of  good  and  truth, 
1200.     XVIII.  The  sphere  of  truth,  omitted  in  the  text,  see  p.  xxviii.     XIX.  Dis- 
tinction between  the  celestial  man  and  spiritual  man  as  to  good  and  truth,  1264. 
XX.  That  specifically,  truth  is  called  spiritual ;  good  celestial,  1264.     XXI.    That 
truth  itself  is  nevertheless  distinguished  as  celestial  and  spiritual,  1264.     XXII.  That 
spiritual  good  is  truth,  1265.     XXIII.  That  all  truth  is  predicated  of  the  intellec- 
tual part ;  all  good  of  the  voluntary  part,  1265.     XXIV.  That  goods  are  qualified 
and  matured  by  truths,  1265.     XXV.  That  truth  proceeds  and  derives  its  vitality 
from  good,  12C6.    XXVI.  Truths  that  are  called  living  and  not  living,  1267.  XXVII. 
Truth  called  the  good  of  truth,  1267.     XXVIII.  Truth  from  good  called  the  truth  of 
good,  1268.     XXIX.  The  multiplication  of  truth:  the  connection  and  aflSnity  of 
truths,  1268.    XXX.  Truths  and  goods  distinguished  into  degrees,  1269.    XXXI. 
Truths  distinguished  as  intellectual,  rational,  and  scientific,  1269.     XXXII.  Intel- 
lectual truth  defined,  1269.    XXXIII.  Rational  truth,  1269.    XXXIV.  The  rational 
mind  as  to  truth,  1269.     XXXV.  Truth  and  good  predicated  of  the  natural,  1270. 
XXXVI.   Sensual  truth  and  scientifics,   1272.     XXXVII.   Interior  truths,   1272. 
XXXVIII.  Mediate  goods  and  truths,  1272.     XXXIX.  Internal  and  external  goods 
and  truths,  1272.     XL.  Goods  and  truths  in  the  natural  man  mixed  with  evils  and 
falses,  1272.     XLI.  Good  and  truth  perverted,  1272.     XLII.  Truth  falsified,  1272. 
XLIII.  Truth  vastatud,  1273.    XLIV.  Truths  and  falses  opposed,  1273.     XLV. 
Truth  purified  from  the  false,  1273.     XLVI.  That  purification  is  effected  by  truths, 
1273.    XLVII.  The  confirmation  of  truth,  1273.     XLVIII.  The  deprivation  of  truth, 

1273.  XLIX.  Persuasive  truth,  1274.     L.  Judgment  from  truth  and  from  good, 

1274.  LI.  Signification  of  mercy  and  truth,  doing  truth,,  etc.,  1274.  LII.  Goods 
and  truths  called  foods,  1274.  LIII.  The  correspondence  of  truths  with  sight,  etc., 
1274.  LIV.  The  correspondence  of  truth  with  light,  1274.  LV.  Other  correspond- 
ences and  significatives  of  truth,  1274.  LVI.  The  reception  of  truth,  1275.  LVII. 
Men  classified  as  to  the  reception  of  truth,  1276.  Class  1,  Those  who  are  in  falses ; 
Class  2,  Those  who  are  in  truths  without  good;  Class  3,  Those  who  are  in  truths 
with  a  tendency  to  good,  1276.  Class  4,  Those  who  are  in  truths  from  good,  1277. 
LVIII.  Summary  of  doctrine  concerning  truth,  1277. 

UNDERSTANDING,  INTELLIGENCE,  etc.— I.  That  man  is  constituted  by 
will  and  understanding,  1279.  II.  That  good  and  truth  are  referrible  to  the  will  and 
understanding  respectively,  1279.  III.  That  the  relation  between  will  and  under- 
standing is  represented  in  marriage,  1279.     IV.  On  the  separation  of  the  understand. 

C 


'1 


XXVI 


SUBDIVISIONS. 


SUBDIVISIONS. 


XXVll 


m 


ing  from  the  will,  1280.     V.  The  new  will  and  new  understanding  formed  hy  the 
Lord  by  regeneration,  1280.    VI.  On  the  will  and  understanding ;  on  good  and  truth ; 
on  charity  and  faith,   taken  together,   1282.      VII.   On  the  will  distinct  froni  the 
understanding,  1283.     VIII.  On  the  understanding  distinct  from  the  wdl,  1284. 
IX.  On  intelligence  predicated  of  the  understanding,  and  wisdom  predicated  of  the 
will,  1286.     X.  That  man  has  an  interior  as  well  as  an  exterior  understandmg,  1288. 
XI.'  Self-intelligence,  as  distinguished  from  intelligence  and  wisdom  from  the  Lord, 
1288.     XII.  Evils  of  self-intelligence  and  of  self-will,  1289.     XIII.  Will  and  under- 
standing with  reference  to  the  organization,  1289.    XIV.  The  will  and  understandnig 
with  reference  to  sense,  12H9.     XV.  The  correspondence  of  the  will  and  understand- 
ing  with  the  heart  and  lungs,  1290.     XVI.  The  correspondence  of  the  will  and 
understanding  to  the  celestial  and  spiritual  kingdom,  respectively,  1290.    XVII.  Will 
and  understanding  represented  in  the  Word,  1290.     XVIII.  Will  predicated  of  the 
Lord,  1291.     XIX.  The  intellectual  and  rational  (principles)  predicated  of  the  Lord, 
1291.     XX.  The  intellectual  (principle)  of  the  church,  1291. 

UNIVERSAL.— I.  That  nothing  universal  or  general  can  be  conceived  in  whicli 
particulars  and  singulars  do  not  enter,  1291.  II.  That  a  universal  providence  neces- 
sarilv  implies  a  particular  providence,  1292.  III.  That  there  are  two  universal  kinds 
of  gi)od,  1292.  IV.  Universals  of  the  church,  1292.  V.  Universal  language  and 
thought,  1292.     VI.  Universal  increduhty,  1292. 

UNIVERSE.— I.  Correspondence  of  the  natural  universe  with  the  spmtual,  \l\fi. 
II  The  earth  or  worid;  other  earths  in  the  universe,  1292.  III.  Our  earth: 
additional  observations,  1293.  IV.  Our  sun,  1293.  V.  Our  moon,  1294.  VI  The 
planet  Mercury,  1294.  VII.  Venus,  129C.  VIIl.  Mars,  1297.  IX.  Jupiter,  1298. 
X.  Saturn,  1302.     XI.  Earths  among  the  stars,  1303.     XII.  The  s,>eech  of  men  in 

other  earths,  1303.  -      .,.        ,oai 

VAIL  -I.  Punishment  bv  the  vail,  1304.  II.  Signification  of  vaihng.  1304. 
HI.  The  bridal  vail,  1304.  IV.  The  vail  of  Moses,  1305.  V.  The  vads  of  the 
tabernacle  and  temple,  1305. 

VASTATION.— I.  The  vastation  of  the  church  in  general,  1306.  II.  ^enatim 
passages  concerning  vastations  in  the  other  life,  1307.  III.  Distinction  between 
vastation  and  desolation,  1308.  IV.  Temptations  and  infestations  distinct  from 
vastation,  1308.     V.  Passages  cited  from  the  Word  in  which  vastation  is  reprc 

sented,  1308. 

VESSELS.— I.  Vessels  understood  as  scientifics  that  serve  as  receptacles.  1309. 

II.  That  organical  vessels  are  opened  by  means  of  the  senses,  1310. 

VOICE.— I.  The  voice  of  Jehovah,  when  mentioned  in  the  Word,  1312.    II.  The 
voice  of  Jehovah  God  whispering  in  the  garden,  1313. 

WALL.— I.  Wall  for  defence,  1316.     II.  Wall  of  a  house,  etc.,  1316.     Ilf.  Wall 
of  brass,  1316.     IV.  Walls  represented  spiritually,  1316. 

WAR.— I.  Signification  of  war,  1316.  II.  Wars  of  Jehovah,  1317.  III.  The 
Lord  called  a  Man  of  war,  1317. 

WATER.— I.  Generally  as  to  waters  and  seas,  1318.  II.  Water  and  bread  named 
together,  1318.  III.  A  flood  or  inundation  of  waters,  1318.  IV.  Wells  and  foun- 
tains of  water,  1319.  V.  Wells  of  unclean  water,  1319.  VI.  Rivers  and  streams  of 
water,  1319.     VII.  Ponds  or  pools  of  water,  1319.    VIIL  Water-pot,  or  pitcher, 

1319. 

WAY.— I.  Signification  of  a  way,  a  street,  a  passage,  1319.  II.  Passages  ex- 
plained, 1319.     III.  Ways  in  the  other  life,  1320. 

WOOD.— I.  Signification  of  wood,  1327.    II.  Gopher  wood,  1328.     III.  Shittim 


wood,  1328.  IV.  To  cut  or  cleave  wood,  to  arrange  wood,  1328.  V.  Spirits  who 
appear  to  cut  wood,  1328.     VI.  Whoredom  with  stone  and  wood,  1328. 

WORD. — I.  The  necessity  of  the  Word,  1328.  II.  The  use  of  the  literal  or  ex- 
ternal sense  of  the  Word,  1328.  III.  The  inspiration  of  the  Word,  1329.  IV.  The 
internal  sense  contained  in  the  Word,  1329.  V.  That  the  arcana  of  wisdom  revealed 
by  the  internal  sense  are  innumerable,  1330.  VI.  That  the  internal  sense  is  especially 
for  angels,  but  it  is  also  for  men,  1330.  VII.  The  style  of  the  Word  and  its  external 
sense,  1330.  VIIL  Appearances  and  fallacies  in  the  Word,  1331.  IX.  The  opposite 
sense  of  expressions  in  the  Word,  1331.  X.  Apparent  repetitions  in  the  Word,  1332. 
XL  Names  in  the  Word,  1332.  XII.  The  prophetical  parts  of  the  Word,  1332. 
XI 11.  The  historical  parts  of  the  Word,  1332.  XIV.  The  Word  described  as  the 
Law  and  the  Prophets,  1332.  XV.  The  representatives  of  the  Word,  1332.  XVI. 
The  difference  between  the  external  sense  and  the  internal,  1333.  XVII.  The  internal 
sense  of  the  Word  seen  from  the  external ;  illustration  from  the  Word,  1333.  XVIII. 
Specifically  concerning  the  quality  of  the  internal  sense,  1334.  XIX.  The  distinction 
of  celestial  and  spiritual  in  the  internal  sense  of  the  Word,  1334.  XX.  That  there 
is  a  heavenly  marriage  in  every  particular  of  the  Word,  1334.  XXI.  The  beauty  and 
order  of  the  internal  sense,  1334.  XXII.  Abstract  ideas  of  the  internal  sense,  1335. 
XXIII.  Causes  originating  the  internal  sense,  1335.  XXIV.  Specifically  concerning 
the  Lord  as  the  Word,  1335.  XXV.  The  fulfilment  of  the  Law  or  Word,  1336. 
XXVI.  Conjunction  with  heaven  and  the  Lord  by  the  Word,  1336.  XXVII.  That 
the  Lord  speaks  with  the  man  of  the  church  by  the  Word  only,  1336.  XXVIII. 
That  the  Word  is  accommodated  both  to  angels  and  men,  1336.  XXIX.  The  Word 
as  received  by  good  spirits  and  angels,  1336.  XXX.  Generally,  concerning  the  divine 
interiors  of  the  Word  as  manifested  in  the  other  life,  1337.  XXXI.  The  Word  called 
the  book  of  the  covenant,  1338.  XXXII.  The  books  of  the  Word  which  have  the 
internal  sense,  1338.  XXXIII.  The  holiness  of  the  WVd,  1338.  XXXIV.  The 
holy  proceeding  of  the  Word,  1338.  XXXV.  The  ancient  Word ;  historical  facts 
concerning  the  Word,  1338.  XXXVI.  The  Jews  and  the  Word,  1339.  XXXVII. 
The  Author's  knowledge  of  the  persons  and  things  named  in  the  Word,  1339. 
XXXVIII.  The  Author's  knowledge  of  the  internal  sense,  1339.  XXXIX.  Precepts 
of  the  Word,  1339.  XL.  Doctrine  from  the  Word,  1340.  XLI.  Illustration  and  in- 
formation from  the  Word,  1340.  XLII.  The  life  of  the  Word,  1341.  XLIII.  The 
state  of  those  in  the  other  life  who  have  seen  and  perceived  the  interior  truths  of  the 
Word,  1341.  XLIV.  Those  who  despise  the  Word,  who  blaspheme  the  Word,  etc., 
1341.  XLV.  Those  who  are  averse  to  the  truths  of  the  Word,  1341.  XLVI.  Those 
who  receive  only  the  literal  sense  of  the  Word,  1341.  XLVI  I.  Those  who  belong  to 
the  Church  founded  on  the  Word,  1341.  XLVIII.  A  summary  of  doctrine  concern- 
ing the  W'ord,  in  seriatim  passages,  1342.  XLIX.  A  summary  of  doctrine  concern- 
ing the  W^ord  in  selected  passages,  1342.     L.  Signification  of  a  word,  and  of  words, 

1343.  LI.  The  Word  represented. 

WORKS. — I.  The  quality  and  state  of  those  who  consider  their  works  meritorious, 

1344.  II.  The  quality  of  good  works,  which  are  really  such;  the  sense  in  which 
deeds  and  works  are  mentioned  in  the  Word,  1344.  III.  How  judgment  according 
to  works  is  to  be  understood,  1344.  IV.  The  representation  of  works  or  of  the  good 
of  charity,  1345. 

WORSHIP.— I.  Internal  worship,  1345.  II.  External  worship,  1346.  III. 
The  necessity  of  external  worship,  1346.  IV.  Conjunction  of  the  external  and 
internal  in  worship,  1347.  V.  Freedom  in  worship,  1347.  VI.  Worship  in  the 
internal  sense,  1347.     VII.  The  holy  internal  predicated  of  worship,  1347.    VIIL 


XXVlll 


SUBDIVISIONS. 


f 


Worship  from  truth;  worship  from  good,  1347.  IX.  Worship  called  celestial  and 
spiritual,  1347.  X.  Differences  in  worship,  1347.  XI.  Internal  worship  made 
external,  1347.  XII.  Artificial  worship,  1347.  XIII.  Jewish  worship,  1:M7.  XIV. 
Profane  worship,  1348.  XV.  Infernal  worship,  1348.  XVI.  Prayer  or  suppli- 
cation,  1348. 

WRITE,  to.— I.  Signification  of  writing,  1348.     II.  Writings  of  the  ancients, 
1349.     III.  Writings  in  the  spiritual  world,  1349. 


■11 


KB, — The  following  was  intended  for  insertion  under  the  head  of  Truths 

p.  12G4. 

18.   The  Sphere  of  Truth.     Every  truth  has  a  sphere  of  extension  according  to 
the  quantity  and  quality  of  good,  br.  ill.  8063.     See  Sphere,  Ring. 


'\m 


INDEX. 


M 

^lACniR,  the  son  of  Manasseh  and  grandson  of  Joseph,  denotes 
truth  from  good,  sh.  6584. 

MACnPELAH,  before  Mamre  where  Sarah  was  buried  denotes 
regeneration,  2901.  Maehpelah,  because  of  the  field  and  cave  there, 
denotes  the  obscure  reception  of  truth,  thus  faith  in  obscurity,  ill. 
2935.  Maehpelah  denotes  regeneration  effected  by  the  truth  of  faith  : 
the  connection  of  field,  cave,  and  burial,  br.  ill.  2970,  3257,  6452— 
6455.  It  denotes  the  beginning  of  regeneration,  for  it  is  then  that 
faith  is  in  obscurity,  6548.  The  cave  of  the  field  of  Maehpelah  is  so 
often  mentioned  on  account  of  its  spiritual  signification;  passages  cited 
6551.     See  Hebron.  ' 

The  cave  of  the  field  Maehpelah,  bought  by  Abraham  as  a  burial 
place  denotes  regeneration  commenced  with  those  who  are  in  the  good  of 
faith,  though  obscurely,  and  this  by  the  Lord,  2934,  2968.  The 
burial  of  Sarah  in  Maehpelah,  denotes  the  reception  of  truth  conjoined 
with  good  from  the  Lord,  2979.  The  field  and  cave  of  Maehpelah, 
which  had  belonged  to  the  Hittites,  becoming  the  possession  of  Abra- 
ham, denotes  the  church  raised  up  by  regeneration  among  the  Gentiles, 

J  ^n^^^^*  '^^®  ^""^^  ^^  Abraham  in  Maehpelah,  by  his  sons  Isaac 
and  Ishmael,  denotes  the  reception  of  divine  truth  from  the  Lord's 
divme  human,  its  coming  to  light  in  the  rational,  3250—3257.  The 
burial  of  Abraham  and  Sarah,  of  Isaac  and  Rebecca,  and  of  Leah,  in 
Maehpelah  denotes  all  the  interiors  in  order,  in  good  and  truth  natural, 
0460.  The  burial  of  Jacob,  called  Israel,  there,  denotes  spiritual  life  in 
the  goods  and  truths  of  the  natural,  where  the  inmost  and  the  interiors 

*^  MV'nA\^^'^' ^^^^""^^^^'  6547—6551,  but  especially  6463,  6465. 
MADAI,  one  of  the  sons  of  Japhet,  denotes  external  worship, 
sometimes  corresponding  to  internal,  sometimes  the  contrary :  there 
was  also  a  nation  of  the  name  principled  in  such  worship,  1151.  In 
isaiahxxi.  12,  Elam  signifies  the  internal  Church,  Madai  the  external 
church,  or  external  worship  in  which  is  the  internal,  1228.  See 
Japhet. 

MAGIC  [3fflr^m].  i.  AH  predictions  of  things,  not  in  the  com- 
mon order  of  nature,  must  be  from  the  Lord ;  and  this  in  the  case  of 
evil  prophets  also,  sh.  3698.  The  diviners,  augurs,  jugglers,  pythons, 
ana  others  in  ancient  times  studied  natural  magic,  from  which  nothing 
aivme  could  be  predicted,  but  only  what  was  against  the  Lord,  and 
against  the  good  of  love  and  the  truth  of  faith  in  him ;  all  that  is  thus 

VOL.  II. 


'I 
II  1*1 


640 


MAG 


MAG 


contrary  to  the  Lord  is  magic  or  enchantment  [mafficutn],  whatever  it 
appear  in  external  form,  3698.  Egyptian  wisdom  is  the  science  of 
natural  things,  and  magic  the  science  of  spiritual  things,  5223.  Ma- 
gic was  nothing  but  the  perversion,  and  perverse  application  of  things 
which  are  of  order  in  the  spiritual  world ;  it  is  now  called  natural  be- 
cause there  is  no  acknowledgment  of  anything  spiritual,  or  beyond 
nature,  5223  end ;  see  also  4680.  The  representatives  of  spiritual  and 
celestial  things  were  turned  into  magic  in  Egypt,  where  the  knowledge 
of  them  had  been  especially  cultivated,  5700.  The  magic  practised  by 
the  Egyptians  was  from  the  abuse  of  correspondences  after  the  church 
had  come  to  its  end  among  them,  4964.  The  perversion  of  cor- 
respondences or  the  science  of  spiritual  things,  whereby  it  becomes 
magic,  is  the  evil  application  of  such  knowledge  to  govern  others  and 
to  injure  others,  6052.  Magic  is  simply  the  perversion  of  order,  and 
especially  the  abuse  of  correspondences ;  how  this  consists  in  the  appli- 
cation of  such  things  to  self,  and  selfish  ends,  ill.  6692.  By  the  re- 
presentatives and  siguificatives  of  the  ancient  church,  those  who  lived 
in  the  good  of  charity  had  communication  with  heaven,  which  commu- 
nication with  many  such  was  open :  those,  on  the  other  hand,  who  were 
not  in  the  good  of  charity,  came  to  have  open  communication  with  evil 
spirits,  and  gave  birth  to  magic  by  perverting  the  truths  of  the  church, 
6692.  Egypt  signifies  scientifics  contrary  to  the  truths  of  the  church, 
because  the  Egyptians  turned  the  scientifics  of  the  church  into  things 
magical ;  on  this  account  those  representatives  and  significatives  were 
restored  among  another  people,  the  Israelites,  who  acknowledged  nothing 
spiritual,  and  could  not  pervert  them,  6692.  The  hieroglyphics  and 
magic  arts  of  the  Egyptians  are  a  proof  that  the  representative  church 
existed  with  that  people  ;  for  by  their  hieroglyphics  they  represented  spi- 
ritual things,  they  knew  also  that  they  were  actual  correspondences,  and 
by  turning  them  to  magic  they  associated  themselves  with  the  diabolic 
crowd  in  hell,  7097,  10,437  and  citations.  The  rod  is  a  representative 
of  power,  and  really  corresponds  to  it,  because  power  is  thereby  exer- 
cised ;  but  with  the  magicians  [of  Egypt]  this  power  is  from  the  abuse 
of  correspondences,  and  effects  nothing  except  within  the  hells  where 
they  are,  7026.  Juggling,  enchantment,  and  magic  are  from  the  abuse 
of  divine  order  and  of  correspondences,  and  this  takes  place  by  their 
application  to  evil  ends,  such  as  the  end  of  dominion  over  others,  and 
of  destroying  them,  7296,  ilL  7337.  By  the  arts  of  juggling  and  en- 
chantment in  the  Word  are  signified  the  arts  whereby  falses  are  made  to 
appear  as  truths  and  truths  as  falses,  and  this  especially  by  fallacies,  sh. 
7297;  further  ill.  7298,  7299,  7337,  7426.  The  imitation  of  divine 
things  from  study  and  art  illustrated  by  the  fantastic  imitation  of  such 
things  with  spirits ;  that  they  so  appear  in  externals  but  internally  are 
filthy  and  diabolical,  10,284,  10,286;  that  the  external  without  the 
internal  becomes  either  magical  or  idolatrous,   10,437. 

2.  Magicians  and  Wise  Men  [magiy  sajnentes].  In  a  good  sense 
magicians  denote  interior  scientifics,  and  wise  men  exterior  scientifics ; 
in  Egypt  also  those  who  taught  the  scienTce  of  spiritual  things  were 
called  by  the  former  name,  and  those  who  taught  the  science  of  natural 
things  by  the  latter,  ah.  5223.  Magicians  in  the  opposite  sense  denote 
those  who  pervert  spiritual  things  and  thereby  exercise  magic,  5223. 
By  wise  men  are  meant  those  who  investigated  and  taught  the  science 


641 


of  spiritual  things,  and  their  correspondences  with  natural ;  by  sor- 
cerers, lpr(Estigiator€s]y  those  who  perverted  the  laws  of  divine  order, 
especially  correspondences,  and  exercised  magical  power,  7296.  By 
the  wisdom  of  the  sons  of  the  east  is  signified  the  interior  knowiedees 
of  truth  and  good ;  by  the  wisdom  of  the  Egyptians,  the  science  of 
those  thmgs :  of  the  former  class  were  the  wise  men  who  came  from  the 
East  at  the  nativity  of  Jesus,  3762. 

3.  Wizards,  Sorcerers,  or  deceitful  Jugglers  [prcBstigiatores\  de- 
note those  who  conjom  the  falses  which  spring  from  the  evils  of  self- 
love  to  the  truths  of  faith,  9188.  See  above  (1),  3698,  7297,  7298, 
(2),  7296.  They  are  sorcerers  who  are  learned  from  themselves,  con- 
fide only  ill  themselves,  and  so  love  themselves  that  they  aspire  to  be 
worshipped  as  gods ;  by  such,  truths  from  the  Lord  are  destroyed,  9188 

4.  Sorceresses,  Witches,  Sirens,  or  Female  Magicians,    Xprcestigia^ 
trices,  magce,  sirenes,']   described,  how,  like  sponges,  they  imbibe  the 
nriost  nefarious  arts,  and  at  the  same  time  simulate  innocence  :  especially 
those  called  sirens,  their  deceits,  punishments,  and  hells,  831.     Many 
companies  of  sirens  grievously  punished  by  discerption,   their  arts  to 
evade  detection  and  pain,  and  how  necessary  their  punishment  is  for  the 
preservation  of  man  during  sleep,  959.    The  stench  of  sirens  described, 
and  that  this  arises  from  their  filthy  interiors,  while  as  to  exteriors  they 
appear  beautiful,   1515.     Sirens  surpass  others  in  quickness  of  disceri 
ment,  but  they  turn  all  to  magical  practices  for  the  sake  of  empire  over 
others.  Id  15.     Sirens  are  interior  sorceresses  or  witches,  and  are  prone 
to  infest  men  by  night,  by  influx  into  their  interior  thoughts  and  affec- 
tions;   an  instance  of  their  cunning,  when  they  spoke  as  from  the 
author,  and  infested  good  spirits,  1 983.     Their  interiors  are  filthy  with 
adulteries  and  hatreds,  and  they  obsess  the  interiors  of  such  as  have 
no  conscience,  but  are  outwardly  fair  and  honest,    1983.     An  example 
of  one  such  whose  adulteries  and  crimes  in  the  body  to  the  number  of 
a  hundred  were  made  manifest,  with  all  the  circumstances  of  place  and 
person,  though  she  had  positively  denied  them,  2483.     The  most  part 
ot  sirens  come  from  Christendom,  and  they  are  such  as  hold  adultery 
and  whoredom  no  shame,  and  are  fond  of  the  refinements  of  Hfe  \et 
quod  in  decoris  vitce]  ;  an  illustration  how  the  delights  of  conjugial  love 
are  changed  into  the  delights  of  adultery,  2744.^  A  crowd  of  sirens 
described  who  govern  the  popes,  3750.    The  spirits  described,  (namely, 
sirens,)  who  attempt  to  penetrate  into  the  taste  that  they  may  obsess 
the  interiors  of  man,  their  procedure  and  magical  arts,   the  author's 

iZT^^'/f^  '^^  •     ^i'"^"^  ^^"^  ^"^y  s^®  s"<^^  spirits  as  are  in  sensual 
umen,  ill.  from  experience,  631 1.     The  heavenly  beauty  of  sirens,  and 

hpir  fi[.r  • 'f  '''''""^  ^^'.™'  ^"  ^'"^^^^  ^y  phantasy,  and  how  instantly 
their  filUiy  interiors  are  discovered  by  light  from  heaven,  10,286. 

r.\tl  ^^ll^f'^^^M  denote  falses  derived  from  perversions  of  truth ; 

Tf  self  W  o'l^Q  ""^r  ^"^^^^?S  ^^  ^^'  ^^"^^^  i«  conjoined  to  the  evils 
ot  selt-love,  9188.     See  examples  below  (8). 

th^  nfw''^-r^  ^r'*  """^M^  ^P'"''^'-  '^^^y  ^'•e  "^ost  prone  to  magic  in 
ownnrudJ-  ^^^  «^^" be  all  things,  not  to  Providence,  but  to  their 
othprf  i  '  T^  endeavoured  by  evil  arts  to  elevate  themselves  above 
72Qfi  Ti?"^  f"  "^^"^  ^""^^  cunningly  defrauded  others,  6692,  7097, 
such  ;.  \^ll  ^^^..^'•e^ost  addicted  to  magic  in  the  other  life,  namely, 
such  as  have  practised  deceit  against  their  neighbour,  and  from  success 

B  2 


642 


MAG 


MAK 


643 


Ihi 


f' 


tiUk  > 


attributed  all  things  to  their  own  prudence,  acknowledge  the  Creator 
of  the  universe,  but  not  the  Lord;  such  are  especially  meant  by  Pharaoh 
and  the  Egyptians,  7097.      The  magical  arts  exercised  by  such  spirits 
are  from  the  abuse  of  correspondences  whereby  they  present  various 
appearances,  and  induce  changes  of  state  in  others,  making  them  serve 
as  their  subject  spirits,  ilL  7296,  particularly  7337.     Spirits  addicted 
to  magic  appear  with  rods  or  wands,  which  serve  them  as  means  ot 
exercising  power ;  hence  the  rod  assigned  to  magicians,  and  the  sceptre 
to  kin^s,   7026.     Magicians  in  the  other  life  can  induce  dullness  as  to 
the  apperception  of  truth,   for  they  know  how  to  withdraw  the  influx 
which  others  receive  from  heaven,  &c.,   7298.     The  power  of  abusing 
order  and  perverting  its  laws  is  at  length  taken  away  from  magicians, 
chiefly  by  the  exercise  of  angelic  power  which  annihilates  their  magic  in 
a  moment  when  they  would  do  evil  to  the  upright,  7299.     The  power 
exercised  by  magicians,  is  that  of  truth  from  the  Divme,  for  truth  i8 
the  verimost  essential  of  all  things  in  both  worlds,  spiritual  and  natural, 
8200.     The  operation  of  spirits  of  both  sexes  who  endeavour  to  subju- 
gate the  souls  of  others,  described  from  experience ;  their  secret  arts 
and  magical  practices,  4227.      A  spirit  described  who  sought  to  infest 
the  author  by  magical  artifices  ;  that  he  extended  his  hand  to  exercise 
imaginary  power,   but  could  eff-ect  nothing,  5566.     There  are  magical 
arts  in  the  other  life,  many  in  number,  utterly  unknown  m  the  world ; 
by  such  arts  spirits  can  pervert  the  scientifics  of  the  memory,  4793. 

7.  The  Hells  of  Magicians,  are  situated  in  a  plane  under  the  soles  of 
the  feet,  a  little  forwards,  to  the  right ;  they  extend  to  a  great  distance, 
and  in  the  deepest  of  them  are  the  Egyptians,  6692.  The  lower  earth 
is  under  the  soles  of  the  feet  with  the  hells  round  about ;  towards  the 
front,  are  those  who  have  perverted  truths  and  adulterated  goods ;  to  the 
right,  those  who  pervert  divine  order  and  thereby  study  to  acquire 
power;  at  the  back,  are  the  evil  genii,  who,  from  the  love  of  self, 
secretly  contrive  evil  against  their  neighbour  ;  and  far  beneath,  are 
those  who  have  utterly  scorned  the  Divine,  and  separated  themselves 
from  all  that  is  spiritual,  7090. 

8.  Passages  in  the  Word.  Joseph's  power  of  divination  by  the  cup 
of  silver,  (Gen.  xliv.  2,  5,  15,)  denotes  things  hidden  and  future  mani- 
fest in  interior  truth  from  the  Divine,  or  truth  in  which  the  Divine  is, 
5736,  5748,  5781.  The  wise  men  and  sorcerers  of  Egypt  doing  the 
same  as  Moses  by  their  enchantments  (Ex.  vii.  11,  &c.),  denotes  the 
abuse  and  perversion  of  divine  order,  whereby  fallacies  are  made  to 
appear  the  same  externally  as  truths,  ill  7296—7298,  ill,  7337,  *r. 
7388.  The  Egyptian  sorcerers  unable  to  repeat  the  miracle  of  the  lice 
by  their  enchantments  (Ex.  viii.  18),  denotes  the  power  of  abusing 
correspondences  withdrawn  from  them  after  their  vilest  evils  have  be- 
come manifest,  7419,  7426—7430.  See  Hand  (2),  Egypt,  Moses. 
The  punishment  of  witchcraft  by  death  (Ex.  xxii.  17),  denotes  the  loss 
of  spiritual  life  by  those  in  whom  falses  from  the  love  of  self  are  con- 
joined with  the  truths  of  faith,  ill.  9188,  9189.  The  elders  of  Midian 
with  witchcrafts  or  divinations  {prcesti'gias']  in  their  hands  (Num. 
xxii.  4.  7),  denotes  falsifications,  3242.  Nineveh  a  harlot  and  mistress 
of  witchcrafts  (Nah.  iii.),  denotes  doctrine  filled  with  falsifications  and 
with  evils  therefrom,  6978.  Nineveh  selling  nations  by  her  whoredoms 
and  families  by  her  witchcrafts  (Ibid.)y  denotes  the  falsified  good  of 


truth,  and  the  arts  whereby  falses  are  made  to  appear  as  truths  and 
truths  as  falses,  7297,  compare  9188.  The  sorcerers  of  Babylon  (Isa. 
xlvii.  8 — 14),  denote  those  who  conjoin  the  falses  of  the  evil  of  self-love 
with  the  truths  of  faith,  9188.  The  witchcrafts  of  Jacob  (Mi.  v.  12), 
denote  the  false  doctrinals  of  their  church,  9188.  The  whoredoms  of 
Jezebel  and  her  manifold  witchcrafts  (2  Kings  ix.  22),  denote  perver- 
sions of  truth  and  falses  thence,  9188.  The  Lord  at  his  advent  called 
a  swift  witness  against  sorcerers  and  adulterers  and  false  swearers 
(Mai.  iii.  5),  denotes  against  those  who  destroy  truths,  who  destroy 
goods  and  who  confirm  falses,  9188.  Diviners,  enchanters,  necro- 
mancers, and  others  of  like  character  forbidden  among  the  sons  of 
Israel  (Deut.  xviii.  9 — 19),  denote  those  who  destroy  the  truths  and 
goods  of  the  Church  by  scientifics  perversely  applied  and  by  the  falses 
of  self-love  and  the  love  of  the  world ;  thus  who  from  the  lust  of  gain 
and  honour  learn  and  teach,  and  not  from  the  affection  of  the  truth  of 
faith  and  the  good  of  life,  9188.  Murders,  enchantments,  whoredoms, 
and  thefts  (Rev.  ix.  21),  denote  evils  which  destroy  goods,  falses  there- 
from which  destroy  truths,  truths  falsified,  and  goods  estranged  from 
truths,  5135. 

MAGISTRATES,  of  whom  the  king  is  chief,  are  not  to  have  power 
over  the  laws,  but  to  administer  them,  10,799—10,806.  See  Govern- 
ment. 

MAGOG,  hy  Gog  and  the  land  of  Magog,  the  prince  and  head  of 
Meshech  and  Tubal,  is  meant  worship  in  externals  separated  from  love 
to  the  Lord,  and  love  to  the  neighbour,  and  therefore  idolatrous,  1151, 
2418,  2446,  2928,  3355.  Gog  from  the  sides  of  the  North  is  predicated 
of  all  that  is  false  derived  from  evil,  and  of  all  that  is  evil  from  the 
false,  3708.     See  Japhet. 

MAHALATH,  or  BASHEMATH  [compare  Gen.  xxviii.  9; 
xxxvi.  3],  the  daughter  of  Ishmael,  the  son  of  Abraham,  denotes  the 
affection  of  truth  from  a  divine  origin,  3678,  3687,  3688,  4643. 
Called  the  sister  of  Nebaioth,  she  denotes  the  affection  of  interior  ce- 
lestial truth,  3688.  Married  to  Esau,  she  denotes  the  conjunction  of 
such  truth  with  good,  3678,  4643.  See  Ishmael,  Esau.  Bashe- 
math  or  Adah  [compare  Gen.  xxvi.  34 ;  xxxvi.  2],  the  -daughter  of 
Elon  the  Hittite,  denotes  the  affection  of  truth  not  genuine,  and  her 
union  with  Esau  the  conjunction  of  good  therewith,  which  is  the  first 
conjunction,  3470,  4643.     See  Heth,  Esau. 

MAHALALEEL.     See  Seth. 

M  AH  AN  AIM,  in  the  original  tongue  signifies  two  camps ;  in  the 
spiritual  sense  it  denotes  the  two  heavens  or  kingdoms  of  the  Lord— 
the  celestial  and  the  spiritual,  from  which  illustration  proceeds,  4237. 
See  Jacob  (8).  f  » 

MAID-SERVANT.  See  Handmaid,  Servant. 
MAKE,  OR  DO,  to  [facere].  To  create,  to  form,  and  to  make, 
signifies  to  regenerate,  but  each  expression  with  a  difference,  16,  88, 
472.  To  create  is  to  regenerate  man  so  that  he  becomes  spiritual ;  to 
make  IS  to  perfect  him,  so  that  he  becomes  celestial,  472.  Made  or 
done  implies  a  new  state,  4979.  See  Came  to  Pass.  The  phrase, 
they  did  so,  denotes  effect,  5951.  Similar  expressions  applied  to 
l^od  denote  Providence,  5264,  5503;  in  such  a  case  also  they  denote 
order,  6573.     To  do  or  to  make  is  predicated  of  the  will,  as  to  know 


644 


MAN 


MAN 


645 


Ii!i|l1«^ 


El   '1 


h 


and  believe  of  the  understanding,  9282.  See  to  Do.  To  make  signi- 
fies to  cause  to  exist ;  to  bear  (understand,  to  bear  up  or  sustain  in  a 
right  position)  to  cause  to  subsist ;  to  carry  (or  cherish  as  an  infant)  to 
cause  that  it  may  perpetually  exist,  ah.  9737. 

MALE  \_masculus~\.  In  the  most  ancient  church,  the  understand- 
ing of  the  spiritual  man  was  called  male,  the  will  female,  and  their 
conjunction  a  marriage,  54.  The  male  or  male  man  [vir]  denotes  the 
understanding  and  also  the  things  of  faith ;  the  female  denotes  the  will 
and  also  the  things  of  love,  476.  The  male  denotes  truth ;  female, 
good  ;  and  their  marriage  pervades  all  things  in  man,  6G9 — 672,  725. 
Male  and  female  do  not  denote  the  marriage  union,  but  man  and  wife, 
725.  Male  and  female  is  predicated  of  birds,  man  and  wife  of  beasts, 
749.  By  male  in  general  is  denoted  truth;  by  female,  good,  4005. 
Male  denotes  the  truth  of  faith,  2046,  2101;  thus  also  the  faith  of 
charity,  ill.  7838.  The  uncircumcised  male,  denotes  such  as  are  not  in 
the  truth  of  faith,  2056.  Images  of  males  among  the  abominations  of 
Jerusalem,  denote  falses  appearing  as  truths,  2466  ;  or  appearances  and 
similitudes  of  truth,  8904.  Every  male  to  be  circumcised  denotes  the 
truth  of  faith  to  be  purified  of  defiled  loves,  8009  and  citations. 
Every  male  to  appear  three  times  in  the  year  before  the  faces  of  the 
Lord  Jehovah,  denotes  the  continual  appearance  and  presence  of  the 
Lord  in  the  truth  of  faith,  ill.  9297,  10,672.  The  firstling  males, 
whether  of  ox  or  sheep,  to  be  Jehovah* s,  denotes  truth  attributed  to 
the  Lord,  by  which  alone  good  whether  internal  or  external  can  be  re- 
ceived from  him,   10,661 — 10,662. 

MALICE  [fnalitia].  The  hell  of  the  most  malicious  is  situated 
deep  beneath  the  heel,  somewhat  backwards  ;  their  quality  and  state 
shown  4951.  Some  malicious  in  a  less  degree,  sit  and  consult  together 
as  in  a  chamber  in  the  mid  distance,  4951  end.  A  class  of  most  ma- 
licious spirits  described,  who  inhabit  a  deep  hell  towards  the  left ;  that 
they  deceive  by  assuming  an  appearance  of  authority  and  love  of  justice 
in  their  discourse,  5721. 

MALIGNITY.  The  malignity  of  evil  spirits,  ill,  761,  8593,  8625. 
By  the  wicked  in  the  internal  sense  is  meant  malignity  in  the  abstract, 
how  it  persuades  and  leads,  9249.  Malignant  in  aspect,  denotes  of 
such  a  quality  that  goods  and  truths  cannot  be  conjoined,  5258. 

MAMRE.     See  Hebron,  Aner. 

MAN.  1 .  The  Characteristics  from  which  He  is  Named,  In  the 
most  ancient  church  the  Lord  alone  was  called  man ;  and  themselves 
men  so  far  only  as  they  received  from  him,  49,  see  below  5302.  In 
course  of  time  every  one  of  the  church,  whatsoever  his  quality,  was 
called  man,  and  at  length  whosoever  appeared  like  a  man  in  body,  to 
distinguish  him  from  beasts,  288;  see  below,  477,  565,  714.  Man 
is  so  called  when  he  has  received  the  seed  of  faith,  368  end.  The 
Lord  himself  is  alone  man  ;  the  celestial  church  is  called  man  because 
in  his  likeness;  the  spiritual  church  is  called  man  because  in  his  image; 
and  all  others  from  their  possession  of  a  human  understanding,  477. 
The  most  ancient  or  celestial  church  was  called  man  from  the  Lord, 
and  all  others  from  the  church ;  but  they  are  only  so  far  men  as  any- 
thing of  the  Lord  remains  with  them  ;  otherwise  they  are  the  vilest  of 
brutes,  565.  Man  is  worse  than  brute  animals  because  not  in  the  pro- 
per order  for  which  he  was  created,  637;  see  below  1902.     Regarded 


in  his  own  proprium,  man  is  nothing  but  a  beast,  not  differing  there- 
from in  any  of  his  affections;  that  he  is  man  arises  from  his  interior 
life,  which  is  that  of  faith  and  love,  and  which  no  beast  can  have,  ill, 
714,  1594,  1894.  The  essential  and  life  of  man  is  his  will,  which  re- 
gulates his  whole  quality,  1007.  Man's  internal  life,  which  is  charity, 
is  the  Hfe  of  the  Lord,  not  m  him  but  with  him,  ill.  1010.  Man  is 
not  born  into  any  exercise  of  life,  but  has  all  to  learn,  otherwise  than 
the  brute  animals,  ill.  1050;  see  below  1902.  As  to  his  interiors  man 
is  an  image  of  heaven,  and  may  be  called  a  little  heaven,  1733,  1900, 
2997,  4240.  Without  the  divine  celestial  and  spiritual  principles, 
which  are  of  the  Lord  alone,  there  is  nothing  human  in  man,  1894; 
see  below  2508.  If  man  were  not  imbued  with  hereditary  evil  and 
order  thus  destroyed  in  him,  he  would  be  born  into  the  full  exercise  of 
his  rational  and  scientific  faculties ;  while  now,  he  is  miraculously  made 
rational  by  an  external  way,  ill.  1902.  Man  by  birth  is  wholly  evil, 
and  all  good  is  given  by  influx  from  heaven,  such  is  the  love  of  the 
child  for  its  parents,  nurses,  &c.,  1906.  The  intellectual,  rational, 
and  scientific  in  man  are  all  conceived  from  the  divine  marriage  of  good 
and  truth,  2508.  Man  is  not  born  into  any  natural  truth,  much  less 
into  any  spiritual  truth,  but  must  learn  everything  by  the  external  way, 
ill.  3175.  Man  alone  is  born  contrary  to  order,  otherwise  the  marriage 
of  good  and  truth  would  be  born  with  him  in  the  external  man,  ill, 
3793.  Man  is  distinguished  from  the  brute  animals  by  the  conjunction 
of  good  and  truth,  and  the  providence  of  the  Lord  is  especially  con- 
cerned about  efixjcting  that  conjunction,  ill.  3951.  The  conjunction  of 
good  and  truth  in  man  is  effected  by  the  medium  of  spirits  and  angels 
with  him,  4096.  The  spirits  thus  consociated  with  man,  and  con- 
joined by  affection,  suppose  all  things  of  the  affection  and  thought  of 
man  to  be  their  own,  4186.  It  is  not  from  his  form,  his  speech,  or 
even  his  thought  that  man  can  properly  be  so  called,  but  from  good 
and  truth,  in  which  he  can  internally  regard  the  divine,  and  become  a 
sensible  recipient  thereof;  this  it  is  that  distinguishes  him  from  animals, 
5302;  see  also  5114.  Men  and  spirits  are  nothing  else  but  their  own 
truth  and  their  own  good ;  thus  man  thinks  from  his  truth  and  wills 
from  his  good,  which  is  his  very  self,   10,298. 

2.  The  Difference  between  a  Celestial  Man,  a  Spiritual  Man,  and  a 
Bead  Man,  ill.  81.  The  celestial  man,  the  spiritual  man,  and  the  na- 
tural man  is  each  nourished  with  his  appropriate  foods,  56 — 59.  The 
celestial  man  from  perception  acknowledges  that  he  receives  all  and 
everything  from  the  Lord;  the  spiritual  man  is  in  the  knowledge  of  this 
from  the  Word ;  the  worldly  and  corporeal  man  neither  acknowledges 
nor  concedes  this,  but  attributes  all  to  himself,  br.  123 ;  more  at  large, 
128.  In  the  man  of  the  most  ancient  church,  and  also  in  the  celestial 
angels,  the  will  and  understanding  make  one;  in  the  man  of  the  spirit- 
ual church,  the  will  is  separated  from  the  understanding  by  conscience, 
by  which  the  Lord  effects  his  regeneration,  ill.  875,  ill,  927.  Illustra- 
tion of  the  difference  between  the  celestial  and  spiritual  relatively  to  the 
several  heavens,  978,  4286.     See  Heaven  (5). 

3.  The  Natural  Man,  otherwise  called  the  external  man,  is  not  as 
commonly  supposed  the  corporeal  part  merely,  but  consists  of  the  sci- 
entifics  and  affections,  with  all  the  faculties  formed  to  their  enjoyment, 
in  the  spirit  itself,   1718,4659,  5884.     The  natural  or  external  man 


646 


MAN 


MAN 


m 


can  never  be  united  to  the  internal  except  apparently  by  influx ;  and  its 
separation  is  caused  by  evil  cupidities  and  false  persuasions,  1577,  1587, 
1594;  see  below  (7),  3928,  5368,  7424;  and  see  External  (2), 
Natural. 

4.  The  Rational  Man,  otherwise  called  the  interior  man,  is  the  mid- 
dle between  the  external  and  internal ;  hence  it  communicates  with  the 
internal  and  is  appropriated  to  it  when  man  admits  the  influx  of  good 
and  truth,  1702,  1707,  1732,  1889.  The  rational  mind  is  in  a  dis- 
crete degree  above  the  natural,  and  takes  cognizance  of  things  which 
cannot  be  brought  to  the  perception  of  the  latter,  3020.  The  intellec- 
tual, the  rational,  and  the  scientific  are  all  distinct  from  each  other ; 
intellectual  truth  is  of  the  Lord,  not  of  man  ;  rational  truth  is  its  ap- 
propriation and  first  appearance  as  man's  ;  and  the  scientific  is  its  ex- 
ternal recipient,  or  the  form  of  truth  in  the  memory,  1904.  See  Rea- 
son, Understanding. 

5.  The  Difference  between  the  Corporeal,  Natural,  and  Rational 
Parts  of  Man,  their  communication  &c.,  ill.  4038.  The  man  who  is  sen- 
sual and  corporeal  cannot  be  rational  and  spiritual,  for  such  a  man  thinks 
only  falses  and  wills  only  evils,  6971.  They  become  merely  sensual  and 
corporeal  who  have  known  spiritual  things  and  rejected  them,  6971. 

6.  The  Intellectual  Part  of  Man,  is  distinguished  as  rational  and 
natural ;  the  former  pertaining  to  the  internal  man,  the  latter  to  the  ex- 
ternal, ill.  6240.     See  Understanding,  Reason. 

7.  The  External  Man  and  Internal  Man,  are  distinguished  from  each 
other  as  earth  from  heaven,  and  are  so  called,  24,  82  ;  but  particularly 
978,  1733.  The  internal  man  from  his  creation  is  formed  to  an  image 
of  heaven,  and  the  external  to  an  image  of  the  world,  3628,  4523, 
4524,  6013,  6057,  9279,  9706,  10,156,  10,472.  With  the  insincere 
and  unjust  thtf  internal  man  is  formed  to  an  image  of  hell,  and  the 
external  to  an  image  of  heaven  subordinated  to  hell,  because  good  is 
hypocritically  simulated,  9283 ;  hence  how  many  are  discerned  to  be 
mere  devils  who  appear  as  angels  in  the  world,  7046.  It  is  the  rational 
or  internal  man  which  thinks,  not  the  natural  or  external,  for  the  in- 
ternal man  is  in  the  light  of  heaven  in  which  is  intelligence  and  wisdom 
from  the  Lord,  3679  and  citations,  4963,  5114.  The  internal  man 
is  of  the  Lord  alone,  the  interior  is  the  rational  part,  the  external  in- 
cludes the  affections  and  scientifics  of  the  memory,  1015:  the  diff'er- 
ence  further  ill.  1594,  1702;  and  that  it  is  by  the  internal,  strictly  so 
called,  that  man  is  conjoined  to  the  Lord,  1999.  The  internal  man  is 
so  distinct  from  the  external  that  before  regeneration  it  is  not  known  to 
man,  ill,  and  sh.  24.  The  internal  and  external  can  never  be  united 
in  man,  but  they  were  united  in  the  Lord,  ill.  1577;  why  they  are 
disunited,  1594,  and  in  what  respect  there  is  any  parallelism  and  cor- 
respondence between  the  Lord  and  man,  1831,  1832.  There  are  affec- 
tions of  the  external  man  which  correspond,  and  such  as  do  not  cor- 
respond with  the  internal,  1563,  1568,  3349.  The  external  man  is 
reduced  to  concordance  with  the  internal  -by  temptations,  and  until 
this  takes  place  celestial  angels  cannot  be  with  man  in  his  corporeal 
and  worldly  delights,  ill.  3928.  The  internal  man  is  in  heaven,  the 
external  in  the  world,  and  the  latter  ought  to  obey  the  former ;  that  it 
obeys  when  heaven  is  preferred  to  the  world  and  the  neighbour  to  self, 
5368,  10,471,  5786;  add  to  which,  on  the  subjection  of  sensuals,  5128, 


647 


and  on  the  subjection  of  the  external  man  generally,  9278.  The  ex- 
ternal man  is  not  really  man,  until  it  is  rendered  obedient  to  the  in- 
ternal, 7424.  Seriatim  passages  concerning  the  general  doctrine  of  the 
mternal  and  external  man,  9701—9709,  9796—9803.  That  man 
cannot  be  sanctified  by  external  things,  because  it  is  only  by  the  truths 
of  faith  and  the  good  of  love  that  the  interiors  can  be  aff'ected,  10  069 
That  the  internal  in  man  is  his  heaven,  the  external  his  world'  10*4 11 ' 
See  Internal  (3),  External  (2).     That  the  internal,  understood  as 

,  o ,  1'   o  *■  ^"^"^  ^^  '^^"'  '^  ^^^^  ^^s  ^^^^^^»  tbe  external  from  his  mother. 
181.),  2005. 

8.  The  Inmost  of  Man,   called  preeminently  the  internal,   or  the 
human  mternal,  by  which  he  is  distinguished  from  brute  animals  is  as 

tl  'TomVoo^o'^l'^  "^i^  ^r*  ^"^  ^'  ^^^^^  ^"  ^""^^°  understand, 
mg,   1940,   1999,  3633.     See  Inmost. 

9.  That  the  Lord  alone  is  Man,  and  the  regenerate  are  called  men 

iTw  rir'^-T.'  ^-  ^^^/  '^^""^^  '^'  ^77-479,  768,  ill.  1894;  see 
below  8o47.  The  external  and  internal  man  are  united  in  the  Lord 
alone  1.5/7.  The  Lord  united  the  human  essence  with  the  divine,  and 
tins  for  the  sake  of  his  conjunction  with  the  human  race,  ill.  2034. 
n^^'  ]'u'f  ^^"t^"^  °^^»  «f,  ^°  tl^e  body,  5078.  It  is  from  the  Lord  as 
man  that  al  others  are  called  men,  and  they  are  his  images  so  far  as 
they  are  m  the  good  of  love  and  faith,  8547.  All  who  think  spiritually 
of  God,  think  determmately  of  him,  that  is,  they  image  the  divine  in 
human  form;  the  divine  itself  Hkewise  always  appeared  to  the  wise 
ancients  as  a  man  8705.  The  Lord  as  to  the^di^^e  human  is  man  in 
firsf^  principles,    the  church  on  earth  is  man  in  ultimates,    and  the 

p?non"l  rl'  ^,^^^T^«  ^'^^^^^^^  10>044.  The  whole  heaven  cor- 
responds  to  the  divine  human  of  the  Lord,  and  from  this  correspond- 
ence  it  appears  in  form  like  a  man  when  viewed  in  one  complex;  hence 

-375^4^1^^^^^  ''^''  '''''  '''^'  3624-^3649,  3741 

flip  ivL^^i  u'-^'  f^^">  is  from  the  internal,  which  is  connected  with 
the  external  by  influx,  1900.     Man  acquires  to  himself  life  by  all  that 
he  acknowledges  and  believes,  303.     It  cannot  be  said  that  man  lives 
thVnl^  ^^  °'^5-  ""'  Tf^  '"''^^P^^"*  ^^  ^^^^  2021,  2318.     Lives,  in 

l^e  oW/7''f'T^  ^^"^^"'  *^  ^^'^^^^  t^«  ^i^«  «f  ^^'  will  and  the 
InlJnr     ^"derstandmg,  ill,  3623.     The  Hfe  of  man's  will  is  what  he 

as  true  Tnd 7n'  ''"  ^  '^'J^'  ""i^'  understanding  what  he  receives 
The  hf^  nffU  T^  T^^''  ^''  ^'"*^  ^^  g°«^  i«  t«  «slail  his  life,  4274. 
beforp  L  •         "at^'-al  man  is  contrary  to  the  life  of  the  spiritual  man 

life  of  ?akh  I'Tu^'f'  f  •  ^^^^-  'T^^  ^'^'  ^^  ^'^'^^  i«  "^an  is  the 
he  Lo?d  hv  l'^'"'J'  ^^^l\  ^^'  ^^°^^  ^'^'  ^^  '"^^  fl°w«  '^^  from 
hut  onp  onl^T  I  ™'u'T  ""^  *^'^^^"'  ^^76  and  citations.  There  is 
inonH^  :^'i-  ^^^'^  "^^^"^™^'  ^^^^^  ^''  substances  or  organs, 
recTS.  ,«,"^/^^«^o"espondence  is  according  to  their  quality  Is  its 
which  P«nnn ff    1    ^^!?  '%  absolutely  the  quality  of  his  prevailing  life, 

S  and  h L  h  n 'v  ^'^1  "^^  ^^^'^ '  «<^<^ording  to  this  is  his  heaven  if 
good    and  h  s  hell  if  evil,  8858.     See  Life  (3;. 

Ann\l  tT  A'  .  f  ""  ^P^^^^  flowing  from  every  Man,  Spirit,  and 
tM^:^r^  to  the  particular  genius  of  each,  that  it  is  fometimes 
rendered  visible,  and  that  it  is  the  exhalation  of  his  life's  love;  how 


IH^M 


648 


MAN 


MAN 


649 


■!    t: 


l| 


far  it  extends  itself,  &c.,  1048,  1053,  1316,  1504—1520,  1695,2401, 
2489,  4404,  6206.     See  Sphere. 

12.   Connection  with  Spirits  and  Angels.      Man  is  so  much  viler 
than  the  brutes  that  if  he  were  not  conjoined  with  the  Lord  by  heaven 
and  the  world  of  spirits,   the  human  race  would  perish,   637.     There 
are  attendant  on  every  man,  at  least  two  evil  spirits  and  two  angels, 
697 ;  see  below,  5848,  5850,  5977.      Men  as  to  their  souls  have  a 
specific  situation  in  the  Lord's  kingdom,  and  are  continually  bound  to 
some  society  of  spirits  and  angels,  1277  ;  see  below  2379.     Evil  spirits 
can  do  nothing  to  man  except  from  permission  of  the  Lord,  and  angels 
can  avert  nothing  except  by  power  from  the  Lord,    1664.     Angels  and 
good  spirits  continually  avert  from  man  the  evil  intended  by  infernal 
spirits,   1752  and  citations.     The  man  who  is  principled  in  good  is  in 
society  with  angels  as  to  his  soul  even  while  he  lives  in  the  body,  thus 
he  is  in  heaven  although  ignorant  of  it,  2379.     All  changes  of  state 
in  man  are  changes  of  the  societies  of  spirits  and  angels  with  him, 
and  when  spirits  first  come  to  man  they  believe  all  things  of  his  affec- 
tion and  thought  to  be  their  own,   ill.  4067,   4096,  4186.     From  the 
situation  and  place  of  spirits,  relatively  to  himself,  and  the  manner  in 
which  they  applied  themselves,  the  author  could  know  their  quality  and 
to  what  province  of  the  Grand  Man  they  belonged,  4403,  more  particu- 
larly stated  5171.      Seriatim  passages  concerning  the  connection  of 
angels  and  spirits  with  man,  5846 — 5866,  5976 — 5993.     Order  of  the 
elucidation  in  these  passages,   and  first,   how   all  that  man  wills  and 
thinks  tlows-in  from  angels  or  from  spirits,   5846.      All  life  indeed  is 
primarily  from  the  Lord,  and  continually  flows  into  all,  men,  spirits  and 
angels,  5847,  5848.    Two  spirits  from  hell,  and  two  angels  from  heaven 
are  attendant  on  every  man,  and  unless  this  communication  were  kept 
open  he  would  instantly  die,   5848,   5849,   ill.   5854  ;  see  below  5977. 
If  man  were  in  order  he  would  be  the  subject  of  common  influx  from 
heaven,  but  being  out  of  order  he  is  the  subject  of  particular  influx  by 
individual  angels  and  spirits,  5850.      The  spirits  attendant  on  man  are 
changed  according  to  the  state  of  his  affections,  585 1 .     "When  spirits 
from  hell  come  to  man  they  are  not  in  hell,  but  in  the  middle  state 
called  the  world  of  spirits,  and  at  the  same  time  in  man's  loves ;   while 
this  continues  they  are  not  in  any  torment  for  they  then  experience  the 
delights  of  their  evil  loves,  5852.      When  spirits  come  to  man  they 
instantly  make  his  whole  memory  and  all  his  persuasions  their  own,  so 
that  the  man  and  the  spirit  act  as  one  by  conjunction,   5853,   5857, 
5859,   5860.     Whatever  spirits  think  and  speak  from  the  memory  of 
man  they  imagine  to  be  in  themselves ;    hence  they  are  able  to  speak 
with  man  in  any  language  known  to  him,   &c.,   5853,  5858,  and  the 
passages  there  cited,  2476 — 2479.      The  influx  of  spirits  is  into  the 
thoughts  and  voluntary  resolves,   that  of  angels  into  ends,  and  also  by 
good  spirits  into  his  goods  and  truths,   5854.      By  means  of  angelic 
influx  the  Lord  could  remove  even  myriads  of  evil  spirits  from  man, 
and  bend  him  to  good  by  omnipotent  force;  but  it  is  an  inviolable  divine 
law  that  he  should  receive  good  and  truth  in  freedom,  5854.     The 
spirits  attendant  on  man  know  every  turn  of  his  thought  and  affection ; 
how  astonished  the  author  was  to  discover  that  his  thoughts  were  thus 
knowD^  5855.     It  is  difficult  for  man  to  believe  that  he  is  continually 


in  consort  with  spirits  as  to  his  interiors,  but  when  he  comes  into  the 
other  life  it  is  most  man^est,  and  the  societies  in  which  he  has  been 
are  shown  him,  5861  Evd  spirits  are  not  permitted  to  know  that 
they  are  associated  with  man,  for  if  they  knew  they  would  obsess  his 
body  and  seek  his  destruction ;  also,  that  the  case  of  the  author  was 
an  exception  5862-5864.  The  corporeal  part  of  man  appears  to 
spirits  as  a  black  mass,  but  if  he  is  in  the  good  of  faith  as  somewhat 
woody;  this  from  experience,  5865.  Two  evil  spirits  attend  on  man 
because  there  are  two  distinct  classes  of  spirits,  namely,  genii  who  acf 
upon  the  loves  of  the  will,  and  spirits  who  act  by  the  thou|hts     for  the 

''%'-«"''Th      '  "^'  '^'^  ""Tb  .^r^'^y^  ^^l^^^i^l  «»d  spiritual,  5977 
--.>9/8.     They  are  deceived  who  believe  that  only  angels  are  nea;  them 
If  they  are  m  faith    for  in  reality  the  angels  remove  to  a  distance  from 
all  who  are  m  any  love  of  self  and  the  world,  5979.     It  is  bTthe  ass^ 
ciation  of  evd  spirits  and  angels  with  him,  'that  man  is  preserved  Tn 
equilibrium  or  freedom  between  good  and  evil,  5982.     Thrrjels  and 
spirits  attendant  on  man  are  the  subject  spirits  of  societies,  and  are  the 
mediums   by   whom    he   communicates   with   heaven   or   hell     5983 
Very  many  spirits  at  the  present  day  endeavour  to  flow  into  the  speech 
and  actions  of  men  and  thus  obsess  their  bodies,   which  is  contrary  to 
order,  the  influx  of  thought  and  aff-ection  into  the  corporeal  parts^^^^^ 
governed  by  common  influx,   5990.      The  situation  of  evd  genii  S 
man  is  at  the  back,  that  of  evil  spirits  at  the  sides  and  in  Ion     and 
that  of  angels  near  the  head,  5977,  5992.     The  heavens  are  within 
one  another  in  the  order  of  the  human  interiors,   and  their  ulrimate 
resting  place  is  in  man,  9216.    See  Influx  (8),  Heaven  (9),  Sp  h't 
13.  The  Commerce  of  the  Soul  with  the  Body,  explained  in  ser  at  m 
1^66^  ^Tt'r'?'^,^^^^-^^^-^'  6307-6327,   6^6  95,  65  8 
is  then  Ll  J  fi      -^  'l^^'  "^"7  "^"^  ^'"^^'^^  ^^0  li^es  after  death,  and 
nteriormrr^^^^^^^^  '^^™^    ''  ^''T'  ^^  ^^"  ''  the  spirit  or 

rXt^  bv  ?h.      7      ^^'".™!'.'^^  ^"^  *°fl»^  ^^  tl^e  soul  in  the  body 

Before  th.;nfl..vi  ^l^'  "i""  ''  "'*'  only  self-subsistent,  6056. 
ne~v  fi  ?.  "".u  °PT*'?°  °^  "»«  ^°»'  <=«»  be  understood,  it  is 
heaven  Ld  the.:.  *""".  "^^^"^'^^  ""■"  '«  f"™*^  ^  th«  i™»ge  of 
spTr  tu  j  wor  d  Id  r  *f  *f  """8'  ?^  '•"=  '"'''I'  ^  ^^at  in  man  the 
tion  nf  .?,„  •  .  ^Y  "^"J'■*'  "■'^  conjoined.  6057.  The  communica- 
and  «i  1'"'"*    ""'■'^  '^'''^  the  natural  world  in  man  is  by  influ^ 

Sfnar:,  .X  fiTr^'^k'^f '  V^^  -"'"^  "^  .plrituTinlf  ■«: 
influx  fmm„.'.      ^^-    ^  '  ""*  thoughts  and  affections  are  governed  by 

Svernfman  f  Qr"1i]?«'''T.^°  "'^  '^'  '"^•'''"°'  ''y  "^ich  the  Lord 

bd:  ?~S  oft  is^?s„4en3;ii;"  S 

^-ors  Jd^SoS^jL^  rrb„iirs:"Spie?t^^of  j^^ 


650 


MAN 


11 


t 


various  degrees;  all  the  operations  of  the  mind  are  but  variations  of 
form ;  and  all  such  variations  are  caused  by  changes  iu  the  state  of 
affections ;  ill.  by  the  influx  of  the  lungs  into  the  various  motions  of 
the  organs,  6326.  See  Idea,  Thoughts.  How  wonderfully  the  soul 
forms  the  body  in  the  womb,  its  interiors  also  iu  the  image  of  heaven, 
manifesting  that  all  life  is  from  the  Lord,  6468.  The  influx  of  the  Lord 
is  into  the  exteriors  as  well  as  the  interiors  of  man,  and  this  both 
immediately  from  himself  and  mediately  by  heaven ;  thus  the  Lord 
himself  governs  man  in  ultimates  as  well  as  in  principiates,  6472,  64/3, 
6495.  All  the  interiors  come  to  their  rest  in  ultimates,  by  which  they 
are  held  together  in  order  and  connection ;  these  ultimates  in  man  are 
all  his  sensual  faculties,  ill  9216.  It  is  from  the  love  or  end  of  man's 
life,  that  his  thought  and  finally  his  speech  flows,  ill,  9407.  See 
Influx  (9),  Life  (4). 

14.  Man's  Spirit.  However  great  the  material  distance  interposed 
between  men,  they  might  converse  together  if  in  the  spirit,  1277  ;  see 
below,  2625.  The  spirit  or  soul  is  not  the  internal,  but  the  interior 
man  which  lives  after  death,  and  is  an  organized  form  adjoined  to  the 
body,  1594;  the  latter  particularly,  3726;  see  below,  2997,  4051. 
The  ideas  of  man  in  the  body  are  very  obscure  compared  with  what 
they  become  in  the  spirit,  2367.  The  spirit  recently  departed  from  the 
body  retains  its  natural  idea  of  space  and  time,  which  consequently 
appear  somewhat  real  in  the  world  of  spirits ;  it  is  at  length  perceived, 
however,  that  there  is  no  such  thing  as  space  ar.d  time  to  the  spirit,  but 
in  place  of  them,  states,  2625.  The  spiritual  or  internal  man,  which  is 
his  spirit  or  soul,  corresponds  in  all  things  to  the  natural  or  external 
man,  and  is  united  therewith  by  influx,  2997,  3001.  Spirits  and  angels 
are  men,  and  man  is  man  from  intelligence  and  wisdom,  ill.  4051 .  In  the 
other  life  angels,  spirits,  and  men,  appear  like  men  so  far  as  they  are  in 
order  or  in  good;  but  so  far  as  spirits  are  not  in  good  they  appear  like 
monsters,  4839,  5302;  see  below,  6605.  The  spirit  is  the  man  himself 
that  lives  in  the  body,  and  after  his  separation  therefrom  by  death,  appears 
as  a  man  from  head  to  foot,  and  possesses  all  the  faculties  of  a  man, 
5883.  Angels  are  beautiful  according  to  their  reception  of  good  and  truth 
from  the  Lord,  and  infernal  spirits  the  contrary;  the  individuals  also  are 
only  lesser  images  in  each  case  of  the  whole  society  to  which  they  be- 
long, and  these  again  of  the.  whole  heaven  or  the  whole  hell,  6605, 
6626 ;  note  here,  the  communication  of  thought  and  affection,  or  of 
good  and  truth  with  societies,  6605,  6599—6603,  6610;  note  also, 
that  mala  is  in  the  least  principles  such  as  he  is  in  the  greatest,  6571. 
6626.  Angels  appear  in  human  forms,  so  far  resplendent  and  beautiful 
as  their  good  is  qualified  by  truth,  or  so  far  as  they  receive  divine  truth 
in  good,  8988,  compare  10,177,  10,367.     See  Spirit,   Life  (11). 

15.  The  Freedom  of  Many  explained,  how  the  free  man  lives  from  the 
Lord,  and  is  led  by  angels  and  evil  spirits,  2870—2893.  Truth  is 
never  conjoined  to  good,  but  when  man  is  in  a  state  of  freedom,  ill. 
31 58.  The  Lord  inspires  the  will  itself  of  man  with  good,  but  it  comes  to 
man's  perception  as  his  own,  and  he  is  thus  enabled  to  act  from  freedom, 
8988.     See  Liberty. 

16.  That  Man  is  such  as  his  Love  is,  this  being  his  life,  and  all  the 
felicity  he  can  have  must  be  from  his  love,  ill.  3539,  3938  end ;  ill.  by 
the  case  of  angels  who  are  loves  and  charities  in  form,  10,1 77.    What- 


MAN 


651 


ever  be  the  appearance  of  man  in  externals,  he  is  really  an  angel  or  a 
devil  according  to  his  love  and  his  life  therefrom  ;  the  life's  love  indeed 
really  forms  the  whole  man,  not  only  his  organical  principles'  but  his 
whole  body,  6872,  10,153  The  quality  of  ^the  lov^,  coTseqiently  o^ 
he  man,  is  known  from  the  end  regarded  by  him,  and  is  either  the 
love  of  self  and  the  world,  or  the  love  of  the  Lord  and  the  neighbour 
3796,  10,284      The  love  is  not  only  the  all  of  man's  will,   Ko  of 

a:fd  mu^s';?^^  ""  ""'""^"^  '^^^  ^"^^  ^^^  understanding 

17.  T^j^^^J^^an  consists  of  two  parts,  Will  and  Vnder standing,  which 
are  most  distinct  from  each  other,  641,  644,  10,283.  The  will  anrl 
understanding  from  natural  birth  are  receptive  of  what  is  evil  and 
false  only;  but  when  man  is  regenerated  or  born  anew  from  the  Lord 
he  has  a  new  will  which  is  receptive  of  good,  and  a  new  understanding 
which  IS  receptive  of  truth,  10,122;  as  to  the  formation  of  the  new  wul 
and  the  new  understanding,  863,  8/5,  897,  927,  928,  1023,  1043 
l.)oo,  o0/2  and  succeeding  passages,  9296,  9297;  see  below,  (18),  and 
see  Regeneration,  Understanding,  Will. 

18.  That  the  Will  and  Understanding  form  'the  Whole  Man,  because 
they  are  his  inmosts,  ill.  10,044.     The  will  is  formed  by  good  or  evil 

he  understanding  by  the  true  or  false,   and  the  whole  man  is  a  resem- 

iw    /      'J'  1  ^f'^^^^''  g°«d  or  evil  rules  universally  in  man    i 
rules  also  m  his  least  parts,   for  the  universal  is  so  called  because^t  s 
common  to  the  particular ;  such  as  man's  quality  is  in  generauSo  e 

00/1,  6626,   68/2      The  whole  man,  from  head  to  heel,  interior  and 

10  26?  "Th:  ^ilf  «  ".'  ^^%°- g-^  -  -i^  -d  his  own  \r^^T£, 
10,264.  The  will  and  understanding,  consequently  all  that  is  human 
in  man,  is  substantially  formed  by  goods  and  truths;  and  the  body^s 
formed  correspondently  thereto;  hence,  the  latter  iUntl/does  what 
man  wills  or  thinks  10,264,  10,298.  The  formation  of  ?he^ who  e  man 
by  tlie  will  and  understanding  is  manifest  in  the  case  of  spirit? who  are 

a„1  s?Sl  :'  \'''''^'  r ^  ^''^'  ^^^^^  '^^y  h^d  receivedTn  the  world! 
anU  still  arc  m  human  form,  10,298.  ^  """u, 

life  m'J!llf"^""iT  0/ Degrees,  'in  the  order  of  man's  intellectual 

r.l%      Ti.     ^*%'V'"'  ^'''^"°'  natural  or  sensual  in  which  is  man 
P  rceptio?,Vf'looH  ^T^u  ""*"'  ^  ^'-'^"S-i^hed  or  terminated  b^ 
first Tcondor^^K-ri,  "■"'*■'  r^^'^^'^S  ^  which  he  is  elevated  to  the 
nTt  formed    thV'ww"-"^*'".  •''"**"  '^'»'=^  distinctive  planes  are 
"s    ile  wTen  it  rJI      t^'  ^°'"'?  '™'"  '•"*  ^°'^  "  turned  into  what 

riors  of   KlUart  »J1T  "V^**;""'.  5145.     All  in  whom  the  inte- 
whom   hev  are  3  f'    '•    ^"j  'e"n««ted  are  elevated  to  heaven,  all  in 

nateorSetheminrT   k'***/''  T  ^"=  «'^°'  »'«''  affections  termi- 
Close  them  in  like  bonds,  and  that  insanities  are  nothing  but  the 


U       ' 


652 


MAN 


MAN 


h  ' 


M 


m 


fi 


dissolution  of  such  bonds,  5145.  That  the  internal  man  is  forme^^^^^ 
the  image  of  heaven  by  the  successive  openmg  of  his  will  and  under- 
standina;  according  to  such  degrees,  92/9.  x     ^-  «.  ♦^  ♦v,^ 

20  The  Distinct  Ages  of  Man,  are  four,  the  first  extending  to  the 
fifth  vear,  the  second  to  his  twentieth  year,  the  third  to  his  sixtieth 
year, 'and  the  fourth  to  the  end  of  his  life;  his  state  in  these  several 
periods  i7/.  10,225;  see  also  3603.  •    -.    •     !•  «^  ♦i.o 

2\.  The  Hereditary  Evil  into  which  Man  is  born,  is  interior  from  the 
father  and  exterior  from  the  mother;  and  it  consists  m  the  depraved 
forms  of  the  will  and  understanding,  4317.     See  Evil  (2). 

22.  That  Man  is  nothing  but  Evil,  and  could  "ever  of  himself  prevail 
against  evil,  hence  the  need  of  his  regeneration  ill.  987,  ]i049,  ^/Ul . 
That  evil  is  from  man,  not  from  the  Lord,  ilL  and  «A./ 643.  Ihat 
man  incurs  guilt  when  he  does  evil  from  the  understanding  and  from 
the  will,  9009,  9012.  An  illustration  of  the  state  of  man  when  evi 
become;  activ'e  in  him,  9144.  See  Evil  (2).  T^at  nothing  is  good 
which  proceeds  from  man  himself,  because  it  has  self  for  its  end,  94/ J. 

^\s!^Remains  'in  Man,  denoted  by  the  Uving  soul  in  all  flesh,  1050 
That  the  remains  of  love  and  charity,  of  peace  and  innocence,  stored 
up  from  infancy,  distinguishes  the  life  of  man  from  that  of  brute  am- 
mals.  1738.  That  no  man  could  be  saved  unless  the  Lord  stored  up 
in  his  interiors  the  goods  and  truths  of  which  from  time  to  time  he 
has  been  receptive ;  and  that  such  goods  and  truths  collected  m  his 
interiors  are  called  remains,  ilL  and  sh.  5897;  how  they  are  concealed 
in  the  interiors  and  produced  therefrom  according  to  state  by  the  Lord, 

ill,  5342.     See  Remains.  .  «  ,, 

24.  Man  before  Regeneration,  is  the  subject  of  cupidities  and  falla- 
cies, which  are  so  inclined  by  the  Lord  that  he  may  be  led  to  goods  and 
truths,  24,  59  ;  his  state  before  and  after  regeneration,  variously  ill.oO, 
911  977,  4063,  511i>,  5159.  Hereditary  good  is  not  spiritual  or 
saving,  but  is  like  the  juice  of  unripe  fruit,  until  it  is  tempered  by  the 
influx  of  charity  and  faith  from  the  Lord,  3470  3471,  3508,  3518, 
7761,  8480.  It  is  the  means,  however,  by  which  truth  can  be  insinu- 
ated, whereby  the  natural  man  can  be  regenerated,  34/0,  6om,  35 1», 

25  The  New  Man  formed  by  Regeneration,  illustrated  by  the  growth 
of  seeds,  the  scientifics  and  truths  of  the  external  being  as  fibres,  by 
which  the  juice  is  carried  more  interiorly,  &c.,  9258.  Ihe  regenerate 
man  is  made  altogether  new,  every  form  in  him  being  adapted  to  the 
reception  of  celestial  loves,  6872;  see  also  5072  and  succeeding  pas- 
sao'es.  The  arrangement  of  the  interiors  and  exteriors  of  the  regenerate 
man,  has  reference  to  states  succeeding  one  another  to  eternity ;  this 
from  the  Lord's  foresight  and  providence,  10,048.  The  mteriors  of 
man,  from  himself,  look  outwards  or  downwards,  but  they  are  so  eie- 
vated  by  the  Lord  as  to  look  inwards  or  upwards;  also,  that  this  eleva- 
tion is  an  actual  withdrawal  from  the  body  into  the  heat  and  light  oi 

heaven,  ill,  10,330.  .        i      •      ^i.  *  v.« 

26.  The  Inversion  of  Man's  State  by  Regeneration,  showing  that  he 
comes  to  regard  all  truth  from  good,  whereas  he  had  Previously  re- 
garded  all  good  from  truth,  3295,  3310,  3332,  3603,  3701,  3882,  4a38, 
6396.     See  Good  (1 1),  Regeneration. 


653 


27.  The  Arrangement  of  Truths  in  Man,  when  RenPfi^nt.^    • 
cording  to  the  arrangement  of  angelic  societies^  tt^'^dgo  edt 
this  order  by  good,  ill.  by  grain  in  bundles    53Sq   ^"Td^  "'sposeu  m 
tions  of  silver  contained  in  the  sacks  wi  h  the  Sn    slsj,  W  tf" 
.ngredjents  of  the  holy  perfume.  10,303.     Thattheo;der  of  heaven  i^ 

froml-ru^iK'SS  roZT't^ot^ST''''"  """'■ ""' 

29.  The  Order  in  which  Man  is  creatpd    if  if  «,«{' 
would  render  him  the  uniting  medium  between  Z  T-    P^'f'l^' 
world  of  nature;  thus  the  defcent  Zhe  dTvfne  to  thri.'"f  *'''. 
nature,  would  be  by  man.  and  in  likp  m»n„..?u  .  """"»'«  of 

mates  of  nature  to  tL  dWine!'/"  nd^TaToa  sV^f  '^0**^%".'*'- 
is  a  little  world,  natural  and  spiritual  and  as  nil  .if'  -•  T^'  ■  ^*'"• 
world  correspond  to  the  Lord.'^  hefs  also  an  ill  ^'/J!-*''  '?'"'"*' 
order,  and  all  connection  from  first  to  last  is  ima.ef  •  ^""  'v^''"'  "" 
4.V24;  the  extension  of  this  similitude  to  the  nL  f  i,*"*"'  '''•  ^^^3. 
Silo.     Man  is  so  conjoined  wkh  the  Lord  th-f^       ^"  '"^Fn*™""". 

brute  animals,  for  wh^en  the  body  peri£  that  internT' ''"  ^'>'  ''"^ 
mains.  4525.  further  ill.  5114         '^  """"*'  connection  re- 

fer t'he  ^z^'r::i:tX::;.rL^.'^^'p  ^'^"''  ••-  ««ie  -ii,h 

him,  ill.  9278.  How  troublesome  men  feel  tZTl  T'  "^'T"  '" 
and  spiritual  things  but  not  nhon»  ^!u.  I  '"  """''  *'"'"'  celestial 
500C.'^5224.  927I. '  See  Ev.f  (2)       '''^'^  """'  ''"'P"'*"'  ^'''''S^'  ^^^^' 

!)2lf  eiSbSSr  liT  The  wbTV"''  "''  '^'^''  •"-'-»^<1 
Lord  as  a  Grand  S'S;.  th?£„^ith5rtheTo7  W?  '""^ 

they^reafva£- j;he:mateo°''Kr^  ""  ---"-able.'^^d 
onebytheLorri28riS  2082  QJ'7r  %  T'-**"^^  "'  ^'^  « 
in  general  also  appears'before  the  r L  f  """^  '"""'"!•  '^^^  •=•""* 
^an  is  a  heavenTd  a  chSht  ^h  'l    st'lT  ^Isl  ^2^6'^'^ 

io.r  rgraTruth''t'ti::T^'  1"^ «-  i^VofLSiivS 

9279;  sfe  9283  m  TM-.^  ^l"""'  TV  *"  ™«g«  «<"  the  world, 
make'the  internal  man  that  ti  Lofd  t  °' '?'•'  T**  •'=^"'y'  '"^'«'^ 
".ce,  both  generally  a^dinLiduatv  9276  "Tr''  '!""  '^'  •"""«» 
Lord  is  said  to  be  by  the  churrh  ,n4  .5  u  u*  .'^^^l^DcUon  of  the 
lungs,  because  it  is  thpIif?TK    •.  **  the  church  is  as  the  heart  and 

the  church   ^37    oo^lf  Jo  •"oS^^o"'"'^'"^''*"''  <■«">  »>>«'  forms 
•{son  "tnt-o    ■     '     "^■^'  ^^'^2,  2853,  3263,  3267.  3445   '?6St   ■?««7 
3890.  3963 ;  in  a  summary  and  passages  cited  0276    tA«-  *  '     ,^~ 
IS  a  recip  ent  of  the  LorH'.  lift.  .„"i  .u  '  /'   '   ^°*  internal  man 

I  and  all  communication  and  ^J     .-^^  "'?"'.  °'  ««'"'ne'ion  with  him ; 
The  conjuncTorof  man  ?s  „ofT"f?K  "'  ^^  '"^"'  ^^^^'  "786,  9933 
divine  himan,   by  the  "  ce„t  o^  nf  K ',  'TT'  ^"'°'  '""  ''"^  the 
"211.  5663.  6804    9395    q,Qfi      tk°'^  ^C"^^  proceeding  therefrom. 
°r  in  good  and  truth    areVnn-        ■T'^^y  "^o  are  in  love  and  charity 

Nn..  1996.  5f3r5662."637T'8865    X^J-'  ""^  ""  ^»V^.  *°  "^  "' 

(tion  and  influx  accordino.  ♦^„         ?•      Jhere  is  an  inseparable  connec- 

nux  according  to  connection  between  heaven  and  the  church. 


654 


MAN 


1' ' 


and  primarily  with  the  Lord,  ilL  by  first  and  last  principles  in  the  body 
between  which  all  the  interiors  are  contained,  10,044.  Man  approaches 
the  Lord  in  the  degree  that  he  is  a  recipient  of  divine  influx  from  him, 
8439.  If  he  were  not  guarded  by  the  Lord  from  moment  to  moment, 
man  would  inevitably  perish,  such  is  the  prevailing  hatred  against  all 
things  of  faith  and  love  in  the  world  of  spirits,  59.  See  Lord  (11,  14), 
Heaven  (9),  Conjunction.  .    . 

32.    The  Grand  Man.  The  heavens  consist  of  innumerable  societies, 
and  all  these  societies  taken  together  are  as  one  man,  684.     The  order 
in  heaven  is  such,  that  the  Lord  governs  the  whole  as  one  man,  for  which 
reason  heaven  is  called  the  Grand  Man ;  the  same  order  prevails  with 
every  one  who  is  in  heaven,  911.     All  things  in  man  correspond  to  the 
Grand  Man  of  heaven,  and  the  situation  of  all  in  heaven  is  accordmg  to 
the  presence  and  aspect  of  the  Lord,    12/6.     Heaven  is  called  the 
Grand  Man,  because  the  Lord  there  is  all  in  all,  1894.     Man  is  called 
heaven,  because  he  becomes  a  little  heaven  by  regeneration,  1900.   They 
who  are  in  the  Grand  Man,  including  all  in  heaven,  and  all  in  the  world, 
however  widely  scattered,   make  one  body,   2853,   92/6  and  citations. 
All  the  societies  of  heaven  belong  to  various  provinces  referable  to  the 
body,  so  that  the  universal  heaven  is  one  man;  also,  all  the  angels  are 
in  the  Lord,  because  in  good  and  truth  which  proceed  from  him,  2996 
— 2998.     All  parts  of  the  body  correspond  to  celestial  and  spiritual 
things  in  the  Grand  Man,  which  is  heaven,  3021.     The  Grand  Man 
is  from  the  influx  of  the  life  of  the  Lord,  who  is  the  only  man,  and 
hence  we  derive  by  influx  all  that  is  celestial  and  spiritual ;  see  the  fol- 
lowing collection  of  passages,    and  besides  them,  6626,  6982,  6985, 
6993,  6996,   9144  and  citations,   10,196.     Seriatim  passages  showing 
that  heaven  corresponds  to  the  Lord,  and  man  as  to  all  and  singular 
things  to  heaven,  362A-^3649,  3741—3746,  3883—3896,  4039—4055, 
4218—4228,  4318—4331,   4403—4421,    4523—4533,    4622—4633, 
4652-4660,  4791—4805,   4931—4953,    5050—5061,    5171—5189, 
5377—5396,  5552—5573,  5711—5727,   10,030.     Order  of  the  elu- 
cidation in  these  passages  :  and  first,  that  this  doctrine  of  the  corres- 
pondence between  heaven  and  the  human  form  is  a  great  mystery  now 
revealed  for  the  first  time,  3624.     It  is  well  known  in  the  other  life  to 
angels  and  spirits,  even  to  the  evil :  the  angels  indeed  from  celestial 
order  know  all  things  in  man,  not  only  the  structure  and  use  of  his 
organs,  but  things  that  exceed  the  capacity  of  man  to  comprehend, 
3626.     One  thing  exists  and  subsists  by  another,  and  is  connected  by 
things  prior  with  the  first  throughout  nature ;   so  the  human  body  by 
the  influx  of  the  Grand  Man,  3627,  3628.     Unless  such  a  correspon- 
dence of  man  with  heaven,  and  by  heaven  with  the  Lord,  existed,  he 
could  not  subsist  one  moment,  3628.     All  forms  whatsoever,  subsist  in 
virtue  of  two  forces  acting  respectively  from  without  and  from  within ; 
the  forces  from  without  are  not  living,  but  those  which  react  against 
them  from  within  are  alive,   and  they  correspond  to  each  other,  3628. 
It  is  by  the  influx  of  spiritual  forces  into  the  organical   forms  of  the 
body  that  the  latter  exhibits  its  living  operations,   3629.     There  is  not 
only  a  common  influx  from  heaven  to  man,   but  an  influx  of  particular 
societies,   3629.     Each  particular  organ  and  member  is  in  correspon- 
dence with  several  societies  of  heaven,  and  the  more  numerous  they 
are  in  any  case,  so  much  the  more  powerful,  3629.     The  eff^ects  caused 


MAN 


655 


by  celestial  and  spiritual  influx  appear  to  man  as  merely  natural,  because 
they  are  only  seen  where  divine  order  finishes,  3630;  see  below,  3632. 
The  author  was  convinced  by  experimental  evidence  how  societies  act 
by  influx,   by  the  efiigy  of  a  face  variously  formed,  &c.,  3631.     It  re- 
sults from  the  doctrine  of  correspondence  that  heaven  is  immense,  and 
can  never  be  closed ;   for  all  in  heaven  are  organs  or  members  of  the 
Grand  Man,  and  the  more  numerous  they  are,  the  stronger  is  the  force 
and  action,  3631.     The  gestures,  actions,  looks  of  the  face,   speech, 
external  sensations  and  their  delights,  are  the  extremes  of  order  in 
which  the  influx  of  heaven  is  finished;    the  looks,    sensations,    and 
pleasures,  however,  which  flow-in  are  not  the  same  in  their  own  internal 
form  ;  illustrated  by  the  will  flowing  into  actions,  and  the  thought  into 
words,  3632.     The  very  inmost  of  man  is  such  that  it  conspires  to  the 
human  form,  hence  spirits  and  angels  appear  in  every  respect  as  men, 
3633.      Man  is  strictly  in  correspondence  with  heaven,   and  acts  as 
one  with  the  angels  when  he  is  principled  in  love  to  the  Lord  and 
charity   towards   the   neighbour;    he  is   then  a  little  heaven,    3634. 
There  are  two  fountains  or  springs  of  all  external  action  and  sensation, 
namely,  the  heart  and  lungs ;  the  heart  corresponds  to  things  celestial, 
the  lungs  to  things  spiritual,   3635.     The  most  universal  principle  of 
correspondence  is  this  truth,   that  the  Lord  is  the  sun  of  heaven,  and 
that  from  this  sun  is  light  in  which  is  intelligence,  and  heat  in  which 
is  love ;  all  correspondences  are  derived  from  this  as  principal,  3636, 
3643.     In  a  supreme  sense  the  Lord  alone  is  the  Grand  Man,  and  he 
came  into  the  world  and  made  the  human  divine,   and  thereby  restored 
order,  that  the  whole  heaven  might  correspond  to  him  alone,  3637. 
They  who  are  in  heaven  are  in  the  Lord,  yea,  in  his  body;   but  the  evil 
were  rejected  under  his  feet  and  are  without  the  Grand  Man,  3637, 
3638.     The  societies  of  heaven  constantly  preserve  one  and  the  same 
situation  in  respect  to  an  observer,  in  whatever  direction  he  turns  him- 
self; from  this  circumstance  it  is  evident  that  heaven  is  a  Grand  Man 
and  that  it  is  so  from  the  Lord,  3638,  3639.     The  hells  hkewise  have 
a  constant  situation  under  the  soles  of  the  feet,  and  though  evil  spirits 
sometimes  appear  above  the  head  and  elsewhere  it  is  from  phantasy, 
3640.     All,   whether  in  heaven  or  in  hell  appear  to  stand  erect  upon 
their  feet ;   but,  really,  they  who  are  in  heaven  are  situated  with  their 
heads  towards  the  Lord,  and  they  who  are  in  hell  the  contrary  way  with 
their  feet  upwards ;  hence  may  be  understood  how  hell  is  preserved  in 
unity  with  heaven,  and  how  the  order  of  its  societies  is  maintained ;  ill. 
by  the  thought  and  speech  of  angels  which  descended  into  hell,   and 
was  changed  into  the  opposite,   namely,   good  and  truth  into  evil  and 
false,  3641,  3642.     The  Lord  is  the  sun  and  common  centre  of  heaven, 
and  every  angel  is  a  centre  of  influxes,   by  the  celestial  form,  from  all 
others,  3633,  3641.     Every  man,  even  while  he  lives  in  the  body,  has 
a  situation  either  in  the  Grand  Man,  or  without  it,  in  hell :  the  former, 
so  far  as  the  heart's  desire  to  do  well  rules  the  actions;  the  latter,  so  far 
as  the  contrary,  3644,  3645.     The  influx  and  correspondence  of  the 
Grand  Man  also  extends  to  beasts,  but  its  operation  is  diverse  according 
to  the  forms  of  their  souls,  and  of  their  bodies  resulting  therefrom ; 
various  particulars  on  this  subject,  3646;  and  concerning  the  state  of 
certain  spirits  who  had  lived  like  beasts,   3647.     The  influx  of  the 
Lord,  by  heaven,   extends  again  to  all  the  subjects  of  the  vegetable 

VOL  II.  Q 


!? 


656 


MAN 


MAN 


kingdom ;  hence  it  is  that  universal  nature  is  a  theatre,  representative 
of  the  Lord's  kingdom,   3648. — All  in  heaven  or  the  Grand  Man  are 
suhstances  formed  according  to  their  reception  of  the  divine  in  each 
case,  and  the  divine  flowing-in  makes  the  celestial  and  spiritual  with 
them;  the  case  is  similar  with  the  material  body,   but  more  grossly, 
3741.     Angels  manifestly  perceive  the  influx  of  life  from  the  Lord,  and 
they  enjoy  felicity  according  to  the  fullness  of  reception ;  the  same  life 
is  received  by  evil  spirits,  but  is  always  varied  according  to  forms,  3743. 
The  varieties  in  the  Grand  Man,  according  to  the  reception  of  hfe  from 
the  Lord  are  innumerable;   and  are  altogether  in  the  ratio  in  which 
are  the  organs,  members,  and  viscera  of  the  human  body,  3744,  3745. 
All  these  varieties  have  reference  to  certain  general  classifications,   as 
those  of  the  head,  of  the  breast,  of  the  members  of  generation,  and  in 
each  case  to  the  interiors  and  exteriors  of  such  parts,  3746;  see  below, 
5328.     The  Grand  Man  forms  three  heavens,  corresponding  to  which 
are  three  degrees  of  life  in  man  ;  how  ignorant  the  learned  are  of  these 
truths,  3747 — 3749.     All  the  societies  of  heaven  are  comprised  in  two 
kingdoms,  the  celestial  and  spiritual ;  which  respectively  correspond  to 
the  kingdom  of  the  heart  and  that  of  the  lungs  in  the  body ;  the  motion 
of  the  latter  is  also  derived  from  the  influx  of  the  former,  or  the  com- 
mon respiration  of  the  heavenly  societies,  3884 — 3890,  9276  and  cita- 
tions :   for  the  particulars,   see  Heart.     Every  individual  angel  and 
spirit  respires  like  man,  the  various  societies  in  consort,  and  the  whole 
heaven  as  one  man,  3891.     They  who  are  in  evils  and  falses  cannot  be 
in   the  Grand  Man,   because  there  is  no  harmony  of  respiration,  on 
which  account,  when  they  approach  heaven,  they  lose  all   power  of 
action,  3893 — 3895;  see  below,  4225.     The  celestial  form,  which  is 
stupendous,  is  impressed  more  especially  on  the  brain,   which  is  or- 
ganised according  to  the  fluxion  of  heaven,   4040,  4041.     In  virtue  of 
this  form  man  is  an  image  of  the  three  heavens,   and  by  him  alone 
there  is  descent  from  the  heavens  into  the  world,   and  ascent  from  the 
world  into  heaven,  4042,  ill.  3702.     Such  is  the  correspondence  of  the 
brain  with  the  Grand  Man,  that  those  who  are  in  the  principles  of 
good  correspond  to  the  cortical  substances  or  glands,  and  those  who 
are  in  the  principles  of  truth,  to  the  fibres  raying  out  from  them  ;  with 
this  diff'erence  however,  that  those  who  are  in  the  will  of  good  corre- 
spond to  the  right  part  of  the  brain,  and  those  who  are  in  the  will  of 
truth  to  the  left  part,  4052.     The  correspondence  between  the  Grand 
Man  and  the  organs  is  not  general  merely,  but  extends  to  all  their  parts 
and  most  particular  constituents,   4222.      Such  correspondence  is  pri- 
marily with  the  functions  of  the  organs,   and  by  consequence  with  the 
organical  vessels,  because  the  functions  and  the  parts  act  as  one,  4223, 
4224.     It  is  not  only  with  the  visible  organical  forms,   but  with  the 
invisible  by  which  the  internal  senses  and  aff'ections  operate ;   to  these 
forms  the  interior  heavens  correspond,   4224.     Those  who  are  not  in 
the  Grand  Man  correspond  to  impurities  and  diseases  of  the  body; 
such  are  they  who  are  in  the  love  of  self  and  the  world,  4225.     Situa- 
tion in  the  Grand  Man  is  not  situation  but  state,  and  this  according  to 
the  quality  and*  the  state  of  truth  and  good,  4321.     Man  is  continually 
held  in  correspondence  with  heaven  by  the  Lord,   4323.     Having  ex- 
plained the  correspondence  of  the  heart  and  lungs,   and  of  the  brain 
with  the  Grand  Man,  the  author  next  treats  of  the  correspondence  of 


657 


the  senses,  4324;  of  the  senses  in  eeneral  4S2'i-^dqqn.  ^^♦i, 
light,   4403—4420    4523--4^V'?.   ^?  Ji?'  t  ?"'  ^^ 

i^iGHT   (6),    Nose,  Ear,   Mouth,  Language  (I).  Tastf    Fac-^ 
TaSr/ssl  SLt 'foot  Th?gL'  S'  M-'.,«3.-49o3;  for 

ve«  is  reDreinf;An  l^  ■  ll     ^''  Disease.     When  the  whole  hea- 
inmost  or'^MrTl         ^^  "^'''  *'  °"^  """>'  the  celestial,  making  the 

the  celestial  I'/kTi!       -.     i    •    ,  '  *^®  '"^"^  ^^^  commun  cation  of 

the :  s  zf ttkreTsys'"  f ""''  r^?'  ^  ^p'"*-'  -«» 

viscera  of  man    H  i       •      .    ^"  general  all  the  members  and 

viscera  ot  man    correspond  variously  to  the  good  of  love  and  the  tniH. 

th7te'anTnt';f%h°'\'V'^  ^""P""  °^  ' --»  and  in  t!e  church  • 
pkinTd    l'o?030    ""'  """"'  ''""  •'^  Nebuchadnezzar  in  a  dream  exl 

33.  The  Divine  Man.    The  divine  passing  bv  heaven  is  a  ,1.V;n» 

infA  ^'^""^  ^'""'^  '*  "  ^^<"''  «nd  its  procedure  from  the  Lord 

could  noTA  '""''''/'i"  '^'■""•^  M""'  9145  andWion?.  D™  ne  tmJ 
D?v  neTruth  from  the T^/  '^  ^^'jr'?  "%"""•'  ^^'^  and  citaS 
Lord  (59  60.  67).  "  ^^^  ^  ""*  "'"'''^'  ''^"^^     ^^^ 

and^ff  if  hf  '"■?  ^t"  <  ^"'"™  '^'">''9ht  is  an  Image  of  the  Man 

rorm'JdhjJi  ^^^r?**"?'''^*/"  ^"''"■e  have  reference  to  the  Human 
Seated  of  In 'f  •  kT' !T  ^''T^  therefrom,  Ul.  9496.  Whatever  i, 
rpTir     .        ^  *  "^l"*  *"^«'  *'>•'  correspondently  of  other  thinss  have 

left  oTruth  r**  '^  'a'  '°Tt  °^  *'"»''  ^  '1""^^"  •«  predica tef  if  the 
n  everv  cas.  Z^^^^''  """^  '''/  "'^Z'  ''^"'  '«'"*  P^-^ts  close  together 
^495  ^AlMh  nV,  rr''^'?^^''"^''"''  ''"*•''  9«"4  5  tl-^  lattefonly. 
in  in  ■„  ...  ^f  '",  ^^^  universe  have  reference  to  good  and  truth- 
truth  and  •'  "lu  "1^  '"'iT;'""""«  "^''^  "'«  '««Pi«°ts  of  good  and 
k  nld'  "stCh  '  ^™"n  ^T  "^^  ^"''"'  '*>«  ''^'^^tial  and  spiritud 
kingdoms  which  are  as  will  and  understanding  to  the  universal  heaven. 

its  Lr^n^V' °'"'"°l*'""°VS*'°"t  the  whole  natural  world  but  has 
extern.!  P  T.u\'''*'  'P'"*"*''  '»  ^^^  >»«""fr  all  things  in  th^ 
9280  "  ""  '""'^'  2992-2998,  3483;  pass4es  cited 

»entfd',n^^l  '""''"^  Go»emme»<,.  Kingdom  and  Soeietiet,  are  repre- 
rented m  Heaven  atone  Man.  and  that  such  representation  would  be 

c  2 


658 


MAN 


MAN 


659 


I 


most  beautiful  if  all  were  conjoined  by  charity,  and  were  in  a  like  faith, 
7396.     See  Government,  Society. 

38.  That  there  are  Men  in  Other  Worlds.  It  is  well  known  in  the 
other  life  that  there  are  many  inhabited  earths ;  and  the  author  also 
has  spoken  with  spirits  and  angels  who  had  hved  on  other  earths  as 
men,  6695.  There  are  not  only  other  inhabited  earths  in  our  own 
system,  but  an  immense  number  throughout  the  universe,  6696;  argu- 
ments 6697—6698.  There  must  be  other  inhabited  earths  to  com- 
pletely constitute  the  Grand  Man ;  the  number  from  this  planet  being 
few  comparatively,  6807.     See  Universe. 

39.  Man  and  the  Word.  The  Word  when  read  appears  before  the 
Lord  as  the  image  of  a  man,  by  which  all  heaven  in  its  complex  is 
represented,  not  such  as  it  is,  but  such  as  the  Lord  wills  it  should  be, 
1871.  The  Word  in  the  letter  is  for  man,  in  the  proximate  sense  it 
is  for  the  angels  of  the  lowest  heaven,  in  its  internal  sense  for  the  second 
or  spiritual  heaven,  and  in  its  supreme  sense  for  the  third  or  celestial 
heaven ;  how  the  sense  is  elevated  as  it  ascends,  4279.  The  corre- 
spondence between  the  internal  and  the  external  sense  of  the  Word  is 
similar  to  that  between  the  ideas  of  men  and  the  ideas  of  angels,  3131, 
3349 :  ill.  by  the  case  of  the  holy  supper,  3464 ;  seriatim  passages, 
5846—5866,  5976—5993.  Heaven  is  eternally  and  inseparably  con- 
nected with  the  human  race  by  means  of  the  Word ;  by  which  the 
minds  of  men  and  angels  are  conjoined  in  so  strict  a  bond  that  they 
act  as  one,  9216.  Heaven  is  in  the  enjoyment  of  its  wisdom  from  the 
Word  when  it  is  read  by  man,  and  man  at  the  same  time  is  thus  brought 
into  conjunction  with  heaven ;  without  such  conjunction  the  human  race 
would  perish,  10,452.     See  Word. 

40.  The  Man  of  the  Church,  is  the  author's  expression  for  the  church 
itself  and  whatever  is  predicable  thereof,  as  comprehended  in  the  names 
Adam,  Noah,  Judah,  7^'^.  In  every  man  of  the  church  there  is  the 
internal  of  the  church  and  the  external ;  the  internal  is  where  the  true 
church  exists,  the  external  is  its  derivative,  768 ;  see  below,  7840. 
The  Lord  is  alone  man,  and  the  all  in  all  in  his  kingdom ;  by  man, 
therefore,  is  signified  love  or  charity  from  him,  which  is  the  all  of  the 
church,  768.  The  man  of  the  most  ancient  or  celestial  church  is 
denoted  by  Adam,  339,  477—478,  597,  608,  1114—1125.  The  man 
of  the  ancient  or  spiritual  church  is  denoted  by  Noah,  915.  The  men  of 
the  ancient  church  are  described  in  three  classes  by  the  sons  of  Noah, 
Shem,  Ham  and  Japhet;  their  respective  characters,  1062,  1091,  1126, 
—1128,  1238,  1327.  The  man  of  the  church  is  a  heaven  in  the  least 
form,  hisinteriors  being  disposed  according  to  the  image  of  heaven  in 
the  greatest,  and  to  the  reception  of  heaven,  911,  978,  1900,  1928, 
3624—3631,  3634,  3637,  3884,  4041,  4279,  4523,  4524,  4625,  6013, 
6057,  9279,  9594,  9632.  The  church  is  a  collective  term  designating 
the  congregated  body  of  individuals  each  of  whom  is  a  church  in  par- 
ticular; in  brief,  man  himself  is  the  church,  4292.  The  church  of  the 
Lord  otherwise  called  the  communion  of  those  who  are  principled  in 
love  to  him  and  charity  towards  the  neighbour,  consists  of  all  the  good 
however  widely  they  may  be  scattered  throughout  the  whole  world,  aud 
whether  in  the  church,  so  called,  or  out  of  it,  7396.  The  men  of  the 
church  are  internal  or  external ;   internal,  whose  good  is  qualified  by 


obedient,  784oT£rv  on^e  who^rU'"'''''.  T.^  '^'"'  do' good  from 
the  external  church  TCward^amafTh''  ^?°'"?  ^'  I "'"'  "^ 
The  internal  consists  of  thoL  Ihn  T2  '  '""T'  '='""'''''  '^40. 

Man!'an&:fr^3SS^^^^^^ 

internal  sense  wisdom  3l„teni'^'  snpreme  sense  the  Lord ;  in  the 

49.    Adam  is  nrrproper  name  Eu  '  "1'*/''"'*  '^^  regenerate,  .h. 

denotes  the  most  ancEhnrch  339   47T47«'  ""Z  ''""r'T^'y.  ""d 
denotes  the  man  of  the  celS  tt  '  i     v"^V  A^™  (^^t'"  *<"»o>'. 
of  the  spiritual  church    7120      AhI''  .^"°lf\  (!"»»*«•  ^')>  the  man 
and  man  was  so  named  to  Ld^^^tf  fh«^  1.°  *^'  Hebrew  signifies  ground, 
or  regenerated  b/the  Wd    X  *  ,rl    r"'  *'''''1  '^T  '^^  8™"°'' 
called  man  in  an  eminem  sense  £mth;  tu^^^^'  '?1'^""''  '^^  '^^ 
1 0,545.     Man  denotes  love  or  cSv    thff,    .f  ^T  f  ^ '^««  below, 
is  of  the  church.  768      M,n  L!?    •/' ,        '  *'}^^  '=b"'"'='»  «°d  whatever 
to  the  good  of  love  the  iZrltTl  ^T.  ^h"'"'^"''''  ^^'  '■°™«'  «« 
man  is  named  distLtivdv  1  .,    ^       '""^  "C*^"'"  '*>«"'  ''""^^er. 
1408.     Man  in  ts  geS  s^'se  sfS'  TS  ""**  T^  f-^'  ^'^ 
namely,  the  Divine  eWlSqfM^//  '^'  ^^'^  "'»'='>  *>«  »«  man, 
named  man  from  the  Lord    ;/.  ^«7  '^V  S""*^'  '^'''  ''«'=^"^«  ^'  ^^ 

enosch),  denotes  truth  iifrot/o;d49T7"-T  '^"■'^r°'  ^'^'''' 
who  are  in  eood  becausTnnll  i.  k  ^  '  ^^^^  *"'^-  ^*"  ^^'^°^^  those 
to  a  brother^ tv^a  comLn  J,!^:^^^^^^^^  ^f^  !"'?'  8571.     A  man 

allv.  because  man  sSes  Zfh  °.  i  t"°*^  ™?"'  occ^ixxeA  mutu- 
beist  named  together  denote  ^-^  ^""^  "  °  '-'  ^  '  ^' ^^^  ^*°  """l 
sense  the  f^^fZ?^^,^:^,:^^^'^^^^^^^ 

briefly  explained  9^42      Af      ^  >llustrated,  and  the  account  of  Adam 

<<»  d..»ibi,  „..  fa.',*£  aa  ±o,T™s  tdtS: 

uoual  lacultics  m  man,  consequently  truth,  2374.     Men  or  angels 


660 


MAN 


MAN 


ii 


denotes  the  Lord  as  to  the  divine  human  and  the  holy  proceeding,  2373, 
2378,  2397.     Man  denotes  doctrine  from  a  celestial  origin,  or  celestial 
truth,  because  the  intellectual  faculty,  ill.  2533.    Men  of  a  city  denotes 
truths,  or  truths  of  doctrine ;  inhabitants  of  a  city,  goods,  or  the  good 
of  doctrine,  3066,  4478.     Man  is  predicated  of  the  understanding  ac- 
cording to  the  subject,  generally,  it  denotes  intelligence  and  truth,  3134. 
Man  denotes  natural  truth,  servant,  natural  good,  3191—3192.     A 
knowing  man  is  predicated  of  the  affection  of  truth,  or  of  those  who 
are  in  such  affection ;   a  man  of  the  field  denotes  the  good  of  life  from 
doctrinals,  3309— 3310.     Man  denotes  truth ;   brother,   good;    a  man 
with  a  brother,   the  good  of  truth,   3459,   7716  and  citations.     Man, 
and  also  son  of  man,  denote  truth;   when  called  homo,  good,  4287  end. 
When  man  and  wife  are  named,  man  denotes  truth  or  the  false,  and 
wife  good  or  evil,   only  in  the  latter  case  she  is  not  called  his  wife  but 
his  woman :   when  however  husband  and  wife  are  mentioned,   husband 
denotes  good  or  evil,  and  wife  truth  or  the  false ;  the  reason  is,  because 
in  the  celestial  church  the  husband  was  in  good  and  the  wife  in  the 
truth  of  that  good,  but  in  the  spiritual  church  the  man  is  in  truth  and 
the  wife  in  the  good  of  that  truth ;  this  expresses  what  actually  is  in 
each  case,    for  the  interiors  are  thus  bent  or  formed,   4823,  4843; 
compare  5946 ;    and  see  Woman.     Men  of  the  house  denotes  the 
truths  of  good,  in  the  opposite  sense  the  falses  of  evil,  5011.     Man  of 
understanding  is  truth,  man  of  wisdom  good,  5287.     A  man  saying  to 
a  brother  denotes  common  perception,  5498.     Man,  and  the  title  of 
lordship,  denotes  the  spiritual  conjoined  with  the  celestial,  5510,  5518. 
Man  denotes  the  spiritual  principle,  or  truth  flowing  in  from  the  in- 
ternal, 5584,  5591.     Man  over  the  house  (meaning  a  steward  or  cham- 
berlain) denotes  the  truth  or  doctrinal  of  the  church,  5652.     Egyptian 
men  denotes  scientifics,   5871.     A  mans  servant  denotes  the  natural 
man  ministering  to  the  spiritual,   7998.     Men  of  stoutness  denotes 
truths  strong  and  powerful  from  the  conjunction  of  good,  8710,  8725  ; 
compare  6086,  6087.     Servants  or  men  denotes  those  who  are  in  the 
science  of  truth  and  good ;  maid  servants  or  women,  those  who  are  in 
the  affection  of  truth  and  good,  8994.     When  man  occurs  in  the  Word 
the  angels  do  not  perceive  person,   but  the  intellectual  faculty  from 
which  he  is  man,   and  when  called  homo  the  voluntary  faculty ;   hence 
these  terms  denote  respectively  the  understanding  or  truth  (vir),  and 
the  will  or  good  (homo),  9007.     When  man  and  servant,  or  man  and 
companion,  are  mentioned,  they  do  not  denote  two  persons,  but  the  things 
signified  in  one,  9058,  9149.     When  by  man  one  of  the  sons  of  Israel 
is  understood,  it  denotes  one  who  is  in  spiritual  truth,  thus,  who  is  of 
the  church,  9034.     Man  is  the  truth  of  faith,  woman  the  good  of  faith, 
9065.     Man  and  neighbour  denote  truth,  and  good  with  which  truth 
is  conjoined,  10,555.     The  expressions,  a  man  to  his  brother,  a  man  to 
his  neighbour,  &c.,  denote  mutually,  or  the  conjunction  of  truth  and 
Mkl  good,  4725,  5468,  10,555.     See  Male. 

^43,  The  Spiritual  History  of  Man  in  the  first  eleven  chapters  of 
Genesis.  Order  of  the  subject  in  Genesis  i.  ii.  and  iii. — The  state  of 
man  before  regeneration  denoted  by  the  earth  empty  and  void,  and  dark- 
ness upon  the  faces  of  the  abyss,  7,  17,  18.  The  state  of  man  when 
he  is  conceived  anew,  and  can  discriminate  between  what  is  of  the 
Lord  and  what  is  of  self,  denoted  by  light,  the  creation  of  the  first  day, 


661 


tt'Sal  a?d%Sraf  man  Sn^I^ '/  "-Vbeeomes  conscious  between 

between  the  waterfa^^^lTatet  ^   feenC^of  ^^^ 
man,  and  the  confluenop  n£  \rr.r.r«\  a  •.      .      ^^^®  ^^  ^^^  external 

gathering  togetheS  th:  watS:  d  Te  ty  St V^-T^  'l  ""^ 
m^  fruit    0    t^Q      tL'\        I       ^^  yielding  seed,  and  the  tree  yield- 

1=::  ;:Xeri.xrteir^  "r^  1^''^ 

sea  and  th^  birds  of  the  heS  T  fr'!^  V  ^^^es  of  the 
occupied  by  truths  and  goods,  denoted  hvtjit-  ^^\^^*^T^  man 
produced  on  the  earth,  12  44-48  ^.^1,  ''""8  .«?"'•  "id  beasts, 
minion  from  external  o  hlternTldon^^^'^u!""  'P'"'""'  '""^  ^'^  ^o- 
of  God,  his  rule  over  the  &^Th  ,t  ^^  \j  ^"  ""''''•'»  i"  ^^^  ''""ge 
12.  49-53.  The  state  of  thl,!!^  T'  ""^  }'"^^  »''"'«  l^^avens,  &c . 
denoted  by  the  s^^th  da?  wh.nT'r'  """  "''?"'  *°  •>«  -"^de  celestial 
and  all  th'e  host  of  fc' 0-^^f  r°83"^«^''^  -'»>  were  finished 
denoted  by  the  seventh  dav  whisht      ril'  ^^-     ^^^  •'^'^^"al  ">»•» 

he  alone  f  rked  in  Z  t^^^^^t^^l-,^ %tf  'T'' 
of  the  cclestia  man  denoted  hv  flT  /  °»— 8b.  The  formations 
nativities  of  the  heavens  atd  tfe  earth  80  TT'  ^'^"'"^  '^' 
external  man  at  the  commencPm7n^^f?'  .'  ^'}^  fanqmlhty  of  the 
the  vapor  made  to  asZd  frnT?h  II  ''"''!"*'  "^''^"y-  denoted  by 
faces  of  the  ground  90-93  Th.'  """?;/»''  !>y  ^'s  watering  all  the 
the  external  man  made  c£tial    de„or,  'h'  f."**  T'T^  ^'"^'"''^  « 

growing  out  of  the  ground  ?hu  'watered  75'  90    9^"'Th'r'.''%'?"'' 
given  to  the  external  mnn  th,..     "'"''*^'^e^»  /^»   yo,   yo.     The  hfe  of  love 

man  formed  frrthlrto'f"^rS  tVV/'ft  'TT'  "^ 
of  the  ce  est  ml  man    and  if«  i^fl      u    V        ^      ^^"'    The  intelligence 

the  garden  in  Edet  eTst^       f  %  'Z-Z  %t''  '""*'"  '' 
knowledffment  of  mon  ,«  *u'     /I     i        ?. — ^^^'     ^*^®  conscious  ac- 

by  the  trC  conferrTupoi  him  :  ?"'  ""  ''J"'"'  "'^  !"'«'•  ''^■"'ted 
124.  The  privi  e'e  of  fh^  il  .■  ,  '^"''^  ""^  '"  8""^  Eden.  122- 
that  is  good'^and  t?ue  denoVd  K  .1'  """"  *°  ^"'"^  f^"""  th«  ^ord  all 
in  the  garden!  79  80  ,  25  rt  '.  P!™ 'f^ ".  '°  *^'  °^  «»  ^^e  trees 
desire  to  be  wise  from  self  and  Thp  1  if  i  ^'%  ^1"°^"'*  '^  ^'  '^"^^^ 
to  eat  of  the  tree  Tthe  knn  J  ^  ^'  ^T^"^  ""^  ""^  command  not 
The  historical  fact  that  the  mln^?  ?f  ^°°^  ""^  .«^"'  ^0,  126-130. 
from  the  celestial  state    denoted  bvlhl    •"°^' .«»<='«"'  «hurch  declined 

three  chapters  of  Gen:;is   ?37 f  .^detairi"""  3l,r"'H'%  "i  J'^  'T 
self  and  the  worid    and  »  nrn„,:  iM—309.    His  lust  towards 

rib  built  into  a  woman,   131738     14 r'ffr'^  to  him,  denoted  by  the 
spiritual  life  adjoined  to  tht'JJ^~     ■'     ''^-ISS.     The  celestial  and 

external  act  as  oTe  denoteYh?  h"™  '"  ""'^'  u'-"  ''"'*  '^'  "t^^""!  ""d 
160—162      rii.!lui  ^  ^^^  "*"  »"d  his  wife  one  flesh.   135 

sions,  iS"at  Sns  h  £  ralPT"""?  '"?""'"«  »"'"  ">  ^ensualpersui 
persuadinVthe  llal''  l^^Tft  """"^  '"''"""'''  ^"'"''^  ^y  the  serpent 

forbiddea\uit,  19^  19^  198^  To'"  %"'"^  '^'^  •"""  '°  ^'"  "f"''' 
though  some  perceotion  rem»!„.7*  u-  ^?°  "°  '""S^""  '"  innocence 
onenpd  Lj  .k.  •  ^  remamed  to  him.  denoted  by  their  eves  heino. 
opened,  and  the.r  sense  of  nakedness.  193.  212-2f4,  2To.^Natrj 


662 


MAN 


goodness  also  still  remaining  to  man  denoted  by  their  acknowledgment 
and  confession,    193,  216,   217,   225,   229—233.     The  sensual  part 
separated  from  the  internal  man  and  become  corporeal,  denoted  by  the 
serpent  condemned  to  go  upon  its  belly  and  eat  dust,  235,  242 — 249. 
The  conception  of  truth  or  thoughts  of  truth,  hereafter  attended  with 
temptation,  denoted  by  the  woman  condemned  to  bring  forth  children 
in  sorrow,  261—264.     The  man  of  the  church  after  the  loss  of  wisdom 
and  intelligence  dominated  by  the  rational  mind,  denoted  by  the  woman 
sentenced  to  be  ruled  by  the  man,   237,   261,265,  266.     The  whole 
external  man,   averted  from  the  internal  in  consequence  of  the  rational 
mind  having  consented  to  the  proprium,  denoted  by  the  ground  cursed 
for  man's  sake,   &c.,  238—240,   267—278.     The  man  of  the  most 
ancient  church  deprived  of  all  intelligence  and  wisdom,  denoted  by  the 
expulsion  from  the  garden  of  Eden,  284,  305.     Man  become  corporeal 
as  he  was  before  regeneration,  denoted  by  his  condemnation  to  till  the 
ground  from  which  he  had  been  taken,   284,   305.     The  evil  cupidities 
and  persuasions  which  continually  keep  him  from  the  knowledge  of 
good  and  truth,  denoted  by  the  flame  of  a  sword  turning  itself  to  guard 
the  way  to  the  tree  of  lives,  285,   386,  309.     That  the  native  state  of 
man  in  this  remote  age  was  altogether  different  from  what  it  became  after 
the  catastrophe  described  by  the  flood,  310—313,  597,  607—609,  784. 
Order  of  the  subject  in    Genesis  iv.     The   decline  of  the   most 
ancient  chnrch,   or  the  falsification  of  doctrine  by  the  men  of  that  age, 
described  by  the  history  of  Cain,  337.     The  man  of  the  church  ac- 
knowledging faith  as  a  thing  distinct  from  charity,  denoted  by  Cain ; 
those  who  remained  in  charity,  by  Abel,  325,  338—345.    The  worship 
of  man  in  faith  alone  not   acceptable,  and  his  state  becoming    evil 
denoted  by  the  rejection  of  Cain's  ofl\?ring,  and  his  wrath  being  kindled, 
his  countenance  falling,  &c.,  326—328,  346—365.    Man  who  worships 
from  faith,   at  length  separating  charity  and  extinguishing  it,   denoted 
by  Cain  when  in  the  field  with  Abel,  slaying  him,  329,  366—369. 
The  barrenness  of  the  perverted  doctrine  of  faith  without  charity,  and 
no  knowledge  of  good  and  truth,  denoted  by  the  terms  of  the  maledic- 
tion upon  Cain,  330,  378,  382.     Faith,  notwithstanding,  preserved  to 
man,  as  the  means  by  which  the  Lord  could  give  him  charity,  denoted 
by  the  mark  set  upon  Cain  lest  any  should  slay  him,  330,  393,   395, 
396.    The  declining  state  of  man  producing  heresy  upon  heresy  till  the 
moment  when  faith  perishes  and  a  new  church  is  provided  for,  denoted 
by  Cain's  descendants  down  to  Lamech,  331—332,399—404,  406— 
411.     The  origin  of  the  new  church,  internal  and  external,  denoted  by 
Adah  andZillah,  the  wives  taken  by  Lamech,  333,  405,  408—411. 
The  quality  of  the  new  church  as  to  celestial  and   spiritual  things, 
denoted  by  the  sons  of  Adah,  and  as  to  natural  good  and  truth  by  the 
son  of  Zillah,  333,  412—426.     The  state  at  which  man  had  arrived, 
all  faith  and   all  charity  extinguished,   and  the  most  sacred  things 
violated,  when  the  new  church  commenced,   denoted  by  the  words  of 
Lamech,  334,  427—433.     The  new  church  giving  birth  to  a  faith 
whereby  charity  could  be  received,  denoted  by  the  man  knowing  his 
wife,  and  Seth  born,  335,  434 — 437.    Charity  received  as  the  essential 
of  faith,  denoted  by  the  son  born  to  Seth  and  called  Enos  or  another 
7waw,  336,  438 — 442.     That  the  church  called  Enos  was  not  a  celestial 
man,  but  a  human  spiritual  man,  439. 


MAN 


663 


Order  of  the  subject  in   Genesis  v.— Historv  of  fKn  . 
among  the  most  ancient  people  resumed   u^aa^?^}^^  ^^^^  ^^^^^^ 
denoted  by  man,  Seth,   IJtoTZo^^^^^^^^  ^^^^^  PT^^ 

48o,  501-503,  505;  and  that  mer«f  fl  .  I-       i^^/   particularly 
houses,  families,  find\sMteTohl'^^T.  ^''''^^  ^'^^^^^^^^ 
The  continued  decline  of  percK 
ledges  were  reduced  to  docK^ted  ^ 

to  Enoch,  4^3^464,  506--522  Thl  .  ^  *¥  ^T'^sion  from  Enos 
resuscitation  among  others  provided  f^r  T  ^j'^''?^  ^^stated,  audits 
Lamech  and  Noah,  465-4^7    sI^-^q^"^""^^^    ^l  *^"  «»<^cession  to 

wbomanyremainsof  the  church  exLl  468  530  '^'^  ""'''  ^" 

ancient  church,   denLdftC'wfehSn^^^^  ^^^ 

and  the  doctrinals  of  faith  coniofZl^tk  /if'        .     ^"^^^  prevailing 
of  God  united  to  the  dauSs  '^^^  them    denoted  by  the  son! 

persuasions  which  the  mTof  the  ^h.^^. '     '^'  ^^4-^571,     The  dire 
eminence,   denoted  bjThe  eriants  thJ      "°^  ^^^ertained  of  their  own 
557,   580-583,  586^    A  pSion  toT  V^V^''^  ^^  those  davs, 
church,  in  which  conscienceCd  ti^  T^  i        T'°  '""'^  ^y  a  new 
means  of  regeneration,   denoted  bv  Nn«V    ..^o^"'  ^/  P^^^^Ption  as  the 
of  the  new  church,  described  sui^^^^^        ^^'^  596^598.     The  man 
in  the  knowledges  of  faih&cdenn,prfK''TJ^  *l''"^'  ^^^^'^  instructed 
and  by  his  thr!e  sons,   600    6^0^61 «  ^^^^f.^^^^f  ter  given  to  Noah 
state  of  all  those  who  could  nori;f      '  Particularly  615,  618.     The 
whole  earth  corruprbefore  God    thr^'^''".''1/^"^'  ^^^^^^^  by  the 
earth  to  be  destroyed    eTl    619 --6^7      rf  "."  ^''^  ''"^'^  «"d  the 
church  among  those  who  could  hp«L^\     formation  of  the  new 
evil  and  false!  denoted  by  the  ark    602  In  ^'"V^  ^^ 
will  and  understanding,  dLoTed  bv  it  t       •'     ^^/o*^^  ^^'^'  «^  «^«». 
mains  of  good  and  truth  "LiLr^^^  ^^^-     There: 

-650.     The  rational  and  nto  lectuaS       "'a  ^'''T'''''''  ^^2,  646 
the  door,  and  the  stories  of^hetr^^^^^^  ^T''^  l^  '^'  ^^^^ow, 

of  all  that  is  false  and  evil  destrovLth^^  ^^T^^^;  The  inundation 
church,  and  those  saved  whTSt  ^""'^'"^^ 
flood  and  by  the  covenant  with  SoaE'  6"r"6'5Q'''r.f  ^l'  *^^  ^^^ 
and  goods  with  such  denoted  by  his  sons  and  ht^^^'-  ^^'  ^'"^^« 
regeneration  of  all  things  of  the  iinL:^  ^-  '  ^T  ''*^^^'  «"d  the 
of  all  living  that  entered  fntohfarS^^^^^^  .Ir'  '^4'^  P^^^ 

emptation  of  all  who  could  thus  be  r~atTd  and  .f  T^'f '  •  ^^' 
such  as  could  not,  denoted  by  the  waters  6fH  7n^  the  desolation  of 
735,  737,  739,  751-763,  787  790  sS  ti'  ^^^'  1^^'  727-^731, 
m  this  state,  and  every  pr  ncinle  thV/nnni »  k  ^  "^'^  '^^"''^^  protected 
the  family  of  Noah  in?he  ark    1a  f  ^f  regenerated,   denoted  bv 

was  the  spirit  of  lives,  m  764  rm"  T^  '"^"  '^^"  ^''^  ^»  ^^i^h 
however,  no  longer  in  communicibo  Ih  I"  ™' V^  '^'  "^^  ^^^^^h, 
closed  after  Noah  when  he  entered  784  R 'T  .^'""'^^  ^^  '^'  ^«°^ 
sequence  of  falses,   denoted  by  the  ark  iifte^^^^ 

703,   788,  789,     The  last  posiritv  of  thf  1  f  "^^^^  the  waters,  605, 

mg  by  their  false  persuasion^s  and  L^  ^  d^^^^^^^^  '^""''^  P^"^^- 

who  were  submerged  by  the  waters,"704,  791    799l8f3    '''  ''  ^'"^ 

Order  of  the  subject  in  Genesis  viii!  L'^x.^he' man  of  the  new 


664 


MAN 


church  from  the  period  of  temptation  to  regeneration,  described  by  the 
circumstances  attending  the  cessation  of  the  flood,  832,  838.     The  be- 
ginning of  renovation,  and  the  disposition  of  all  things  into  their  order, 
denoted  by  God  remembering  Noah  and  making  a  wind  to  pass  over 
the  earth,  &c.,  839—842.     Fluctuation  between  the  true  and  the  false, 
mentioned  before  the  ark  rests  on  Ararat,  denoted  by  the  waters  going 
and  returning,  833,  846—855.    Falses  beginning  to  disappear,  and  light 
first  dawning  on  the  regenerate,  denoted  by  the  waters  going  and  de- 
creasing, and  the  heads  of  the  mountains  becoming  visible,  833,  806— 
860.     The  commencement  of  the  state  in  which  the  truths  of  faith 
begin  to  appear,  denoted  by  Noah's  opening  the  window  of  the  ark, 
861—863.    Falsities  still  occasioning  disturbance,  denoted  by  his  send- 
ing forth  a  raven,  its  going  and  returning  until  the  waters  were  dried 
up,   864—868.     A  state  receptive  of  the  truths  and  goods  of  faith, 
which  as  yet  are  prevented  from  taking  root  by  falsities,  denoted  by  his 
sending  forth  a  dove,  and  its  finding  no  rest  for  the  sole  of  its  foot, 
869—875.     Man  in  this  state  attributing  the  truth  of  faith  to  himselt, 
denoted  by  Noah's  putting  forth  his  hand,  and  taking  the  dove  m  to 
himself  into  the  ark,   878.     The  succeeding  state  in  which  some  little 
of  the  truth  of  faith  as  derived  from  the  good  of  charity  begins  to 
appear,  denoted  by  the  second  return  of  the  dove,  with  an  olive  leaf  in 
her  mouth,   883—886.     Man  as  to  the  truth  of  faith  m  a  state  of 
freedom,  denoted  by  the  third  departure  of  the  dove,   which  returned 
no  more  to  the  ark,  888—892.    The  light  of  the  truth  of  faith  acknow- 
ledo-ed  and  believed  in,   denoted  by  Noah's  removal  of  the  covering 
from  the  ark,   896.     The  presence  of  the  Lord  with  the  man  of  the 
church,  and  the  freedom  into  which  the  regenerate  are  thus  brought, 
denoted  by  God's  speaking  to  Noah,   and  commanding  him  to  go  out 
from  the  ark,   903—905,   918.     The  goods  of  charity  and  faith,   and 
worship  therefrom,   denoted  by  the  holocaust  offered  by  Noah,   9 1 9— 
923.     Man  regenerated  by  the  truths  of  faith,  not  able  to  avert  himself 
from  the  Lord  like  the  posterity  of  the  most  ancient  church,   denoted 
by  the  words  of  Jehovah,   927—929.     The  servitude  in  which  the 
external  man  is  to  be  kept  under  the  internal,  denoted  by  the  fear^of 
you  and  the  terror  of  you  upon  every  beast  of  the  earth,  &c.,  971—972, 
985__992.     The  certainty  of  spiritual  death,   if  the  goods  and  truths 
of  faith  which  are  of  the  internal  man  should  be  mingled  with  the  evils 
and  falses  of  the  extemal,  denoted  by  the  commands  about  the  eating 
of  blood,  and  bloodshed,  972,  998—1013.     The  presence  of  the  Lord 
in  charity  and  the  new  church  guarded  from  the  suffocative  persuasions 
which  destroyed  the  most  ancient,  denoted  by  the  covenant  with  Noah 
and  his  sons,  and  by  the  promise  that  the  earth  should  never  more 
perish  by  a  flood,   973,    1019—1035.     The  state  of  man,  capable,  by 
regeneration,   of  receiving  charity,  denoted  by  the  bow  in  the  cloud, 
974,  1042—1059.     The  ancient  or  spiritual  church  described  histo- 
rically by  the  remaining  contents  of  chap,  ix.,   and  by  the  whole  of 
chap.  X.,  975—976,   1130—1138,  and  corresponding  passages  in  the 

text.     See  Noah.  .         ,       , 

Order  of  the  subject  in  chap,  xi.— The  history  of  the  ancient  church 
resumed  to  show  how  its  internal  worship  was  in  course  of  time  adul- 
terated and  falsified,  1279,  1283.  One  doctrine  prevalent  during  its 
first  period,  denoted  by  the  whole  earth  of  one  lip  and  one  word,  1280, 


MAN 


665 


The  falses  formed  from  S  SfW    l^\^''''' ,*2^"'  '289-1291^ 
denoted  by  their  making  brick  in  okn^  „f '""?  '^'''Y  ''«  '^'^  P«"od. 
Doctrine  'and  worship  as  mean  "f^^^^^       •"°"^'  V^*^^'  '294-1302 
denoted  by  the  tower.^  280   13^2     noo     Tk  '"  '^^  f"""'  P^'H 
good  of  faith,  and,  g^nerallv  inffr"  .  •^''^  "■"'*■  "^  doctrine,  the 

h  the  j<4ent\%a  *£\'„te?lThl '.'^ ''^"^''«'™.ved,   denoted 

1310-1328.  A  second  church  or  form  ,f  f''''?  °^  ^''''^''  1280. 
to  idolatry,  denoted  by  the  succession  fr„  '«.'""'  ^°''^'^  ''«'=«ni''S 
1329,  1358.     A  third  form  nf  ,h«       °        .""  ^''^'"  *»  Terah,  128l! 

it  was  made  reprslatTe    denoted  tt.''"""''' "^^"/™ 
down  to  the  call  of  Ab  aham  T282  Vvo''T,?' "^J^'*'''^  f«'"% 
point  the  Word  assumes  the^Li.^f'   1^9-1375.     That  from  this 
still  representative  of  "elestial  S  W.    .M""""  "^'"'"^  '»'^'°''7.  but 
further  under  the  several  pa  r  archil  P"       k'*'-^';  '^Ol-l^o/    See 

44.  Harmony  of  pJsl'TtlTTh^^^^^^^ 
(The  *  indicates^hitC  word  istlo     ■"  n  "'T'''^"^  ''V  »«-»*• 
"Let  us  make  man*  in  ourTmaJ"  Z  Ic     "'  f}"''  "^'^  ''  '«  «">•) 
regenerate,  ill.  and  sA..  49   53  I4      n^  ^^'*  '•  2?/  27).  denotes  the 
ii.  5),  denotes  the  state  of  the  exter!ll       "    1°  *''i  ^^^  S™"""!  (G^"- 
about  to  be  made  celestial!  irsO-sT    Ma"n*  f"  '^^T  ,^P'ri'««l  ^e  is 
of  the  ground  (Gen.  ii.  7)   denotP,  .hV.  ^       ,  ^"'"'^'^  ^'""^  the  dust 
was  not  man,   become  th/1.  r    .     *'"^'""''  ""«"'  '^hich  previouslv 
10,545.     The  man*  fori^!/^    fu  '^"'''"  °^  ^^e  internal"  94-95 
(^er.  8),  denoteThe  in°tXen  e  ot  tee."':'  ,""  ""^  ^^'•'-  °  ^  ^de" 
124.  10.545.     It  is  not  iTthat  mfn/stl^'r",'  ^V"''  122- 
notes  the  state  of  the  celfsti  Vml  ^1     Vu^  ^^  ^°°^  (^"-  18).  de- 
prium.  137—139      Tht  »!'     '?*"  "''e"  he  began  to  decline  to  his  pro- 

142-145.  Man*  sleepint  and  Kih  f  "''r"'"^  °^  ^''  affections, 
woman  given  to  him  (?e  ^2r  29  t  '^/'"^d  mto  a  woman,  and  the 
proprium,  and  its  beino-  Wvlfied  bv  th^T  !,  "if  '*"'"  °^  ■»»"  *"  ^^ 
from  whom  she  was  tak°e„    &c  ler  2'   24^'/"-    lf-165.     Man 

.3  d  stingnishable  from  th^  e."e  n" ^  156-  62  7^  '''  "'""''?  "" 
the  forbidden  fruit  anH  o.;ir;««  ♦u  '^'    ^"®  woman  eat  ne  of 

cupidity,  fantI;\S&''o'fT  If  ^''*  («•="•  j'^-«>>  denotes'the 
mind,   207—210    265      Th»  *     P^P'!'"'"  seducing  the  rational 

''hen  they  heard"'the'tice^  VhShtc  fcr  1%'';*^?^  i'^^'"-'- 
consciousness  of  evil,  and  fear  ofThr*^-  .  >  ;  '  ^'  ^^^'  denotes  the 
22c,  229.     The  wo^an  henceforth  to  ^fVr'°"'"'°'=^'  218-222. 

16).  denotes  the  dominattn  5°  he  rational  26T1fi'°  '""'^r"  ^'''^ 
cursed  for  man's*  sake  fver  17\  aI  ,  \u  '■^^''-  ^^^  gfoand 
external  man  averted  from  th.'  ii/'  1  °'f  ""^  miserable  state  of  the 
along  with  it.  267-271  The  man*'  "if  it  ■""'J""'''  '"'"'I  «»d 
20).  denotes  the  celestial  church  rf  '=""^,4  •>'«  ^i^'s  name  Eve  (ver. 
281.  288,  291.  ThTma„*  and  L  w^r?  I"!.  '•'.\''««-«nly  marriage, 
21).  denotes  instructionTn  spirited  S  2r,1  "'%  '"'i'  °^^'''"  (''^'• 
began  to  fail.  282.  292-297  9942  C  *  ^*  '  '"vf"  P^'^^Pt'o" 
(ver.  22),  denotes  the  statin/  XI,  J .  "*"  "'^^  ''^e  one  of  us 
300  ^;n*  casT oJ:  ^ot  I'X"  TETn^tiffc'  '''  ^f  ^' 
which  he  was  taken  (ver.  24).  lenotes  thelto?  S  iX"nt td 


666 


MAN 


wisdom,  and  the  state  become  corporeal  again  as  before  regeneration, 
305—308.     I  have  gotten  a  man  Jehovah,  said  by  bve  (Uen.  iv.  i;, 
denotes  faith  that  had  been  inscribed  in  the  heart  made  mto  a  doctrine, 
thus  made  scientific,  340,  1 179.     I  have  slain  a  nian  to  my  wounding,  - 
and  a  little  child  to  my  bruising,  said  by  Lamech  (ver.  23).   denotes 
the  extinction  of  faith  and  of  charity,  427-431.^'  ^^^  ^^       o.T 
his  wife,  and  she  bare  a  son,    and  called  his  name  Seth  (ver.  Ji)), 
denotes  a  new  church,  and  the  new  faith  thereof  by  which  charity  was 
to  be  received,  434-437,  481-497.     The  book  of  the  nativities  of 
man*  (Gen.  v.  1),  denotes  an  account  of  those  who  are  from  the  most 
ancient  church,   470,  477.     Male  and  female  he  created  them,  and 
called  their  name  man*  (ver.  2),  denotes  the  marriage  of  faith  and  love, 
and  the  church  therefrom,  476.    Man*  beginning  to  multiply  upon  the 
faces  of  the  ground,  and  daughters  born  to  them  (Gen.  vi.  1),  denotes 
the  human  race  at  that  time,  where  the  church  had  been,  and  their 
cupidities,   564—568.     The  sons  of  God  taking  them  wives  of  the 
daughters  of  man*  (ver.  2,  4),  denotes  the  immersion  of  the  truths  ot 
faith  in  their  insane  cupidities,  569-571.     My  Spirit  shall  not  strive 
with  man,*  &c.,   said  by  Jehovah  (ver.  3),   denotes  the  state  of  man 
when  no  longer  led  by  the  Lord,  old.     Nephilim  in  the  earth  m  those 
days,  mighty  men,  men  of  renown  (ver.  4),  denotes  those  who  were  in 
the  persuasion  of  their  own  supereminence,  and  their  self-love,  j»0— 
583      The  evil  of  man*  multiplied  in  the  earth,  and  the  imagination  ot 
his  heart  only  evil  (ver.  5),  denotes  the  depraved  state  of  the  will,  and 
the  perception  of  good  and  truth  utterly  lost,  585,  586.     It  repented 
Jehovah  that  he  had  made  man*  (ver.   6),  denotes  the  Lord  s  mercy, 
587      1  will  destroy  man*  whom  I  have  created  from  off  the  face  ot 
the  'ground,   said  by  Jehovah  (ver.  7),  denotes  that  man  would  extin- 
guish himself,  meaning  the  posterity  of  the  most  ancient  church,  591 
1-593      He  destroyed  every  substance  that  was  upon  the  faces  of  the 
ground,   from  man*  even  to  beast,   even  to  reptile,  even  to  the  bird  of 
the  heavens  (Gen.  vii.  23),  denotes  the  evil  nature  of  self-love,  the 
lusts,  pleasures,  and  falses  therefrom  causing  the  posterity  of  the  most 
ancient  church  to  perish,  807—810.     I  will  not  any  more  curse  the 
ground  for  man's*  sake,  &c.  (Gen.  viii.  21),  denotes  that  man  would 
never  again  be  able  to  avert  himself  from  the  Lord  like  the  posterity  ot 
the  most  ancient  church,  927.  ^^  Your  blood  with  your  souls  will  I  re- 
quire  ;  from  the  hand  of  every  wild  beast ;  and  from  the  hand  of  man  ;* 
from  the  hand  of  his  man-brother    (vir  f rater)  will  1  require  the  soul 
of  man*  (Gen.  ix.  5),  denotes  that  violence  done  to  charity  would  carry 
its  own  punishment  in  the  whole  nature  of  the  violent  man,   in  his 
entire  will  and  his  entire  understanding,  1004—1008.//  Whoso  sheds  the 
blood  of  man*  in  man,*  his  blood  shall  be  shed  (ver.  6),  denotes  the 
extinction  of  charity  which  is  of  the  internal  man,  1009—1012.    Noah 
began  to  be  a  man  of  the  ground,  and  he  planted  a  vineyard  (ver.  20), 
denotes  the  men  of  that  time  instructed  in  the  doctrinals  of  faith,  and 
the  church  therefrom,    1068,   1069.     Said  a  man  to  his  companion. 
Let  us  make  brick,  &c.  (Gen.  xi.  3),  denotes  the  falses  they  began  to 
fashion  from  their  cupidities,   1294—1296.     The  sons  of  men*  said  to 
build  the  tower  (ver.  5),  denotes  those  who  have  the  knowledges  ot 
faith  fashioning  worship  from  falses,  1313.     The  men  of  Pharaoh  com- 
manded concerning  Abram  and  Sarai  (Gen.  xii.  20),  denotes  scientifics 


MAN 


^^7 


f:tnf1e^„?;ai:'^  tZlM^l  ^"iJ:  -^-<^  l-y  -  i,.  the 
brothers  (Gen.  xiii.8);denotes  the  u;in.^nr^  ''•"•'   ^\  "'^^^'^  ""«-- 

1577.  1578.  Their  V"atLrJ:p",S„s  tUJ'T' """^  T'"'''' 
brother  (»er.  U).  denof/s  fl,«  =«  -^Apressea  as  that  of  a  man  from  a 

which  makes  thi  inS  fsTfiPr-'oT  °n  '^!  ^=''^''"''  ^'^^  ^h^  good 
evil,  and  sinners  before  j;hovah'  lt\t^A^-  ^"^^  »«"  "^  Sodom 
to  cupidities,  ICOO.  Mamre  P^irV  \  f*"°"'  scientifics  extended 
Abram  (Gen.  xiv  3,1^1^  tt  ?^  ^"/'l""^"  confederate  with 
1753,   1754.     Haga;  iven  bv  Sa'  ^nt   '  ^^  ^^^  '^"^' 

denotes  the  affection  of  scientifi/^  ..k"  T5  ^''"""  <^«°-  "i-  3) 
internal  man.   1890,   1891     1907      Thl    ^^"''f^^  ">«  influx  of  the 
(Gen.  xvi.  12),  denotes  the  lylL  ^^t  '°"°^  ?"«"  "  ^"d-ass-man* 
1949.     All  the  men  of  ilrhi^l  K       """'"'''  ■"""  '■™'°  *""'»  only. 
27),  denotes  the  purificattn  of  „7.     K   "''  ."rcumcised.  (Gen  xvii.  23 
who  are  in  the  chCch    S9    2 111     Th'  "  '^'  *'"'^^  °^  «'"''•  ^^us 
bam.    (Gen.  xviii.  2),    denotes  th.  H"  •.""?]?  «PP«ari"g  to  Abra- 

and  the  holy  proceed  ng  2149  "'"J'J'''^  "««  f'.  '^e  divine  human 
had  feasted  them  (ver    13)   deLt.,^K    "'?  TT^'   ^^^^  Abraham 

previously  signified  by  h  ir  comtag^'lsfs  Thl*':,'^"^  iP-^''*P''''» 
tlience  towards  Sodom  Cver  99^Tl^^^     A.       ,        '"^"  lookmg  away 

cerning  the  human  rcet;o'?r;afeT2 SS  7"  Th^  "  %"^ 
city,  the  men  of  Sodom  <iiirrm.„!i;  ,.t  l  ^'-  The  men  of  the 
were  lodged  (Gen    xk    4^?^  T  *''\'>o"se  in  which  the  angels 

those  who  a!e  in'evu;  v  dat  n.  ?V.  ^°*^  '}'"^r}^°  "^  '"  f^'^^and 
Where  are  the  men  who  came  o^the.  /°".''  of  charity,   2344-2347. 
offer  violence  to  the  diWne  hnm^n  .  !5  !"•  IT"  ^'  ^^'  <'«'«'tes  that  such 
2365.     The  two  dauis  of  Lot  H^"^^   I  Pr*'f"&  2352.  2359. 
8),   denotes  the  affertions  of  Lnd  \\  Ylt^^  "°' '"'°""  «»«"  (^^^ 
false,  23fi2.     The  men  of  fh!  ??        ""*•  *""'*  "ncontaminated  by  the 
denotes  the  fordbk  oerLtl^  V.T''"^  ?P°"  "•«  -""n  Lot  (ver.  9)! 
good  of  life  ar?Lr2r4-2°^6*'^^  *I.f  "^  f 'h,  by  denying  th^e 
drawing  Lot  into  the  house  fver    I  m    I    f'^"  (""eanrng  the  angels) 
guarding  those  who  are  in  tL^^'^d  J  ^^"377  nT/o"'  '^t  ^°"^ 
of  the  city  smitten  with  blindness  fver   1  iT^lli  /~.u  '^-  •  ^^^  """» 
c.ple  and   its  doctrinals  filled   v^tlfali'  2381     4^4 '"^TK*^  P""" 
(meanmg  the  aneels')  lenflino.  T  «f      '""r^-j'JSl — mi.     The  men, 
of  the  city  (ver    12     IfiT^d^n'/      '"'^'''^  ""d  his  daughters  ou 
they  who  are  in  the  lolk    /  u  '  •  P""""  '^°'»  "»«  I-ord  by  which 

(ver.  31),  denotes  no  lonm  anvTrnJh  ^4«/  ^u*"^''**''^  of  Lot 
to  return  Sarah.  khxSll7.  /  .u  ^465.  Ab.melech  chained 
the  spiritual  truth  of  doctrTnl'toK^'  T  ^9'^-  ^-  7).  denotes 
rational,  2532.  2533.  The  men  o(  Ahi^l^T''.  '°"°'''*^  ^^««  »•>« 
8  .  denotes  zeal  in  the  ratira?  and  ,.  .  «  f'*""«i  S'*«">^  (^<"-- 
should  be  contaminated  2543  Th./  I". '^'''  i*'.'  ''*'^''«'  doctrine 
going  out  to  draw  waters  exD^ctedhvA'K^u'''"'^  ^^'  '"*"  "^  '^e  city 
to  Nahor  (xxiv.  IsTde^otes'^  the  affi^  "?  ""T"^  "''*°  ^«  «=""»« 
3066.     Rebecca  a/pearing   a  damSlr.'  f  I'"'*''  "-^  instruction. 

notes  the  state  of  P-;tL!"3^'oO."''^hrrrakr^^ 


668 


MAN 


MAN 


» 


i 


n 


gold,  and  bracelets  of  gold,  and  putting  ')?««  «'' K*;^^*  ^'''"S  man 
notes  eood  and  truth  received  from  the  rational.  3103,  3  Oo.  ine  man 
bowfnf  himself,  and  worshipping  Jehovah  when  favourably  remvede, 
<?«»  denotes  the  iov  and  gladness  attendmg  this  state  ot  Pfwcption, 
^1  ift  ^125  Laban  running  out  to  the  man,  Rebecca  speaking  of  the 
man  &c  iv'er  29  30  de„^otes  the  animus  of  the  affection  of  good 
Zards  trS'  and  othi'r  states  on  either  ^de  tending  to  conjunction 
i^Qi  ^Ji'ilJ.SlSS  The  man  entering  the  house  (ver.  32),  denoies 
fnfluxinos^od  3144  Water  to  wash  his  feet,  and  the  feet  of  the 
•mSn"  wMm  (ver.  32).  •l-otes  purification    in  t^^^^^^^^^^^ 

Slg  IV^^iS  (vr54)   dYnot^lte  afpVplS  of  good  and 
truth^n  the  naturalmau.  3168.  3169.   The  servant  of  Abraham  and  his 
men  goii  wUhXbeccaVer.  59.  61),  denotes  the  P/ocedure  «    fmne 
good  andiuth  elevating  the  affection  of  truth  out  of  the  natural  man 
in  order  to  its  conjunct  on  with  the  rational,  3184.  3191.  Jiy^-     .  "»" 
sthatman   "  saiil  by  Rebecca,  when  Isaac  appeared  walking  m  the 
field  (veT  65),  denotes^he  first  perception  of  rational  good  on  the  part 
of  the  affection  of  truth,  320 1-3205.     Esau  called  a  man  of  he  field 
and  Jacob  a  whole  man  (Gen.  xxv.  27),  denotes  f  od  ^d  truth  in  the 
natural  man    from  the  conjunction  of  good  and  truth  rational.  6i6^, 
3M2  3286  3293-3294.  3309.  3310.    The  men  of  Gerar  asking  about 
it  wi  of 'Isaac  (Gen.  xkvi.  7).  denotes  those  ''^  ^  «  f  ^^n  and 
L.1  nnt  in  ncrcention  inquiring  nto  divine  truth.  338a.     I  hat  man  ana 
Wswoma7norto  be  touched  (ver.  11).  denotes  divine  good  and  divine 
Sth  guarded  from  such.  3^02.    The  man  (Isaac)  growing  exceed.ng 
Ireat  &c   (ver.  13).  denotes  the  order  m  which  good  and  truth  in- 
freale    3407      TlieV  swore  a  man  to  his  brother,  said  of  the  covenant 
hSn  £  and  /bimelech  (ver.  31).  denotes  ^fi™^'- -'J^^gh 
who  are  in  the  good  of  truth ;  how  the  Lord  dwells  with  such,  thougn 
not  conjo^^ed  "fth  them.  3459.     Esau  a  hairy  man.  and  I  a  smooth 
man    said  by  Jacob  (Gen.  xxvii.   U).  denotes  the  quality  of  natura 
good  and  nZral  trutl  respectively  3526.  3527      "Now  y  an  ^J 
love  me."  said  by  Leah  when  Reuben  was  born  (Gen-  "»•  3^)-  V-^Z 
the  first  state  in  the  conjunction  of  truth  with  good.  386o  3866       This 
time  my  man  will  adhere  to  me.  because  I  have  borne  to  h™  three 
so^  ."said  when  Levi  was  bom  (ver.  34).  df  "otes  co  jnction  by  cha^^^ 
187'^      "Thou  hast  taken  my  man."  said  by  Leah  to  Rachel  (Uen. 

«x   15)   denotes  conjugial  desire  in  the  procedure  of  the  marriage  of 
XXX.  15;,  °en°tes  coi  J  „  __  r  because  I  have 

|°vl  my  hTnla  d  ;  my  man."  said'  fy  Leah^n  Issachar  was  born 
fver  18^  denotes  the  blessedness  of  mutual  love  from  the  marnage  of 
£  and  truth  sliU  proceeding.  3956  "This  time  "J  «»»;'"i«; 
L  with  me."  said  by  Leah  when  Zebulon  ^^  hom  (ver;20).  ^^^^ 
roniuo'ial  love,  or  the  heavenly  marnage  of  good  and  truUi  consum 
3h^  he  eternal  man.  3958-3960.  The  man  (Jacob)  mcreased 
rcefding ly  y#«</i<  **  ""Ide  valde.  ver.  43).  denotes  the  ".nltiphcation 
of  Sd  fndUth,  4035.  "We  lay  hid,  a  man  from  "s  companion  and 
no  man  with  us."  said  by  Laban  to  Jacob  (Gen.  "^'•/9.  f  ">'  .'*^°°*^^ 
Mod  and  truth  of  the  church  separated  from  good  and  truth  not  ot  tne 
fhurch  4  99.  4200.  The  coming  of  Esau  with  400  men  announced 
to  Jatb  (Gen.  xxxii.  6).  denotes  the  influx  of  good  with  interior  truths. 


669 


S  Jol^as  to"tmt'42'"74°  '^As  »'  "^^  'r^"  ('''■  24).  denotes 
God  and  with  men.*  'and  htt  prevalleTrv  *^"«^^*  •=°"'«»<'ed  with 
victories  m  combats  as  to  truths  InTl    a   ^!^-  ^^>'  "denotes  continual 
by  Esau  with  whom  was  mZTioTt^t'^'  f''      •'»'°''  »" 
the  conjunction  of  divine  good  wli^h  flnl  "  \^'/*'"°**' *•>«  ^tate  of 
joined  with  rational  truths.  4340  Si       Th    °  *''^ "««'«!  man  con- 
of  Jacob)  grieved  and  wrothful  against  Sh^I^  ""^n  (-"eaning  the  sons 
notes  the  posterity  of  Jacob  evilfv  T   ^''*f'''>cm  (Gen.  xxxiv.  7),  de- 
ancient  church.  4440,  444V    tLI?"';''  l"^"'^'  ^he  truth  of  the 
uncircumcised  man  (ver.  I4):"deIotes  IhlTV"/''  '}'"  ^'^'^r  to  an 
in  place  of  the  truth  and^good  of  th.  1  '^"f""  °^  representatives 
Sheckhem  speaking  to  the  men^f  ?u  •     •  "•""''''''  '^^62.     Hamor  and 

notes  the  influx  of  persuls^n  ♦     !t^"  "'^^ ""  *'»s  subject  (ver  2o\  de 
4477 AA-a   *  "'persuasion  to  those  who  are  in  f,...i.^^r^'    e- 

.1?  n  T  l.''*^-        Those  men  peaceablp  JifV.  ""'^  "^  doctrine, 

shall  dwell  with  us"  (ver  21    ?2\  A     T    "*'  """"^e"'  that  those  men 

field  at  Sheckhem.  the  man  saying  to  hil   1  ^^rn  ""*"  'wandering  in  a 
denotes  the  state  of  the  churrh  11      T,'  *"•  ^Gen.  xxxvii.  15717^ 
truth  is  no  longer  knoVn'"  ^'i.-i^-^o"  T^i  8-«-'  o^  coimJn 
brother,"  (meaning  the  brothers  of  lit  I      J^^^  '*«^  a  man  to  his 
h.m.  ver.  19.)  denotes  the  stato  of  th2  1./''''"  '^ey  proposed  to  ki^^ 
ledgment   of   the   divine  human    472^  ^,  °^^''^  '"  '^^  acknow- 
Midianitcs  buying  Joseph  (ver28^   f    ."'"'  ,'=°"'^^'-      ^en   of  the 
trme  by  those  who  are  in  the  t;uth  nf       'I  ""  '^'^''f  ^ion  of  that  doi! 
descent  of  Judah  going  Iln  frn'\°    u'"&  ^°°^'  ^756.  4758.     The 
!»ites  (Gen.  xxxvifi.  ?),  denoteX  ^.^r^^'"  "^  ""an  of  the  AduSa! 
m  particular  declining  to  the  fie    4811'    H°^  Jacob,  and  that  tZ 
of  a  CauMnite  man  (ver.  2).  deno'tes  thf^ff   !•  '"'."«  ^^'"^  «  daughter 
of  evil.  4818.    The  men  of  that  p kce  Ai:-    ''"  f  ""''  f'°"'  «>«  false 

tatwn  of  truths  in  the  state  treatd  „f  ^loon    J„^^''  "denotes  the  consnl- 

IT  °'-^^l^'  («'^''-  - "^  - Tdenltes  thl  ff^  /"^•^P''  """"eht  by 
m  the  scientifics  of  the  church   «,  !  ?     ,  ^  celestial  spiritual  received 

aprospering  man.  in  the  Lusrof^""  o'rd V'f'-^^''^-     ^'S 
state  of  initiation  into  natural  good   4970    4 irf"  ^^"■-  2)-  denotes  its 
of  the  house  with  Joseph  Cver   in'  A    "r^/S.     No  man  of  the  men 
human  by  his  own  sol^poVe;  5005      Th'  ''"'*  '^  ^'^  glorified  Ws 
the  wife  of  Potiphar  (ver^  I4)  deno?«  If  I"'"  °/  '^'  '"'"^c  called  by 
caned  a  man  of  the  Hebrews  by  teV?v^r,?^°^*'''' '<'''•    J^^^P^ 
regarded  as  a  servant  by  the  mtnral  ^Ini'^  ^'/*"°*"*  *«  ^PWtual 
r»-  °^  ?PP°'"*^d  lord  over  S  ^ri     /,r" '"'^'%ent  and 
flowing  truth  and  good  by  which  fu^hf„-''V^^'  denote!  the  in- 
arranged.  5287,  5288.     Thrman    1  Li^  ^''"^  ""'"al  mind  are 
7/„r  A  ver,  38),  denotes  tmh  tseTf  Tr  ho f'rP;!;'' ''  '^'^  ("ea"! 

^A  hSt  'f-  ^t^^.P^^X 


670 


MAN 


MAN 


671 


it 


had  alienated  internal  truth  by  the  -n-rect'o^^^^^^^^^^  ^£7n'S 
They  trembled  a  man  to  b.s  broth".  »nd,scovenng  ^^^^^^^j 

sacks  (ver.  28),  denotes  a  •^"'"XnTt  id   cohered  that  all  is  of  pro- 

or  the  state  of  »- -^  -"der  .h"  •j;3%t  eJw  by  ^'^  '"^'''""  ''^ 
T  dence,  5502— 5o03,  ^485— a4e».     jo    p  apperception  concern- 

man,  the  lord  of  the  land  (ver.  30,  3o),  denotes  a^pe     p 
ing   he  celestial  spiritual  ruling  m  the  ""'"'J'l'J'^/a"',^?  denotes  spi- 
calledby  them  a  man  only  (Gen.  xlm.  3  5.  0.  /.  H.  1-*^  '^^  ggfg 

ritual  truth  flowing-in  from  the  '"»"""'•  ^fA^ifts  and  accompanied 
5627.5629.    The  men  returmng  to  Joseph  .J^ 
by  Benjamin  (ver.  15),  denotes  truths  «'th  the  m  ^ 

aid  the  spiritual  medium,  5634— 56^^,  SMJ.  ^4), 

the  house  of  Joseph,  and  to  eat  .'"^^^^.""dand  subjected  to  the 
denotes  the  truths  of  the  natural  man  adjmned  and  su  J  ^^^^^ 

internal,  5641-5645,  5648,  /667.     The  man  over  P^^^^^  ^^^ 

introducing  them  by  order  'f  ^°^^^l^'^^-^^^^^ 

doctrinal  truth  of  the  eternal  church  effecting  imtw^^^^^^^  ^^^^ 

internal,  5640,  5644  5652.     The  men  f  «""8  '° J^J^^^tVis  shrinking 
of  Joseph  (ver.  18),  denotes  those^ho  are  .n  exte^n^  t^       ^^^^^.^^^| 

from  conjunction  wrth  internal    ^6^7'  5648.     /j  ^^^^,  ^hen  the  new 
when  at  Joseph's  table  (ver.  33),  denotes  cnange  ^j^^ 

arrangement  of  truths  takes  place  """l"  f  °'^'^';^\he   '  od  of  truth 
n.eu  fo  be  filled  with  food  (Gen    ''I-    ^^^ denotes  the  go      ^^^  ^^^.^ 

given  in  the  natural  mind  o/33.  /^^  "*.Vli/truths  and  scienti 
fsses  (ver.  3),  denotes  the  externa  man  with  J™"^^;  ^fter  the 
somewhat  remote  from  the  internal  574\-  J^^rto  fdjoin  the 
men  (ver.  4).  denotes  the  animus  of  t^^^ 'f  ^Xardivine  ?''  said  by 
external,  5/44.  " Know  ye  not  ^^'^^''^Xt  all  is  known  to  the  Lord, 
Joseph  (ver.  15).  denotes  the  P^-'^Pt'""  ^  c  '  is  found  shall  be  my 
577j_g781 .     "  The  man  m  whose  ha^^  tte  cup  is  tou  ^^^^.^^j 

servant,"  said  by  Joseph  (ver.  YA^^'.ermore  without  freedom  from 
interior  truth  f™-the  Diving    is  o    evermore  wit^^^^  ^  ^^^  ^^^  ^^^^^ 

the propnmn,  5/90,  o791.     ^?^^."*       „'    h,i,u.-  „as  with  them  (ver. 
of  the  man  (Joseph)  except  the"  younger  bothe   was  wit  J^^^^^ 

26),  denotes  no  mercy,  and  no  conjunction  "'th  t hM^u  ^^^ 

r  '•^' thl  SS  Ittgo    it  whtloseV  discovered  him- 
(meaning  the  bgyptians;  mauc  i    &  scientifics  not  in  agreement, 

s\lf  to  his  brethren  (Gen.  fl.'v  J)' f *"°  ^^^j' fro^^^^^^  midst  when  it 
and  adverse  to  the  -kstml  n^m^.  -J^f  JXen  of  Joseph  intro- 
conjoins  natural  truths.  f»' 'Tf^'i-  //^en  xlvi.  32),  denotes  the 
ducid  to  Pharaoh  as  pastors  of  the  ^"^^  (Ge"  ^u  ^,^  ^^  ^^^  ^^^^ 
truths  which  lead  to  good.  b044      Because  tney  ^^^  ^^  ^^^ 

(ver.  32).  denotes  he  good  of  tf»th,  6045.  ^JJ^  ^^^^^^^  tbe 
herd,  that  ye  may  dwell  in  the  l'!"*^  °f^^°f  "i,Sst  of  the  natural 
truths  from  which  good  '^/.^Vy*-*  *^''i,'"fro^  among  his  brothers, 
mind.  6049-6051  Joseph  tak'»| fj^^  f  2rdrotef  the  insinua- 
and  placing  them  before  Pharaoh  (Gen  xlvu    2)    d  ^^.q^^q^^, 

tion  of  some  of  the  truths  of  the  church  into  sc  .  j^    ^^^.^ 

Any  men  of  stoutness  among  them,  to  be  appo'nted  F  nce^ 
cattle  (ver.  6).  denotes  the  reception  °J  th«>  more,^„^n^^^^^       ,^  P^  ^^^.^ 

^rlS  tr^r/-?Sdrsi;ranrLevi  (Gen.  xUx.  6).  de- 


notes  the  extinction  of  faith  by  recedine  from  charltT,    ««k«  i 

4502  and  citations.  The  names  of  the  sonHf  i.  "ff'  ^^^^''  '**  "^^ 
his  house  (Ex.  i.  1).  denotes  as  o  [ruS  3  as  to iS  663^  T  '""^ 
of  the  house  of  Levi  took  a  dauehter  of  I  Prf  /PV ^°°\^i^^-  ^  ■na? 
from  good,  and  its  conjunction^^lhlj^'^em  67  '7  7'" ''"'''. 
Egypt  smiting  a  man  of  the  Hebrews.  &c  rver  il  f^^  A.  ♦  °  °^ 
tific  truth  when  alienated  endeavoning  to  destroy  th^  trutfofT" 
church,  and  how  the  latter  is  guarded   6758    %m      t  °'r  '^* 

!wSThorT'""^  (-  13).'d:noS  SKfthin  IC ^^oVt 
tween  those  who  are  m  the  tmfh  nf  fai^h  o«.i  4.u        T  ^"urcn  oe- 

t\7/ii\      n\iT\  ,,       '^'^"''"  °^ '^"^  and  those  who  are  not   67fi4 

(Gen  V  ^^    aI  T^'X^'  ^"'''''  "P°°  '^'^  •°«°.  ««aning  the  Hebfews 
1  ?■  I't''  ^"""^^  "•*  """•e  severe  infestation  by  falsef  71^      tS 
dust  of  Egypt  turned  to  lice  in  man*  and  irbeast  7Ev  vii     .  q   i^> 
denotes  the  evils  of  cnpidity  or  of  the  ksts^nteSor  aS  J^^io     7424' 
74^8.     Ulcers,  &c.,  upon  man*  and  beast  (Ex  W  Q   im   T    /  l' 
fi  ths  and  blasphemies'of  evil  interior  and  e£or!"  7523  ^7524  7529 
7532      Every  man*  and  beast  not  in  the  house  klled  §-  hafl  (ver   i7 
!.?\  ^*  ''1?.""  8°°''  """"»'  and  exterior  destroyed  by  fXs    «-Jn; 
756/757f7582"T7l"P  '"  •=°°J"-«°»  withTA  7558,  756T 

^•ra^Pro^ther";;^^^^^^^^^^^^ 

who";  TtShld'zr'  ""^'^ "'  r!*^  ^^^^^  -•  2).  -^eLtes  tr; 

and  g"Vo/;tchlTv?i  rSri;ed%T7rTt:  r"']??^  °'  '^""^ 

fmml"  *'"  "'"y  "^  '"  *■'""•  7772.    The  first-born  of  EgTpt  slai7 
irom  man*  even  tn  hpncf /p«>    ^;:    lo      •••    ir\     ,  ■^S/P''  siam, 

filthy  Wes.»  consociated  with  the  good  in  heaven.  79984o?i      Th^ 


u 


672 


MAN 


MAN 


Hi 


11  ' 


first-born  of  n,an»  and  beast  to  be  sanctified  (Ex.  '''"•  2)'  denotes  *he 
Jood  of  faith  both  interior  and  extenor.  that  i  is  ^°;^ ^^^^."^^l^m 
HOafi  All  the  first-bom  of  man*  among  thy  sons  thou  sbalt  reaeem 
?lrnf  denotes  that  the  truth  of  faith  is  not  to  be  attributed  to  the 
S  8080      Jel^vXa  man  of  war.  so  called  in  the  song  of  Moses 

8273      And  they  said  a  man  to  his  brother,  when  they  saw  the  manna 
?Exxvi   15)    denotes  astonishment.  84C1.    The  men  gathenng  more 
th^n  sufficient  manna  (ver.  20),  denotes  the  acquirement  of  good  from 
self?  8480      Choose  out  men  for  us.  said  by  Moses  to  Joshua  (Ex  xvu. 
9).  denotes  truths  set  in  array  for  combat  under  ^'""0  truth    8o96 
They  asked  a  man  his  companion  of  their  peace,  said  of  Moses  and 
Tethro  fEx.  xviii.  7),  denotes  the  mutual  consociation  as  to  state  ot 
divine  eood  and  divine  truth,  80G5.     I  judge  between  a  man  and  his 
companion,  said  by  Moses  (ver.  16).  denotes  arrangement  or  d.spo.tion 
S  rcTe^led  truth.  8694.     Men  of  stoutness    men  of  truth    to  be 
cCen  in  aid  of  Moses  (ver.  21,  25),  denotes  the  election  of  truths  to 
which  eood  can  be  conjoined,  described  by  the  second  phrase  as  pure 
rruths  8710,  8711,  8725.    Whether  beast  or  man  (that  toncheth  the 
mountain)     t  shall  not  live  (Ex.  xix.  13),  denotes  that  good  and  truth 
reff'spiritual  life  «hei  in^ix  from  the  Lord  is  no  k^^^^^^ 
ceived,  8801.     A  man's  daughter  sold  to  be  a  >andmaid  (Ex.  xxi.  /). 
denotes  the  affection  of  truth  from  natural  delight    8993.     He  that 
smiteth  a  man  so  that  he  dies  shall  be  put  to  death  (ver.  12  .  denotes 
hu  t  done"  the  truth  of  faith  and  the  loss  of  spiritual  hie.  whence 
damnation   9007-9008.     A  man  who  kills  another  by  premeditation 
SbeS  even  if  taken  from  the  altar  (ver   14),  denotes  the  certain 
damnation  of  those  who  do  evil  from  the  understandmg,  9012— 9014. 
flTthat  stealeth  a  man  and  selleth  him,  to  die  (ver.  10),  denotes  the 
damnation  of  those  who  apply  the  truths  of  faith  to  evd,  9018—90.0, 
So  8906.     When  men'  strive  together,  and  a  man  smites  his  com- 
nanion.  &c.  (ver.   18),   denotes  contention  concerning  truths,   90^4, 
9025      A  man  to  be^punished  if  he  strike  his  servant  or  his  maid  so 
that  he  ^erbut  not  if  he  should  survive  a  day  or  two  (ver.  20).  denotes 
the  loss  of  spiritual  life  if  any  scientific  from  the  Word    or  the  affection 
for  it  is  reacted  without  full  intuition,  9034-9039.   When  men  strive 
Sg^  h  r,  id  they  hurt  a  woman  with  child  (-'•  22).  fenotes  stn  e 
between  truths  by  which  the  good  of  truth  l^>"J"'«^^»"41-9042.    If 
a  man  smite  the  eye  of  his  servant,  or  of  his  maid  (ver.  26),  denotes 
hurt  done  by  the  internal  man  to  the  truth  of  faith  or  the  affection  of 
truth  in  the  external,  9058.   9059.    A  man  »/  ".^^"'rt^/ *" 
ox  fver.  28.  29).  denotes  the  truth  or  good  of  fa'th  hurt  by  the  affec- 
tL  of  evil  in  the  natural  man,  9065,  9073;  see  also  7456.     A  man 
open^n^  a  pit  or  a  man  digging  a  pit  (ver.  33),  denotes  the  reception 
orthe  self^rigination  of  whit  is  false.  9084-9085.     The  ox  of  a  man 
ini^ing  he  ol  of  his  companion  (ver.  35),  denotes  two  truths  to  which 
SvSffeetions  are  adjoined,  the  evil  destroying  the  good.  9090      A 
man  stealing  an  ox.  &c.  (Ex.  xxii.  1),  denotes  the  depriving  another  of  his 
S^d    9099°    A  man  desolating  a  field  or  a  vineyard  (ver.  4).  denotes 
^privation  of  the  truth  and  good  of  the  church    9139      A  man 
rivins  to  his  companion  silver  or  vessels  to  take  care  of  (ver.  7).  denotes 
K  Tnd  scientifics  deposited  in  the  memory.  9149-9150.     A  man 


673 


giving  to  his  companion  ass,  or  ox    or  «».o.n  «.        i. 

of  (ver.  10).  denotes  truth  and  good  ZS'Z  '7  ■ '"''  *"?  ^"^^  '^ 

is  of  the  afi-ection  in  the  memory    of 62      a"^ '"T'"""'  "."''  'whatever 

companion  (ver.  14).  denotesTr^hsSed^ouTusf  aXf^t"",'"' 
tion  of  one's  own  good    0174      A  ,«„„        °°  ""st.  and  not  by  elec- 

16).  denotes  the  co?„ctioi  of  tr^th  wirr^'",!  ^''''S'"'  «'«'•  C^^'- 
see  also  7456.  Men  of  holiness  vesir«n\??  ■Ueg'fmately,  9182; 
the  state  of  life  from  good  9229  Vp  „ff  •  "  T  ^7'-  ^'  '  "^^notes 
be  accepted  from  every  man  who  J  I  f  ""^'  '^^  *''^  tabernacle  to 
(Ex.  XXV.  2),  denotes ThaTworSrto  h?""'  ^P^M^^o-^'y  moves  him 

or  freedom,   9460;   coZlreSVxy2ii^''fo'^'^i^l^^^^  '°^« 
cherubs  to  be  placed  a  man  fo»;,^f  I"-    u^'  ^^-     ^''^  faces  of  the 

ver.  20).  denotes  the  mZl  intuitu  1h'°''''-   '"P""^''^  ^^*  °'^''' 
good.  9516.     The  man  wZ  J,«l„  "^  conjunction  of  truth  and 

fEx  X..  33),  andtrma^n'^hotr^lirX^^vS^^^^^^^ 

off  from  his  peop  e.  denotes  the  imif,»;„„  „*  V  •     f,  V^"^-  ^^)>  to  be  cut 

prium  causin'g  spiritual  detth  Vo  m  %  sSP  Th'''^^'""'  '^  P"'" 
who  brought  us  up  out  of  the  land  of  vZ  ,  ,  "  ^'''''''  *''«  "«« 
happened]  to  him  (Ex  xxxfi  1  9m  FP*'  '^^''''ow  not  what  [has 
elevates  man  from  extern^^  int'prn  ^  ^'"?''!,  ^^^  '^'""^  ^'^th  that 
10.475.  Pass  and  return  from  S"  to  .Z  f  .^ -^  ^"'''^'  '"''^"O' 
man  his  brother,  and  a  ZnhhooiJ^-^  °^  ^^^  '^'""P'  '«>''  ^lay  a 
(ver.  27),  denotes  the  stTte  when  Ten  u  '  '"/  ?  ""^^  ^'^  "^ig^bour 
good  and  truth  closed,  Md  spirituaf  dlthT"' •  '".°"'"'  *^  '"««  of 
There  fell  among  the  people Z!rfwt\"''''f°"''''.  '"'^^S'  10.490. 
denotes  the  complete  cSg'She  in  S    10  402'"''p-?i^  ^^"v'^>' 

the  influx  of  Ud  aS  tS'^^a  S:"S-%'-^9Tlir  T  """T 
mg  with  Moses  face  to  face  a<!  «  ^.^  .      i     V    .  .'     Jehovah  speak- 

xxxiii.  11).  denotes  the  coniunctL  of  th?H-   '''■  ?''•  "^'ghl'our  (Ex- 
which  are  all  of  good  and  tru?h    10554    fnT.V°*T''  °''*''«  ^°'d. 
heart  to  be  employed  in  the  works  for  'thl  V  f*     ^^^'^  "^  "'''  » 
and  Aholiab  (Ex.  xxxv     1    2  4   6  sV^ ^1  ^**''*';?'"='^"'"^«'•  B^^aled 
be  conjoined  with  the  VonH  nf  i      ^'  "^r?'*'  *"  «"«•»  truths  as  can 
fromth^e  Lord,    0,750   fo  335      Me„"o/  "*'  '""H^^  ^«'"»  fi°"i°g-« 
of  war.  and  Jeho;ah  calK  heTot"d  1Z^  oWr  T^ T  "  ^^" 
spiritual  combats,  which  are  tho....  of  tl^  .?■       T^l'  '^^  reference  to 
ness  as  the  appearanc^  of "  2°  *  .^Ln^S'^rl"''  ""'^'  «273.    A  like- 
i.  2C),  denotes  the  iTrd.  3021      A  Cn  .t^f  *' 1°^ '^  *"""'  (^zek. 
girded  with  gold  of  Upha.  man.   ,^    Y^'f  '"  1'""°'  """^  ^'^  '"ins 
kingdom,   3021.     I  beheld   ^Z^Ttt^'     '"°*^'  ^^^  ^"'^'s  celestial 

^denotes  no  tru^lti  £^t  oTU^h^^sft  ff '  '^• 
sage  where  homo  is  the  term  used  (Jer  iv  2oT Ino  '  '"j'*'"  P""' 
No  man  and  no  inhabitant  in  their  cities  Vjer  i^fil  7°  f^^'  ''^^^• 
and  no  good,  3134      Inhnhifanr^f  t         V  V  °)'  denotes  no  truth 

V.  3),  dLte's  go'oti  and  5£  h°  f^T 554^  S  °1  ^^'^"1'  ^'^' 
man  the  flesh  of  his  own  arm  risa  if  I  oS  „  Ti'  ^^  *•*""  *="'  every 
his  friend  (Jer.  xix.  9),  denotes  th;  hatr!}  of  **  "'f^  """^  ^''^  ^^^  of 
Unless  ye  eat  the  flesh  of  the  Son  of  M,n*  """u'  P'^P^""'.  3813. 
selves  (John  vi.  53).  denc^Ss  th^  g  oS  tC  Zr^IT  "'t'"  '"'''■ 
he  appropriated,  3813.     Every  ma!  heZtt^'^'ltl^Z^oiZ:^:. 

d2 


s 


674 


MAN 


III 


v 


pent  of  brass  (Num.  x,i.  9).  denotes  ''^^-'"""/'"^^J'i^^^^^^^^ 
thus  represented  as  to  the  sensual  external.  3863  Ten  men  out  ot  a^i 
languages  of  the  nations  shall  take  hold  of  the  skirt  "^  ^^e  man  m 
Sh  rZech  Tiii.  23),  denotes  the  new  spiritual  church  among  the 
Sfes  Sus  savin^g  faith  is  from  celestial  love.  388^  A  -nan-man 
Lr-ho^o,  Hebrew  eno.cA]  more  '"« '^an  gold    and  a  man    than  the 

U  of  Oph- as%f  •  g'?^  •'^C^tfohavetot'tt'j^al'^G^d 

£=^;:e^pSeJt  batS  =^^5  £  of^tX 
(ver  7rdenotes  reasonings  from  falses.  and  their  appearing  as  truths, 
and  also  as  if  from  good,  7643.* 

MANASSEH.    See  Tribes.  .   . 

MANDRAKES  IJudaim]  supposed  to  be  some  k  nd  ofltnit^ 
flowers,  signify  the  conjugiaf  [virtue]  m  good  and  truth.  3942.     See 

"-^MlmFESTXTloT  ^SrLite  itself  cannot  be .  manifested 
except  by  the  divine  human,  and  the  divine  human  is  m  the  Lord 
Xne  iU  1990.  The  manifestation  of  good  is  by  influx  from  the 
Serial  into  the  external.    588.5.   6717.     The  Lord's  manifestation 

"  TASS'STst^vi/goS'and  is  opposed  in  its  significa- 
tion to  the  flesh  for  which  the  people  lusted,  ill.  999.    Manna,  denotes 
the  d°4ne  human  of  the  Lord,  and  hence  love  and  chanty  which  are 
the  fM.d  of  an-els.  2838.     Manna,  as  being  heavenly  bread,  denotes  in 
the  Smreme  sens  ,  the  Lord  as  to  divine  good,  and  in  man  the  celestial 
nrincinle  of  love  which  is  from  the  Lord.  3579  :  see  below.   8464. 
Ca  described  like  coriander  seed,  white,  and  its  taste  like  wafers 
made  with  honey,  denotes  divine  truth  from  the  I^'f  divine  human. 
5620.  ill.  8464,  ill.  8521.     The  manna  given  in  t^e. desert,  denotes 
SDirtual  good,  imparted  as  consolation  after  temptations.  839.-..  ««• 
84T3      Manni  denotes  the  good  of  truth,  which  is  the  life  of  the 
spiritual  man!  8400.  ill.  and  *A.  8464,  8521.  8539.     Manna  denotes 
tt  good  of  the  inte'rnal  or  spiritual  man  ;  the  .Wa.  (  ranslated  ^„a  j; 
the  lood  of  the  external  or  natural  man.  ill.  8431.     Its  name  in  tne 

origfud  r».«».  -«  kona,  «-*«''%'*"  •'^d«".^«lfiVT46"2SDec^ 
nnre^enerate  as  to  what  the  good  of  truth  is.  ill.  8461-8462  Speci- 
fy manna  is  the  good  of  chanty.^eg""'" ''y  ^Jl/^/Jatg'"!  «; 
8462-  eenerally.  celestial  and  spiritual  good,  8464.  10,.J03.  in  tne 
,,,nreme  sense  the  Lord  in  us.  ill.  8464.  The  arrangements  for  the 
XcUo'nT the'lnna  have  ;eference  to  the  o,d  i„  .hich  good  and 
truth  are  received  by  societies  in  heaven  8469.  8472  lU  supply  day 
bv  dav  has  the  same  reference  as  the  daily  bread  m  the  Lord  s  prayer, 
and  denotes  continual  trust  in  the  Lord  without  solicitude  on  account  of 
£  paTor  fuLe.  2493.  2838.  8418,  8422,  8478.  The  dew  in  which, 
and  wTth  which,  ii  descended,  denotes  in  the  supreme  sense  divine  truth. 

*  In  some  instances  the  authorised  version  give,  a  P™°°"°  ''"'^1  "Jj^Pf^l"! 
the  wori  n.an.  and  in  others  again  " --^"-^"^"^''S.^e  bov  tlUctn 
rlre"  Z/ZZX'^^^^  theXufh  S,  but  the,  proper.,  repre- 
sent  the  Hebrew. 


MAN 


675 


«|d  m^he  respective  sense  spiritual  truth  with  men,  3579.  iU.  8455. 

d  hg»t£  ^^n^T^^BP^^^  EThf 

about  to  be  insinuated  84  n     Thl  ^^  '°?*.'  "^^^  *P'"'"»1  good  » 

heaven,  denotes  the  influi  ;f  «tu'"°"!f''  ^^^'""^  """^^  *»  ™'°  ^o™ 
day.  its  preparationon  the  ^Ldar*^'  8416.     !'»  collection  every 

denotes  the  reception  of  good  the  t^'  ""'  ^""^^^  *''«  "^"al  q«antit/, 
or  appropriated.\nd  conjuncdon  8422"^fiT4'  ""^f  ""^^  thusWive'd 
to  eat  in  the  evening,  and  bread  il,  ^ hf  ,7  •^•^-  ^^^.  P'""*'**  "^  Ac^h 
delight  of  the  naturll  man   or  f  hi  ™°™"S.  *"  """^'y-  denotes  the 

thetpiritual  man  bvs^d'iZl\  r°^"T  ^'^^'^'  and  the  delight  of 
8447.  8448.  stsi^l'^e^Z'li^'^!^"^  '"  ''"^P*"""'  8431.8432, 
natural  man  as  to  his  goods  and  t3  fin  T'"^  ^'""''^  ">«  "^-^l^ 
The  dew  round  about  fhe  ^mn,  inl  '  '"^  ""^  satisfaction,  8453. 
peace  commencing  a  nel'^sX  Vi^^  T"A"^'  1?°'"^  '^'  ''»'»'  "^ 
denotes  the  insinuation  of  tru^h  84^  ^'^Ti.-  ^^'  ^'"^  '''''°^^^S. 
little  round  substance  unon  fh»T'  ?\  T^^  ™anna  described  as  a 
truth  in  its  firft  formaCn  in  r/ "'^ ''■'' f''*'''  denotes  the  good  of 
Described  as  smal     iTke  hoar  frn.,  ^^^'^''^^^  P"'*'  8457,  8458. 

truth  consisting  and  flowint  fn  !Zf  "P°  V""  T'^'  ^«"°'««  'hat  it  is 
denotes  that  such  good TutterW.  l™  °^ ^'^^'  ®^^^-  Called  ,nanna, 
8462.  Moses  spefkTng  o  TZVj''"'V°  •""?  ^'^°''  regeneration 
divine.  8463.  This  if  the  br-W  ■?•  u  '°'^'""'atw''  ^y  truth  from  the 
notes  the  good  to  be  annronr.w/  5"''  ^'''7''''  8'"«^  y°»  *»  eat.  de- 
the  Lord.%„d  is  the  C7  8464  v!^.'^"  °^'^'  ^'K''"^  '^^'  ''  ^^  »<" 
each  person  in  his  tent  denotes  fh^  .  «'?' """"  }°  «"*"  «"  "^er  for 
common  good  of  every  sS^tViV"^^^^^^^^  ?*""^  *°  ^''"^  '•»« 

when  gathered  to  be  Kl  th.  m„  ~  ^j^'  ^°  P"''"""  "^  ^^^  ""anna 
cannot  be  acquired  from  elf  8478  tI'  '^^''°'«^  ^^at  the  good  of  truth 
the  men  left  till  mornW  TnJl^u  ■  }""  "J*"""*  "''"•''"g  that  some  of 
though  it  appear"sS  fnT   '^^  '"'^™'''  l^^'-^y  "^  good  from  man. 

notes  good  from  the  T  n,H  ^l.  •  u^-  ^  ""?  **  *'>^  «""  g^w  hot.  de- 
cupiscfnce.  8487  Its  bl  J  I  5^  '"  ^^^  ^'^"'  "^  increasing  con- 
for  the  Sabbath,  denotes  the'ooni  1- "'  i'''''^  ^^  ^"^ '"  P^epafation 
superfluitvlaid  urtm  the  mnr""-'     '''r  °^  ^^  ""^  *'"*,  8496.  The 

Sabbatf  denotes  the  re«ne!ate  tnT"-"  ?"  ?'  "^^'^  P''"'^  on  the 
junction  of  good  and  S  85%  «.7o'°  '*  *''''*  '""«'•  «  »»•«  con- 
laid  up  before  Jehovah  dlnnt^  n~f'\'u--  A°  "™  <■""  of  the  manna 
divine^resenc^  8551^532  8535  tV°  ^»»'«'',good  is,  ever  in  the 
manna  forty  years  t«l  thll  «.  .  ,^''f  '°"'  of  Israel  eating  of  the 
notes  the  aJpCriatJn  Jf ^h  "Z^ J  ^'"^^  ''^''^'''^'  '°  Canalm.  de! 
tion  till  the  regenmtecoml  tn'h»         ''"u*^       ^^^'y  ^'«'e  of  tempta- 

MANNER.'  See  MoZ  "'  '"^'''  '^^ '"  g'""^'  8337-85'^9. 

^^^;^^^VANT.    See  Servant 

MANSIONS,   denote  those  tw^Tarts  of  man  which  belong  respee- 


676 


MAR 


MAR 


677 


¥ 


ii 


il 


tively.  to  his  ^11  ar.d  -^lerstanding  mustrated  ^  Je  ^w^^'l^^'^e*,'^: 

of  the  brain,  by  the  divisions  fJ^^^'re'Larv    and  third,  denote 
642.644.     Mansions,  or  stones  byest.     condary.  an  .^.^^^  ^^ 

scientifics.   rationals.   f -^.^f  "^3'tcome■  more  beautiful  as  the 
dwelUng-houses  of  good  spints  ^^^ngeh  become  mo^  ^^^^  ^^^ 

inhabitants  grow  more  perfect,  Jf  29.     Ihe  angeu  ^^^ 

the  stars,  and  the  fg^Vv'^'f  TosT    The  lords  of  the  Lord  (John 
the  armies  of  the  Lord  Jehovah,    988      ^ "«  ^ords  oi  v^  ^.^^ 

Society,  Heaven. 

MANTLE.    See  Garment. 

StSIk.¥he^Pl-Iiou.ey^^^^^^^^^ 

to  Marah.  denotes  the  PJ^^f^lgf-its^'f  ^395      Their  journeying 
vivified  by  the  troths  of  faith,  83-la-8^4»,  b^Jo.  J  ^^ 

tion,  8350.     See  to  Journey.  ^    inherit- 

the  human  essence  in  power,  lt)/5,  66zz. 

denote  acquisition  of  good  and  tr»*.  296/^^923.  ^^^^  ^^ 

MARRIAGE  [cow;«irmm].     1 .    Conjugal  '"V^-        .    .    j.  ^u  ^t^er 

xents  for  their  children  are  the  fon^^^^^^^^^^  ^^^^^ 

loves,  and  are  from  the  Lord  s  mercy  loy-^  ,     ,    perceived  to  be 

686.    The  marriage  of  one  man  w>th  °"e  v.ife  u  clearly  J  ^  ^^^^ 

true  "carriage  by  those  v.ho  ha^  per  eption  and  ^         ^^^  ^    ^_^^^ 

sand  things  which  confirm  it;  it  is  not  so  perm  j  r        ^^ 

„an.  though  he  ^Xel^^^l^^oZZ'i^^^:^^^  principal  love 
7trro%  antient?h3and  was  celestial  happiness  to  them   0^5 
There  can  be  no  marriage  between  more  than  one  man  '^^  ' 

-o-:t^S4r  -tirf  ia^-^t^^ 
-XiioriKoi:^^^^^^ 

ual  love,  is  from  the  reciprocal  marnage  of  divine  goo 

truth,  and  of  "^i^'- ^"f/^; TsX^^  »-  mar- 

passages  cited,  3960,  4434   48d4,4W/^  i&  ^^^  ^^. 

Jiage  is  the  '?"•«"  "^ '"'"^^'"  "Jf/g     111  who  arc  in  conjugial  love   • 
presentatives  in  heaven.  2/28, J/29^    AU J      ^^  ^^^ 

come  into  heaven,  2/ 29.     1  he  evil  can  lo  c  ^^^  .^ 

in  reality  love  their  married  partners,  2/30.  .4740.     iney 


genuine  conjugial  love  dwell  together  in  the  love  of  good  and  tmrt. 

ptirto^SaHorintts^Sf^L''''^'?'  r  y^^^^^ 

truth,  hen.  thVconjuncSHl^^a^f  ^^^^^^^^^^^^  -^ 

4434.     In  the  spintual  church  the  wife  renrpspnf /o-^Vi  t    i   ^u     * 

J  they  acially  cJrL%S%Sem  I43t4'8y^^^^^^ 

truth  of  that  S  48^'  a.utl  F°^  •'"'^,*^  "''^^  ^  »»>« 
content  in  theTord  with  a  m,  ril^  7°'^  T^^S'*'  '•'^^'  "'«'  ''^^^ 
and  with  his  chUdren  5051  mP"'"*"/""""  ^^  t«'«'«l^  '"^es 
divine  itself  and  thrivbehum^nTfhel^^r.'  •  "^^ '  ^^"^-^  '"  *'^"' 
it  is  the  Lord  and  heaven!  Sis"  di^S'anViSSVhr 

gom  the  Lrriage^td  Ld  S.  ?3Tef^^^^^^^^^^ 

marriages  are  mSsVll^ylS^  L'^i^ren^.g^l'^^^^^ 
pass..ges  containmg  in  a  Nummary,  the  doctrinTorLrrifg^,  iS  !^ 

th?m':;ri&^of'gt?a:dll"^^^^^^^^^  %??  T°  f  .'^°  ^'"-^^  ^-^ 

s  io  s-  ffi-  ii  siShSv°i  ^  ^ 

»;  -'ii^/K  tr  B^^^f^f^ 

exist  between  one  husband  and  one  wife,  10  172    ^^6  ^Thlf  wkT^ 


678 


MAR 


MAR 


I',  ■  ? 

.J 


«a9  preserved  in  the  representative  church,  3665.  The  distinction  of  Je 
le^rrhouses.  fa  Jlies  and  nations.  -^  the«  custom  o^^^^^^^^^ 

within  their  own  families,  was  for  the  sake  "^  *;^.J*P[f '^u'f'^a^^^ 
kj^™    -kMd      The  format  on  of  houses  and  families  Dy  inarriugcs 
Bee  below.  iVit.     ine  lorumiiu  ,       j. ,.     i^;  j,  a^j  species  of 

in  the  most  ancient  times  was  for  the  sake  °V.^«  '""'",j  ^^^  to 

perception  derived  from  parents  to  their  «h>ldren,  and  according 

which  they  yet  dwell  together  in  ^^''J?^'J^^J,\l^-JZ^  the 
eeneration  of  the  most  ancient  church  did  not  mate  <'°"J"B""         • 
frincSbut  loved  their  married  partners  for  the  ^''l'^  °    °J^P'^"„^ 
wS  they  called  the  delight  of  delights ;  this  by  reason  of  '"f «  *"?» 
heaven  in-nsequence  of  fhe  expected  -^^  „tw\f 'jrco'ne  Id 
The  permission  to  take  a  concubine  m  addition  *?  *  "''^fe  *'      sented 
to  the  Jews  for  the  sake  of  the  representation;  .f°'|''X  ^iZence  iW. 
the  celestial  church,  but  the  concubine  the  spintua  ;  the  dference  ". 
3246     see  below,  8995.  9002.     Concubinage  cou  d  only  be  perm  tted 
?o  exUrnll  men'who  understood  ^"^'^^'^ '^^^'t^TS- 
who  ar—pU^^^^^^^^^ 

SSXnd^oTpofLheaven^^^^^^^^ 

passages  referred. to    but  not  esp^ned  4434     the  Uw^o^^  J^  g^^^^^^^ 

EiJiS  i:s.l^i.":^^^h=dTf  dS^ 

was  to  the  end  that  the  church  might  not  cease  to  be  represented  in 

subsist  in  its  own  truth,  and  if  not  it  P^";'?^'.  ^f  ^^'/f "  S^„as  de- 
lo^    flmf  hp  who  compressed  a  virgin  should  take  ner  lo  whc  was 
S:^d  froL  the  ancientXrch.  4444.'  There  ought  to  be  no  conjunction 


679 


of  those  on  earth  who  are  not  one  in  tKo  >„•  •*    i 
sociations  are  according  to  ^  ^d  tn.?h '^'vf  oLT"^^  »»  <=<>'>■ 

nals  of  the  church  wfre  oS  so  tw'mf  ^^^l'  .  ^fce  the  inter- 
goods  of  love  and  the  truths'^f  faith  t  is  nT  T  ^'"^^^'^  ''i*  the 
wives,  or  to  take  concubines  9002  allowable  to  have  several 

difference  of  the  male  and  feSVsgg""'''^  ^""^  """  constitutional 

5.  Illegitimate  Marriaoes  T^  u  «  -n  •.- 
not  from  conjugial  affection,  but  from  sL'i  fi.  """^  conjunction  when 
money,  dignit;,  or  lasciviousneslsnT  '''•''''■'  "^ ''**"'y  "^  P"*"''. 
because  the  union  is  exter^d  and  not  «T»..  "^"°'''?'''  »'*  iUe^timat^ 
An  illegitimate  conjunction  ma vaft^L  ?V""^  *""«  '"'e™"?  9182. 
by  the  union  of  souls  whenS  arer±?''°'"V*8'*''"'''«'  """^ely 
conjugial  love  is  from  the  LrrLe  of  1 '?''".  f^'l*'''''  *"■*•  ''^""'^e 

6.  That  Heaven  is  aMaJ^   of  good  and  truth,  9182. 

2728.  3703  ;  ill.  and  pL±eTXdSo*^;-7?'''«"„?^  ^ood  and  truth. 

7.  The  Heavenly  MarriZ  h^i^A-   tl^'  ^^^"^  ^'"^'  ^^^l  • 
called  the  bride  and'^^ifr^X'  Lo' d  '7/   k? '  ^^^""^  ^^^'^  » the« 
was  represented  in  the  marriases  nf  fj.'.  !!.'       ;.._"*  heavenly  marriage 
wherefore  conjugial  love  wl^fo  fhfl    k  *"  '*^"'*'  '^°'*'  ««lent  churl. 

The  heavenly'mwri^e  rust  nt«sS;rr"1''''^^°'j'f^''«'y.  162 
mto  which  the  Lord  insinuates  ^nf^  ^^^  P''*'^  '"  *e  proprium. 
this  takes  place  the  proprium  frl  • 'f '  Pr«'/°d  good;  and  whm 
heavenly  and  most  hapJS      The  hf'""^  """^  ^''^°^^^'  ^"^"^^^ 
tion  of  the  Lord  with'^SL  regenerate  hvT°'^  T^'^*'  '*  *•>«  ^o^Junc- 
nant  between  the  Lord  and  ^an    *023^  '7[;  'S"*  '^  '?«  ^^ri""^*  iove- 
\T  "'■"»''  "o^'  «»««nt  church  was  in  h^^  v.^T'^  ""'"'^^  '^'^ 
with  he  man  of  the  ancient  church  i^his  iJtelwr^^  P'^P""""'  ''"' 
Angels  and  men  are  in  the  heavenW^r  •  '°**"««i"«l  propnum.   1023. 
to  the  Lord,  ill.  2508      Ue  herveL  1""^'  '"■  '^Z  "'  *''^^  »^«  «  love 
nage  of  good  and  truth  in  the  Lord  Is^ "llVVgr  '^^u^T'  °"«- 
marriage  is  the  conjunction  nf  ZTa     -Xi    \    '  ^^^^-     The  heavenly 
ill.  3952.  3956.    Ctlri?-^ ''"''•'''u'''^  °'' *'"''' ''Itb  good^ 
kingdom,  which  are  so  S  t  "S^- "?  ^'"^''^  ««"!  «>«  Lord' 
heavenly  marriage  is  from    he  di^^»       aVu''  ^^.'■""ge.  3960.    The 
divine  truth  that^is  from  him   hSi^^  ^'^^■^^f  ''  °  '•»«  ^-o'^  «''d  the 
sages  cited,  3960.     The  WenlvlrrS^^'"'  ^'  "u''""^^'''  &o-  ?««" 
and  divine  spiritual  proceedTng    [hrm^^f  "  •'^T  ^''^  '^'"''^  -^el^tlal 
one  who  is  in  heaven  and  the^church  4^7''^  n  ^''^'"'  """^  " '°  ^^^'y 
into  the  heavenly  marria^  of  good  «nH  /  *»-    ■"     *  ""^  °°^  '='"'  "O"* 
evils  and  falses.  Uich  combat  i^ptat  o^'^'gssfi  ""i^'  •'='""u''''i  "S'^''^* 
marriage  when  man  is  in  -ood   and X  V     J  ?^j®\.''  "  *•»«  heavenly 

alsoheisiaheaven.fort&?lSi?3heav^^^^^^^^^^^  by  good;  the^ 
J.%  trf^dtS:  272St4r  1tr^:.?tHe  subject  gene- 
love  is  because  only  few  are  in  if  .„  J  •/•       ""?,*  H"""^"  "!>«'  conjugial 

JuSl^l^'^T^  f-«  tlaro^b^utranfmr ''2^2^  ^^^h^t "?.'  ^*^''' 
jugial  love  derives  its  oriein  fmm  .1!  j-  •  '•  "e  truth  is.  con- 
truth,  and  of  truth  wUh  gfo3  t  frol  t^f  T!^^  "^  g*""! %vith 
can  be  in  conjugial  love  bit  thev  who  a^e  t  f  ^?^'  ^'^^-  None 
Wd.  2729.    The  most  ancie'iTf  ctXZrthr.orbutTott 


680 


MAR 


MAR 


H 

WjW 


; 


their  posterity  when  the  church  began  to  decline    2730^3^;^^ 
love  consists  in  willing  to  be  another  s    and  '^is  recipro      y^ 
„„tnaUy;tothisendwwe^are^^^^^^^^^ 

?n  conjugal  love  cohabit  in  the  inmost  principles  of  I'^/^e  image  anU 
Ukeneis^of  the  one  rarely  being  in  the  mmd  of  the  o  her,  2732     They 

who  are  in  conjugial  }o- J-ll^J^:;  "arfrh'^^^S^^^^  the 

are  not,  are  separated.  2732.    f^f  "*=,? //V^g^  i„  heaven  and  hence 

are  most  holy,  2766.     i^onjugiai  iuyc  „i  •  k  •„  the  firmament  of 

Lord,  and  hence  is  derved  mutual    ove    J^^J„"  Jj'^j;"'^^  divine 

heaven;  but  that  »<!"  t«"«^,"«,«°"*™jy  '"xhe  ha'l'P^"  s  Jf  marriage 
and  human  laws,  and  to  all  orde  2^33  Jhe  "^^  ^^^^  ^^^^^^  ^^^ 
is  bappmessm  each  life,  for  .t  -    ont.nue^^  ^^^^^^  ^ 

="fi!t  Ers'^  !rtLy-wi5CTr;r5^^is 

Conjugial  love  is  mnocence^^  anu  >,    3  •  .    :  „  of  those  who  are  in 
are  in  the  inmost  heaven,  2/36.     The  wtewrs  01  i  j    j,^ 

riage  of  good  and  truth  in  heaven,  and  their  ^ajt'!!^?^;"*^"*^  is  ari 
Le^elatfd  also  according  to  pon^a"S"'"'^'^' "^tfetw^^^^^ 
in  marriages,  2739.     Conjugial  love  can  on  y  «^'i^  J'^™"^  •„  j^,  jo^e  or 
partners,  because  it  is  a  union  of  l"'f'  '";?;f.";„  Jaccording  to 
lood  and  truth  contmuaUyflows^^^^^^^  but    hat^.t  i^t^rned^a^ 

Srr  frSany^i^hik  are  re^unted    but  that  .lU^^t  is^o 

It-tSi&^S  K^i  ^-iSv^oft- 

Sa^slvtml'fS^^^^^ 

like  Cerberus  seen  by  the  authoj  a„d  tj^^^^^^^^^^^  ^^P^^  ^^ 

!i7ht°of%=j:^n;^riot^5*74?&^^^^^^^ 
£Te:zs\s^wToLurrfrert^^^^^^^^ 

wnrinuaUV  increasing  to  the  inmost  heaven  of  'nuocence ;  the  latter^to 
Tstete  so-deadly  and  infernal  that  it  cannot  be  described  2/44  The 
Quality  of  such'women  as  do  not  lo^^  beir  J»sb^nd^^  ''2745  Serla^^ 
of  them,  represented  by  a  cock,  a  wild  cat,  and  *  tigr^^^'Ji^i  2747- 
passagcs  concerning  adultery,  m  continuation  of  the  pre«amg,  z/4/ 

I757'   That  conjugial  love  •^J';7J:v7:XXX^^^^^^^^^ 
nature^,  """^.^^r"  tL  the  simpK  fa  th.  who  have  lived  in  con- 
butterflies.  27a8.     Ihat  tbe  simpie  lu  '»"•  •       „,„,.._:„.    „o„e  into 
jngial  love,  and  conscientiously  abstained  from  adulteries,  come 

""'T'Saffe.  in  other  Earth..    The  male  and  female  ijabitan^^^^^^ 
the  p  anet  Mefcury,  briefly  described  71 75.    The  inhabitants  of  Venus 
7248.  7249.  7252.    The  inhabitants  of  Mars,  7363,  74/0,  /4»J. 


681 


that  their  highest  delight  is  in  tLT7  '?^t  ^•'?'  "°''^'  "^  ^'  and 
The  inhabitants  of  Saturn  ke  fn  senal/i'f  "t  """^  "^iW^-fsSSl. 
man  and  his  wife  with  thpJr  ^.j-.m^^  *?  '*'".'^"'^  consisting  of  the 
leave  their  parrnSl  home  and  nn  /*"'  "  '>'  "^^^'^'^  "^^  'bey 
the  spirits  of  thareartrannpl^  ?f  '""  ^°'  »''  from  this  cause, 
and  Imale  inhab  ta„ts  of^C  of  th.°^  w^  "^^"t'''  ^^^'^^  ^he  male 
cribed,  and  that  it  is  againsUhdr  law  f„  f '  "*  '^'  '{""^  '»'"'^«°*  ^es- 
-9794.  The  inhabS  of  a  eiond  1^^-  \P'"'««ty  of  wives.  9790 
state  of  life  like  that  of  the  iolden  «1  •  .t'°  the  starry  heavens,  their 
live  with  one  wife  and  have  CTen^J^ft^f '"C-^  ^''•^^"'  ***  '^'y 
some  among  them  commit  wWed:Lwhrafter&  l"''^''  *"* 

in  societies^whenrey  tltt^i:;,'^^^^^^^^^^^^ 

fourth  earth,  10,585  10  708  tKo  7V-.  '  „  "^  inhabitants  of  a 
10.768;  that  they  cin  pie lwK*^^"'^°^''  ^'"^  ^"^h,  10.753. 
the  idea  of  the  coZnE  nf  ,  \^^'^  ,•"  «'"J''S'al  love,  from 
tants  of  a  sixtKtT^O  783  10 To^.o  «."?%.'^'"'-  "^^^  ^"'"'bi- 
ing  themselves  wives  described  !!d'  f  1,  'f  ^»t'  *!"  """'"«'  '^^  "boos- 
kno^ng^hat  to  take  mj^ t'nCy'  tSvi^eldtr.O  S7''"  ''^^' 

from'!"^  /rStolSe'if/X  "T'f  ^Ma^SX  derived 
representation  of  heavrn^vandTt^™^^^^^  ""^^  always  thought  of  the 
cited  5 1 94  end.  ^  ''"''  *''"°S'  «  e'^temal,  64,  passages 

11.  Tf^ot  the  Similitude  of  Marrianp  it  .»  „77  ti-  .      . 

as  aeJi  rSd^foL^TtK  "'"^"^  *°  ^°°''  and  tru't^f  t'o^ 
and  light,  5194. Theancie^Iir  "^fT  "i"^  ''"P'^°''  '«•  by  hea 
all  and  everything  in  the  world  fn."^  ^'  '"'*  everything  in  man,  and 
Whenever  the  alive  and  nil:       marriage;  passages  cited  5194  end. 

riage,  the  conjn^  I^n"^?  tCse  beinT  C'r  ''  ''/  \^"*^^  °^  "  «""- 
7022.     The  marriage  of  fi^ffK     vu^      !i  """"f  "^  "'^  production,  ia 

especially  repr«ented  in  trernn^"''.?°°'^'ru^  °/  S""^  '^'th  truth  is 
9496.  ''Presented  in  the  conjunction  of  the  heart  with  the  lungs, 

ration  coSe3f~{nlt^""Yf-  '^^%'°'°^  ""-^  -g"-  "f  gene- 
province  are  bevond^^?w.  TFf^  ^T'  """^  "^ey  who  belong  to  that 
5050.  The  steTe  of  tbit  1  r  '*'  """^  P^'^ '"  *»>«  <Jelight  of  peac^! 
mediately  abov^th/wr  ''"'  ''*^°"S  *"  the  province  of  tfe  thigfis  im 

the  swe1£;Vpea?e  K^thTn'^  *°  •'*'  ""Z'"."'  '"  '^  -sion,^and  by 
long  to  the  loins  arp^t  .   !  T      .  °  expenenced,  5051.     They  who  be- 

tion  passes  down  L'tL  ?  et^*' T^  PT'"''  ^"^  '^''^  eo^munica- 
relaxationofthenem  inMfrr*"  "^T^^^  '°  ''bich  the 
9961.  TheaneelsofTbUnZ^  \V^''  ''  explained,  5051;  see  also 
most  wise    alsf  Lfr^.    ^  -^  ^*'°,"8  *°  '''*  ^""st  heaven,  and  are 

infants,  5052  "TLes'ao^^^^^^^  '""X  "PPf'  *<>  others  « 

and  are  present  wTthS  \nlhTT  k  "  "  '""^'''"^  ^°''«  for  infants, 
V     eni  witn  them  m  the  womb;  were  they  minister  from  the 


682 


MAR 


MAR 


'I 


ri      ^ 


Lord  to  their  nourishment  and  Perfection    5052    5054     Th«e  are 

i;cieties  of  these  celestial  angels  cor-respondrng  to  aU  the  «  ^ 

generation,  and  every  part  "f  them  in  ^°*  '*^^'L*"^n!^i/ of   this 
fstinct   province   in    the  G'and  Man    5053.     The  ange         ^^  ^^^ 

province  are  celestial,  because  conjugial  love  is  *««  '"°f  ^^^ages  are 
[oves;  also  they  excel  others  in  use  and  dehght,  because  «arnag^;     „f 

the  seminaries  of  the  human  «^«*.and  »/  l^^^'^^^^J^,/,^  m'an. 

the  particular  societies  ^emg  so  interior  cannot  be  disc^^^  .^.^  ^^ 
in  which  respect  they  resemb  e  the  bidden  uses  ot  the  orga^  ^^^^^ 
of  Providence,  lest  things  which  m  themselves  are  most  <:^'««        j      ^f 

be  hurt  by  the  filthy  thoughts  of  t^l^  jf^Xand  of  tkeir  eSce  into 
those  who  correspond  to  the  seminal  vessds  and  ot  their  ^^   ^^^ 

ovfcause  pain  in  the  loins  and  the  members  there  5060 

13.  T/^  Marriage  0/ Good  and  Truth    njon^ver^^^^^ 
narticular  good  is  united  to  its  corresponding  truth   n  tne  r  = 
Cn;  from^his  law  are  derived  affinities  and  consangunmesU^^^^^^^ 

^f  families,  917.  2556.  3665.     Goo^  and  7^^^^;^^^^^^ 
otherwise  in  the  hi^toncal  parts  of  theWord  d«^n  by  a  n^^^^  ^^^ 

compare  3972;  and  see  belovf.  9806.  Themarri^*,°ev  partake  from 
trutfiitselfisintheLord.and  in  othe^  so  fa  ^  *"«y  P^^^^thers  and 
him;  hence  they  become  to  sons  and  daughters  an^^^  .^ 

sisters  one  to  another,  2508.     Ihe  union  <" J°'  ■     ^  from  that 

appears  in  the  lower  sphere  as  a  marny .  and  hea^en^se^t.  ^  ^^^ 

union,  is  called  a  marriage,  2728—27-29.    ine  com  s        ^^^ 

truth 'is  marriage  itself  but  the  imtiation  of  truth  in^o  goo^.  ^^  ^^^ 
espousal  or  state  precedmg  maniage.  3132.     It  is  in  ine  p  .  j    j 

affection  of  truth  to  be  initiated  into  divine  t"^*^,»"*J°J°,^!^^^^^^^^  and 
with  divine  good,  as  it  is  in  the  power  «/  » jaiden  to  be  espou  ^ 

afterwards  conjoined  as  a  wife  to  her  husband  3132.     1"  th        P_^^, 
and  marriage  it  is  good  that  elects  truth,  '"-.f  ^^j'  ^e  lawfully  con- 
4358,  9182.     In  ancient  times,  carnages  could  on^y  be  y    ^^^ 

tracted  within  families  of  the  same  nation,  and  this  that  neave 
^junctions  of  societies  there  as  to  good  and  tni^^^^^^^^ 
passages  cited  3665 ;  see  below  (46).  There  is  n°tlimg  >n 
but  what  has  reference  to  the  mamage  of  g°?'\^and  t'uth   '»  ^ 

the   celestial  goods  and  spiritual  truths  »/  h/7206!  and^citations. 

S  ..d  8..  .™.  d.g«.,  bat  b.t.~«  th.  'f™  •'*!*";  „i  z 

of  the  celestial,  til.  3952.     Ihe  conjunction  "'  6""  marriaee  of 

truth  with  good  gives  birth  to  n>V'nfl°^«'  3956.    The  ma^^^^^^  o^ 
good  and  truth  exists  in  heaven,  in  the  church,  «  every  inaivi 
fuher,  in  all  the  objects  of  nature,  and  in  every  part  of  the  Word,  pas 


683 


p^.  r,si  „st..t  pr;s.;' r  '■'  ""«■  •»  -". 

marriage  of  good  and  t™  h  tL  f  .    •""°'  "'"''  '"■  3969-  Before  he 
3696;  "see  below,  9182     iS'thU  ^l'""'  ""t"  '^  "^  "^^ad  or  as  nothing 
conjoins  itself  wiJh  the  good  of  th^S ''''  fl^  °{'^'  interior  ma^n 
thus  mediately;  the  good  and  truth  of  h?-'/"**  '''"^''^  "^'hits  truth, 
her  and  conjoin  themselves  with  thi  t  f 'T  ""■"  "'^"A""^  «  togel 
immediately,  3969  and  dtatrons      Af^""!"'"^  '.'""»  °^  'he  exterior 
ternal  and  internal  man,  th7fruct%P,V;f    i^^  conjunction   of  the  ex- 
of  truth  can  proceed  as  births  frl  1  ° '''^?°°''  f'"^  '^'  multiplication 
The  goods  anS  truths  botVAeexternS"^!'  ''"*,  "°'  ^^°'''  ^07 1. 
degrees;   thelattercorresponding  to  the  tW„V°'*™'^"''"'"^'*'«  th«e 
good  that  acknowledges  and  Sin,  tn  ;.    ff  ,'''\'''"''  "^  '^4.     It  is  the 
wife;  neither  can  tht  orer^wkhont    h    ''.u**' '^''^ ''"^baDd  his 
quality,  4358.     From  the  mTrSe  o?  I '^  "'vf  °^  ?  corresponding 
with  good  is  derived  the  sJnSon  of  hn  T^ ''"'i'  *'«'  "^  '""h 
daughte,^,  widows.  child-beaS    and  all  .^t      f  ""'' '"""'''  ^""^  and 
relationsh  p,  4434   4Sfi<>      nl  ■'"  •  ■  ,     "  "'"er  terms  of  family  anH 

conjunct  J'of  |oVS  truh'T  'wUrtf  *'^  "'l"'''  '^  ^^^^  "  e 
conjunction  of  truth  with  good'  m»rl       •   '  •'?'"""''  ''  "  ^om  the 
responds  to  those  conjunctiva,  4823  "sf?  't^''"  '"''■  """"^^y  <^'- 
good  takes  place  when  man  perceives  dlniw  •  ^  ?°°Jnnction  of  truth  to 
hour  for  the  sake  of  truth  an^d S  sllf  80SI     °^^°''''  *°  '^'  "^'gh- 
The  heavenly  marriage  is  the  rSo..!    *   •       '•  """"Pare  3969  above, 
and  of  good  with  truth.  i/r536rT„trA""f°"°^"'''»  "^'^  e°od. 
truth  ,s  multiplied  and  sto  ed  up  in  Se  Lterfo  /'^.l  °^  regeneration 
where  it  remains  in  indigence  of  11^     ".  •   ?u'  °^  ^^^  natural  mind. 

flux  of  good  into  the  natuKntttJ   "•*''"'••  ""^'^''S  to  the  in! 
can  take  place.  5365.     In   he  second  '^:.''°°Jnnction  of  truth  with  good 
influx  of  good  causes  if  f^  Vr.^*?ond  period  of  regeneration  the  greater 
selection  a^nd  apjrop  il  io^the^e^f  jr^'  -^  '™^^'  """^  accordinf  to  fe 
with  truth  takes  pircrXrebTfifl  1 '  '"'.'P'""''  conjunction  of  good 
below,  8772.     gL  ind  Srare  tht:?„'^-''T«'*"'^'*'^365;^ee 
n^g  to  desire  and  its  qualityTn  eithe^^inHffii"  """rP'  '^'^'^- 
Good  loves  truth,  and  truth  loves  ^ood^ftl         ^^^''  ^"^  ''''°'^>  9206. 
truth  no  longer  delights  it  ;,  k!  ^      '  •,  .  earned  partners,  and  when 
desire  of  whfch  islShe  false  '7831 6 '"V^"^'^^  admittanceT£ 
and  Its  conjunction  with  them  s  the  twZ  f  '"^"^  °^  ^^  ""^  '^ths 
dom,  and  the  secret  of  rege?eration  ZT^T^''^  of  heavenly  wis- 
'^'.  and  passages  cited,  wWcMreat  „f  Jh^"f  ^'■"'*"'°  8"°'' "  formed, 
8772;  see  below,  8889.     They  X  are  „f   ^  ''•*•'"  f  regeneration 
be  in  conjugial  love,  till  ther  are^n  /r^!l      JI  'P'"*,""'  ''''"'ch  cannoi 
When  good  is  implanted  byUhattrf  ^''^  */"'l'%of  good.  8809. 
w  m  the  heavenly  marriage  which  U  W  "''I'''i°r".ed  by  them,  man 
end.    They  who^re  inTutIs  without  «r<^''''^  ""  '"'»•  ««89,  8974 
the  marriage  of  good  and  tr^ii,l   li^    affection,  are  not  brought  into 
or  .the  co^firmfS  "o^f  S'h  %  fe  °'  'r^^^'T  '''cy Indergo 
during  temptation  is  not  rnroDriatflTn^  ™'  .1  ^.u^  '"'J°'°«''  *°  such 
venly  marriage,  unless  good  and  tmth  1^  '  '''?""  V"  ^^  ^^'^  hea- 
•nternal.  8983;  see  below!  91 82     Th.  J    •  P^^onsly  united  in  the 

w,  yjsj.    The  marriage  of  good  and  truth  may 


S-   ■ 


684 


MAR 


be  effected  with  those  who  are  in  the  affection  of  truth  from  natural  de- 
light, if  such  delight  be  regarded  as  a  means  and  not  as  an  end,  8994 

8995.     There  is  an  illegitimate  conjunction  of  good  and  truth  which 

may  become  legitimated  by  the  subordination  of  the  natural  affections 
after  regeneration,  ill.  9182—9184,  918G.     There  is  a  first  conjunction 
of  good  and  truth  in  the  internal  man  without  the  external  which  was 
represented  in  ancient  times  by  the  betrothal;  but  the  marriage  takes 
place  when  the  internal  unites  the  external  to  itself  by  regeneration, 
9182;  see  above,  3909,  8983.    The  betrothal  is  the  conjunction  in  man 
of  good  and  truth  from  the  Lord,  9182.     Betrothal  is  the  conjunction 
of  the  internal  man,  but  lying  with  the  betrothed  as  a  wife  is  the  con- 
junction of  the  external,  9 183.    The  affection  or  desire  of  truth  for  the 
sake  of  life  is  the  affection  of  conjunction  which  produces  the  heavenly 
marriage,  ill.  9206.     The  conjunction  of  good  and  truth  is  represented 
in  the  Word  by  two  conjugial  partners,  and  also  by  two  brothers  ;  by  the 
former  when  derivative  goods  and  truths  are  implied,    by  the  latter 
when  the  ministerial  functions  of  judgment  and  worship  are  understood, 
ill,    9806 ;     see    above,    2173.      See   Conjunction,    Initiation, 

Good,  Truth.  ,     ,.i.     /.i 

14.  The  Marriage  of  Charity  and  Faith,  produces  the  life  of  heaven 
in  man,  neither  of  which  alone  are  adequate  to  that  effect,  ill.  7022. 
Unless  charity  be  united  to  faith,  the  latter  will  either  be  dissipated  or 
conjoined  to  evil,  which  conjunction  is  profane,  ill,  6348.  They  who 
are  in  the  good  of  charity  and  the  corresponding  truth  of  faith  are  men 
of  the  internal  church,  and  such  only  are  free,  8974.  Spiritual  good 
cannot  be  conjoined  to  those  who  are  in  the  truths  of  faith  alone,  and 
are  not  at  the  same  time  principled  in  good,  or  in  the  heavenly  life, 

8981,8987.  .     ,.       .      i 

15.  The  Marriage  of  Evil  and  the  False,  takes  place  in  the  natural 
man  when  the  good  of  infancy  and  of  early  boyhood  is  indrawn,  3793. 
The  evil  and  false  are  conjoined  in  an  infernal  marriage  opposed  to  the 
heavenly  marriage  of  good  and  truth,  and  this  marriage  appears  in  the 
Word,  5138,  9188.  The  Jews  were  in  the  impure  marriage  of  evd  and 
the  false,  and  hence  they  could  not  be  in  any  conjugial  love,  8809. 
Evils  and  falses  must  be  removed  by  temptation  before  any  one  can 
come  into  the  marriage  of  good  and  truth,  8888.  How  the  conception 
of  the  false  is  prevented  by  the  marriage  of  good  and  truth,  3665. 

16.  The  Marriage  of  the  Will  and  Understanding.  In  the  most 
ancient  times  the  understanding  of  the  spiritual  man  was  called  male, 
and  the  will  female;  and  their  acting  together  as  one  was  called  a  mar- 
riage, 54.  Whatever  of  good  proceeded  from  the  marriage  of  the  will 
and  understanding  was  called  fructification,  whatever  of  truth,  multi- 
phcation ;  also  by  fructifications  was  understood  daughters,  by  multipli- 
cations, sons;  and  of  such  quality  as  are  the  will  and  understanding  such 
are  the  sons  and  daughters,  55,  568.  The  marriage  of  man  and  wife 
actually  resembles  that  of  the  understanding  and  the  will;  for  the  man  is 
so  formed  that  the  understanding  rules,  but  the  woman  so  that  the  will 
or  cupidity  rules;  such  is  the  respective  disposition  of  their  fibres,  and 
such  their  nature,  568.  In  the  minutest  things  of  thought  and  affec- 
tion, and  even  in  the  organical  parts  of  the  body  there  is  a  marriage  as 
of  will  and  understanding,  718,  ill.  917,  1432.  The  marriage  of  will 
and  understanding  causes  the  resemblance  of  a  marriage  in  all  things 


MAR 


685 


as  male  and  female,  749.  voluntary,  which  are  discriminated 

17.  Tie  Celestial  and  Smrifunl   tlt      ■  „ 

between  celestial  things,  or  thoi  nf  i  ^'"'"T-    ^here  is  a  marriaire 
of  foith.  in  the  heavens  ?hemsdves  t^h'^l^P'':"'"''  ''''"8«.  "  S 
Lord  on  earth,  in  every  manTven  fn  L"   ^    "^"'"^  <"  J^'ngdom  of  the 
and  all  its  parts,  and^al^o  in  ev"  S  exn  r'  '""''/'  L"  "°'^«'^«1  "ature 
such  a  marriage  in  various  forms  n^thhrSd  be  h'u  ^°"''  '^'^O"' 
^1/3.  39C0.     When  the  celestial  ami  fk        •  •     ^^^^  "»  subsistence, 
into  the  inferior  sphere  they  are  turnf,/-,  'P',"'""'  *'«'=«•«'  togethe; 
nages,  and  this  from  the  corre?nl  i         '".*°  "'*'  '•^semblance  of  mar 
and  natural  things,   ^T^XtVt  ^'f  "^f '^^^"  ^Aud 

tselfisbeweendivinegoodand  dZ'pl  .I."   /^  ''^'^"''"l  carriage 
tion  IS  derived  the  intellectuni    .hi     .•  *'^","''  '^"■n  '^hich  by  conc^ 

man,  2508.     When  S  Tnld  'to"tr'u?h''/"'^  f -^"''"^  ^-^''^  of 
lower  sphere  it  exhibits  the  un  on  of  ^f  i  ^T  ''°''°  "'to  the  next 
sj'here  ,t  exhibits  a  marriage,  2728      Th '  ''V"  T  "'«  ^'iU  lower 
marriage  of  good  and  truth,  aid  the"    „•  ''''^'*"^  "'^  '■>  the  very 
out  inquiry   into  it ;    but   the  sSrr^.T  *'"*•*  ''™'"  good  ^itZ 

J™  descends  from  the'  co^cC Tthf^^  ^  ^^^ 

9263,  93U,  9385     Such  a  mar'.L'-  ^^'^^'  ^^^^  "d,  'ill.  ml  \h 

man  himself  consists  ort^olTtrwaUnT'l '"*'"«  ^°'''  "-'a^i 
united  as  by  a  marriage,  ill.  80*  5502  q^«^  understanding,  which  are 
IS  from  divine  good  and  divine  truth  «;dffv  ^^"'^  doctrinal  of  faith 
o  herwise  it  is  not  a  genuine  doctrfL  25 ,«'  wT '^  T'"''^^  '«  i»  *'' 
of  marriage  the  heavenly  raarrinw  1  ■  \  T^^^''^  ^^^  Word  treats 
truth,  and.  in  the  supreme  sen  eth^  ^^  ''^^^  ''  °^  ^ood  Zl 

Lord.  3132,  6343.    li  the  Word  aJ.      T^- """""««  *«<=!>  is  in  the 
the  one  celestial  the  other  spSarUTI'''?''*"  '""^^^  of  expressions 
and  truth,  3880.     These  eTpressSn,'      '''"'"  *°  ""^  »»"i«ge  of  Zd 
Phets.  where  the  same  thfnfa  Zrs  mT  •""''  ^^P^^'^''^^  «  the  pro 
words.  4137  end.  5502.     The  Ci    v  ^  ''P'^*""''  only  in  different 
divme  spiritual,  which  '^rer~nM^l^y°-^  divine  celestiaUnd 
a  marriage  when  they  descendTo  «  'e  jite™     "^  '"  f  ^^^Pondences  as 
of  this  marriage  in  the  Word  wL  .  **"^'  4434.     On  acconn. 

treated  of  in  S,nnec  on\,i  h  17  !nT')?°°''  '^  '''''''^  of'  truth TX 

being  nseparable  from  the  oth'r  5138  q,'m"  '-^i!'  '^'  ^^I^^'  the  one 
all  holiness  is  from  the  heavenlv  S       '1     ^^'^  ^ord  is  holy,  and 

and  understanding,  indic^t^dfth^sSfl^'''''^  *'?''  *'"*'''  °^  ^"3 
Lord,  in  virtue  of  this  marria/e  is  In  mi  fK*^  expressions,  5502.  The 
name,  Jesus  Christ,  has  reference  i„  v  l^'"^  °^  ^^^  ^ord,  and  his 
good,  and  Christ,  divine  truthMOa     The  w"''/^'"'  ^'^nifies  dTvinl 

.     ine  word  is  most  holy  in  its 


1 


686 


MAR 


I 


m 


m 


interiors,  and  in  virtue  of  the  divine  and  heavenly  '"»7'*f '  \"  *"  P?„''/ 
of  it ;  and  this  affords  manifest  proof  that  U  descended  from  the  d.vmev 
.»  fl^di  704  <;  The  divine  marr  age  of  celestial  and  spxr  tual  things 
S'tSfwordtms'tt Internal  sen:f  and  the  6lo;y  Xhieh  ^^^^^^ 

is.  but  the  literal  sense  is  as  the  clouds  <=°'"'"K  t^%S'°'y 'hf ,^^ '„"  the 
19  The  Marriage  of  the  Lord  and  the  Church.  The  law  ot  tne 
heavenly  marrS  demands  one  Lord  and  one  heaven,  or  one  church 
tZefcad  is  Ae  Lord.  162.  Heaven  and  the  .'^urch  can  only  be 
united  to  the  Lord  by  good  from  him  in  the  propnum.  252.  It  is  from 
th  Jroprium.  render'ed'celestial  and  angelic,  that  the  chu-h  is  ca^l^^^^ 
woman,  a  wife,  a  bride,  a  virgin  a  daughter,  fh  ff ;  a  to  these  iiam^^^ 
see  also  54.    The  conjunction  of  the  Lord  with  the  church  is  by  trutn 

'^%T%heDTe  Marriage  o/Dirine  Good  and  I^'-^TrM^^J^ 
cause  that  the  intellectual,  the  rational  and  the  scientific  [^«=«Pt'"i^^l»^ 
Drincinlesl  are  conceived  in  man.  and  that  he  is  man.  2508.  Uivine 
P"a  never  be  and  e.ist  without  ^-ine  .truth  nor  divine  truth 
lithout  divine  good;  hence,  the  ^ivme  marriage  was  from  eterni^. 
2803.  The  divine  marriage  is  perceived  by  angels  when  the  name 
jKSrs  Christ  is  read,  because  Jesus,  in  ^^e  mternal  ense  is  divme 
good,  and  Christ  is  divine  truth.  ,11.  M.  3004-301 1,  3960. 550^ 

The  conjunction  of  divine  good  and  divine  t'"*^"  *^,?  ^ 'ood  *nd 
Hivine  marriaee-  from  this  is  the  heavenly  marriage,  still  ot  good  ana 
tthranTftom  tlTagain.  conjugial  love  3132      The  d^^^^^^^ 

was  n;t  between  rational  good  and  truth  devated  J^^^S  fhe  iivTne 
made  divine  but  only  a  covenant  resembling  the  conjugial,   the  "ivine 

bv  his  concubines,  ill.  3246.  In  the  divine  marriage  good  is  the  father, 
K  the  mother  3703.  The  divine  marriage  i- «/ ^etw^- f  "^^^ 
truth  in  the  divine  human,  but  between  the  Spod  of  he  dmne  human 
and  the  divine  itself,  thus  between  the  son  and  the  father,  SOoi.  ihis 
d°le  udonTs  not  cohabitation,  though  it  is  so  expressed  in  the  letter^ 
bruseThere  the  one  appears  as  two,  3960.  Truths  P';ofeed.ng  from 
the  divine  human  are  frbm  the  divine  marriage  itself;  such  holy  tru  hs 
Ire  Sal  and  spiritual,  and  they  make  the  heavenly  marriage,  which 
is  truth  conjoined  to  good,  and  good  to  truth,  4a/s. 

21  The  Marriage  of  the  Human  with  the  Divme  andof  the  Bimne 
vnt!iheHuZ  in  the  Lord,  is  the  cause  that  «"  «""S«  -  "^l 
whether  internal  or  external,  resemble  a  marnagc.  1432.     Truth  ad- 

,iS  to  ^od  in  the  Lord  could  not  »'J>-'^^^'' ^tr  M32  2173 
the  Word  treats  historically  of  Abram.  than  by  his  wife,  .1432,  2173. 
I.omnare  3972  The  marriage  of  the  human  with  the  diyme.  and  the 
d^vT  with  h;  himantn  t^e  Lord,  proceeded  contjniially,  and  ,n  all 
ZZ  2574  The  state  of  nnition  of  the  divine  spiritual  of  the  Lord 
tSfs  divine"celestkl.  is  the  very  marriage  itself  of  good  and  truth,  and 
hence  is  the  heavenly  marriage,  which  is  the  Lord's  kingdom  in  heaven 

'°'2r  MaS  ttSf^opriu..    See  above  (7)  155,  252    1023. 
23.  The  CeLtial  Church  represented  in  the  Marriage  of  Adam  and 


MAR 


687 


Ete.    The  state  of  man  when  frnm  »r.;>:>...i  t.    • 
scribed  in  the  second  accrntoffhl /*•*'  "l*  "  """Je  celestial,  de- 
The  inclination  of  theSll  Ln  t„T     "'  ^?-^"'  '22-130.  137. 
io  externals,  denoted  by  the  rib  bu^lt  inST""""'  °'f  "'"^  "f  his  own 
150—155.159.     The  internal  m»„       I        " '^°'°*°'   '31-134.137. 
from  the  external,  but  on    S"   de"n„  ".U^h""  ^"^"'^  "^  •>«  ^istinc 
and  mother  and  cleave  to  hfs  wife   m  'fso  ^  ml  "^"^u*^  ^''"'^  '"'^er 
cence  still  preserved  to  him    denoted  L.?"^'     ^.'"'  "'"*«  «f  wno- 
naked  and^ot  ashamer'l36     163-U      Tk"  -""^hK ''ife.  both 
sensuals  and  the  rational  mind 'at  LJh  L       !•  "«=hnation  towards 
story  of  the  serpent.  192  208      Th.f^  consenting,  denoted  by  the 

decline  of  the  church  till  thp  Pvto,.,./  J'     '**•     The  success  ve 

regeneration,  in  consequenc7orhr,lr'r-  ^T™"  1^"'^  ^'  '^"^  before 

by  the  words  of  JehovTh  to  the  sern  nt  Thr  '^°'"  '^'  'l''"""^'  'J«''°ted 
—240,  279.    The  historv  nf  »if!  '^     1     "  '°'"*">  ^^d  the  man.  234 

summary;  that  in  tleSr  of  her^^^thT'"'  '=''"*  /«^"'"«<'  -  « 
marriage,  denoted  by  Eve  the  moth-'  "^  she  represented  the  celestial 
also  252.  253.  339.  **'  °^  *"  •*""&  280,  286,  291;  see 

FaitltSvSTstliSrItsTfT'f  A*""?  ""''  *"  P'-'^'^^y- 
Eve  his  wife    and  th«I  .°l,7        •    j*""^^  ''^  'be  man  said  to  know 

Charity  alToconcl5lteparaTf:?""f^!'r.*^'''°'  ''''  337-34°0 
Abel,  325.  341.     The  statTchan-r.    ""m*  ^'"'°}'^  ^^ ''»«  birth  of 
charity,  denoted  by  th    wrath  of  cfn   sly'^L"'  /f  ^  '««*<*'"?  '«»« 
when  both  were  apparent  from  do^?i?n„      i      l'    ^''f  "'^  extinguished 
Abel,  when  they  4're  X^efd    "ethef  ^^^^^^  ^J  '^,^  "eath  of 

no  longer  known,  denoted  bv  r.iXu         ■       '    ^'     ^''"'h  and  good 

330,  388.  397.     The  first  schhmn,  h'"°'"'"«'  a  vagabond  in  the  eirth. 
by  Cain  said  to  know  h  s  w'fe  and  Jh^F  ^'"^"^'"l ''"°"'«''  denoted 

331,  400.     Other  heresL  »„;»  J^  -^     ^^^  conceived  and  bare  Enoch, 
vastated.  denoted  by  the  bTr?hf'?fT%P'°r^''?S  until  the  church  T 
Lamech.  332.  404.  4077  ^™*''   ^^bujael,  Methusael.  and 

remS;r?;^Tan?tihTr,f^*^^"'''^^\«»''  ^^  '^-^*-  The 
church.  denLd  by  Lai  that  h^toof  f  ^  «'%r''^'^'"'*'°"  "^  'be 
and  ZUlah.  333.  405.  4m'  The  ZuJ^^?u^"^'f  I:"""  '^'^^S'  Adah 
doctrine  of  hoi;  ht    and  IZ  '=^'««.''*' things  of  the  church,  or  the 

birth  of  JabaA3r413-4f6  The"?-  f  T!1°'"'  ^^^'>'^^  ^y  the 
or  the  truths  and  giods  of  fa  tb  I  ,  I'^u  "u-  *'V'°8'  "^  'be  church. 
417-420.      The  dTtrine   of  n«H    ^'''^  ^I  1»^  brother  Tubal.  333 

the  birth  of  TubaSo"  333  42K2r'The"'  *■?'''  ''7'!^  ''^ 
mentabe  state  into  whioh  tht\.Z  u  ■  t  ,  confession  of  the  k- 
and  the  all  of  charTtv  t  vi^U*  T^"  '"°,"?*"  "^'^'^  'be  all  of  faith 
to  his  wives.  334  427-433  The'  n1f"°'.''*  ^l  '}'  '"°'^'  "^  ^^^''^ 
Zillah.  now  denoted  by  the  man^^l  7  "'^.T''  ^'Z'  •'""^d  Adah  and 
and  she  bare  a  son7434  435  A^ff^'^'^f."''.'^'^  ''^  *'''  '^^  ''"«''  her 
charit™  be  agaiu^lVdrotS^^^^^^  l^ttWhl^t 

ote .  Adam,  Seth.  Enos,  are  three  distinct  periods  of  the  most  aT^S 


■if 


688 


MAR 


MAR 


m 


church,  constituting  the  kernel  or  seed  of  the  ftuU.  as  compared  ^ith 

let^Ltt  sZof  Ld  and  the  Da,,,hters  fMe«J.%,f'%^l 
denoted  the  doctrinals  of  faith  immersed  m  the  l^^tf.  5^-'.  ;?{9-  ^^^^ 
nersuasion  of  their  own  supercmmence  tlws  produced,  or  '»l_ses  trom 
?he  "oTof  self,  denoted  by  the  NcphiUm  of  those  days.  5o/.  581- 

^"^^27.  The  Ancient  or  Spiritual  Church  represented  ^^  f  "'•""^f  *^J 

Sthf deSdV-  ^^^^4ihA  St 

and  huCe.  and  his  sons  and  his  sons'  wives,  entering  the  ark.  C63- 
fifi«  740  742  764-770.  In  general,  affections  and  thoughts,  and 
S^es'a  1  arVanged  acLding^o  the  correspondence  of  goods  and 

?ru?h  denoted  by  beasts  and  birds  and  reptiles  entenng  the  ark^^  two 
trums,   aeuuicu  UY  ^  ^j^     ancient  church 

fa  "Slt^^^^^^^ 

S     11?8    1159    niS-ml    1251-1255.    1261.     Its  dedine 

hr?u7h  snLssvf'stiges  to  idolatry,  when  the  representative  churdi 

laTrlised  up,  denoted  by  the  generations  to  Terah,   12/9-1282, 

^^  2^?    The  representation  of  Abram  in  Marriage  with  Sarai,  explained, 
i^fiQ   1^70   U02-1406,  1431-1433.  2173.     Good  adjoined  to  truth 

0  be  elevated  to  the  ce  estial  hfe.  denoted  by  their  call  from  Charan 
1431-433  Intellectual  truth  received  at  first  without  the  celestial 
IV  „f  IZa  Hpnoted  bv  Sarai  as  Abram's  sister.  1402,  146o— 14/0, 
H75  1^78-1484  2498.  2508.  2556.  2574.  No  internal  church,  and 
the  Lord's  kingdom  occupied  by  the  external  only,  denoted  by  Abram  s 
the  l.or<l  s  K'ng°°' '  'luildless,  and  that  the  son  of  his  steward 
complaint  that  he  was  e^mess  .j,^    j^j^^,,  ,h„eh  revealed, 

would  be  his  heir,  i / yu — uj»,  >  i  »•'•  , „,  „      m. 

denoted  bv  the  promise  of  seed  to  Abram,  1803,  Ir"-*  '*^'"-,.  t„5 
aenotea  "7  "'  i  .  j.  ^^  celestial  marriage  of  truth  and 
rational  man  not  yet  oorn  irum  ^"^  T»f  first  mncention 

^d'hSSm'  tSffecrnTs:Lr  lenS  b/l"  wTa^^ 
?SEi"hl£aS^^^^      1890.  1891    1895    1896,  1900-1910^ 

1  QfiJ  The  divine  quality  of  good  and  truth,  from  the  marriage  of  which 
i    h^  gLlSi^ths /f  thichnrch  must  be  denved^d^^^^^^^^^^ 

ter  H  added  to  the  names  of  Abram  and  Sarai,  2008-201 6, 2063     200J 
The  dt^ne  rational  proceeding  from  the  "»-«8,%"'°^8rto83 
divine  truth    denoted  by  the  son  of  Abraham  and  Sarah,  2081— iOS.J, 
2093-2095,  2139.  2194,  2198,  2620-2626,  2644.    The  divine  mar- 


689 


riage  of  truth  and  good,  in  the  «n;,;»...i  j 
taking  a  second  wife,  who  e  nC  wi,  IT'  '^T^  ^^  Abraham's 
The  church  and  kingdom  derived  from  fh  '*"•'''  ,^2^"'  ^235,  3237. 
and  truth,  distinct  from  The  celestil?^.  .  T' u'""'  """'"S^  °f  good 
and  Keturah  sent  awaffrom  assnl/'        •  u'l  ^^  "'«'  ^on^  of  Hagar 

29.  The  state  o/*  aJ  clr.T         "  '"'*'  ^^'''"''  3246,  3247. 
it  is  one  of  external  worship  2hX:r'''  *^  ^'  "'^ ^'^  ^4^.  that 
which  i„  course  of  time  dZI   s,?3  ^^1^24"  Vr'  °*"^''*"'^' 
and  truth,  denoted  by  the  two  A^»t\llZ'    A       ^^*  affections  of  good 
the  Lord  'rithholding  the  church  frnl?^^°''  ^^^'^-     ^e  power  of 
hold  of  the  hand  of  Lot  and  £  Wl  nf  h^'"  v"''  "^^  "'^  ""8^'  taking 
two  daughters,   2313.  24 11    Vnth  1  ^ ''/'' ''"'^ '''«  h»"'' "f  hi^ 
doetrinals,  and  the  good  of  truth  vilff"?  '^'°'"  8°°''  ^^  regard  to 
looking  behind  her,  fnd  her  chanJe  to     '  ^T''^  ^^  '^e  wife^f  Lot 
2455.     The  impu  e  good  of  theTl  ''  v""  "^  «''"'  2313,  2454, 

?f  good  and  falsiiatioStltdlldTfr  "f..^'  """"-««''» 
111  the  cave,  2313,  2458—2466  Th»  .  7^°*  and  his  two  daughters 
thus  conceived,  denoted  by  Moab  aS  A      '  '"'lq«»«ty  of  the  religion 

30.  The  state  of  thecZrri  ""J"'  ^313,  2467,  2468. 

that  it  is  one  of  oblrfgo'^ltXr/fn  tlf  ^^'^1^  ""'  "'^  '^^^. 
eonjoined  with  the  affection  oSce'  Jnt  tw  ^"'.^".^ft »«  Part.  and 
the  Lord's  divine  human  2718  Tf.!)  .  •  .  "  '^  '"uminated  from 
by  the  sons  of  Ishmaer3265-3277     ^'^"'"'^''  'worship  &c..  denoted 

G°°\an?'trXwlSitos?whJ  ZTIf.  f^  if*"""  "'-^ '^i^oca. 
church,  denoted  by  Nahor  the  hrnf?.^,  ?  a  ^"'*^'  ''"*  "■■«  "ot  of  the 
2863.     The  good  of  charitv    Ih-u    .°f  ^hram  and  his  wife  Milcah 

truth,  denoted Vtheir  son  ^BeSud  ^IZ'^'^T  tt'^'  «ff-«-  »' 
truth  proceeding  from  natural  InT'j      A  ?'"•    ^he  affection  of 
2865.     Truth  t?  be^it"a  ed  nfolot "   f.''  ^^  ^''  '^""S^'"'  Rebecca, 
denoted  by  Rebecca  as    he  inte„deTjife  nf  r""""^'  •" ''"«"»'  ">» 
elevation  of  the  affection  of  truth  from  h!>  /■  ^T"'.  ^^'a.     The  first 
ceedings  between  Rebecca  am?  ?1.1       ''"''trinals,  denoted  by  the  pro- 
3084,^3085,  3095.     fegoJd  and  S"'."^^'^^''''^'  ^077,  30^78. 
affection  of  truth,  denotK'he TarrSgs  !„h"k^  V^'  P*"^^^  "^  ^^ 
her  by  the  servant,  3103-3107  3m ^t!        '*''!,'''"  "^ 8°'''  P«t  on 
imtiation,  previous  to  conjunct^n  w  th  '^on^  /'T?"/^  "''  ''°th  in  its 
of  Rebecca  and  her  first  si^KfiA         ^P^'  ^^°°ted  by  the  ioumeyint 
3I88-3I92,  3201-K^^t'reof '';•'"!'•  '"24.  3^74  3T72f 
of  truth,  denoted  by  Ismc  meditating  fnfi'i??!'  ^°°^  '"  expectation 
near.  3196-3200.     CthW.^^'"'''^''^"  "hen  Rebecca  drew 

tuary  of  truth  in  he  dSe tmai  deS  k"?  ''^  '"'»  »''«  ««»o! 
Rebecca  into  the  tent  of  hi°  mXr'  3208  r/i  n'"'"^  V"*~''"«=tion  of 
explanation,  3207.  The  coZu^rtiJ  f  ^^^^.\^''^  'he  foregoing 
her  becoming  the  woman  oriCcand°thf°'^  "'*''  ''"'^'  '^^"-ted  bf 
state,  321 1,  3212.     The  repreSatlon  nf^  ^'"»"'«nj=e°'ent  of  a  new 

E  2 


r 


690 


MAU 


MAR 


691 


EsAC.  .  -  r..nf,  reoresentatlve.    The  successiTC  con- 

33.  The  Marriages  of  Jacob  ^«P'^f**^;°      j  ,,„  his  two  wives  Leah 

junctL  of  exten.d  and  .ntemal  truth  den« 

Ind  Rachel.  3665,  f  74-36/7  3, 08,  ^7y^.  ^^ote  the  con- 

S852      The  natural  and  corporeal  an««"°'       ,  ^     (i,e  handmaids  of 

jwion  of  external  and  i-?terna  truth  £0  ed^g  tg^g_  39,3^  39,7. 

ieah  and  Rachel  beco^mg  his  ^j^^^'^^^s. 
3919,  3925.  3931-3933  f  ^j^-     See  '^^^^^^^^  '"^T'^: 

34.  The  case  <>/ DinahandSnecnmrp  ^^^  conjoined  with 

ner  in  which  the  pnmary  truth  of  the^a«^^  ^^^o.  4430-4437. 
the  affection  of  truth  »/ .t^<'j'J"'^^„ '°  the  Jews  could  not  receive  in- 
The  conjunction  »«' l<f '^'^.f, 'f'atinV  it  as  the  pollution  of  their 
terior  truths,  denoted  hy  the.r  treatmg  u  ^^  ^v^  ancient  church 
sister.  4439,  4444,  4445,  4460.     ine  ^^^^^^j  hy  the 

perishing  in  the  external  ^epre^t^o  sluL  to  be  circumcised,  and 
Erinceof^hechem  and  h|s  people  consenting       ^^^^,,^        The 

their    being   treacherously  slan    44y^  remaining  instead  of  the 

^^oZSi:  dlS  bf  r  r„?of  Jacob  taking  their  sister  back 
fa  harlot,  4502,  4522      See  Sh^obem^  ^^^  „„  „f 

35.  The  case  of  Reuben  «"«  f '"f^gOl,  6348-6350. 

good  by  feith  -P;-ted/;7/„S%^^^  i^^^^^^^  by  Judah  and  Tan.ar 

36.  The  state  of  ^/"^  ^^^Z  t}7 Msei  of  evil,  predicated  of  the 
Conjunction  of  evil  derived  from  ««  ^^'/^Jna^nts  of  Judah.  denoted 
posterity  of  Jacob,  and  espeaajy  of  the  dme    ^^^  ^anaanite,  4818- 
by  his  connection  with  Shuah    tne  aa  g  ^^^^       ^^^ 
4820.    The  false  acknowledged  'u  faith  ana   ^..^    ^^^^^^  ^^^  ^^^ 

ceiving  and  bearing  a  son  (E').  48^'  J  4823-4824.  Idolatry,  in 
false,  denoted  by  the  second  son.  (Onatij^  48        ^^^^^^  ^^^^^ 

„hich  both  the  false  »»^  *^%^™fX  Jrincipk  of  faith  con  oined  to 
son.  (Shelah),  4825-4827.  The  false  P  P^^^  things,  denoted  by 
the  church  representative  oUelestiai  ^       ,„tative  of  the  church 

Er  married  to  Tamar,  4829-4831.      ine     1^  ^^  j^^^^^^  ^^^ 

rendered  void,  denoted  by  Er  being/^^'„Vthe  ^od  and  truth  of  the 
made  to  die,  4832-4833.  .^''tred  S^^^^ 
Siurch,  and  conjugiallove  rejected,  demoted  ".y  tne        ^^^.^  ^^ 

-4837.    The  church  ^^lfil^ZX'.iio.y.ooiiuihehonseo{ 
merely  represented  it,  denotea  uy  ,      .jj^        considered,  de- 

her  faW  4844      Some  use  "^  tJ^^jf'^^XaTto  sheep,  4853,  4855. 
noted  by  Judah's  going  to  T'mnath  to  m^  r    ^^^^^^^  ^y 

4857.    Interior  truth  bidden,  "nd^n  7  ^e^;*^^^^^  4864-4867. 

Tamar  veiled,  and  treated  «  *  ,^"'»*  "^^  t„„„i  Church  could  produce 
4903.      All  the  good  and  '-^'^  that  f  e  ,nt"n  ^^^^^^  ^^  ^^^„ 

threatened  with  extirp^t^n.   Jested  by  ••"  ^j^^  j^^^  ^^^^r  the  per- 
Tamar  for  whoredom.  4906.     Us  recepi        >      ^^    j^^^h's  acknow- 


♦),»  I;„T^  1  *  f  f^'^*  "'^  '^*  '^^^  of  Potiphar.  The  influx  of 
the  celestial-spmtual  into  the  scientifics  of  the  church  denoted  hv 
Joseph  made  to  descend  into  Eovot  4962— 4Qfij    "-"""n,  aenoted  by 

interiors  of  scientifics.  denotedTPoSar  thfctmLr tt^raJh 
purchasing  him  4965.     The  all  of  L  and  doctrine  „n7ersubt£ 

Jos  Dh's  band  4^8^ "Tr/*'  '°  *^^  ''<'"*''  «""» ■"  *e  fie?d  left  in 
Joseph  s  band,  4982.     The  desire  to  conjoin  truth  merely  natural  with 

aSsT'TP^lL""'  ^°?'  ^'°°''^  ^y  the  importunity  of  pSa7s\ri? 
4989.  Truth  natural  not  spiritual  capable  of  conjunction  wUli  no  oTher 
than  good  natural  not  spiritual  denoted  by  the  words  of  jZnh4QQfi 
Its  apphcation  to  the  ultimate  of  spiritual  truth,  Tnoted  We  wife  of 
Potiphar  laying  hold  on  Joseph's  garment,  5006.  Its  uUimate  nith 
relinquished  bv  the  spiritual  rather  than  accede  to  the  deZ  of ^he 

"So     Zl'  fr'1  ""^  ■^°''?''^  «'«•"  "'t'"'"'  his  gLmenrsOOS- 

denotd  by^th?:;  S  PoSs^lK/ 1?" "''""V  '\T''^'' 
5011,  5032.  roupnars  wite  and  the  accusation  of  Joseph, 

ir,l^'Z!!"-^A-"T  "/Joseph.    The  celestial-spiritual,  or  good  of 
truth,  described  in  its  quality  as  the  revealer  of  hidden  wisdom  Sed 

^?/^.,"' vk'""^"^^  f*""""''  6"«  t»  Joseph.  5331.    ThT  mSe 
of  truth  with  good  and  of  good  with  truth,  denoted  by  Asenath  H 
ter  of  Potipherah.  priest  of  On  given  to  him.  5332.   ^C"nflu:t  of  fhe 
ce lestial-spintual.  and  the  natural  made  all  ts  own   denoted  bvJolnh 
going  out  over  the  land  of  Egypt.  5333.  5338.     old  and  t™th  £ 

,f9.  The  Marriage  of  the  Parents  of  Moses.  Truth  from  the  Lord 
of  1  h  °  80od,  from  which  proceeds  the  divine  law,  denoted  by  a  man 
of  Ae  house  of  Lev,  taking  a  daughter  of  Levi,  6715-671 7;  see  bew! 

1.    ^^'  ^''f  ^"""^"Se  of  Moses  and  Zipporah.  The  truth  of  the  divine 

PharX?772  %"':"' 'r*l' 'V''^  ^'«'''  of  Moses  from\erre 
thestudioffll'wi/  !f'r  ^y  ^>°^  ^ho  are  in  simple  good  and 
?e«  1  J^H  6773  fi?;;  '•>»' ^"'^denoted  by  his  dwelUng  if  Midian 
near  a  well,  0/73—6774.    The  good  of  love  and  the  holv  truths  nf  th» 

677f6782t788'^  ^.''T*  "•'  ^•'^'•'?  ^-^  ^s  Sn   dtgh  e's 
ih.;,'fiir    '  fu  ^'  .I^sfuetion  m  doctrine  and  in  good,  denoted  bv 

M^J^jh    67-'?%'h°"f^!.'"',^  r^^  "^""''  *"  *«  flock  ofThei^ 
lather,  67/6—67/8.     The  truth  of  the  divine  law  helping  those  who 

w  ihl"?P''  Ik'"'' u'^r  7^''^  ^y  ''^»  t««ehers.  denoted  by  M^ses 
~S  rf  '.**"  shepherds.  6779-6781.  Such  truth,  however/only 
received  at  first  as  scientific  truth,  denoted  by  Moses  called  l^sTIf 
Egypt  by  the  daughters  of  the  priest,  6784,  678lAgrT'ment  between 
the  truth  of  good  in  the  external  church  and  the  tfuth  of  the  Word 
thus  acknowledged,  denoted  by  Moses  dwelling  with  the  man!  6792 
The  adjunction  of  scientific  truth  to  the  good  of  the  church  wUh  those 
6?93  "o^'Xr^'r/h '  h^  ^"r  '"'^"S  Zipporah  to  wffe 

a^d  fhl.       *°°'!u '""%''"/•'  ""''  good  from  the  divine  conjleT 


I 

i 


692 


MAT 


MEA 


*  ' 


lf# 


41  The  Connection  of  Simecm  and  a  Canaanitish  Woman.  The  sons 
of  Simeon  denote  principles  of  faith  passed  into  act;  Shaul.  his  son  by 
a  CanSshwomP  n,  deUs  the  pri'nciple  of  truth  that  passes  into  act 

ftiif  of  the  Dale  of  the  church,  7230.  .       ,      i.     -i       v 

lljmram  takmj  Jochebed,  his  father's  sister,  m  the  famiy  of 
Levi  denoTesThe  conjunction  of  good  derived  from  chanty  ^.th  truth 
in  affinity.  7-^30.  Their  sons,  Aaron  and  Moses,  denote  the  doctrine  of 
the  church  and  the  divine  law.  7230.  .  , 

43.  Aaron  taking  EUsheba,  denotes  the  conjunction  of  go"^  «»« 
truth  in  the  doctrine  of  the  church;   their  sons,  the  derivations  of  faith 

""%t"£'J«?<Ae  «.«  of  Aaron,  and  the  daughter  of  Putiel,  denotes 
the  to^junctbn  if  good  and  truth  in  doctrinals  derived  from  the  doctnne 

°^  "^AlrHage  in  the  New  Testament.  Eating  and  drinking,  many- 
ing  and  giving  in  marriage,  denotes  the  appropriation  of  evil  and  the 
false  and  their  conjunction,  4334 ;   see  above  (6). 

46  Marriaget  between  near  kindred.  See  the  passages  cited 
«lw,vfi^2'>  471  483;  and  compare  the  prohibited  degrees.  Lev.  xvui., 
6-24  0348  The  conjunction  of  good  is  with  truths  in  which  the  same 
divine'quairty  is  latent!  3605.  Man  can  only  be  i "ustra ted  and  con- 
ceive  truths  so  far  as  his  knowledges  are  receptive  of  good.  3065.     bee 

'^  mRROW  [medullal   The  correspondence  of  the  brain  explained, 
including  the  medullary  'substance  in  general,  the  medulla  oblongata. 
Ind  the  Medulla  spinalii  4039,  4222.     Certain  spirits  described  whose 
action  falls  into  the  brain  and  spinal  marrow,  the  furor  they  excite.  &c., 
57  7?  8593.     Intermediate  angels  who  belong  equally  to  the  celestid 
and  spiritual  heavens,  correspond  to  the  plexus,  in  which  the  heart  is 
conjo  ned  with  the  lungs,  and  to  the  medulla  oblongata,  where  the  fibres 
of  the  cerebellum  and  the  fibres  of  the  cerebrum  are  conjoined,  9070. 
Farand  marrowy  substances  denote  goods.  2341      Burnt-offenngs  o 
fat  or  marrowy  ones,  denote  the  celestial  thmgs  of  love,  2830.    Ihe  ex- 
ternal memory  compared  to  something  callous    the  internal  to  the 
marrow  of  the^rain,  2492.    The  happiness  of  heaven  described,  and 
that  it  penetrates  to  the  very  marrows,  4529.  ,     ,•  • 

MARY.  The  Lord  called  himself  the  son  of  man  as  to  1,vine 
truth!  or  the  divine  human,  not  as  the  son  of  Mary,  10.053  When  the 
W  fully  glorified  his  human,  he  put  off  all  the  human  that  he  took 
ftom  the  mother,  and  put  on  the  Human  from  the  Father,  wherefore  he 
iTthen  no  longer  theSon  of  Mary  but  of  God.  10.830.     See  Lord 

(19.  25). 

MARS.    See  Universe. 

MASH  [Masch].     See  Uz. 

MASSA  [Maseah].     See  Ishmael.  .    ,.     •  ,„, 

MASSAH,  in  the  original  tongue,  denotes  temptation;  in  the  inter- 
nal sense  it  denotes  the  quality  of  the  temptation,  858/,  »h.  8a88.    &ee 

MATERIAL.  Angels  are  substances  formed  to  the  reception  of 
divine  influx  from  the  Lord;  the  material  forms  and  substances  of  men, 
are  grosser  and  more  composite.  3741.  See  Substance.  Material  and 
spiritual  ideas  compared.  lO.'.'K!.  10,582;  and  that  the  spirits  of  Mer- 


693 


SoTv."  "•'  "'"""'^  "'  '•'-8^  »<"  ""'terial.  6811.  6921.    See 

^p^^'j^s-^--:  ez£  "vISF^n 

barley  and  the  flax  smitten  hp<?A,..»  it  „      ""'  v"''  »''•  10.185.    The 

denotes  the  good  of  f" th  IdTl-  ^"'^  "'"^'^^  °'"  ^''"''''^  """""' 
ME.     The  partial-  flai'lL''^'^''-  ^^  ""'  ""'''  7604. 

O).  was  a  formuU  of  asseveritfon  L^  T'  ?'  '"  "'f  '  ^"g"^''  t^-^l- 
MEAL.     See  Farina  '         ''*"'"'"  '=*'''"''"y'  6981,  6995. 

MEi^^r'^T^-  ll"  **^°'""'  Middle. 
of  Ii?e  .te''r!iaSftotr:„T^^^^^^  ""  '•>«  «--«-  and  interests 
respect  the  Lord's  k,"ngdom  ttv  "'  ™  '"  '"?'•"'''  «"''^'  ''^'^ 
spondence  with  internafSg  ,  '^3425  3^%°^^'' '?"  """^  '"  «>"«- 
as  means,  and  not  as  an  end  is  that  J^t'/f  -l  7^?  ^""^  "^  *«  ^orld 
good  to  the  neighbour  7819  fhi^  '*'?'' ''.'^'•'<='''^''''' the  sake  of 
Those  goods  of  fhe  naU^'^^n'if.^^^^^^^^  T^'J'"'  ^"''^'' ^"-  S^^S. 
good  so  as  to  be  conjoined  lhh^f,pf  ""^  correspond  with  rational 
ducing,  opening.  tej>;:£,:'^,^^l^  Ts"?;?  »^f  «"f.  •"*'°- 
and  all  ideas  partakine  of  Ump  «„V  '  '"•    External  things, 

designed  as  objects  oi^meanXSnkfnT'fPr^*^  '"  *'«'  '^'"^-  «^« 
Compulsory  means  such  8^™!^^=  ^  /  '"'fr'  *-'''^^^'  ^i-  3857. 
and  regeneration,  but  onf^^crasZr.'  "11^  [".""an's  reformation 
4031.  Means  cirresDondfnttn  f^ffi  ?  '.'^'"*.  ^"  P"fe«'  freedom, 
combined  to  form  tKule^n?  t™  '"a.""'''  """^  "ninistering  to  it,  are 
would  be  withou"  the  means  of  sZL'^^^v  ^"'^^^''  '''•  ^ »3 1 .  Man 
reserved  in  the  interiorrof  hi  id  5291  T/'  ""^/''"^  "'''  °°' 
spiritual  could  never  be  admi tteS^ in?;  hLven  excenThtH-''''-  '^^' 
the  venmost  of  all  mediums  w..  n,.J  1    '^**^"  ^^^ept  by  divine  means: 

made  divine  in  1  se"f!  6427.  The  LordTnr"'""''  \'^'  ^'^'  •'^^ 
against  evils  and  falses  infused  bvinfi  1  P?'*"'^  '^'"^  """n  %hting 
of  faith  and  the  good  of  charitv  bvv7f  'P'"'''  ""<*  P'«"«nS  the  truth! 
his  salvation.  657I  The  dfrine  mean,  n?  °'''  *•**"?•  "  *•>«  ""^--^  of 
and  inefl'able,  the  knowledgtrwhtrLl  ♦F°''"i'°"  T  "'"»«'°"« 
S354.  5398.  The  means  bv  which  fifrfT  *''!  '""'°"'  "^  ""g^'^.  '«• 
the  three  heavens  arropen.^^i„   'an  «r.  fi''f  ^^^  <=°"«^Ponding  to 

and  justice;  second.  aEc"g;oThe;m\L  5'^^^^^^^^ 

chanty  from  the  Word-  thirdlv  nW^^e       .1  ,      "'••  *■"*  goods  of 

Lord.  9594.    The  state  of  nnnL^-      /  '""'?'  '"^^  ""d  'ove  to  the 
things  of  heaven  and  uLluTh•l^"J^^^^^^^  ""''  *™"'«'  "l-^n  t'>e 
end,  10.455.     Deceits  lies  and  artifi^    '^"'  "f  "'"'"'  ""''  ""^  ««  the 
MEASURE  S«r«l'     I   ''^}^'^\^  «"'  "neans.  5188. 

denote  spirituaTaLdXtil  thin^^or^"''  ""-"h*"'  «nd  measures 
-650.  Weight  denoteHtatl  «,T»  ^    '     ^^"^  """^  *™'h,  eh.  647 

3405.  5658;^ee  below    4482'57of     Cr"'  "'  '?  '■■""^'  '*•  ^'O^. 
the  other  life  there  are  llifu'J  Measures  involve  space,  but  in 

therefore  me^uresco/resZt  44^82 ''X '}.?'''.''"'  '''^''  ">  "hich 
sionsoflengthdeU:hVa,;;'ShTK^^^^^^^ 


694 


MEA 


MED 


I    II  ■  I 


:4|' 


I 


Every  one.  both  the  evil  and  the  good.  ".^^Ts  ft^XoKpS 
y,hd  is  filled  in  the  other  hfe;  th'V7(.7      MeLu^  Ses^^^^^^      to 

.•«."8988,  9603.     See  Numbers.      „  .^„^  „_.  t„o.  one  by  which 

2.  The  Sacred  Measures  of  the  Hebrews,  ""«    J^^'  ^^^J^^^  ^^^ 

oil  and  vrine  were  n.easured.^^^^^^^^^^  ,„„       ts, 

flour  called  the  ephah,  10,262.     1  "^^  ■»"  J".      -         the  ephah  into 

because  it  related  to^«'nJ»°'=*;°"  f  "f/gTCe^Sfie^    "•'=*^'  ^"''^^• 
ten.  because  it  related  to  receptivity,  1 0,262,  exempimeo     , 

'"  tnrc:.m.n  Measures  of  the  Heiress  were  also  of  two  kinds; 
those  for  dry  articles  called  t^^e  ^--ClTniaiSn/re' Sabs, 
called  the  cor  and  6«'*'  l"'^''''-  ,tf„.A°„  u-ths  and  the  bath  ten 
the  ephah  ten  omers;  the  - -f  ^.f^f  ^he tw  tLple  is  treated 
lesser  parts,  10,262.  m  ^®.*\*7  .";*  .  •  .p-^i  of  ten.  and  the  hin 
of.  the'ephah  and  bath  are  divided  in  o  «-  -tead  f  'en^  .^^ 

corresponds  to  the  ephah;    h  s  because  spiriiu     g  ^^^^  ^^ 

tion  are  treated  of  not  celestial,  10'262.    see  also  b400^  .^ 

notes  a  sufficient  quantity,  or  as  much  as  =«»  be  received   dec 

?he  tenthpart  of  2.1  ephah,^nd  t-/-f - ^^^^^^^^^  I  (he 

8490,  8525,  8.i36.  8a40.     ^he  omer  is  men  contained  ten 

16th  chapter  of  Exodus,  elsewhere  it  s  the  bomer  wmc 

ephahs.  8468.     The  dry  measures  denote  good,  tne  liqma 

*'"  MEAT  or  FOOD  [«M.    See  Food.  Flesh,  Bread.  Feasts, 
'"•^MF  AT  ^Savory  \Cupedia\  denotes  the  truth  of  good,  and  the 

ford  thus  cele'stiai  good    br"ad  made  as  cakes,  like  the  meatoffering, 
!;;ii  go?7978'    Incense  has  reference  to  whatever  is  of  thought 


695 


and  speech,  and  accordingly  to  the  truths  of  faith-  »l,.»  ™.-»    a   ■ 
bread,  cakes,  and  wafers,  unleavened    9902— QQOd      T^ \      j    ?  T^ 

degrees    10  O/Q      Thrrflf    ^    •  ,^?^.'  **^°"S^  received  in  three 

good  was  also  represented,  were  only  DermitfP^    !r  ^  f       ^\       ^^'''^. 

meat-offering  and  drink-offerinoT  in  th.  il  \  -!  ?'  i^''^*^^^  ^^  *^^ 
ceiyed  the  gLd  of  We\Sh?goofc^  ^.^i^  P- 

neither  leaven  nor  honey  permitted  in  f L  n.^of    i-   •       u      ^^T  ^*^ 

goods  and  trl^oTsr:  "fithtS  Ti^^SentSleSS 
when  It  was  made  a  sin-offering,  because  the  good  oHove 3  ?he  tn  ?^ 
of  fai  h  cannot  be  mingled  with  evils  and  falsfs    10  I  ^7      «  u  *•* 

joined  in  all  the  offerin^gs,  because  it  denoSs  t™  h'Sinf  LT/nd 
in  tbZ'"'"^  *r'  ^^'^^^-    The  meat  offering  with  thTfecfud  'lamb 

^  JIEDIATE  AND  IMMEDIATE.     See  l.r.v.  (H).  Co.sv^c- 

MEDIATION.     See  Intercession,  Lord  C56^ 
KJAX^F  '^OOD.    See  Good '(6r'^^- 

£o«tiJt--^^^^^^ 

s^^Sp^;^fith-r?=-^.-irS 

M^cfrtrtr^^throfT^s^^^^^^        ?i 


-   c  T 


iy\ 


696 


MED 


MEE 


697 


falses  and  evils,  because  they  lead  to  the  good  of  life.  ill.  and  *A.,  6502. 
That  the  Lord  is  the  sole  physician,  iiSDo.  . ,     ^ 

MEDITATE,   to,  [meditari\       To   meditate  in  a  field,  saia 
Isaac  is  to  think  in  good,  3196,3317.    See  Thought, 
^'medium  or  INTERMEDIATE   [».e</«m.  '"'-"J"^^  "^.S 
T  ord  has  miraculously  provided  a  certain  medium  by  which  the  demcu 
ifl  of  man  Is  kept  separate  from  his  understanding,  which  medmm 
conscience.  863.     Perception,  dictate,  and  conscience  are  as  «  m'""^ 
Zee    aJl  above  which  is  of  the  Lord,  all  below  of  man,  M.mi- 
1832'    The  medium  of  conscience  is  formed  by  influx  from  \]^^.^f' 
by  charity   and  when  conscience  is  relaxed,  that  influx  »«  dissipated. 
1835      This  space,  medium,  or  interstice  between  the  Lord  and  man, 

must'eitierVe'^fiTed  with  goods  -^'-:^^™rf  ^^1^42(7  In 
«ni  hP  rhoked  UD  with  falses  and  hatreds,  1862  ;  see  below,  4Zi/.     i" 

So'rdeStS  man  was  intended  to  be  » -/,>%^^';-\°lri 
inultimates.  and  the  divine  in  primates.  M.  3702.  ,l*f'^^*"  ""^' ' 
Imth^  and  interior  truths  a  medium  is  necessary,  which  is  the  aftection 
truths  ana  interior  iruiu!,»  3956  end.     Between  the  old  and 

of  knowledge,  ill.  3913.  3917,  •*-''^,-'' ,'*■'.",,  „V  .  „  „i,:„i,  .!,»  re- 
the  new  man  there  is  a  medium  called  middle  good  ^y  jhi«h  the  re 
generate  are  introduced  to  genuine  goods,  .//.  4063;  «««  ^dow,  4154. 
ft°s  one  thing  to  acquire  good  from  a  medium,  and  another  o  acquire 
it  by  a  medium;  that  the  latter  was  the  case  with  the  Lord<  406. 
The^Vordis  the  medium  by  which  man  is  united  to  the  Lord  lor 
hereby  the  internal  bonds  of  ~ence  a.  form  d    b^  - 

e-overned  bv  external  bonds,   421/  ;  see   oeiow,   ^^*7'     **        ,  , 

fnternd  and^xternal  man,  there  are  mediatory  or  middle  goods  and 

truths,  without  which  there  could  be  no  .«°°J""5''?\f  •J'^,i'  ^l 
also  4570  The  intermediate  between  the  interna  of  the  natural,  and 
the  external  of  the  rational,  is  called  the  spiritua  of  the  celestial,.//. 
Sf  4592.  This  intermediate  is  formed  of  spij^-]^truth  'ml  celes- 
tial  frood  rcoresented  by  Joseph  and  Benjamin.  4o92.  4d94,  4y0J,  »4ii, 
5686  it  Fs  necessary  that^he  medium  partake  of  both  principles 
between  which  it  mediates.  4570.  5411,  5413,  5686  ;  see  below.  5688. 
The'Ts  such  a  difference  between  the  internal  and  tbe  external  J  t 
thev  can  only  subsist  together,  or  be  conjoined  by  a  medium,  541  ^ 
5586,  5912.-  The  medium  or  intermediate  pro^eds  anf  subs'sts  fK,m 
the  internal,  and  conjoins  itself  to  the  external  5413,  5680.  8714.   Ihe 

meTum  exists  by  th^  intuition  of  the  int-^-*  ^IseV^'sI??'    The  t 
affection  and  end  of  associating  the  external  to  itself,  o413.     Ihe  in 
tfrna  man  can  see  into  the  exfernal,  but  the  external  man  cannot    ee 
into    hTinternal  unless  there  be  correspondence  and  a  medium.     /. 
5427-5428.     The  medium  between  truth  from  the  divine,  and  truth 
in  the  natural  man.  is  the  truth  of  good,  denoted  by  Benjamin.  5600. 
5639  5955      Neither  the  good  nor  the  truth  of  the  church  can  exist 
Sout  this  medium.  5612'    The  medium  is  the  l^tj  younger  i^^^^^^^^^^ 
new  birth,  because  the  internal  is  regenerated  first,  and  by  t  the  exter 
nZ  and  the  medium  can  derive  nothing  from  the  external  till  it  is  made 
new.  5688 ;  compare  5696.  5822.     The  love  and  mercy  of  the  Lord 
caTnot  appear  to  man  before  the  medium  effects  conjunc  ion,  5696. 
More  good  can  be  received  into  truth  that  forms  a  medium  than  in  the 
frutK  the  natural  man.  5707.     In  the  medium  there  is  a  fulness  of 
truth  from  good,  5955.     See  Tbides   (Bexjamin.  Joseph).    Truths 


cannot  be  falsified  by  mere  falses  because  they  are  opposites    and  fh* 
one  cannot  be  applied  to  the  other,  but  they  are  faUified  bTinte^ 
mediates  which  are  fallacies  of  the  senses,  ill.  7344.    All  influx  is  from 
interiors  to  exteriors  but  by  intermediates.  8796.     The  Word  alto^?^ 

tter1V.?T4frt^,'-^^^^^^^  r^"'''  and  mar/epr-nted 
uy  muses,  y4i4,  y4iy,   943o.     See  Influx  (l^    fin^«    ^n^Q    s 

10,153;  (5,)  6466;  (8,)  2886  &c.  (10,)  Sa'oTd  1    Vthf  citaUons    Is 
ForThpTi  f?.'"  ''  '"'  '*"^/v5427.  643.5.  and  under  the  word  Sp.Ri 
!^?««  .^  ™n   /ti^o*"'  ""''  '^«  intermediate  societies  of  heaven   4037 
U)07'    'V1-^:  ^'^i'-  ^7*""''  ««"2.  9216.  9670.  9671.  9687,'  9873 
10.0/.>.     That  intermediates  in  heaven  are  for  the  saL  of  infl,,^      J 
communication,  8787,  8796.  8802  "'^""  """^ 

MEDULLA.     See  Marrow. 

MEETING.     To  run  to  meet  [currere  obviaml  denotes  accedine-to 

nsateexplorat^n  agreement,  similitude,  influ^.  21573^^8.  sTog 

A  •     li  S    *°  *"^^*  [vadere  obviam],  to  come  to  meet  fvenir^ 

iuS  4°2f7T03r;o-i"T*'-^  t^'^i'  d-ote  influrfnfc 

man  festation  '7?5Q  '  T„    '   .T"  '*'*'"'r*°  '^"''  t*'«re  obviam],  denotes 

Zx  and  receptfon  7308  Tn  °  f"!  '""^^'T  °^''''""^'  •'«°°'«  »" 
r«..nf:l  5  '  r  •  To  go  forth  to  meet  [exire  obviaml  denotes 
reception   and  application  preceding  conjunction.    7000     8662       To 

ana  goous.  10,o47.    See  Tent.    All  that  one  meets  with  [obvenientiol 
denotes  providence.  3062.  5508.    One  part  meeting  or  matched  3t 
another,  denotes  correspondence.  1 83 1 .  maicnea  against 

sion^of  ^'h!  f  .f  °''°«  g?'"g  out  to  meet  Abram.  denotes  the  submis- 
sion    of  the  evil  and  false  to  the  interior   man.    1721.     Abraham 

uivme.  2151.     The  servant  of  Abraham  and  Isaac  runnine  to  meet 

utellr  truths  3804      t''h"'''  """•  ""'''  •'*"°'^^  acknowledgment  bf 
micnor  trutiis,  6ii04.     Laban  running  out  to  meet  him.  and  embracino^ 

Jrc'ti""'  Sa'""'  r^  •^^'^•»«  ^^  *°  •>-  ^ouse.  de^o"' agtment! 
anection.  initiation,  and  conjunction,  3806—3809.     The  aneels  of  God 

4235"'^r''  i'"r:T""  '"  '"'"]'   •^^'-^'^^  mustratfo"  £  goo? 
4235.     Esau  going  forth  to  meet  Jacob,  denotes  good  flowins  in  4247 

neck  andT^  ■"  T'  •T'  ""^  *'"'"*«'"g  I''"'  «°d  fall  °l  upon  hU 
neck,  and  kissing  him,  denotes  the  influx  of  good,  and  its  coniunctZ 

growing  stronger  and  more  interior,  4349-4353.  Joseph  SessW 
he?^SrS?K  8"'°S."P.t°  »««'  Israel  his  father,  to  Go'^hen,  denote! 
the  influx  of  the  celestial  internal  into  spiritual  good  in  the  midst  of  the 
natural  mind,  6029-603 1 .  Jehovah.  God  of  the  Hebrews  hath  met 
Mh  us  (Moses  and  Aaron)  denotes  command  from  the  Divine  6903 
/099.  Moses  met  by  Jehovah  and  he  sought  to  slay  h7m  denote; 
.  Cr704f  7043^'  r  *'^  ■'^"'^'^  P^°P'«  incapable  ofVcrmtg 

s^^^r^W^^^  --r  di 


698 


MEM 


MEM 


699 


1 


I 


Israel  meeting  with  Moses  and  Aa-  jho'-^^^^^^  S 

denotes  thought  from  the  dmne  aw  "^J  the  doc  ™e  o  S     ^^^^^  „f  ^i., 
and  these  ™>"ff  t«\ 7158-7 159.     M^ses  to  si  y    y  ^^  ^^^^^ 

river  to  meet  Pharaoh,  denotes  >°«»''„  "^f °™'"f_„t  his  father-in-law. 

v,ho  are  in  falses,  7308.     Moses  going  out  to  meet  ms 

and  bowing  himself,  and  k.ssing  him.  d«°otes  the  appueatio 

truth  to  divine  good  its  reception  mg^^^d^—^^^  -d        J      ^.^^ 

from  affection,  8662--bbb4.     i  "'"."""^  ,  „,,i,  denotes  theheanng 
thee,  from  between  the  cherubim,  sa^  ''^1!^^'  of Tve    and  henct 

the  church,  10,147,  10,148.  ^      ^     _,  _^„ 
MEHUJAEL  [Mechujaet],    See  iiNOCH. 

MiLCmzTDEK    "ting^rhdiness  and  justice."  denotes  the 

interior  man.  1725.  1/32.     ^^Jf"^  *rMelchizedek  as  to  its  celestial 
man  as  to  its  rational  or  spiritual  part.   Meicnizeaen.  b» 

passive  forces;  how  fond  they  are  ot  talKin?  ^^mbranes  and 

f '"in  th^Grand te  whf  areK  tTuths'of  faith  from  obedience, 
i  not  f-™5i  Action  of  charity.  8990;  their  various  quahty. 

^^^MPMORT  AL     A  memorial  of  the  Lord  denotes  the  quality  of  the 

hoth  as  to  truth  Md  good,  but  particularly  as  to  good.  6888.     Ihis 
Say  f^a  mmorial.  denotes  the  quality  of  that  state  m  worship.  7881. 


A  sign  upon  the  hand,  and  a  memorial  between  the  eyes,  denotes  ner- 
petually  ,n   he  will,  and  perpetually  in  the  understand  ng.Tso'ee 

MEMORY.  1.  That  there  are  two  Memories,  the  one  exterior  or 
corporeal,  and  proper  to  the  body,  the  other  interiir.  and  proper  to  the 
spirit  1639.  4901,  9841.  9922.  Seriatim,  2469-2494  WhUe  a 
man  lives  m  the  body  he  can  hardly  know  that  he  has  an  interior 
memory  because  the  ideas  of  thought  which  pertain  to  it  flow  into  the 
things  of  the  exterior  as  into  their  vessels.  2470,  2471      The  two 

qTahfied"  2777  2480*"  F  ''"V."''''  '''''''  ""'^  "^^^  "^  r^eoii^lj 
quaiined,   J471,   2480.     From  the  exterior  memory  man  sneaks  fl,; 

24T2T476"'  'ri^rr^'/T  •*''^  '"'^"°'  ^''^  universal Tngua^'e! 
2472.  2476.     The  ideas  of  the  interior  memory  exceed  those  of  the 

exterior  as  myriads  to  one,  2473.  3405.     Whatsoever  a  man  has  seen 

heard,  thought,  spoken,  and  done,  are  inscribed  on  the  interior  memory' 

which  IS  the  book  of  his  life,  and  can  never  perish,  2474.     Man  S 

along  with  him  into  the  other  life  all  things  of  the  exterior  Td  iS 

a^nTdS'  l4*7f  "°The'  '"^'  J^lV^  wanting  of  all  that  he  ev^r  though 

Wvlr    iltt  .J    Vf^  °^  ^^^  "'^™''   '»««<"-y   i^   not  allowed, 
however,  m  the  other  life  for  various  reasons;  the  advantages  of  this 

discussed  by  spirits.  2476.  2477.  2479.    One  principal  rfason  whv 

the  extenor  memory  ,s  closed  with  spirits  is  to  prevent  their  en^h-e 

possession  of  man;  from  experience,  2478;  see  below,  (2)  3679.     The 

difference  between  the  exterior  and  interior  memory,  causes  that  men 

speak   in   various  articulate  languages,   but  spirit     in   the  nn  ve«a" 

language  of  ideas,  2472.     The  exterior  and  interior  memories  a"e  both 

organical    the  one  formed  in  the  principles  of  the  fibres  from  objects 

seen  and  heard  m  the  world,  the  other 'from  objects  of  inte  "or  sth 

^487.     The  Spirits  who  are  with  man  know  all  things  that  are  in 

his  memory  and  thought,  and  the  angels  with  him  know^he  very  ends 

of  his  life  2488,  6192  6193,  6198,  6199,  6214.     Memories  Ire^some! 

mies  visible  in  the  other  life,  the  exterior  like  callous  subs  an^ThJ 

f„;„f   K.^    *n  fu^^u  •"":?  ""  •^'"'""  «''•»«■■  about  things  past  or 
future,  but  still  they  have  from  the  Lord  the  most  perfect  memory 

Tvelt  /h°^  '""•*  V^'T  *"  "^"^  '«  P»^'  ''nd  'hat  is  to  comeThl 
r^I     f  PT'"*  *"  *H!'"..2493.     Men.  who  are  in  the  good  of  love 

fnist !!?  ^' ■    -"f   •°^''"  •°'''l«6«n<=«  and  wisdom  concealed  in  the 

nmost  of  their  interior  memory,  and  they  come  into  the  use  of  it  when 

they  have  put  off  corporeal  and  woridly  things,  2494.     Until  truth, 

own,  til  3843,  further  til.  4018.  Truths  in  the  external  memory  are 
not  really  such  but  are  called  scientifics.  because  they  parX°7the 
world's  ight;  but  truths  in  the  interior  memory  are  LZ  such  and 
partake  in  the  light  of  heaven.  5212.     Truths  are  impressed  on  the  Kfe 

were  in  Th!'^  '"^rt '°',°  '^^  "'"  """^  '^''  ''''^  "«  t^en  written  as  It 
m!fl       .1  •        ."r*"  "^  *?  memory,  exterior  and  interior,  9386. 
r^itl"  ^^^°\  thus  enter  into  the  life,  vanish  from  the  «terna 
memory  as  objects,  and  are  produced  spontaneously  in  the  manners 
?^r?K  gesfires  habits  of  thought,  &c.,  9394.     Things  which  vanrh 
irom  the  external  memory,  becoming  spontaneous,  and  as  it  were,  natu- 


4 


700 


MEM 


MEM 


701 


ill 
ii 


ral,  remain  inscribed  nevertheless  on  the  interior  memory,  whence  they 

can  never  be  obliterated,  9394,  9723.  memory  of  particulars 

9    Tkf  External  or  Exterior  Memory,  is  the  memory  oi  i>» 
^.  i  Ae  Jixiernm  or  j^  pvtprnal  memory  is  corporeal,  and  it 

or  of  material  things,  1G39.  The  \st^'°?' ";'".'  ^ody,  1039.  The 
is  from  this  memory  that  men  ^P*''''  "'"'«/"  *7,:S^  know- 

vessels  of  the  exterior  memory  ""^^/f  ""^.^  tie  ex  e^^^^^^        internal 

ledges;  and  when  th-«,k-">^£  ^^^l^^  \re  e.^  '"^"""y  "' 
man  are  m  agreement,  1900.  ^ ''%t'^"'>=?  °'  „  ,  2470.  9922  and  cita- 
as  vessels  v^hich  receive  the  ideas  of  the  ntornaU  ^4/  u  ^^  ,j 

tions.     To  the  exterior  memory  Pf  T  "'^ ^ l^,?,li  2I7 1      Men 
external  memory  is  not  permitted  fer  death,  it  stil  ^«'J^^»       ^     „f 

that  ffood  assumes  the  priority  and  elects  to  itselt  the  trutns  oi  m 
S2rtnVation  of  '^"-Z^-TmrtXZ^fy^^^^^^ 
''"%*'?/;7rr'X^  ts'S^^^^^^^^      otthe  spirit  Vrpm  which 
„;nLks  after  death,  not  by  material  ideas,  but  by  ideas  of  hough  , 

^o^meT     ^lSuS';r  Srstnld  be  truths    in  which  ca.  the 

Us  ofV'^i^Tdts  5  Stu:r  ifnrgc.' whi'ch  l;"sTf 

memory  pertain  the  'deas  of  spmtnai  lan      S^  has  affected 

interior  sight,  ff '^^\'^Z^\''iy'^-^;i,Seud.,  into  his  interior 
man  in  the  ^^f '^Vrrmtut  sfpartX  from  infancy  to  old  age, 
memory,  and  '^'^^/^Vthe  charter  it  gives  to  the  memory  in  the  other 
?ri4r3Th?  alt-XIsthe'book  of  life  and  as  often  as  the 
I  o^d  te?mits  t  can"  be  exhibLd  in  clearest  light  before  the  angels, 
5474  S  9931;  but  that  the  Lord  alone  judges  from  it  8620. 
IS  tStef  memory  spirits  are  ablt  ,Un  the 

""";e\^d1n't\.e":thetS^e^bTa  spt  rfS^h  is  recognisable  at  ak- 
f'^f^Isg  5130  8967  Not  only  are  all  things  thought  and  done 
^  i'  rf!ffifhody  inscribed  in  the  interior  memory,  but  also  what- 

l:?d\£hence  spirits  and  a  geU^^^^^^^^  ^oe^er^^^^OSU  see 


taneously  as  a  part  of  the  life,  3843,  9386  9394   OT-xj      Tl,-  •  .    • 
memory  is  the  receptacle  of  t'niths  thafh  ve  been  elevated^ut  ofT 
natural  mmd  into  the  rational   »//  dnqa.  *u      •    i       n  .  „       .     ^'  *"® 
this  elevation  is  effected,  4247      The  ideas  ^f"/h^-  f  •  "*"^  ^^  \^''='' 

iSeifth?jns«^^^^^^^^^ 

mory  are  not  called  sSifiXcau?e"  h^TSriif^^^^^^^^^  '"^■ 
the  truths  of  faith  and  the  goods  of  love  9922  QoV  Th-  ^-  ^ 
pressed  on  the  memory  of  thf  good,  both  nterior  'and  exVerio  J  a"e'^  Z 
tLVLtch'a  form  t^l"'   ''''''  ""T"^  -'-tiafwrdispo "s'Jl 

iSfL'rnSau^nTf^KdrsrsT*'^  """'^^"""  ^'°'"  *^  •»"-'- 

n(  Jthl.^'  Connection  0/ Memory  and  UnderHanding.     As  the  vessels 

d  Sl~hrc"ri''r'  "^^^  '"  ^^"*^'  --Wing  sod 
and  SSmt   m^m^Tixl  refblt'S"  %T'''''!^^^ 
In    mnt'^V  "Y  ''  *-"«''' ''  can^orr^mtVtfe'memot'x:;?:: 

3388^Cn^,*^"J:''"P'"''''*^.'"°''">'  2831;   stated  morSrtkuTarly 
3J88.     When  a  thing  exists  in  idea,  and  especially  if  filled  in  tifh 

the  natural  into  or^  by  Mux  3S  Lqs      ThTlr^^'  '^  "''^^S*' 
and  natural  man  are  so  many  vess  Js  S^t  „/I^       ''^'^'  '"'i"""' 

and  naturd,  because  the  scientifics  of  the  Lterior  memorrare  L  vS 
which  receive   he  ideas  of  the  interior,  ill.  3679.     Whatsoever  enters 
he  memory  without  affection  falls  into  shade,  but  wha    enters  ^th 
attection  comes  into  clear  hVhf    •//  a(\\q      rp,  .    cuiers  wiin 

rational  and  nLnrol  !     i  '^a      1'  .:     ^^^  commumcation  of  the 

naSll'^*"   *'?''"'''  ""r'^'"'  «'"1  '^'y  constitute^thefntel  ectia 

Ko  the  skhrof°Vhf  T'  •"?"'  ?"''•  .  ^"*"*'fi-  »<•  '^^  '"^"""y 
serve  to  the  sight  of  the  rational  or  internal  man  as  a  mirror  in  whirl. 

hosro„Vthi:b*r  "'.""^r'  'T  "'»"'''  ^•'^  interrrman MS 
9723.  "te  lit  itlSEcr'  '"'  P'— «-l  P-ciples,   9394, 

passte?"24fio"^jQ4  ^Zl"^.   '"""'"J"^  "-^^"^  -»*«'*•   '"   seriatim 
passages,  2469—2494.      Whatsoever  has   once  entered  throueh   the 

senses  remains  unobliterated  for  ever ;  hence,  the  eX  wWch  Sernal 


f 


702 


MEM 


MER 


703 


ail  ' 


m 


spirits  have  done  can  be  presented  to  their  ''e^'J/SS,  772  h  Every 
one  carries  with  him  into  the  other  hfe  the  memory  of  all  hxs  acts,  yet 
r  Lord  alone  can  judge  them,  bff "««  t^ey  Pro^eed  from  h.dden 
causes,  8620;  see  above  (1),  2474,  2476,  9394;  (2),  2481,  3079,  4588. 

^V%iiH:!':^'Ll're^nho  ^  There  are  certain  spirits 

who  refer  otrinteriofmemory  how  they  traverse  the  umverse  and 
Tn  a  wonderful  manner  elicit  what  they  wil  fr7-,"°tShey 
others,  2491.  These  spirits  are  from  the  planet  ^J'T^^y-gr  Thev 
can  p^s  out  of  our  own  solar  system  among  other  ''orW\C69C  Ihey 
neriect  the  beauty  and  grandeur  of  material  things  which  they  find  in 
thf  memory  ofotLrs,  a'nd  abstract  therefrom  ^^at  they  esteem  rea^^ 
fiSOg  The  spirits  of  Mercury  do  not  increase  in  wisdom  by  the  exer 
S'of  their  wTderful  powers,  Lanse  they  love  knowledges  ody  which 
are  means,   and  not  uses  which  are  ends.  0931.      See  Universe. 

^^T&emember  irecordar{].    The  remembrance  of  things  is  excUed 
by  the  recurrence  of  the  affection  associated  with  them.  3336     Remem- 
brance predicated  of  the  Lord  denotes  his  mercy.  840,  1049  .  also  deii 
ve^nceTud  preservation  by  mercy.  .A.  9849.  br.  9904     To  --emembe^ 
predicated  of  the  Lord,  denotes  praevidence  or  foresight;  to  hear,  provi 
Ce.  3966;  the  former  only.' 5430.    The  desire  to  be  remembered 
after  death  is  from  influx  concerning  eternal  life.  4670.     BapU.m  was 
instituted  in  remembrance  of  regeneration,  and  the  Holy  isupper  in 
remembnin^  of  the  Lord  and  his  love  for  the  human  race,  4904;  see 
aLoTo.656      He  who  has  received  faith  is  in  continual  remembrance 
of  the  Lord.  ill.  5130.     Bemembrauce  denotes  the  reception  of  faith 
and  coniunction,  5130,  5169.     Bemembrance  denotes  conjunction,  bc- 
"ustTe  recollection 'of  any  one  in  the  other  life  conjoins  and       ses 
presence    5229.     Remembrance  denotes  what  is  perpetually  in  the 
bought  because  it  reigns  universally    8885.      Divine  remembrance 
TreJmscenlia]  is  salvation;  non-remembrance,  damnation.  8620  9849. 
•-     8.  Harmoiy  of  Passages.     God  remembered  Noah,   denotes  the 
mercv  of  the  Lord  after  temptations  when  new  hght  appears.  840.    i 
will  remember  my  covenant  (after  the  bow  in  the  cloud  is  named). 
I  notes  the  mere/ of  the  Lord  towards  those  who  are    o'^to  can  be^ 
reeenerated.  1049.     And  the  bow  shall  be  in  the  cloud,  and  I  wUl  look 
Zn  Yt.  to  remember  the  everiasting  covenant,  denotes  the  sphere  of 
those  who  have  received  the  goods  and  truths  of  faith,  ""d  the  Lord 
present  with  them  in  good,  1053-1055.    God  remembered  Bachel  and 
opened  her  womb,  denotes  the  divine  foresight  giving  the  faculty  of 
Ston  and  acknowledgment,  3966.  3967.     Re-^^^er  me  when  it 
is  well  with  thee,  said  by  Joseph,  denotes  the  reception  of  faith  when 
there  is  correspondence  between  the  external  and  internal.  5130.  5131. 
The  prince  of  the  butlers  not  remembering  Joseph,  denotes  the  con- 
junction as  yet  imperfect,  5169,  5170.    I  remember  my  sins  this  day. 
said  bv  the  butler  of  Pharaoh,  denotes  the  state  of  disjunction,  o229. 
Joseph  remembering  his  dreams  when  his  brethren  came  to  him  in 
E-vpt.  denotes  the  foresight  of  the  celestial-spintual  concerning  the 
common  truths  of  the  church  in  the  natural  man,  5430.     God  remem- 
bering  his  covenant  with  Abraham,  with  Isaac,  and  with  J^b.  denotes 
the  conjunction  of  the  human  race  with  the  divine  human.  6804.  7200. 


Remember  this  day  in  which  ye  came  out  from  Eevpt    from  f  h»  K„ 
of  servants,  denotes  the  reminiscence  of  fho  J.,»^^/  '  ."^"."e  house 
from  which  man  is  delivered  by  'he  UrdsS^ 9    'S'"-"*"  "^^"1'^ 
hand  and  a  memorial  between  thfne  eyes   si  of  f  h.  ^  "«"  T"  ^''^ 
the  de  iverance  from  snirifn.I  11^-  7    '  ,,       Passover,  denotes 

petually  in  the  unde^stl^nd  n/ finrffl'^i^fif '^n"'"^  *••«  "'»  »■"!  P«- 

t'okeep'it  holy.  dS      h^^^ 

and  the  marriage  of  good  and  trath  fn  hJLJ-      ^''t,''"'"'*  •""»«"• 
universally  in  the  mild  8885-8^87      v    ''^'d  'nviolable  and  to  reign 

of  good  and  truth  remainino.  in  iU^  «  ^»"""s  Kinas,  yj94.     Scientifics 

has^elected  its  owV  d~d%  elt b  r  fT ^IS/J^^^^^^ 

sions  on  the  interior  memorv  or  K..«i-  J  v^  i  .,'  ^^^^'    I^ipres- 

9386.     The  inter  o    memory  on  wWch  arl'  ^'""''^  ^  r"""^'  ^^^O. 
goods  of  faith    denntpH  h7.K  *  impressed  the  truths  and 

fhe  twelveSst"feJg  J.  5%84^%?4r  t'^""  1'"^'^^  ■"""-  "^ 
sphere  impressed  in  the  memorv    ln„vf  u  ^t*  ""^^  "'^""^  celestial 

engraving   of  a  sigLtuprZ^pIal"?'''^,>  "'\eT*^inS.  like  the 
his  forehead,  993°       ^  ^         ^  ^"^"^  ""^  ^^  '^^^  !»%'>  Priest  on 

scientifics,  273      S^Egv^  ^'  ^""^  themselves  and  their 

MEN.     See  Man  (42).  ' 
MEN  OF  THE  CHURCH     See  M»v  un\ 
MEN-SERVANTS.     SeeTERvlxx''*'' ^'">- 

tekeffweig^XodS   '"^s"',^- '')'  \P-dicated  of  truth. 
MENSTRUOns^THmro'     H^"**"^"'  Mkasure. 

cleannesS  anS  kterl?  S  are  '^^aTu'''  '"""'''•  '^«"°*«  "n- 

"•■MrNTToTtF^^^^^ 

MtiiNllUN,  to  [memimsse].     To  mention  anH  ir.  h^^    • 

^SrrttaVe^^:nW^^^^^^^^  ^^'  ^"  ^rTj 

Memory  (7.  8)  '     '"°'"'  communication.  5133.     See 

MEPHAATH.     See  Moab. 

r87or9;8?Xhf£i'°-  '^  ^-^  an?a:  "l^i:"::^ 

good  of  lucre  o;  the  good  of  rewtd'  9777""'  "  •""""«•  ''^^'^^  '"e 

ohaSEewThrs^^^^^  -r 

d.ze  tho^^knowledges  themselves,  si  296V^°iSha£ 'p^/^^g't 


1^ 


i 


704 


MER 


MER 


Epbron  fortv  shekels  of  silver.  '^^"^.^^'y^.^Ztf^^r'^^'T^ 
truth  accorcfing  to  every  state  and  faculty  of  'J^77%,';;y  ,gai„st 
merchant-nations  and  t"dejs  ment'""*.*  '"  variounenem  and  spe- 
Tyre  and  the  merchand.e  »  ^a'anSfiX^si;,  3941.  4^3. 

7770     To  trade  denotes  "I  procure  and  also  to  communicate  knowledge 
7770.    ^o  iraoe  aeiiut  i'      ,^^      Canaan  was  named  from  trading 

4453.  4756    5886    l^0.04J^^^^^^^^ 
or  merchand^e  w.th  «fmnce  to        g      ^^^  ^^^^^^  ^^^^.^^^ 

kingdom.  44a3.  end.      lo  wauuci  =.  ,     knowledges  of  good 

£  s-fr!;^  irSlh;  X«etr L^'ot  of?4de.^4630.  5573. 

^IBIV-     ^'  3!rrThe  mercy  of  the  Lord  involves  whatever 
MERCY  [miiencordia].     I  he  ™e'«y  °'. "  ,      g    ^    f  i^^e  towards 

is  promised  or  done  to  '^e  h""7  "ee^^^^^^j*^^  £  ordinary  terms  of 
*  TJi^n^ZlS^i^L-^i'^^  588.  2077^  passages 
T!l^ftfiS  504?  The  Lord  never  withholds  his  mercy  from  man,  but 
Cited,  300  J,  DU4^.   ine  x^uiu  u  n.^rov  of  the  Lord  involves 

in  heaven.  686.     Ihe  U)ra  s  mert,  ^^^        ^ 

tation,  because  durmg  temp  aUon  he  rt^  "ks  the  i.ora  t        .      ,  ^'^y 

The  -rcy  of  the  Lord  .s  P-^^-j^^y^^^^^^^^^^  of  the 

Srnt'ratth'e'w'orS  a  state  of  bumilJion  but^inee  the 

Prj  S  nry  wt -"aSX^  an  tt  V°f  t  ^^ 
further  .?<.  8573-     1  hey  '»no'.  j^    ^        acknowledge  his  grace; 

3063,  3073.  "*'''"•     y^u  „  the  influx  of  love  and  charity,  but  the 
tmderstood  mercy  and  truth  f  tne  innu  / 

ancients  understood  f hanty  and  faith,  31 22       MYc7ted  of  the  will  and 
good  and  truth,  or  love  and  aith.wh  chare  pred^^^^^^^^^ 

fndersunding  respectively  3157.^-^^  h"™-  "^  -*'" 

r  ^eiTmisSM.  5132    O...  J^^cy  -ed  i^^^^^^^^ 
Si;nttrit;:^S  S:  SmaJ  hte.  Uuse  i[  regards  their  own 


705 


suffering  as  much  as  that  of  other.!    <;  i  lo      m 
5480.     The  divine  love  is  called  m/r'./V  Tl  "  '°^«  Srieving, 

itself  is  in  hell,  and  when  S  iSs  5his"  he  f"" .'"""'"'  ™'^  '^'■'  '^ 
Yearning  or  pity  (commisseraL^e7  GZ^^h'^P}°'''  "'^y;  ^^SO. 

word  which  deUes  inmost  anr^dereie  569?  Trl''^" 
no  mercy  it  is  because  therp  i«  n^  Z**''^*^^^  \oy^»  ob9l.     When  there  is 

the  Lordf  5816.     To  do  mercy  and  Iruth  w  "''  "°  <=o»J™ction  with 
speech  with  the  ancients  ^Zl  3!    .       u  "*^  ."  «"stomary  form  of 
oj  faith  which  arroSCd'ls^T^^fgfro'^;^'^"'^^ 
have  mercy,  denotes  the  influx  of  ch.ritytit  s  also  toT""''""^"  •"■ 
an  admonition  from  the  Lorrl  f«  .ff    i   u  i      „      '"  "^  received  as 

dicatedof  theLorLhenhut  llfriv:^bL''^-  .^'^^'^  "  P^ 
merciful,    6851.      Clemenpv  ^17  J    '*''"'*"'  because  he  is  constantly 

when  wrath  is  attributeTtoVe  ?o7h7  "IiT"'  '"  '^'^  '"'"n"!  ^^nse 
is  from  his  mercy  i«  6997  end  Th^°'  "'"/""'^•"nent  of  the  evil 
every  one  who  absta  ns  fLm  evil  and^wln^  1  *^  k^°"^  '^  '""""^^ 
received  till  evils  of  life  are  removed  7051  8307^  Th  "l  "?'"''•*  ^' 
as  charity  and  faith,  or  good  and  UuthSSoffiw-IU"^"''  "^  "'"''=>' '^ 
kindness  or  compassion  named  IZl'  \  '*  ®^/^-  ^^^'^^  «"''  •<»'iug- 
to  those  who  are^in  ^XTdllrwYo  te^  t^Z'  Sllf"^  "» 

reterred':rioir7*''^'^ot  r-'''"^^^^^^  t'^  '-^--^^^^ 

good;  to  do  fevo  or  grLe  ^tSsZtl/' '°  l"^,,'"''"/'*'* '=«•«««''' 
ir.  10.617.  No  one  can  b^  ^hli^led'^o^  ,1^,°^'  '"■  ""^  **•  ^^'^^7' 
act  of  immediate  mercv  but  onllT,      adm   ted  mto  heaven  by  an 

totheLord'sprec"pts  «  lOfi^o  J  r^*"*"?''""'  ^y  a  life  acco/ding 
2    M*,«,  l^'^'^^P"'  ««•  10.659  end;  see  also  5057,  7051 

graci  &istrst;Vtli?/iS-f'  ^^*^^«P-">fGid.,9.  Bv 
2423,  10.577.  10  617  Brclemenc^P'oTl  ^T  f  .^^Pr"""'  '^'' 
587.  588,  590.  By  blessing,  g^f  1735  R.  ?y/*\«^'''h  repenting. 
840,  1049.  6804.  8620,  9849  qqoJ  R  \-^  '^*^°''*''  ''e'nembering, 
with  the  impious,  2250.  2253      B;  th/.       "°    destroying  the  juft 

•nercy.  &c..  3063.  3073.  3120  315^^  5042  P.T.'r«,'«n'*°o""*'>''  '^'^ 
9182.  9219,  10,.577   10  617      ni    '  '  ^'•^!'  ^^^"'  ^307.   8879. 

3875.  BvweSing  5480  Bvfh„  °?"*''S^r^"^-  ^^  adherence, 
thren.  5690-169?'    fif  the  Wnf^  '^i*  his  bre! 

6997.     See  Lord  (72)         "'"'°°'  *'S^'  •     ^y  the  wrath  of  Jehovah. 

ternrsVnseftt'auilt°vT!'  '"T"  '?*"°'*^  ~'''^°«'"'=  «  'he  in- 
truth.  8588  In  the  interllTf  •"".  '°  "  '""'  "^  temptation  as  to 
natio;  is  de  criKd  by  mS  aJid  iT'rr'  '^^u^^'^^'ty  of  the  Jewish 
postulated  with  Je^lfZ^-^.S^^^^^^^^  ^'^^  -''«'  -- 

eharUy  .n'Jfco"  mse  f  f  ff  f  ^''"""'"'*-    ^e  who  attributes 
tSclS  mStSsSftf ««'  aSf'A!! ^^,3T--harUy 

that  he  has  not  ove  ^'^£4  yt'dedTn  7em'  ""^  TT'  "  "l"  ''^ 
temptation  await,  him  ..„.;i  u-^      .^,        .  ®°''  '"   "hich  case  heavier 

not  Lve7brtempfZL  f  h^^  ''  ^"'"'"«'''  ^273.     Man  is 

oy  temptations  if  he  places  any  merit  in  them,  for  in  such 

r  2 


706 


MER 


MER 


707 


case  he  h«  lost  the  thoughts  which  he  received  from  the  Lorf  during 

that  they  are  notin  good;  on  the  ^^^'j^^^r'^V^^'^jid  to  insinuate 
into  temptation  and  fall  thcrejnev.lsFM„  s  are  pe™  .^  ^.^^ 

that  they  "em  good.  2380.     Mer.t  ^c'^^;^^/^^,^  f^J  t,„th  only. 

the  lo-e.  »ff  If- 3f  «•  Sod  works  and  thinks  of  recompense  i  not  so 
he  ascribes  merit  *"  *"'*  S°°°  "°^*'       ,         ^,^5      jj^  „i,o  ascribes 

that  It  IS  from  the  L°™' '"^j/^fy  o07      All  who  enter  heaven  put  off 

in  heaven,  the  latter  in  hell,   9210.     He  wno  is  leu     y  j 

f»ith  signified  by  the  seven  years'  famine;   secondly,  they  .are  'nfested 
[7  ev  !  and  faLs.  signi  Jd  by  flight  before  their  e-^^^^^^^^ 
months;  thirdly,  the  truths  and  goods  received  from  the  time  ot  intan  y 


perish,  signified  by  a  pestilence  lasting  three  davs   i  o  9 1  o    v^n 

themselves  a^d  1  from  the  £d'  ^oZ  "r"  ^"T'  J*"  ^^  '^""^ 
and  not  from  fhrrM,^  .     '  ?^?^-     ^""^  '^"'"''s  done  from  self, 

of  pr!!^!';  r'gS^n   h^r^^^^^^^^  f'^  '"«'-.'  '''^  ^^^  " 

desDise  the  npiahhl,       j  ^^^  "^^  P'aee  merit  in  their  works 

Se  a  reward"  9976'  "tu  "''  t°^'^  ."'  ^^'^  •>'■»«*'<■'  ^^  they  do  not 
f^m  eril   bcclnse  frl  JJ^'^  "^^  "ake  goods  meritorious  do  them 

Sue"  LnnotTe^ive  Cvei'Slir  ?"  T  "°"''1S  ^ut  evil.  9980. 
from  celestial  wl  nnff         *i'*'»*elves.  because  their  works  are  not 

St  in  woiiorfigt?!  t^^^^^^^^  2''  'T  j'^y  "^^  ?'»•=•' 

Lord  fights  for  those  whTdor",^lJ;SrXoAn9^^^^^^^^^^ 
Lord  alone  has  merit  and  justiee"  because  he  alfne  oTeTcame  the' hlus 

S^t'i^bTdoStr'sak/o/VwtT  r  ''ruTt  'T^<f-S 

TnrH   OQfti       T  r    ?     saKe  Ot  reward,  also  that  all  good  is  from  the 
shaf'be  r'i^mSsed  ?orM^-  '""^1'  "'"'■  """"^'^  "^  ^^''^^^  *••" 

into  gooTbutTHi  iSe  She'aduU  '9982^  xf  1  'f '"^^ 
for  its  own  «iAlfP  oro  o«^  V  .  "7^  ;";/"6  aauit,  9982.  They  who  do  erood 

with  all  thP  b^n^  .  ,1      u-    P''^""l  "'^  *•>«  "»««•  but  because  he  fought 

rcrwtVnr2t8n4?rir;"  ^'^^tr  f  -"'>^" -» 

to  cut  wooden  the  othp^if'-    *'•>      ^'^  "^      ^        ""*"'  '"  ^""^  "'^"' 


H 


708 


MES 


MID. 


709 


I 


of  heartftve  thought  to  merit  heaven,  easily  acknowledge  that  all  .s  of 
l^LorA  merc;i027  end;  what  care  the  Lord  takes  of  them.  UIO . 

p,et'-the  ^ord  according  to  f  eir  own  fa.ta..  J^^^^^^^^ 

an  old  woman  with  an  ugly  face,  1774.  bpinis  oi  ""=» -^  ..^ 

SoSriertts  rhi  ^^SB^i 

larheTS  tt  ^:fz:;^^^^^  -^  • 

"T  £™^"  Wf^  Me  W<..  do  not  imply  merit  but  denote,  in 
the  inferi  sense,  a  medium  of  conjunction. J,ecausert^^^^^  who  a,e  ^„ 
the  affection  of  good  cannot  thmk  of  reward,  ill.  3816,  3950. 

^^TMerit  represented  in  the  Word  Those  who  put  merit  in  their 
good  works,  called  hewers  of  ^ood  (Joshua,  «.  23.  27).  IHO.  Ihe 
fame  called  worshippers  of  wood,  or  of  carved  """gf'  2784.  The 
mer  t  of  justice,  den^led  by  cleaving  'oods.for  t^e  burnt-offenng,  27^^^^ 
O70S  2H1'>  Merit  in  eood  and  ment  m  truth,  denoted  by  cuumg 
Sand  s^one  res"pUefy.  3720,  The  merit  ^f  ^^^^I'^^.'Zt 
Tn  man,  denoted  b/ white  spots  in  the  «h;-Soats  separated  by  Jacob, 
V)qT  4007  The  evil  of  self-merit  denoted  by  theft.  4 174.  5747.  8900. 
lee  Thief  Works  done  for  reward,  and  merit  placed  ,n  them  denoted 
hv  IssachM  called  a  bony  ass  crouching  down  between  h.s  burthens 
^88-6394  rind  by  usury.  9210.  9211.  The  good  o  ■"«"' «^<="b«d 
♦„  tW  lord  denoted  by  sbittim  wood  for  the  tabernacle.  94/2.  9486. 
9528  S'  97?r  lO.nS.     All  things  of  faith  and  love  assumed  to 

Self  as  merito'riou;,  denoted  V'^^f  V "tX'to  aS  e  tt 
in  218—10  219.  Every  one  according  to  his  faculty  to  attribute  ine 
Sof  truth  that  he  rec^ves  to  the  Lord,  denoted  by  the  rich  and  poor 
rnntributins  alike  to  the  tabernacle,  10.227.  .  , 

SeNTERY.  The  spirits  who  pertain  to  the  province  of  the 
Ivmplatics  are  carried  forward  by  quick  gyres,  and  afterwards  con- 
/eye"  place  where  there  are  labyrinths,  which  corresponds  to  the 
mesentery,  5181.     See  Chyle. 

MESHA  [IfescAa].     See  Joktan. 

MESHECH  \UescliecK\.    See  Magog,  Japhet. 

MESOPOTAMIA  \_Aram  Naharaim^  or  Syria  of  rivers,  denotes 
the  knowledges  of  truth,  3051.     See  Syria,  Keturah.  . 

MESSENGER  [«««<»*,  intemuntm,\  To  send  messengers,  m  the 
internal  sense,  is  to  communicate,  4239,  ill.  8/78,  »'«4-       .  , 

MESSIAH,  is  the  same  in  the  Hebrew  tongue  as  Christ  in  the 
Greek  name?  the  anointed,  the  king,  and  it  denotes  the  Lord  »' 
Sue  trutt^W.  and  ,A.  3004-3010;  also  2921  end.  4669,  497^ 


9144,  9954      The  author's  discourse  with  certain  Jews  in  the  oth« 
hfe  concerning  the  Word,  the  land  of  Canaan,  the  Messiah    348 1 
The  Ideas  entertained  by  the  Jews  concerning  the  MesS  as  alrelt 

""' METri   r^P^;^'  *i''''  %"''  •'"•"J"'^^'  ^692,  47698785,  9409 

METAL  iMetallum-].     Every  metal   named  in  the  Word  has'ii 
special  signification  in  the  internal  sense-  eo\A    Jl»,.;ol       T    •? 
spiritual  truth;  brass,  natural  good;  irn',  nSal   ruth  ^^2^      The 
most  ancient  people  compared%he  celestial  part  of  min  in  ks'  IrX 
degrees  to  gold,  brass,   and  wood,  the  spiritCl    to  ™  Iver    i  on    and 

ra"gjsrtrcffrai'?=  '"'"'^'f  '^^'^  Vhe  s^Cr^taTes 
merfls  denote  g^So,  truth  "nSTn''X' o"  "f'^'  ^^  ^«f "  ^^ 
false;  i„„iL  from7e£  Ss"  teT^,  rVR^BRA^ 

sis     rdT'r''™*"'P'l°"  '"  '^'^  W°''J  "re  also  correspondences' 
sons!  3.,  79'  TeXT^'  '''"^^  ^""'^  ^P"'"^  ^^  «  "<-Pa^: 
METAPHYSICS.    See  Philosophy 

affecS^t^eJ^f h^-  ^T  '""'='*  "  *?'"'  f^™   *»»«   Gentiles  was 

MICE.     See  Mouse. 

MICHAEL,  and  other  names  of  angels  in  the  Word  denote  iin<»pi;n 

iZrA"°!^  w^  P",'?''=»''''  ""S^l'  1705.    Suchrmesther  foSr 
M?CROrn^M''"^"'  *V^'^  ''•"»'="°"^'  8192  end.  '  ^' 

aJ113,u  ^\-^  ^'  '"  •»"  ^'^y'  ""an  is  a  little  world,  for  all  the 
Arcana  of  the  worid  of  nature  are  reposited  in  him  til  3702  VrZ 
the  correspondence  between  the  organbm  of  man  and  the  whi^  natoS 

4523 '.Y^Sm  "pro'^tH"'  ancients  a  little  world  or  Zrocosm.  ^ 
IJ     I  .J     ^"^"^  *••*  correspondence  of  the  internal  man  to  th» 

fc  tor-*""'*^'   '»«""«\al«o  called  a  little  heaven    5?  5;  both S 

MICROSC^OPrSf'.-  '^''-     ^'  "^^^  (29,  32). 
ar„„^i  ,  ^^-  -^^^  discoveries  cited  in  illustration  of  the  author's 

MinniV^ '^■^^^i'^*^-     See  Quarters  rSoK^AJ. 
of  a^J    I  ^  "''  ^"^^T  [mediurn].     1.  When  the  middle  or  midst 
00-    UlT'l'"^"^""^''^'  it  denotes  the  inmost,  where  good  L  200 

fo53/"^'Thf'HH. ''"'•«''''•  i''''   ^8»3.  69n.    9S    6.S: 
en^.  r«i     u   """^die  Signifies  much,  but  the  extremity  or  circumfer 

Th?   'in'  ^/""'''  ^^'''  '*•«  representation  expires,  2936  "^2^40 
The  middle  denotes  what  is  primary,  principal,  o?  inmost    2940      All 

ti.T^-A  ?!  '  u '*'  r"*  ^'"''  *»  S-'ods  and^Wls  arrdTsposed  towarfs 

hLl    1  •  ^*'^^*"  '"  ^Sypt,  6028,  6068,  6103.    The  best  in  everv 

Se^eT'^f '"'"'^  -JT"  i"  the  midst,  and  'others  accordfng  to  the^ 

Scoii^fed  rrhf ■  -t:  ""i  fr'^'  '"•  ^^^^-  ^Jth  the  go^  ti 

are  collated  m  the  midst,  and  falses  expelled  to  the  circumflrenci ,  with 


4 


710 


MID 


MID 


11^ 


il 


the  evil,  on  the  contrary,  falses  oceupy  the  midst  «'  «'«»'«.  »"|  *'^"*J^ 
are  expelled  to  the  circumference.  3436.  5356  ;  see  below.  6028.     The 
inmosf  in  successive  order,  becomes  the  m  ddle  or  centre  in  s.multan 
ous  order,  5897.  ill  6451 .     By  the  middle  or  mmost  in  t^^  »'''";»'  '^ 
meant  the  best,  because  the  best  is  •"  the  midst;  «"  *^^ejP0s.te  sense 
it  denotes  the  worst  evil,  such  being  the  difference  bet''een  'he  heavenly 
and  the  infernal  forms,  6028.  ,«  9164;  '»  also  denotes  the  highest  or 
absolutely  false.  7776.    The  midst  of  the  natural  P"  °f .  ^""^'f  ^ '^ 
those  goods  and  truths  which  are  directly  under  the  «'""»"'  J  ^'' 
of  the  internal  sight;  hence  in  such  things  «?  .f  «,7,f  .1°^;  ""J 
therefore  in  highelt  Kght,  6068.  6084.     The  spiritual    ife  ^^^*^^^'^ 
in  the  midst  of  the  natural  mind,  denoted  by  the  .»>««»  "f",^^;;*"^;^ 
Egypt.    6083-6085,  6103.     That  which  flows  in  or  to«fes  nia" 
directly   is  said  to  be  within  him.  and  is  denoted  by  the  midd^. 
be7au  e  tLt  which  touches  him  obliquely  falls  outside  h'^  '"  !T« 

measure.  6911.  Influx  into  the  midst,  inT°l-/%l°fl"^.;"*°jJ^"  tU 
7777.  When  man  is  in  truth  from  good,  the  *"'»*' '^ich  engages  his 
highest  faith  is  in  the  midst,  and  his  other  truths  shade  off  to  „ch  as 
are  held  dubiously;  to  these  succeed  falses  which  do  not  tend  to 
Z  centre,  but  arJbent  downwards,  9164.    See  Centre.  Inmost. 

^Tnarmony  of  Passage,.  An  expanse  in  the  midst  of  the  waters 
denotes  the  internal  man"  24.  The  tree  of  lives  in  the  midst  of  the 
Jrden.  denotes  love  and  faith  in  the  will  of  the  'nte^f"""-'/^^- 
The  tree  of  the  knowledge  of  good  and  evil  in  the  midst  of  thf  g""*"' 

denotes  the  state  changed,  and  the  i»?'0''"°T,,'"""P5!?„/the  trees  of 
The  man  and  his  wife  hiding  themselves  in  the  midst  of  fhe  tree's  ot 
the  garden,  denotes  an  obscure  state  of  perception  in  n«t"ral  good   2^8 
225.     The  animals  for  sacrifice  parted  in  the  midst,  and  the  birds  not 
parted,  denotes  the  correspondence  of  celestial  things  with  the  Lord 
hut  no  correspondence  of  spiritual,  1828-1832.  Darkness  and  smoke, 
and  a  torch  of  fire,  passing  through  the  midst  between  the  segments 
denotes  evils  and  f;ises  in  place  of  goods  and  truths,  and  especially  the 
love  of  self.  1858-1862.     If  there  are  fifty  just  persons  in  the  midst 
of  the  city,  (meaning  Sodom),  denotes  if  truths  could  be  AWed  Jith 
soods    2252.   2261.    Thou  art  a  prince  in  the  midst  of  us,   said  of 
Abraham  by  the  Hittites.  denotes  the  Lord  as  te  divine  good  and  truth 
with 'rse  who  form  his  new  church.  2921.     The  cave  bought  for  a 
sepulchre  in  the  midst  of  them,  denotes  the  Lord  ^  P?«s««'°" '"  .7* 
spiritual,  thus  regeneration,  2934-2938.     Ephron  s'ttingm  the  midst 
of  the  sons  of  Heth,  denotes  those  by  whom  the  good  and  truth  of  faith 
could  be  received,  2940.     Binding  sheaves  m  the  midst  of  the  Md  (in 
Joseph's  dream),  denotes  teaching  from  doctrine,  4686.     In  the  midst 
of  Pharoah's  servants,  predicated  of  his  butler  and  his  baker,  denotes 
t  the  exterior  natu^l,%164.     The   food  of  the   field  found  about 
every  city  of  Egypt  laid  up  in  its  midst,  denotes  truths  adjoined  to  good 
fnthe  interiors  of  the  natural  mind.  5344.    The  sons  of  Israel  coming 
in  the  midst  of  those  who  came  to  buy  corn,  denotes  the  acquisition  ot 
spiritual  truths  like  scientifics   5414      A  famine  in  the  midst  of  the 
earth    denotes  a  defect  of  good  m  the  natural  mind.   5893.      Ihe  ark 
^ntaining  the  infant  Moses^n  the  midst  of  the  bulrushes,  denotes  he 
Tine  ul  at  its  beginning  among  falses.  6732.    A  flame  of  fire  in  the 


711 


midst  of  the  bush,  denotes  the  divine  love  in  scientific  truth  68S2 
God  calling  to  Moses  out  of  the  midst  of  the  bush,  denoL  influx  fr^!; 
the  Divine,  from  out  of  scientific  truths,  6840-6841  Vim  T 
Egypt  with  all  my  wonders,  which  I  will  do  in  thrir  mLf  a  \  ""!** 
divine  potency  actingwiUinthenaturaTmitr'^^^^^^^ 
6911.  About  the  middle  of  the  night  I  will  an  nnf  inf^  X  -A^^ 
Egypt,  said  by  Jehovah   denotes  thfstatet'  fhich  th    mt  £e  prf 

land  •den'ot^  h  s^iS  iK^rS  td""""^'  f^"";  ^4^  ^ 
flux  of  the  false.  8^85.  8205-8206  5233-S6^"'a1w/T  *'"'  '°; 
chariots  and  horsemen  of  Pharoah  in  thrSi  oflill^T  T"^ 

vr'd2e7S-in  ii:za  i^:  £1;  :K  tsfr  '-'i 

the  truth  of  faith   9310.     Jehovah^peXng  o  MoseSm  tirmfH^I 

l^yie-i:  pttdruir  h^iS  B 

granates  on  Aaron's  robe,  denotes  the  aFo  doctrine  and  wo  shi/from 
the  interiors,  or  from  truth  and  good,  which  are  in  ,n^ZT  ^  f[  " 
vessels.  9922.  Jehovah  dwelKnf  °n  the  midsTof  fhf^  ^'%'t'''''7 
denotes  the  presence  and  influx  of  the  T  Lin  .11  *k-  T!  °^  ^^"''^' 
the  church    10  11'?   in  ir?,-,,      '""^ '°  *"  things  of  heaven  and 

denotes  in  the  fulness  of  time  when  the  advpnf  nf  fV..  t     ift       V    ^* 

Word;  the  others  are  understood  by  the  sons  of  the  Eas"  3239      V.I 
Joksham  and  his  sons  are  meant  those  of  the  suiriti.fll  tL»      k     ^ 

™2''4o'"r.''  ''yM''^'-?"<l  his  sons,  thoS  X  are  S  '  irira?" 
.3240.  Midian  denotes  those  who  are  in  doctrinals  nfZth^  ?  • 
doctnnals  of  charity)  but  still  in  the  good  of  Hfe  Se  sons  of  &  '" 
Ephah,  Epher,  Hanoch,  Abidah.  and  Eldaah  denote  the  ^nXf  i  °' 
to  which  they  live.  3240-3242.  4756.  4788  677^  70  9  ^wT  Thf 
Midianites,  taken  generally,  denote  those  who  are  in  the  truth  „f.J^ 
good,  and  in  the  opposite  sense,  those  who  are  in  f»l..!  V  '""P.'^ 

sood   -ildn     1949.   ..  *„  41.      "^"""^  "no  are  m  talses  because  not  in 
fT'fW  ?r   J    \**  ,*°  ^^^  opposite  signification  only.  3762  5955 
6775     TheT.  *^°"r  MM°''  "^  "^  '"  '^'  ^^''"■"'l^  of  the  church 
truth  of  Jm^ttod!  "tm    '^  ''^  '''""^  """""^  *°-  '"«>  -  -  ti 

one  ^f  ttSittr  purSr  srti  s:^^^^^^^^^^ 

drawn  out  of  the  pit  by  men  o'f  the  Midianites!  mereh:i.t?L  ^t 


I 


712 


MIL 


MIL 


the  Ishmaelites,  denotes  the  divine  truth  liberated  from  falses  by  those 
who  are  in  the  truth  of  good,  and  received  by  those  who  are  in  good, 
I747!  4756.    The  Midianites,  selling  him  into  Egypt,  denotes  those  who 
are    n  truth  resorting  to  scientifics,   4/88;   an  apparent  contradiction 
explained.  4968.     Moses  dwelling  in  the  land  of  Midian,  when  he  fled 
from  Pharaoh,  denotes  the  truth  of  the  divine  law  acquiring  its  hfe 
among  those  who  are  in  simple  good,  6773.     His  dweUnig  (or  sittmg 
down)  near  a  well  in  Midian,  denotes  the  .^^udy  of  the  \V  ord  m  tl^at 
state,'  6774.     And  the  priest  of  Midian  had  seven  daughters,   denotes 
the  good  of  love  and  the  holy  truths  of  the  church,  6//5.     Jehovah 
speaking  to  Moses  in  Midian,   denotes   illustration  and  confirmation 
frL  th?  divine  in  that  state,  7019.     Jethro,  the  pries   of  Midian   and 
father-in-law  of  Moses,  in  the  subsequent  account  of  the  hxodus,  ae- 
Botes  the  divine  good  adjoined  to  divine  truth,  8643      Mi^^  J^^^ 
smitten  by  the  three  hundred  men  under  Joshua,   denotes  tuth  no 
longer  true  because  separated  from  the  good  of  li<e,  f  9^5.     Ihe  dro- 
medaries of  Midian  and  Ephah,  denote  doctrinals,  3242. 

MIDNIGHT  [circa  medium  fioctis],  when  the  Lord  was  mamtestea 
in  Egypt,  denotes  the  state  of  total  devastation,  or  the  densest  darkness 
when  the  mere  false  is  left,  7776—7777,  7947. 

MIDST.     See  Middle.  ,         •  ^  r  :„ 

MIDWIFE  \obstetrixl  Childbearing  denotes  the  existence  ot  in- 
terior truths  and  good,  and  the  pains  of  childbirth,  temptations  attend 
ing  their  production  in  externals,  4586,  4587.  A  midwife  denotes 
th!  natural  mind  prepared  to  receive  interior  truth,  in  which  sta  e  it 
helps  in  their  production,  4588.  Midwives  denote  the  scientific  truths 
of  the  church  m  the  natural  mind,  which  are  recipient  of  spiritual  truth, 
or  of  influx  from  the  internal,  6673,  667^,  6678,  6681,  6686. 

MIGHT  [vires'],  denotes  the  forces  or  power  of  truth ;  strength,  tne 

powerofgood,i/Z.  6343,  6344,  8710.     See  Forces.  .  ,,    ^^     v^ 

MIGHTY  OR  POWERFUL  [potensl  is  predicated  of  those  who 

are  in  truth  from  good;  in  the  opposite  sense,  of  those  who  are  in  the 

false  from  evil,  8315.     See  Power. 

MIGHTY  or  strong  [fortis]  is  applied  to  such  as  are  under 
the  influence  of  self-love,  583.     See  Strength. 

migrations,  from  place  to  place,   denotes  changes  ot   state, 
because  such  are  all  migrations  in  heaven,  ill.  and  sh.  1463. 

MILCAH  [milAah],  the  wife  of  Nahor,  denotes  truth  in  which  the 
gentiles  are  principled,  2863,  3112.     See  Haran,  Nahor. 
MILCOM.     See  Moab. 

MILDEW  [rubigo].     See  Curse.  ,.,•..    1 

MILK  r/flc],  because  it  contains  fat,  denotes  the  celestial-spmtual, 
otherwise  called  the  truth  of  good,  or  the  affection  of  truth  in  which  is 
the  affection  of  good,  ill.  and  sh.  2184;  see  below,  6857.  In  general, 
milk  denotes  the  spiritual  from  the  celestial,  or  truth  from  good,  and 
to  give  milk  or  suckle,  is  to  insinuate  or  implant  the  truth  ot  good 
2643;  see  below,  6740.  A  suckling  and  one  that  gives  suck  both 
denote  innocence,  the  one  as  active  or  imparting,  the  other  as  receiving, 
3184.  A  nurse  suckling  an  infant  deuotes  the  insinuation  of  innocence 
by  the  celestial-spiritual;  but  in  the  opposite  sense,  hereditary  evil, 
4563.  Milk  denotes  spiritual  good;  butter,  celestial  good;  and  honey, 
the  felicity,  sweetness,  and  joy  of  both,  5620.     A  nurse,  and  also  nurs- 


713 


ing  or  suckling,  denotes  the  insinuation  of  good,  6740.  6745   6740 
always  conjoned,  6857.     Milk  denotes  the  truth  of  eood-  honpv    fha 
SttSofthe  /^f.-^rr*^  truth  of  innSce^Ser' 
wisaom;,  yjoi.     Milk  denotes  spiritual  eood,  which  is  the  ennA  nf 
faith ;  honey,  celestial  good.  whic£  is  the  food'of  loveT  lO.So.^      "^ 
if'fl  ^^F^o"!/ 0/ Paasages.     Abraham  took  butter  and  milk  and  thp 

S  n£  ^ntrf'  '^•°?'".  '•'^  '^'''^'''  '"^^  ^Pirituairand  the  <i! 
responding  natural,  al  conjoined.  2183—2184.     Canaan  called  a  land 

Id  fnd of f^t-r'* ^r/l' u^'T'^%""'  '''"""l''»'=^ °f  celestill  spfrtual 
8056  \S53O  vU  f'^-fu'  '^'''f'T'  -«rio«=l7 stated.  5620,  6857. 
»Oab,  10,530  Eyes  red  with  wine,  and  teeth  white  with  milk,  denotes 
the  divine  intellectual  or  internal  human  nothing  but  Zd  and  the 
dmne  natural  nothing  but  the  good  of  truth,  6379-638^^  2184 
JhUA    °t"f  Moses  requested  by  the  daughter  of  Pharaoh  to  give  her 

S7  ■"674o'^'Tv-^'''  good  of  that  religioner  church  insinuater674? 
0/47.  6749.    A  kid  not  to  be  seethed  or  cooked  in  the  milk  of  his 

StTetrrlU^'  '^\  ^""^  °'  S^-'-  •—-  — t  beliv'n 
witn  the  Ignorance  of  first  innocence,  9301 ;  see  below  6745      Riittor 

na tutfa  £r^°V'"'-'°'^S(^«"'-  --•  14)  ites'theceS 
2hn„f  celestial-spiritual  of  the  rational,  2184.   Wine  and  milk 

fe ith  andT'^  *",''  7'^"'  P"""  <^^«''''  '^-  i).  denotes  the  truth  of 
and  ;h,  K    '  f°i  ^'^  '°™'  2'«^-    To  suck  the  milk  of  the  nations 

^etSg^Ta^d^of'Xil  t*^^  'r'T"""  '"^'°"''*'°°  »' 

millr  »„  *u  •  celestial  truth,  6745.     Even  the  sea-monsters  eive 

tlLe  of  tZ  TT-^'  '"{f.f''e,''»"g'^ter  of  my  people  is  become  cruel.  Ae 
4Td?n^L  !.,•"•!  "Yi  "^T'^  '»  "«  ?»'«'«  fo'  tl'^st  (Lament.  iV.  3, 
d  feet  of  tru  h'  fi?afw '""■"''  "T"'^'  ^""^  ''"«'<«°'=«  perishing  from 
tW  i;  •:  ■^'^^C   ^°f  ""'°  "^e"*  ""at  are  with  child,  and  to  them 

iSlvTr  ""i'"  those  days  (Matt.  xxiv.   19).  denotes  the  stateTf 

SerSocB"  ?;.  %"' '""  ■""*  '""^  ^"^  "f  '—-•  3755-3756 

at  «  m!»  ^  ^TJAu^  """'*'"  *P'"'  '«*"  ^y  the  author,  as  if  grinding 
that  « 11  r  ^T^  °?^  "ho  believed  there  was  nothing  real,  but 

that  all  things  were  fantasies.    1510  end;   compare  4335  end.     They 

fromfhT  »ff  I  \  *''"5'*  ^^J"'"  "'*hin  the  church  who  are  in  truth 
oHv  1  /a  d^°,5  " W'  fu**  "  '^'  °PP°^''e  sense  from  the  affection 
world  nf*-  •.  ^To^^^^  ;  the  latter  confirmed  from  experience  in  the 
world  of  spirits.  4335.  end.     A  mill  has  reference  to  faith,  because  by 

fiooT  778o''X!>  ?.^'"?;f  ■""'\  analogically  as  truth  results  in 
good.   7780.     To  sit  at  the  mills  is  to  learn  such  things  as  are  to  be 

beJ^ndl'"  '"-.t"^.'  ""''  "['^'""'"'^  *"  eharity.  7780.  \  maid-servant 
the  trnth  ?"i  .' AT.'^'  ^^  '**^'*'''°"  °^  ^<='e"ees  the  most  external,  or 
denotes  tr,l  A  •  ",  T'  '''"""^  ^'""^  ^ood,  7780.  A  millstone 
worldlv  07W  t"'.'"!  *^*''\.  «" /*'-"""•  seientific  truth,  natural  and 
trLe  QQfin  T  ^°*''J'*.*  ■"'"„""?  S™''  «°"''  denotes  to  fashion  doc- 
of  fK»  w  "j  "/"i""*  "'  "  T'."'  '"  '"  ^eleet  passages  from  the  letter 
To  •  T  f  ""n "'' V  ^^P'""  'hem  in  favor  of  self-love,  sh.  9995. 
.i.rif.  J  t^  '  """^  *?  '"■""e,  denotes  the  arrangement  of  truths  in 
loln-i  «  f  preparation  of  goods  that  they  may  serve  for  uses, 
iu,ju3.     bee  to  Grind,  to  Bruise. 


714 


MIN 


MIN 


715 


MILLET  [milium].     See  Fitches.  ^ 

MIND  [mens-].     The  two  parts  of  the  Mind,     The  two  faculties  of 
will  and  understanding  ought  to  constitute  one  tnind  and  one  lite,   mu 
they  are  separated,   35.     The  will  and  understanding  constituted  one 
mind  in  the  most  ancient  people,  from  the  seed  of  celestial  love    which 
alone  gave  them  the  perception  of  truth,   310.     The  will  and  under- 
standing  are  interior  and  exterior,  or  rational  and  natural,  6^/6.     ine 
will  and  understanding  become  one  when  the  truth  of  the  mind  nows 
from  its  good,  3623.     The  will  and  understanding  are  one  when  man 
thinks  and  speaks  as  he  reallv  wills  and  acts,  ill.  4574.     Ihe  separa- 
tion of  the  will  from  the  understanding  has  caused  an  alteration  in  me 
distribution  of  the  nerves,  which  is  described,  4327,  8250.     The  volun- 
tary  and  the  intellectual  parts  taken  together  are  called  the  mind,  and 
they  constitute  the  verimost  life  of  man,  thus,  the  man  himselt,  t^^ 
5302,  6158,  7848.     The  life  of  the  will  is  spiritual  heat,  the  life  ot  the 
understanding  spiritual  Hght,  ill.   6032.     The  will  and  understanding 
predicated  of  the  exterior  mind,  good  and  truth  of  the  interior,  oi do. 
The  will  is  formed  to  receive  the  good  of  love,  the  understanding  to 
receive  the  truth  of  faith,  and  these  together  should  constitute  one 
mind;  in  like  manner  evil  and  the  false  with  infernals,   7179.     Witn 
those  who  are  in  truth  and  at  the  same  time  in  evils  of  life,  or  m  taise 
principles  and  apparently  in  the  good  of  life,  the  will  and  understanding 
So  not  make  one  mind,   7179.     [Eventually],  man  is  not  allowed  to 
divide  his  mind  and  draw  asunder  these  two  faculties,  tJ"t//^e.^^l;,*JJf 
understanding  make  one  either  in  the  Ufe  of  heaven  or  of  hell,  7l»u, 
8250.     See  Miracle  (1),  Will,  Understanding,  Man,  Life,  in- 
flux (5).  .    ,       J.    J.     L-u 
2.  Goods  and  Truths  in  the  Mind.    The  human  mind  as  to  truths 
is  called  a  city,  and  the  goods  that  live  in  the  truths  are  called  inha- 
bitants,  2268.     Truths  in  the  memory  or  in  the  thoughts  without 
goods,   are  like  a  city  without  inhabitants,   2268.      It  is  the  rational 
mind  that  is  compared  to  a  city,  from  the  goods  and  truths  therein, 
2851.     The  union  of  good  with  truth  makes  one  mind,  and  the  provi- 
dence of  the  Lord  is  particularly  operative  to  effect  such  union,  3623, 
395 1 .     Goods  are  proper  to  the  will,  truths  to  the  understanding,  4574. 
The  natural  mind  as  to  good  is  called  a  house,  and  truth  (represented 
by  a  man,  &c.)  is  in  its  house  when  conjoined  to  good,  ill.  ^^\^//^V^^ 
natural  mind  and  the  rational  mind  are  equally  a  house,  m  which  the 
husband  is  good,  the  wife  truth,  the  sons  and  daughters  affections  ot 
good  and  truth,  maid-servants  pleasures,  and  men-servants  scientifics, 
5023.    Goods  and  truths  in  the  interiors  of  the  mind  are  really  its  tood, 
without  which  man  would  perish,   5302  end.     See  Man  (23).     The 
ancients  compared  the  mind  to  a  house,  its  interiors  to  the  vanous 
chambers,  its  exteriors  to  courts,  and  things  without,  but  coherent,  to 
porches,  7353.    The  will  is  more  especially  signified  by  a  house,  because 
the  will  is  the  subject  or  faculty  of  good,  7848.     See  Good,  Truth, 
Influx  (3),  House,  Field,  Ground.  ,     mi       ^-      i 
3.  The  Mind  distinguished  as  Rational  and  Natural.     Ihe  rational 
mind  is  in  the  midst,  between  the  influx  of  good  and  truth  on  the  one 
hand,  and  of  evil  and  false  on  the  other,  ill.  2851 .     The  rational  mind 
is  open  above  to  goods  and  truths  which  flow-in  from  heaven,  and  below 
to  evU  and  the  false  which  flow-in  from  hell,  2851 .     The  rational  mind 


tfolt^/S  ''''I'^^^^'^^-h /-^  the  natural  mind  serves  the  ra- 
tional, til,  3020.  The  natural  mmd  consists  of  the  corporeal  or  exterior 
memory,  also  of  the  interior  sensual  or  imaginative  facultv  «nH  nf "n 
he  natural  affections;  the  rational,  of  the  inferTor  meX^  ^^^^^ 
cogitates  and  perceives  equity  and  justice,  good  and  truth  and  of  all  thp 
spiritual  affections  which  distinguish  men  from  brutes  3020  T^^ 
natural  mind  cannot  be  regenerated  before  it  is  conjoined  ^o  the  rational 

fecuL    ou/h?r    '^^^^^   or  the  interior  voluntary  and  inteCai 
nance  3573  ^\  represented  in  the  natural  as  in  its  own  counte- 

nance  35/3.  The  natural  mind  is  in  the  external  man,  the  rational  in 
the  internal,  and  scientifics  are  predicated  of  the  former  but  truths  or 
intellectual  reasons,  of  the  latter  4073  7i3n  T^f  .  i  ' 
natural  ^ind  is  mein,  ,he„  T/e'nZ'al  is  sIL/iS-Td  bv' 
the  ^,nd  .s  meant  the  man  himself.  530I-53oi  Trmion  j  or 
mtenor  mind  ,s  ,„  the  spiritual  world,  and  the  natural  or  exterior  in  the 
natural  world,  but  thev  think  tno-pfKn,.  k„  *i,        *^"'''*  "'^  exterior  m  ine 

!.£  IfVu    r     '?'■  ^  ,         ^''*'*'  "*  Soo^^  and  truths  of  the  Lord  and 
NatIa!   rT-f  V^"  "'""'■'''  t""''"''  ^'^2.  end.  7564.    See  Man  (!), 

4.  7%^  Connection  of  Angeh  and  Spirits  with  the  Human  Mind 
Angels  may  be  said  really  to  dwell  in  truths  that  form  the  human  mnd 
m  which  they  insinuate  goods.  2268.  The  two  gls  to  thl  "aS 
S  ^2:2*7^^^^;?;.'^  "^  ""^^'^  ^"^  -"  ^'^'  ^"-  28^1  Set 
K.,* ^■'  T'**  ■*0'"'  "'''f  "'""  '"  ""^generated,  is  not  the  same  as  before 
spt"  ?2"lT  The"  'r,  °'.  |rP--»>le  beauty  which  fs  thaT  Jfthe 
spmt,  6l\2.    The  mind  of  the  regenerate  is  open  towards  heaven  and 

theTwitrf£'T2r2  Vr*"'  ""^  <=''-ty  towLds  the  nelgt  toge- 
are  dr^ded  ,„H  l^'x  ^^^^/^ '^Seneration  the  will  and  understanding 
are  divided,  and  their  distinct  affections  towards  good  and  truth  resnec 
^vely  may  on  reflection  be  perceived.  3509.  Thf  beauty  of  the  spTrit 
"hen  man  IS  regenerated,  is  from  the  conjunction  of  the  ra  Lai  or 
nterior  mmd  with  the  natural,  ill.  3573.  The  difference  of  mind  be- 
tween the  regenerate  and  the  unregenerate,  5159.  See  mIn  S  26 
27),  Form,  Influx  (7),  Regeneration.  ^    '      ' 

6.  The  celestial  form  of  the  Mind  represented,  in  a  wonderful  man- 
ner, by  spirits  from  another  earth,  3348      See  Form.    '""""*""'  ""«'- 

.„j  1  '  L  *  ^'"f  "  '^*  """»  kimself  not  as  enabline  him  to  think 

alonetr-^'  ''"'  •"  '^"l  *'.""'  "■«*  "'»  g°<"^  fro™  the  L^d   in  which 
alone  he  is  superjor  to  the  brute  animals,  5301-5302.  See  Man  09) 

8.  A  sound  Mind  tn  a  sound  body,  is  highly  regarded  bv  the  <!«; 

of  thlT":,'  ■""*  *"  ""''  ^"'^  ""'  ^'^^  °°*  despUheKanJntsuTes 
of  the  body,  as  means,  3951  end.     It  is  only  for  the  sake  of  a  soimd 

mmd  in  a  sound  body  that  the  internal  or  sp[ritua    man  relrds  the 
pleasures  and  gratification  of  the  latter,  4459.     The  regenerate  onlv 

t fnr'^rt  ^"V'**'  'f"'  •"■  ^^  '»'■"''  «««>  his  mind  Tot  forltS 
but  for  the  sake  of  good  and  truth,  5 1 60.     The  body  is  sustained  wih 

dudve t  ri''  •""  'f  "i"'^  "i'*"  ^P'"'""''  '^hi'^h  ^^'  knowledges  Tn- 
ducive  to  use,  or  good  and  truth,  5293,  5302  end,  5614,  6158. 


716 


MIR 


MIR 


I 

* 

t 
I 


MINERALS.    See  Metal.  Stone,  Precious  Stones. 

mSeR.    SleS'^n  are  called  priests  of  Jehovah  spiritual 

«en  ministers  of  God  (Isa.  Ixi.  6).  1097.     To  -'"'f  ^^S^J^^^ 
scientifics  and  natural  truth,  as  subordinate  to  good;  tt^«/?'°'f \f '°° 
of  Josenh  in  E-ypt.  ill.  4976—4977.    The  two  househo  d  mimsters 
:   stewards  of  "Pharaoh,  denote  the  sensual  faculties  P-tammg  resp^- 
tively  to  the  ^iU  and  understanding,  5081.  5100     Sfe/«*fJ^Xnir  or 
be  set  over,  to  be  in  command  {pra^fic^,  «s  predicated  of  teachmg  "f 
leading  to  good,  to  minister  of  truth ;  hence,  to  mm.ster.  >"  "^e  '"t""*' 
sense,  is  to  in  truct.  5088.     Every  one  is  able  to  lead  others  to  good 
but  instruction  in  truth  is  the  office  of  those  only  «ho  are  teach  n 
ministers   6822.     There  were  two  ministers  m  the  Jewish  church ,  the 
TnlSk  judgment  served  by  the  judges  and  afterwards  by  kin?s  and 
the  ministrv  of  worship  served  by  the  priests,  til.  9806.     lo  minister, 
sdd  of  Aaron    who  represents  the  Lord,  denotes  worship  and  instruc- 
"n  in  the  Go;pel  [_ecalgeluatio-\,  because  the  «hoeW°rd  treats  of  the 
Lord,  of  his  advent    and  of  salvation  «""!  eternal  life  from  h.m   9925 
as  to  the  term  evangelize,  or  evangelization,  795    ^060.  8915      The 
Levites  represented  truths  ministering  to  good ;  Aaron,  good     but  in 
order  to  the  ministry  of  truths,  divine  life  must  be  received  in  them  by 
:  knolledgment,   10%83.     The  ministratbn  of  Aaron  and  h.s^^^^^^ 
the  tent  of  the  congregation,  denotes  worship  from  the  good  ot  taitb.  or 
Z  good°of  charity"   fut  their  ministry  at  the  a  tar.  -rship  from  the 
eoodoflove,   10,242  end.     The  ministration  of  angels  has  for  its  spe- 
fafend  to  mode;ate  the  afFeetions,  which  they  accomplish  by  'nsmua  - 
ing  truths  and  goods,  and  in  various  ways  by  controlling  the  infernal 
-Dirits  who  emerge  from  hell,  and  by  preserving  man  s  freedom  5992 
"'^  MIBACLEsW<''"'«]-     I-  The  MiracutomProvxdence  bywhch 
the  Understanding  u,a.  separated  from  the  Will,  by  the  •«  e'P"^^^^^^^ 
conscience  by  which  a  new  will  is  implanted  in  the  intellectual  part, 
":M3iu\ll  875.  895,  927-92^,  1023.  1043-1044   22o6  end. 
4328;  seriatim  passages,  4493;  4601.  5113.    See  Mi^*"  O)' ,    .^^  .. 

2    Miracle,  in  the  present  day,  are  not  done  manifestly  as  "nder  the 
Jewish  dispensation,  because  the  Lord  "Pftf '?'*•«  freedom  of  man 
bnt  miracles  not  visible  are  done.  ill.  4031.  xll.  5o08,  •//.  7290.    Visible 
Trades  compel  belief  and  the  internal  man  «"nfbe  effected  by  com- 
pulsion, for  nothing  enters  into  its  state  except  by  intellectual  ideas. 
7290      If  ideas  were  derived  from  miracles  and  afterwards  dissipated, 
there  would  be  a  conjunction  of  the  false  and  the  true,  which  is  prola- 
nation    7290.     If  the  most  divine  miracle  were  done  at  this  day.  it 
wouW  not  be  attributed  to  the  Lord,  but  traced  to  nature  •»  «ome  way. 
Tud  at  length  rejected  as  a  phantasm.   7290.     Spirits  and  angels  re- 
garded it  as  the  miracle  of  miracles  when  they  firs   saw  into  the  world 
through  the  eyes  of  the  author,  and  were  affected  wUh  a  new  joy  that  a 
communication  was  thus  opened  between  heaven  and  earth.  1S8"- 

3.  Divine  Miracle,,  have  this  character,  that  they  involve  the  do  ng 
of  such  wonders  as  those  mentioned  in  the  letter  ^'gnify.  2383  end. 
The  divine  miracles  recorded  in  the  Word  were  done  for  the  sake  of 
representing  internal  things.  3316  end;  see  below  6988.  It  is  thought 
by  some  th!t  all  might  be  saved  if  the  Lord  would  exhibit  miraculous 
powTas  by  raising  the  dead,  by  immediate  revelations,  and  by  forcibly 


717 


S!'S%'rhet;ac.el  £  fte'^  Tf''  '»  ?« "'^  ^-''-. 
church  and  of  the  huma^  race  saved  hJ^-'  ,^*"°*<' 'he  state  of  the 

7337  twice.     It  is  by  the"  r^pTesentaS  tf  ttTord'S^romln 
divine  miracles  are  distinffuishpH  fr^rv.  a-  i    t    i  ■^"'^^  ^ '^''^gaom  that 

though  the  appearance^TiSirZySnar  ''l.'^t^  T^ 

frnarloTs? ^:iEt Xtte"Tf  ^,^-Srhot/r?(n 
wrought  among^rse  who  ate  canaM.  '  f""','^'^.  """''*  '"'  h^rtf"'  ^^ 
br.  10,751.  Divte^^rae"3  „Ztd  f  '  r*'  "•""I'^'P-  ^-  7290. 
according  to  orderTntru?timater«nH  i  "^  ^'IT  .''""^  P''^«'"g  «'<"'■> 
the  Lord'pleases  thaHt  ihaT  /o  l^t'^lr'nt'^Zf^^  '^'f  "''- 
by  the  Lord  when  he  was  in  fbo  ZST  j  f  J  .  "  'he  miracles  done 
church,  as.  that  the  eTes  of  th.  Kl  ^'  ^^«"°te^ 'he  state  of  the  future 
should  be  healed  acco^L  to^L  '  .  ^^7^^  ^  T""'^'  """^  diseases 
8364,  br.  9051  end!  9^86  °  "'  ''"''  "^'''"^^  ''"'"S*'  7337. 

.ith'spi;ri't;Sd7LtLS  of%ff -if  °  ^'"»""'""^«'*^ 
Magical  miracles  were  done  by  an  abufe  „f  Hi  "f^  ".''''  ^223. 

influx  of  truth  was  dra^n  away  a„d  Il^»  "  "^^  ^^^''  "''^^^hy  the 
7337.  Magical  miracTer  diffTr^^  ^  •  "*'  •'"*'?'=**'•  '''•  7298,  Ul. 
from  heaven!  becarfcL't  *;e^  Ts  bZ^l^lV  TV^  •'^^ 
.  5.  Sign,  and  TFonder,,  or  ProdilieTmM  JL  oI<  ^^  ■^.*'"*'- 
tions  and  persuasions  from  ^xilrZ\  ^  ^  ?^^'  *"■*  confirma- 

Wonderso°prodtLs  prZisedTv  T  rT°r  "'"'  '^"'«''««'  3900. 
which  divine  poweHs  rxerdsed  in^.-fh'  !^*  ^T^  *''"'  '"^''hims  by 
09 10,  7030-7031   ,h  muT    «"  ^"hjugating  those  who  are  in  falsest 

tions  ofthe  truth  mfans  of  diving' '"**  ^'fT''  '^'^"°'«  "^o-fi^al 
according  to  the  series  7273  Thr""'/'"'  '"'r"'''""^  "^  ""  '''"^s 
See  Sign.  '  ^  '^-     ^^^^  '=°'"^"'=«  ""'hing  to  faith,  7290. 

exisfe'dSheltSLfhld'K'"'''"''-'**  i>f*/>e«*««o«,  would  never  have 
Their  ^'^:^^:ZZ^^STi!!-^^i  '"'^ 

or  became  famlar  thef  serS  o  Errs'184;"'  m'*"  i'"'''"'^^  "^T^** 
among  the  Jews  at  thi,  d«r  h»-..     ^l      l  •      Miracles  are  not  done 

statutes  is  no  Ion  'I'^eeJs^a/v  and  ^'  ''^'^T'  "^  '•**•'  «^t«™»' 
freedom.  5508.  sfe  REpTSTSor  "  '''  '"  ^""^  """^  ''"^'^  '■* 
7.  The  Sign,  and  Miraeles  done  in  Eaimt  renre^Pnf  *».«.,  j  ^ 
divine  truth  in  the  condemnation  of  the  eTto  herwhi.h  H'ff  7  °^ 
the  order  by  which  those  who  are  in  good  are  saved  S  72^3''  tT 
magicians  were  a  owed  to  do  miracles  liWp.l.^:!  i  a  7273.  The 
that  the  Israelites  might  be  led  throul  dnnhf  f  '  Aaron,  m  order 
origin  of  those  done  hv  aJ^„  through  doubt  to  consider  the  divine 


718 


MIR 


MIX 


719 


I?htil  and  fi4  mingled  v»ith  hail  discending  upon  the  earth  manifest- 
hv  the  Platue  of  locusU.  manifesting  that  the  false  princple  occupied 

CtwS-  'ofdtrlcL'manifesting  the  privation  of  ^uth  and  gc.^. 

""•^  K  tStl  IS  ^a  rwhibJnSs  lere'Sr.  to  repre- 
manded  to  stretcn  out  ni»  arm  wu  supreme  sense 

sent  the  dominion  of  power  from  the  Lord    and  m  th    sup  ^^^^^  ^^^^ 

STumTo7pr«%th'be?ongsn:ie?;t^^  diliie  truth.  ...  8304;  see 
'''•"^^fflASTheShetess    the  sister  of  Aaron  Jnotes  the  good  of 

^'''ViSVsairSd^i'r^^^^^^  ?hicK:fW.ight  of 

heav^^SSr&seL^^^^^^^^ 

presentative  image,  4302.      The  aPPearance  oi  me 

Lm  good  as  an  image  ma  mirror      not »    U.  but  is  au^i  ^^^ 

rmiiJr^or^ut  by  '''"•ch  tr^ths^rsjS^t^^^^^^^ 
5033      Spiritual  anxieties  are  infused  by  evil  spirits,  ana  um 

•  J     u:l  .i.nn<,lit«  in  these  circumstances  as  he  would  bis  own  image 
consider  his  thoughts  «n  th«e  <:«c         ^^^  ^^^^^^.^^  ^^^^^^^^  „as  regene- 

i^ted  rnX VoSrT  part,  and  all  the  -tjis  t^iU^^^^^^^  J^^ 

^"?r5*"Th:inrr:f  t  :  iSn^trugh^to  serve^s  a 
Si  in^hich^t:  fSrs  may  see  themselves  -fl^;^- -/ ^^ 
",7   c  1 A '    .7/   fi  I  fift     Scientifics  are  as  mirrors  which  reflect  ine  image  ui 

SSus!'a!-when  on^sees  «»  in.age  in  a  mirror  a^^^^^^^^^^^^ 
^t':^.^^:^:^^-'^^^^    The  face  was  so 


MIRTH.     See  Joy,  Delight. 

MIRY  PLACES  and   MARSHES  [cmosa  et  palude»l    fEzek 

M  S^RY  ?*'''"*P?"'=\''''  ""^  impure 'scientifics.  2^0^  ■''   ^"'• 
MISERY  [w«ma].     It  ,s  a  mistaken  opinion  that  they  who  wish 

.res  n'Tsof  ^  t!!  «'^  ^'>°"''l  ?'-  '•'^^-'ves  up  to  mLrJ  in  tt 
present.  M  99o.     They  who  come  into  spiritual  temptations  endure 

::?c:.3«?irsr  nt  Sin-'^i-^v:^  ^'at  thrs^s 

who  have  suffered  persecution^  s^ tTe-nte^h^av^e;  a^uSk:!  S 

Sr'ThemTerab^  "■''",! '"  T  ^P"''""^  state^S^to  temptltioS 
n^J.     Ihe  miserable  are  they  who  are  in  temptations,  the  divine  love 

towa^rds  whom  is  mercy.  3875.  5042.  5132.  92%.     See  tImZHZ, 
MISGAB.     SeeMoAB. 

MISSIONARIES.     See  Monk. 

.1.,  niiiM-'^'""'*"'^-^-,^  .'"•'*y°'"  <=''">'ly  'ock  described  under  which 
he  nephihm  or  antediluvians  have  their  abode,  and  that  such  misTs  are 
he  sphere  of  their  phantasies.  1267,  1270,  1512.  1673.  -^^99     When 

tio  slid  h'atret  \^"^  -""'l^  ''^^•,  "•"»  h*"  -^-'ly  exhales  iltZ 

Descrbtion  if  fl-  ^     ""''  ^'""^  '^''*''  ^^^  '""^^  fr"™  "ils.  3340. 
Uescription  of  a  mist  or  vapor  corresponding  to  the  lymph  of  the  infuli 

dibulum  m  the  brain.  4050.     Description  of  the  nebuloskv  or  mist  likl' 

ThnT'''"""'; '  •  "^'"^  '^'  vastated  church  is  immersed   4423      They 

not  s^  th"e  a'lT'r  "'•"  \n^'  ""^^'^  "«  '»  "»  -i^'-  ^ut  such  c5 
0  see  the  angels  who  are  in  light.  4598.     They  who  undergo  tempta 

To  sTufthT^^t'  T  "  Ti'""'  ''"''  "h'<=h  exhalesTom  Thy 
places,   but  their  state  afterwards  becomes  serene,  ill.  5246      Palses 

destruction  by  their'Sn  Sand' ffL,  SI  Cm  rdVuTeliSrould 

MISTRESS  [domina].     Sarah  called  a  lady  or  mistress  denotes  th^ 

^;^^P^^^^  w^om  b 

Sdom  whl^r„f'°'"/*rt  •'"""S  ""^  S"'''^"  P'-t^  °°  i"  dS 
9827  Y  00^0  /fo°.'\'  '^t^'T  ""''"'  i^eJ'igence  which  is  of  truth, 
denotes  infinw'  A-^?"'  •  J"  ^""^  "'P^'^'"^  =<'"^'^'  ^^e  mitre  of  Aaron 
a  i^tr^   °fij"t!  or  divme  wisdom,  9934.     A  crown  of  adornment,  and 

IZ  k  "["^f  ""^""^y-  ^*'"°'«'«  tl»e  wisdom  of  good  and  the  intelli- 
gence o/truth,  9818,  9857,  9930.  10,540.     The  gulden  p  ate  uVon  the 

Se  rd"'993;'%f  "'r*  f  -^^^T^'  "-<"-  iliati"orfrom 
,i1t  S°°'''„?930.     The  bonnet  or  turban   [tiaral  made  for  Aaron 

Jwi"*''"'^^"^^  '™'"  '^'^•'°'»'  »949.  10.016.  ^sTe  Aakon  S- 

thine"if  mi„2!i"^  A  •"  •  ^T  of  salvation  when  holy  and  profane 
VOL  ,r  •■*""      '"Sether,   because  the  one  must  always 

G 


720 


MO  A 


MON 


!'.P 


former  is  whoUy  vastated,  40«-      Care  was  taKen  ^.^^  ^^^^^^ 

hypocrites  a^ddemvers  e^^^^^^^^^^^^  into  genuine 

end.     In  the  course  oi  ^^8*^"^***        ,,pninne    namelv.  by  good  mixed 

good  of  the  Gentiles,  4198.    See  Jacob  (/ ). 

^imR^''ThetrstorTS^Lot  separated  fron,  Abraham    represents 
MOA.B.    The  history  oii.oi      y  ^^^  ^^^^^ .  ^^^ 

the  successive  states  of  the  «'•'"='' .7.^°'^;"    ^^^  „ith  his  daughters, 
the  references  under  Lot.     ^f'^ri-'^/t^^^emained  after  the  vas- 

denotes  the  j^P- g^^J^f  ^hdf     e^  .  dl""  ho.  it  .as  imbued 
tation  of  truth,  24b.i,-i404.     '^^^'l  nf  eood  and  the  falsification 

with  falses,  and  how  bjr  the  adulteration  of  |°<'^,'^]'g''g      ^^^^  in  par- 

of  truth  a  profane  rel.g.on  ''f,°"S;"«*f '.^I'^j^^  sons  of  Ammon  those 
ticular  denotes  those  who  adulterate  goods     tlj^^^"^  "^j,;^^  ,„j  ^m- 

who  falsify  truths,  til.  and  ah.  24I)S,  4// J.     i>"-  „ambcr  who 

ral  sooA  only,  suffer  th«™f  l^'^V^naTn  ttopposit;  sense  that  good 
therffore,  ^^  denotes  nfi.!^^^^^^^^  ^ 

adulterated,  2468,  324A  ouuu.     ^"*^^      ,.     ^^^^^a  from  Lot,   1st. 

Emims,  &c.     zna.   \Yueuii"o=»  VoK«    Mpnhaath.  Kinathaim, 

with  falses.  which  falses  are  denoted  ^7  Neb°.  f  eph^'  \„d  other 

TuTwlth^^et  aW'VT  X^^^^^^^^ 

S'S7  tdot  r  r;  rmVdloXj^-eLe  those  who  «. 

rnl'2lLd%utEdpwi.ithed.^^^^^ 

^rtnTdt  hTi::^  S'  ^TsSml    Bethel  and  Ai  (a  city 


721 


lfdS.''~;S:  ''^"°"''  '^«P-'-'^.  -'-tial  and  worldly  k„ow- 

who'Jr^'in^rhSSaUh^i  1""''"'^'  'J  ^'''''-'^'  »'  '^ose 
vehement  rage  is  underl^Vto  be"  c  r/'vfrLT'  'T'  "^^^^ 
rising  up  against  another,   5014    502fi      T-.  '      ?  / '"^  ''*"°'^*  °°« 

theSSplSnt  5l";'b\tr!rbanT;t'  ^4  -'«*'^-  ^^  ^'ate; 
ners,  explained.  4077  There  are  n.?  ''^'"'«'''  'i'^  ""S^^  '»  *«»  """n- 
exploring  minds  in  the  other  bfr  ^^T"^  ""odes  of  searching  and 
.5383-5384.  The  exWence  nf'i  ^  •°"'" -'"S  ''»*'=«  "^  affection.^  &c.. 
is  predicable  not  only  of Tbslcef  7'.  '"/ftrors  is  universal,  and 
6465.  The  tabemacfe  set  up  aSn.  /„  t  *'"^"'  ™°?es  and  forces, 
in  the  mount,  denotes  acZdr^?^  fi.      }"?  '"?'^^  ^'"""'  *°  Moses 

heaven.  9668.  SeeMomi^i^llol  M.'***'  "^^""^  «'«'  '™«»  *» 
Style.  ^modification.  Motion,  Change.  Fashion, 

JJSa?or^-     See  5479.  next  article. 

TasSf  e^ctoV^^wSt^^^^^^^^  f-f-'^'r'  --'-*]• 
men  are  bound  to  serv  tude  6659  fi859  t  't  *''"°''  *^''^^  ''^  ^hich 
the  subject  spirits  or  emissanVVnf  if  n    V  Taskmasters  or  exactors,  are 

of  evilsU  fLes^^orr^^f  ilTii^^^^^ 
communicate  such  infestation,  7111    7  36      Wh.    .1    j"  ■"^f^'^eand 
■n  Egypt  the  exactors  set  over  them  wr.  V.    ^     tl-e  Israelites  were 
were  praefects  of  their  own  neonl    ^'^^SyPt'^ns,   the  moderators 
these  latter,  therefore   afterw^r?,  '  J"^  Yu^"""  ^''^^  "^'^  commanded; 
elders.  71 1  /.    TCm'o£ZlorVnJ\^'''''  "'"^  '^'  ^''^^^  """l 
communicate  the  evils  and  fa°es  iniecteThr^V""','"""''^  ''''"'  ""^ 
upright  spirits;  the  author's  exneSen//K     '"'''■  "''?  '™P'^  '^'^ 
communication  is  effected  ^nr'^Thf         .^*  ""'"°*'"  '»  ''hich  the 
the  evil  are  punished  in  the  other  Tife  ofil Tl"?."""^*''"*'"  ''^'^ 

fieations  of  intdlisencf  ^nH      •  T''°'  """Sanical  forms,  4224^    Modi- 

and  they  <^retZ'Zli£ion:o{Z7^:r  I  '^'  '"^''  «^«  «'  '""'''^. 
4530.  4922    9467      S  ,T       1/    •  ''«'''  °^  '^«"''«n  i  ^om  experience 

Place^ceorcling  t^-its^^etpri^n'-rthr  "'  ?'\'i«'"  "'  »'«'''-  *^^^ 
world  exist  from  the  Z^lfi.,?        'he  angels,  9814.     Colors  in  this 

which  receivek    so  thTvari^^     f    -"i"  '"°  '^  "«•»'  '"  '^e  subjects 
l^rdasasun,  1042     LrLTcrxV  *"''  "teUigence  from' the 

MOLECH.    See  Moab. 

areindarknesl''uia^t7fn'fef^''  "'"''P^^'Hone^l  denote  those  who 

MOlS  THING    /?  r?  f  f'  ^^"^f'<"".  8932,  10,582. 
Prium;  a  eraven  S  nl   J  [-^^i'^'  *'?*'"''  ^h"'  "  ^om  the  will-pro- 
i0.406.  Te  Eng^^^',;^'  '^  fr°«  the  intellectual  proprium.  8l69. 

^'"SFr  ^^^^  suppose  there  are 

MONK  l„,onacku>].    Certain  spirits  described,  who.  in  the  world 

G  2 


722 


MOE 


MOR 


723 


'    •        ;.o    \^c^vl  thev  infest  the  inhabitants 
monsters,  more  horrible  '°Xttv  one  amongst  another  they  appear 

week,  a  month,  or  a  year,  state  and  not  any  .^  ^^^  . 

stood.  893.    A  month,  a  week,  "^  dav,  or  » J      ■  ^^^^  ^^^^^  ^^j  the 

denotes  a  whole  state,  which  '"f "''"  ^^^t^.  .A.  3814,  7827.  8053. 
beginning  of  a  foUowmg  one  t^"/'  »  "«^„X  denotes  the  holy  state 
80I7.     The  -irk  resting  m  the  sev  nth  mont^ ,  .^  ^^^^  ^^^  ^ 

of  regeneration,  83!— 8o^.  ^^f/^"  ,  .  ;„  „hich  remains  or  the 
the  mountains  appeared,  f^oo'  j^./^^  J\te  first  state  of  light.  858- 
truths  of  faith  are  P^.^"';,!;  of  t™nh!  named  after  the  year,  when 
859.  The  beginmng,  ^^^  fj^*  "VKmpleted  state.  893-894.  The 
Noah  uncovered  the  ark,  denotes  tnecomp  ^^^^^  ^^^^^^^ 

vear.  denotes  the  prmcipa  and  ''eS'"°"'S  "         .     7827—7828,  8053. 
Cin  which  Moses  led  the  peopk  out  of  Egypt).^/^        ^^^  ^^^^  ^, 

8057.  9291.     The  third  -"onth  after,  when       y       ^^^  erate  are 

Sinai,  denotes  the  first  state  in  *»  "f "'  "^'J^'he  flesh  for  which  they 
fed  by  truth.  8750.     The  I«"^»fg\  *\*„f  J„.  „or  twenty,  but  even  a 

See  Good  (3). 

MOREH.     See  Sbechem.  Abraham  went  to  offer  up 

MORIAH.     The  land  of  Mormh  where  A  j^  ^^^ 

Isaac,  denotes  a  place  and  «,'f«°/^*7f£!  and  Salomon  a  temple; 
TL^^'Stt^'^rTt^^trii^^  fought  and  overcame  in 

temptations.  2775.  2777.  ^^'^^^^Z^^^,,  the  whole  state  of  shade, 
kOENING  [».«»f]-    1-  ^S^harprecedes  regeneration  ;morn- 

or  of  falsity,  and  'l^^^j'b.roriil    of  trSi^d  ^^   l'-«><=''Sf  "^  ^"'''■• 
ti-iw:''''^S£:o^rX'.o...Utk  that  there  is  no  longer  any 


Tt nh  •"    5nu""'^f  T^T  "Sht  arrives,  which,  in  the  Word,  is 

called  morning.  408.  The  Lord  is  called  the  morning,  the  east  and  the 
i?n  nfTh  .  the  states  of  mind  perceived  as  such  by  the  celestial 

Z  T  n  J^.  l™'"^  ancient  times,  920.     Morning  or  day-dawn,  denotes 

i.,L  fhf  J'^^iT  "■■  "h'''^^  .""'^  "'"''"*'  '^  »<■  ^'''  kingdom,  princi- 
L  L  .nf  1?  rj  ?•''  ''^''''^y'  2333,  »h.  2405.  The  Lord's  advent 
Zti.  3l  1.°^'".'  '"I'S'^'""  '^  "°'  ^'"P'y  compared  to  the  morning. 
0900    ".f  y.'*"^ll  day-dawn  or  morning.  ,A.  2405;  passages  cited 

S",„  k"'"\  ^""'^''  '^'  ^'^''  '''°S<^°°'  »'  <=li"<='i  in  thrfe  senses 
1™L„  ^  r"u  "  r^^"^«'«t«'l  «ne«'.  when  man  is  made  new  by  rege- 
27a^  M^ri  A  ''^'"'T  "P°"  "'^'■y  '■^'^l'  ^'ite  of  love  and  faiTh, 
rZfi«I  .^^^  '""'  ^'  •=""■  P^"=eption.  or  the  light  of  truth  from 
tfof  S8sf  dtS^  7oo^'"°'T'.2^4"'  2^73.  3171.  3723;  and  iUnstra- 
S.  fn  tL  '  •''^'''  r- •?''*"'■  ^•■^'"'-  ^^°™'"S'  but  more  epecially 
Tf  Xp  »n^  ^  "=' ''"''  u^'V^  '"'y '"  *b"=  •»°"'"S'  ^lenotes  the  state 
nLLrr  •"".°'=f.r'  1"  ^^-^  ^"'••1^  kingdom;  also  that  the  state  of 
peace  m  heaven  is  like  the  day-dawn  spreading  over  all  lands  and  dif- 
tusmg  everywhere  blessing  and   happiness,   2780.   4r.   3171.   8455. 

thefirsf  sT«W//'"°'*  '^'  ^"'t  '''''  "^'^^  ^''"'"S  church    morning 
the  first  state  ot  the  rising  church,  dr.  3056;  see  below.  7844.  8211 

.1  r^"i^7°'''.i!'*'T^'";^  i  '°  "^^  '"  'he  morning  early  is  the  state  of 
illustration  from  the  Lord,  hence  his  love  and  peace.  3458 ;  succession 

369C,  5662.  8455;   see  below.   9387.     Day-dawn  or  morning-redness 
li^::%^T:^  the  conjunction  of  good  on  the  cessation  of  t^mpta! 

Set  whL.  •  ^~^f^.^'  ^T*^^  ^^^^-  ""'  ''^'°'^'  7193.     The  morn'^^ng 
denotes  what  is  revealed  and  clear ;  illustrated  by  states  of  good  an! 

Innl-,.-  ''^"'  ■™'"  ^K^°'^  "^  »  '""'  5097.  The  evening  is  a  state 
hincTi^n  slfr"""'-*"  '^'  «°nJ"»<'tion  of  truths  with  good,  which  con- 
junctionisthe  morning;  passages  collated,  3197.  3833.  3838.  5270, 
rJjv- ■  7  n  u  *°  "'^'■f  """^  morning,  mid-day.  evening,  and  twilight 
tion^t^^'  Y.  "V-lf ''*■  "!'*  '^''^  •=''^°S«^  "'«  ^P'ritnat  that  is.  varia- 
5672  Jro  lor  .°'r'  '."n'""""""  ""''"« '■™'»  'he  proprium  of  the  angels, 
10  fin.  4^'''*'  •""•  ^.^2?'  ^^3''  8452.  10.133-10,134.  10,200 
m»'n  f;  T*'\morning  and  also  the  spring  of  the  spiritual  world  of 
man,  is  when  he  is  held  m  the  sphere  of  life  received  from  the  Lord  by 

of  M?ntl°r^  '•'Ao-"""r°  "?•'  ^^^  "^^"'■'8'  '•>«»  he  enters  the  sphere 
tion  ,nr^     '.'  f-^^^-     ^^  'he  other  life,  states  of  temptation,  infesta- 
CiT.   desolation,  are  evening  and  night;  states  of  consolation  and 
mnS   '"7°'^|  "nd  day-dawn.  HI.  7193.     The  state  denoted  by 
^218    V    •  '"■"'1*^'  "  '!""  °^  '"""'h  and  good  received  in  freedom. 
Pl„!:;-    ^°"^^'°  the  morning  early,  predicated  of  the  evil,  denotes 
7306    74^-  '^yZ"^  to  attention,  because  the  evil  cannot  be  illustrated 
7fisi '    i    '  ■  ^^^-     ^^"'"r?  '''°°'«^  *he  state  of  heaven  in  order 
[hV,  "^^   7 "I^^'t""*"?* '°°f''  *'""*'•  *"''  «1^°  ^''cimg  and  morning  togel 
ZT,hTfA      1^°''^"  '•'*"'  ""t'hf  beginning  of  a  new  church,  ill. 
ana  »A.  7844.     The  morning  watch,  denotes  a  state  of  thick  darkness 

SlTlT'iV^r"' .''»'' "^'"'^  of  illustration  and  salvaUon  to 
the  good,  8h.  821 1 .     Morning  denotes  the  end  of  a  former  church,  and 
the  beginning  of  a  new  one,  which  is  also  meant  in  the  Word  by  the 
wst  judgment;    *A.  and  passages  cited,   8211,   further  ill.    10.114 
Morning  denotes  generally  the  beginning  of  a  new  state;  evening  the 


724 


MOR 


MOR 


1 


end  of  a  former  state,  ill.  and  .A  8426,8427  843,  g^^^^^^^^ 

,0.114.  The  -orning  l.ght  •"^^Jl^JS  fg  Sy  -t  a  state  k 
as  well  as  externally.  84 J7.     w nen  ii  is  u  &       j  .    .  . 

love,  when  it  is  mid-day  they  are  »"  ^'g^*  °! ^'^"'^  furXr  ill.  8431. 
ing  they  we  in  the  deUght  of  natural  lof.  8->2b.  '"J'"^'  \  jhe 
ai^9  8fiS7  Morning  denotes  a  state  of  the  good  ot  love,  irom  hk 
84aA  808/ .     niormug  ucu  times  and  seasons  cor- 

spiritual  sun  which  is  the  Lord,  ill.  8812.  All  times  a 
respond  to  so  many  states  m  heaven ;  mormng.  to  the  Lord 
and%resence  when  the  angds  are  in  a  state  o^  peace  jnno  ^^^  .^^^^ 
celestial  love ;  passages  cited,  9387,  10,bO&.  ^'^"'  J'^  ^  following 
in  the  Word,  includes  every  state  of  ^H.^./Xv  the  following  day. 
night;  morning,  every  state  of  light  ^'gn'^^^^,  ^yj^^ j'jiefeneral 
9787.  10.135.  Morning  denotes  theje'ODd  or  ^^^^^^^  l,l;,^,Xy 
tion  when  man  begins  to  act  from  goof  °r  love,  "her^*^    ;    l'^^  ^„l 

acted  from  truth.  10.114.  further  '^[- }^'%\Il°'^  TS\  observed 
ine.  denotes  continually  in  every  state,  ill.  9787.     A  "t""   oo 
«!;ning  and  evening,  ripresents  in  S^n^^lf"  ^^'S' jJZ^^^^ 
shin.   10.133.    Morning  denotes  a  state  of  love  a°i  ot  "gni 
Snal  man,  -enu^  fn  tb-^erna^  .«   an^^^ 

L^grillgSTrth^nime"^^^^^^^^^^  tlfe  end^f  the  va^ted 

1°    T   ?A  1Q4      Qoo  TwiTirHT     Morning  is  a  state  ot  love,  neavemy 
:Stnal^'hence' toSTurmorning,  i'n  the  genuine  sense,  is  to  be 
:Uafed:  tot  inV  opposite  sense  to  be  cast  down  .„  heU;  ^«.  by 
the  state  of  evil  spirits  and  angels  relatively,  10,41J.      °««  ^"'" 
(3).  Heaven  (10)      As  to  the  morning  dew  and  manna,  35/9.     See 

^"T^Harmonv  of  Passages.  The  evening  and  morning  named  to- 
gether Kracc^unt  of'the  spiritual  -aUon/eno*estl^^^^^^^ 
fhA  T  nra  and  the  state  or  time  when  he  comes,  22.      me  monuug  a 

n  trmoSg~!he^L  disLsse^  Hagar  and  Ishmael.. denotes  the 
pLr  Dereot"on  of  the  Lord  concerning  the  state  of  his  spiritual  k.ng- 
I  ^fi7^^  Abraham  said  to  rise  up  early  in  the  mormng  when  he 
S  to  Sr  utlstrdenotes  the  stat^  of  pLce  and  innocence  ..hen 
The  .Hvine  rational  was  sanctified  with  the  divine  itself.  2771.  277^ 
07Sn  Abraham's  servant  and  his  men  in  the  house  of  Bcthuel  saia 
?  'L  fn'ttmorning,  denotes  the  el-ation  of  the  natural  man  when 
spiritual  good  and  truth  are  appropriated.  3168,  f]' '  •  ^'^^^^^t^^j, 
Abimclech.  said  to  rise  up  early  in  the  morning  and  fwear  a  man  to  his 
brotS  denotes  the  iUnsLtion  of  those  -ho  are  in  the  good  of    -A 

"^  '""^  ':S^n"rrniS  aftSis  d?eam  ^^^ 
T*»?f  tfiaural^manwhen^firt  illustrated,   3723.     Laban  said  to 
Hs1%aU  n  rirng  when  he  parted  from  Jacob  in  the  mountain 
denotes  the  illustration  of  good  such  as  the  gentiles  have,  4214      The 
ascent  of  the  morning-redness  when  Jacob  was  wrestling  with  the  man. 


725 


^283*'  "'t/°"J"°'=^''<"'/ good  just  commencing  in  temptations,  4275 
4283.     Joseph  coming  to  the  two  prisoners  of  Pharaoh  in  earlv  morn' 

maraoh  m  the  morning,  denotes  the  state  of  elevated  thonX  fr  »f 
tent^n  in  which  the  evil  are  admonished  by  divine  ?mh   7306  Tas\' 

iS'xof S  anda'ih  ^'"•'--g.'J  the  east^l^Ste^fh^ 
ite  withX  evn   7fifil  '    v  °  ''T*"  'f  '"  °'"^«^'  ^''^''d  into  its  oppo- 

to  bripft  HI?    '    ^  •    Y°  P""*""  °^  ">e  paschal  lamb,  or  passover 
nfes  Jk,n  of  J°'"'"^\  '''""'^^  *'^«'  "»«  «»«'«  of  deliverCK  the 

denotes  that  thev  who  are  i!'  ^^f      \  ^^^}"'\  *."PP"  ^««  ^aten, 
except  as  they  a^  Ulustmed   7f23    "^"^fr'}"^^  K^""  ^ood  to  truth 

watch  looking  towS  X  camn  oFth.  p"     '^"'"^  '"  ""^  """"'■"S- 
sion  of  divine  influTfn  flit  camp  of  the  Egyptians,  denotes  the  exten- 

illustratten  82?t82l2      FI    k*"-"  "*'  f  ""^  '""^^  '°'°  «  ^tate  of 
and  bre^d  to  sa  il^vln  M.,  ^''''^g"'«  *°  ^^e  Israelites  in  the  evening, 

^T-aler  3^^  S  -   F^  Syp ^wScT good 

hirrif  when  T  H  •  '^''"°''  8686-8687.  The  morning  of  the 
denotes  tL!f„f»  'f  ^T'f  P'^'^"'^  ^"^  manifested  in  mount  Sinai, 
tl^r  :!    -fi         '^  °^  g*""*  «f'"  purification,   88 1 1—88 1 2      The  fat  of 

ttrS  TZsZ\^rf  *■•:>*  to.the'momi^dettel 
from  the  I  or/  0900     '^       not  from  the  proprium,  but  always  new 

morains  and  toiff '  T'^^^^"!'  ^°^«'  '"^^  '»  "^se  early  in  the 
interior  Deace«n^°^-'"""u''''.*''^  mountain,  denotes  the  itate  of 
.fe  9380-9388  Th'.  /'^  '''*1^''!''  ""^^  t'"*^  ^^''^  become  of  the 
to  morning  that  .1,.^^  amps  of  the  temple  looked  after  from  evening 
Kood  and^lrlfh  f  ^^  u  "i'S^'  °^^^'  SO  out,  denotes  the  influx  of 
good  and  truth  from  the  Lord  continual  in  all  states,   9783    9786 

new  sLp  „f  If  ^P'"'"*'  ""d  celestial  good  is  not  conjoined  to  the 
10  117  n  i"  '5«»«™*^  "h'°  g°°d  becomes  primary,  10  114- 
the  other  w'      "Ik  ^"^  '^'  """'»"«'  burnt-ofrering)  in  the  mi  „ing 

10  135  wifil*,  K  u  "^  ^''^  "'*'■"'''  «"''  external  man,  10,134- 
med  LoJ«X  ^  ^^."'"^^r"^  corning  when  the  lamps  wer;  trim- 
state  oflnvl-  ^''o^t'on  of  worship  from  love  and  charity  when  the 

state  of  love  is  clear,  and  truth  comes  into  light,  1 0, 1 98  10  200  10  201 

Se'rsi'oTZr"'^-  V°  '^T^'P  *^'  golden  !Anolo'in'L 
'lea  state  ot  their  own  infernal  loves,   10,413.     Moses  to  be  pre- 


726 


MOS 


MOS 


727 


pared  in  the  morning  to  ascend  to  Mount  Sma^  <l-otes  «'«  ^e-  «U° 
of  divine  truth  to  be  commenced  anew,  l"'**?.?"  J^'/r  mornTne 
compared  to  the  morning  light  (2  Sam.  ^f  "•/)  »"/„*J%r233| 
named  in  other  prophecies,  denotes  the  advent  of  the  Lord,  i-,  a^A, 
240r  82  n  Jehovah  is  in  the  midst  (of  Jerusalem)  every  morntfg 
doth  he  bring  his  judgment  to  light  (Zeph.  iii.  5).  denotes  the  time 
id  state  o^udgment.  which  is  the  same  thing  with  the  commg  of  the 
Lord  and  the  approach  of  his  kmgdom,  2405. 

MORROW, Ta^  \cras.-].  For  the  signification  of  the  morrow  as  a 
part  of  ttae,  s'ee  DaV  L  to  care  and  solicitude  eoncemmg  the  mor- 
TOW  who  are  in  it,  and  who  are  not  m  it,  847H,  B4PU. 

MOSES.     1.  That  Moses  represented  the  Word,  or  Law,  namely, 
all  the  historical  books,  which  are  so  called  in  «>« ."P^^^'.^^ff ; 
The  internal  sense  of  the  Word  was  denoted  by  the  shm.ng  of  Ins  face 
and  that  sense  obscured,  or  hidden  from  the  Jewish  people,  by  the 
veil    4859,  10,600,  10,684,    10,691,  10,694;  see  below  (2.)).     Moses 
represented  the  h  stor  cal  Word  or  Law  when  he  ascended  into    he 
mount!  consequently  he  represented  the  Lord    5922.     Moses,  .n    he 
Tupreme  sense,  represented  the  Lord  as  to  the  d.vme  law;  but  m  the 
rerpecTve  sens;  he^epresented  truth  divine  in  the  man  of  the  church 
namely,  the  man  who'is  regenerating,  6714;  ,h.  6752      Theh.storyof 
Moses  represents  how  the  Lord  made  his  human  the  d.vme  law,  or   he 
truth  itself,  .7/.  67 1 6.  6834.     The  history  of  Moses  .s  explained  by  the 
author  in  the  internal  sense,  which  respects  man;  because  the  supreme 
sense  in  which  it  treats  of  the  Lord,  exceeds  human  understanding, 
6716     6827.     It  was  for  the  sake  of  representing   the   divine    aw 
that  Ihe  infant  Moses  was  deposited  in  a  little  ark,  as  the  divine  law 
after  its  promulgation  from  Mount  Sinai  was  also  put  in  an  ark;  the 
difference  br.  ill.  6723.     Moses  is  said  to  represent  the  truth  ot  the 
divine  law.  but  not  the  divine  law  itself,  so  long  as  its  progressive  state 
s  treated  of  (chap,  ii.),  6771,  6827.     In  chap.  m.  Moses  begins  to 
represent  the  law  from  the  divine,  6827,  6835.     Moses  represents    he 
divine  law  as  to  good.  Aaron  as  to  truth,  6940.      Moses  represents  the 
Lord  as  to  the  divine  law  in  the  human  when  he  was  in  the  world, 
6980      Moses  represented  the  Lord,  first,  as  to  the  law  or  tnith  Irom 
the  Divine,  while  he  was  with  his  father-in-law,  Jethro ;  afterwards  as 
to  divine  truth,  when  Jehovah  was  manifested  to  him  m  Iloreb,  7014. 
8579.   In  the  sense  applicable  to  man,  Moses  along  with  the  Midiamtes 
represents  the  life  of  truth  with  those  who  are  in  simplegood;  but  along 
with  the  sons  of  Israel,  its  life  with  those  who  are  in  the  truth  and 
Kood  of  the  church,  7016.     Moses  denotes  divine  truth  proceeding 
immediately  from  the  Lord,  otherwise  the  dmne  law.  or  the  Word 
in  the  internal  sense;  Aaron,  the  doctrine  thence  derived^  or  truth 
nroceedine  mediately,  otherwise  the  external  law.  or  the  Word  m  its 
Kai  fense.  7010;  ill.  7089.  7231.  7270,7382,  7796,  8337.  8685 
The  divine  law,  which  Moses  represented,  is  the  same  thing  as  the 
law  of  divine  order,  ill.  7 1 86,  7206.     Moses  speaking  to  Aaron  denotes 
the  influx  of  divine  truth  into  doctrine,  ill.  7'270;  or  of  internal  truth 
into  external,  7381.    10.468.    The  internal  law  represented  by  Moses 
is  truth  divine,  such  as  the  angels  apprehend;  the  external  law  repre- 
sented by  Aaron  is  truth  divine  accommodated  to  men.  ill.  /.JOi- 
Moses  represents  the  divine  law.  the  Word,   truth  divine;  passages 


cited.  7912.     Jethro.  the  father-in-law  of  Moses,  after  the  Exodus  de 

hTz  H7^T  ^Th  r"  ^Jr'J'!"'^.  ^^'*''  ««43,  8644,  8647.  8672; 
8682,  8724.  Jehovah  is  the  divme  itself  from  whom  the  divine  reve 
latiou  proceeds;  Moses  truth  from  the  divine,  by  which  it  proceeds  I/l 
8780.  Moses  (when  ascending  from  the  people  to  God,  and  going 
down  again  to  the  people),  denotes  truth  from  the  Divine  beneafh  of 
without  heaven  conjoined  with  truth  divine  in  heaven  thus  truth  me 
diating,  8760,  8787.  8805  8920.  8928.  Moses  commence  to  rep"  I 
sent  truh  mediating  m  Ex.  xix.,  8805.  Mount  Sinai  reprmnts 
heaven;  the  people  of  Israel  there,  the  spiritual  church  as  to^rd  t 
which  the  truths  of  faith  are  to  be  implanted;  Moses,  truth  fSm  the 
Divme  mediating  between  the  divine  in  heaven  and  this  goodthus 
between  the  Lord  and  the  people.  8805.  The  law  is  divine  tmth  from 
divine  good,  which  the  people  are  prepared  to  receive  by  ru  h  from 
the  divine  now  represented  by  Moses,  8817;  and  that  truth  divine  b" 

spiSuarS  °';r8Q2T'*''f  "I  represented  by  Moses,  is  the  Truth  of 
fhi  w  \i^-  '  ^^^^-  ,  ^"  ^''"'^''^  ^=='''-  Moses  begins  to  represent 
the  Word  ".general,  or  the  internal  and  external  if  one  complex- 
pa  sages  cued  9372,  9378,  9379,  10,549.  10,550.  10.551  Mose^ 
and  Aaron  sti  1  named  together  occasionally,  denote  the  Word  S 
guished  as  to  Its  internal  and  external  senses.  9374.   9403     10.468 

presented  by  Moses  is  to  be  understood  as  the  holy  influx  of  the  Word 

":  fs  nfati>:r943?^  V"^-  ""•'.•r  P?P.!^  by^tsrereplLinTS 
.»nff*l  i'    t^-  ,^"  '"^  mediatorial  character.  Moses  also  repre- 

sents the  people  themselves.  9415.  When  he  was  in  the  tent  rpitXd 
a  a  distance  from  the  camp).  Moses  represented  the  Word"  when  in 
L3  '^frtr''**  '^^  P'^P'"'  '"'556.  (After  the  ^^o^^i  of 
liin^  InH  "fi^^T'  represented  the  external  of  the  Word,  of  wor- 
piople  10  seVm  sf  ."Tn  .Ti  ^° /^PO^t^d  from  the  intern'al  as  the 
people,  10,563  10,571.  10,574.     Moses  represented  the  external  which 

oTreit  ttZl'   '"'  ^  P^°P'^  "'  'A'  '•'^  external  whTchdret 
head  nf7h»  i"".i!'  l''"  '^P'esented  by  Moses  when  acting  as 

mrn?   ,      nPA'  ****  '"°  '^^^  exemplified,   10.574,  10.578? dr 
'o^W    •  '^'-  ^0,614;  further  ill.  10,68.3.  10,694. 

yfoTdnf^TnU'f''^''  ^t"  ^.P^I'l^inS  '^ith  the  Lord,  represented  the 
or  a,  ?L  f  **  ^f^*r^"''  l'sfng"ished  as  historical  and  prophetical, 
or  as  the  law  and  the  prophets,  preface  before  2135.  5922  6752- 
enumeration  of  the  books.  2606.     See  Word.  '•'^'  ^^^A   O/o.;. 

.  ?•  ■''"f^*  "nd  Aaron,  represented  the  internal  and  external  of  the 
spiritiial  church.  .«  7231;  otherwise  truth  from  the  divine  respective  y 
immediate  and  mediate,  iW.  7270.  7796.  8337.  Moses,  and  Aaro? 
n\  rn^A  '■fP''esent  divme  truths  in  successive  order.  8603-  see  abov^ 
(')•  fi";^?.  7010.  7270,  7381,  9374.  and  see  below  (9  . 
li.,„i  ^^'^^*  ""'^ '!"  People  together,  represented  the  Lord's  spiritual 

s«f   ««,-■■  ^'l"'"'''  '^^^l'  «««'  8760,  8805;  see  above  (l)r8760 
MOa,  881,,  9414, 9415,  10,556,  10,563,  10.574.  ^  '  ' 


728 


MOS 


MOS 


5.  Moses  representing  tke  po^^UyJ  /-».  -^  the^hurch^^^^^^ 

sense,  to  the  future  state  of  the  Jews  m  -'""''^-"'tpVsSJ'^^; 
Moses  and  Aaron  at  Meribah  (Num.  xx.  10— U),  '"'P'^^f "  j"  „;' ^ 
S  r°f\he  Jewish  nation   and  1U.W  they  ™ther  ^^-^^)^ 

t'':::^nX::^2£e^.^'^^^£^r^rio  God.  because  he 
"pSeVtL  Israelitish  and  Jewish  people  who  -e  «  da^lcness 
concerning  internal  truths.  8928,  near  the  end.  See  below  (10,  14, 
21,  8805,  8817;  24;  25).  .  Thi.  and  the 

6.  The  Birth  and  Naming  of  Moses  (Ex.  n.  1-10).     Tf'?'°  tales 
subsequent  particulars,  treat  of  the  beginning  and  the  successive  states 

of  truth  divine  in  the  man  of  the  church,  that  is,  >",'!'"'.*'«'.  "-/X- 
nprated    6716      His  father,  a  man  of  the  house  of  Levi,  and  lis  mo- 
ther a  daughter  of  Levi,  denotes  the  truth  itself  and  the  good  itself 
con  obed    6716°6717;  see  below  (11)  7231.     The  woman  conceiving 
and  bearing  a  son,  denotes  truth  conjoined  with  good  the  o"gmal  of 
thedivtnelaw    6718-6719.     She  saw  that  he  was  good  (a  goodly 
ciud    deno  r  that  it  is  from  the  transflux  of  the  divine  human  throusl 
heaven,  6720.     And  she  hid  him  three  months,  denotes  the  fulness  of 
state  before  it  can  appear,  6721.     And  she  took  a  coffer  ot  bulrusiics 
a^id  bi^^umlnated  it'w^ith  bitumen  and  pitch,  and  put  the  ne„^^  born  in 
it.  denotes  the  comparatively  vile  exteriors,  and  the  8"°^  ™f '*"'''' 
Ivilsand  falses.  in  which  the  divine  law  is  first  received,  6723-6725. 
She  laid  it  in  tt;  flags  at  the  brink  of  the  river,  denotes  among  false 
Sni:  6726!     Ihe  daughter  of  Pharaoh  d-ce^drng  tj.  th^^^^^^ 
wash,  and  her  maidens  going  to  the  nver-s.de  denotes  the  state  ot  re 
liffion  and  its  ministration  derived  from  those  falses,  6/29—6731.    ine 
Sr  seen  n  Xe  midst  of  the  bulrushes,  and  the  babe  discovered  in  it 
denotes  the  apperception  of  truth  among  falses,  and  investigation  into 
ft    6732    W-sir  Pronounced  to  be  a  child  of  the  Hebrews,  denotes 
hat  Us  the  tr'uth  of  the  church   6738      His  sister  who  had  „aUh  d. 
now  sueakine  to  Pharaoh's  daughter,  and  fetching  the  mothej  ot  moscs 
to  nurse  hta,  denotes  the  mediation  by  which  the  good  of  the  church 
:iSated.'6727,  «39-6747.      The  eWld  growing  and  br^^^^^^^^^^ 
f  hP  daughter  of  Pharaoh,  and  his  being  a  son  to  her,  denotes  increase 
fL  S  and  the  existence  of  first  truth  from  the  affection  of  sc^ 
entmcs    6749-6751.     She  called  his  name  Moses,  because  she  had 
teken  him  from  the  waters,  denotes  the  state  of  truth  in  the  beginning 
of  regeneration  when  it  is  qualified  by  its  liberation  from  falses,  6752- 

*^'^?;  His  flight  into  Midian  (Exod.  ii.  11-22).  Moses  growing 
denotes  incVefse  in  scientific  truths,  6755.  .««  g°'"S  ""^  *°  f^ 
brothers  and  seeing  their  burthens  denotes  «°"J"'''=^°"  "'^^hS X  ng 
of  the  church,  which  are  infested  by  falses,  67o6— 6/ o7.  His  slaying 
the  Egyptian  and  hiding  him  in  the  sand,  denotes  the  scientific  that  is 
luenated  from  the  truths  of  the  church,  put  7»y  ^^'"'•'"S  J"'^'' ^^f. 
_676'      Two  men  of  the  Hebrews  striving  together,  and  Moses  re 

proving  th  wrong-doer,  denotes  combat  within  the  church  betr^" 
those  who  are  in  the  truth  of  faith  and  those  who  are  not,  C7fi4-67bD. 
The  feir  of  Moses  on  the  latter  replying  to  him,  denotes  the  state  of 


729 


truth  divine  not  yet  received  in  the  midst  of  tm^b.  «r«o  uk  ^ 
seeking  to  slay  him,  and  Moses  flyine  from  be^r.  pf  u  ^^""^^ 
the  false  scientific  tending  to  AeJXtZhf^7J^'^°\  '^"'°*'? 
its  separation  from  falses    6771     fi779      m     "^ '^e  divme  law,  and 

ofMidian,  denote"  tsacquSi7ofliLn,^"^^''"'\"»  '"  '^^  '^"'^ 
good,  6773.     His  resistZ  th?..,'^     .     u    5^  ''"''^  '^''°  «■■«  '»  s'^ple 

of  the  priest,  denote  thf  iSstruction?f  fh''''  ""^  "''*^""S  '^'  ^^'^ 
good  of  charity   6775-67fi       r  n  j         those  who  can  be  led  to  the 

of  Rcuel.  wh^ihehadaiSd    StjC^^^^'''^'}''.^'^^^'' 
the  divine  law  as  scientific  truth   6784      H'  '"•'"Snition  of  the  truth  of 
one  of  the  priest's  daughters    denfte's  f^^"  T"'T  ^'^}  ^Worf^^. 
understood  with  good   6793      wf,  1     J?     fdjunct.on  of  truth  thus 

from  the  marriageTgood  a„d  tf  tV'vg^lS  "7^"°^  t'™' 1 
reduced  to  bondaee  in  Fo^nf  JZ     u-i  \  '     ^ne  sons  of  Israel 

stateof  theShiifestfd^wT  .']'  (ver.  23-25),  denotes  the 
and  charity  receS  6797ic8o7       '"^  '"'""^''''  '"'•^'  ^'"J'y'  ^^'^ 

theS  behind  the  dfsert  denotes  thetw  ftom  Th/h?'-'''  ""'^  '"^^^ 
those  who  are  in  the  tnifh  ,^e  .Lli         j       T  .    '  **"''°c  instruct  ng 

-6828.  His  arSlIfthe  mounWnTfG;d"'TJ''"K'TP'^^^^  '''' 
of  divine  love  appearing.  68™n68SOTh'     ^'^^  *'/''t°'^' **•"  ^ood 

flame  of  fire  out  of  the  mflf-J     u    u  ^5**  ""^el  of  Jehovah  in  a 

manifested  out  of  divine  We  in  f.-  ?«'  f^T'  *''^  *>'"»«  »»""»" 
calling  to  him  out  of  the  mids  of  b.  k'  I'^^'a'  ''831-6832.  God 
6841.  His  shoes  to  be  mZff  ?  ^  "^'''  ^^""^^^  '"A"^'  6840- 
bocause  they  cannot°receiCtff  dfv  ^^  ^fiVL"'"^*'''"^  *°  ''«  '•^'"o^ed 

denotes  the  protect  oZfthlkterrs' lest  tbV  ^r?/ ^T^  ^'*  ^'"^' 
divine  presence  6848      Th»  „„j^  fl  ^7  *'""'''*  ^^  ^urt  by  the 

sent  to  Varaoh,  denites  5he  Sd'f  ^'^"'"^  S°  ^'"'''  """^  ^oses 
from  the  divine  human  6851  fi«fi^  tk''^'  ''"^  "•"  ^"'^  proceeding 
forth  out  of  Egypt  denotes  n/pHr  ^^^  T^  "^  ^'™«'  *°  ^e  brought 
falses,  6865,  6868  6871  t1  n'™""%°*T't' 'P'"*""""™™ '"fe^thig 
denotes  the'  dYvke  !n  the  huirTsfio"^  u^"""^  '°  ^  "''^  ^oses! 

THAT  I  AM.  denotes  the  divine  itse'lf  in  k  ^^-  ""T  '''""'^'^'  ^  ^'^ 
and  existere  of  all  thWs  n  Vh!       ?"'• '^ic  dmne  human  as  the  esse 

speaking  to  Moses^ld^eVtiVeTtrihf  Jons  ofl'  'f'.  ^°^ 
instruction  orevions  tn  f),*.  J^i      f-^  ,    .      ^°"^  ^^  Israel,   denotes 

frominfestinTfr:,  6°82t6  7  rrsre'ssf  r/^^^^^^ 

WhTettltt  Sr  ir''  S^e'tS^oV  tJfeXnl 
denotes  influx,  aRedesL  ^^^j,"""""^  three  days'  leave  of  Pharaoh, 
remote  from  felses  6902  fioL      ^t^P"!'."^'  *°  "'«  "^«  "fe  of  truth 

promise  orjeth  toTmi  e  EVSrau\7f""'  '^'''''f'  '"''  ^""^ 
insufficiency  of  power  in  the  SHfr^hJlT.  ^is  wonders,  denotes  the 
sary.  6908--fiOin      p  spiritual  man,  and  divine  means  neces- 

eue^t  of  heThouse  vesIXoTX^J'^r"  "f  ^l' ^'^'^Shhonr  .JZ 
denotes  the  gS  mrv  one  fife",?''  vu'*'*  f  «°^'^'  "'"^  '"™cut. 
with  inferiorSifir79?6-60,8      tT         " ""'  "•  ^"'^  ^'"^'^  '"'•' 


730 


MOS 


MOS 


731 


and  ag«a  taken  up  as  a  B*^^J^lhe  "J!  a^Jd  t^t" 
corporeal  man  when  separated  fro™^«  '"f  ""^j^  ,.,„d  t„,„ed  white 
elevated  towards  >°'"'°"' .^^f  lii^estor^^^^  denotes  theprofana- 

man  deprived  of  truth,  6978.  ,,        •      ^er   10— 23,  and  27— 

9.  Moses  and  Aaron  associated  (chap,  iv.,  ver.    u    ,     '  f ,       „e 
31).'  Moses  not  a  man  of  words,  b"t  sj,w f  s^^^^^^^^^^ 
denotes  that  the  Word  cannot  be  heard  "'P^'^jf  brother,  appointed 
proceeding  from  the  dmne,  6982,  6985.    Aaron,         •        j-^tX  from 
to  speak  for  Moses,  denotes  the  7""«;''''°"  °^ J'"'5iatdT  eS  7004 
the  ^divine  by  the  doctrine  of  good  »»'!  ^^'^^l  °;,Sa„';„^^^^^^      his 

-7006,  7009.  7063.     M°^^%P«Pi'rf  *°  IJreSrio    and%iri 
brethren  in  Egypt,  denotes  elevation  to ^  more  mtenor       ^  J^^  ^^^ 

life  in  the  natural  man   '»  ^'/^^^O.  '02 '  J^^^^^        J^^^^^  ,^^,,i 

Aaron  n  the  mount  of  God    J^^^^^^'^,  /JJdoetrinally.  in  the  good  of 

r"'-lrf  Zeftelirnf  Aaron  r^he  words  of  Jehovah,  denotes 
love.  /0.i6.  Moses  teiiing  ^;""  mpdiate  and  hence  mstruction, 
the  influx  of  immediate  truth  into  .~J*'.  *°"n  ^^e  elders  of  the 

fhinffs  of  wisdom  in  the  spiritual  man,  7U01— /uo^.  94__96> 

record,  the  divine  law,  '"^l,  7C43.     ms  g       ^^^^z   ^^^  ^^^^ 

the  inn.  denotes  their  state  >n  «ternaU  w  t  ^^          ^.^^ 

in  oPP»«>tion/ 04 1-7042      Jehovan^  g^^                  ^^  j^^^^ 

the  impossibility  of  a  true  church  exisuDg  j^       ^j  ^^  Moses. 

7043.      The  act  of  Z'PPf™'''   «"f,  ^"  Xd  with  all  violence,  and 
denotes  their  interior  quality,  that  '*  7"^  ^''^^yA'j,      jehovah  then 

-''''•  '•tS.Hraet'ht  go?.  'dites"that  /t^wl's  permitted  they 
^oul'd^e^esenTAurS.^^  because  they  contumaciously  in- 

sisted. 7043;  ^^^^"^'Zl^'^l-ina  before  Pharaoh  (chap.  v.  and  vi.). 

t^S  ST£f^^gru^  m,-,m  .03, 

by  a  gradual  process,  7186,  -^^J^^U  '^^^^  these   circumstances 

;rS-?3r  renr\StaL''/n^dSltnd   addressed  to  the 
^  •  •♦    rfrrfm  the  divine  law.  and  admonition  to  those  who  infest.  721.5. 


of  Moses  and  Aaron  in  the  family  of  Levi,  denotes  that  the  all  of  divine 

.wit'723I^t3f  m.^'''"'"^V"""  ^?l'  be  delivered  fromS 
her  3  n    "  rIJu  T      '    f       ''■  '"^  '^""f'  (''>•     ^he  words  of  Moses 
(ver  JO).      Behold  I  am  of  uncircumcised  lips,  and  how  shall  Pharaoh 
hearken  unto  me.'^  denotes  the  divine  law  with  those  who  are  in  fa  ses 
that  It  IS  impure,  7245.  laises, 

12.  The  Miracles  done  by  Moses  and  Aaron  (chao    vii    to  t!  ^ 
denote  the  vastation  of  those  who  infest  the  spiritual  church  and  theiJ 
ftnal  damnation.  7264-7205,  7378,  7495,  7628    77GS    7829  Vnlo 
Moses  called  a  God  to  Pharaoh,  and  ALon'called  the  ^hefof  Moses" 
denotes  the  power  of  the  divine  law  over  those  who  are  in  falsef  and 
doctrine  therefrom,  7268,   7269.     Moses  to  speak  all  "hat  Jehovah 
commands,  and  Aaron  his  brother  to  speak  to  Pharaoh,  denotes  Ihe 
reception  of  divine  influx  and  communication,  7270.     Moses  Ihtv 
years  old,  and  Aaron  three  years  and  eighty  years  old.  when  they  spoke 
to  Pharaoh    denotes  the  quality  and  state  in  each  c^se.  7284-7286 
Moses  and  Aaron  going  before  Pharaoh,  and  doing  whatever  thev  were' 
commanded,   denotes  efifect,   7283.  7294    732q    7491      tkI  ^  T  ^ 
Aaron  cast  before  Pharaoh  and  his  servants  'and    ur'ned  iSa  wLr- 
serpent    denotes  the  first  withdrawal  of  the  influx  of  truth  and  good 
manifesting  hat  mere  fallacies  and  falses  rule,  7292-7295     The^^ds 
of  the  magicians  turned  into  water-serpents,  and  the  rod  of  Aaron  swaU 
owing  them  up,  denotes  the  perversion  of  order  by  which  such  fallacies 

ie"  ;29T7T99''*"lr  ''"*'''  """^.'"f"  instant^dissipation  by  dS 
U  I't  fh.  ;•  ?  M^T'  '^"•nf  «°ded  to  meet  Pharaoh  in  the  morn- 
mg  at  the  river  s  side,  denotes  influx,  in  a  state  of  elevation,  and  its 
reception  in  falses,  7306-7308.  Moses  to  take  the  staff  harwas 
turned  into  a  serpent  in  his  hand,  and  to  speak  to  Pharaoh,  denotes 
power  in  the  natural  man  derived  from  theSpiritual,  and  command 

frjeho'vah'T'  ''"'/K'^V''"i-  ^°  '•'"  *'ou  sha'lt  know  Tat  1 
mill,'  *?j*-"^  ""y  ^^'"^^-  '^«"°'««  '•"«  fear  of  the  evil  on  the 
manifestation  of  divine  power  over  falses.  73 1 5,  73 1 6.  Moses  to  sneak 
0  -laron  to  streteh  forth  his  rod,  denotes  the  exercise  of  spWtual  power 
7V9   4«'- '",'?«'",""",'''■  •"**"«'  *'"''»  in'°  external,  7322   7380-!^ 

W  tnrt'//'K'.  ^Vl'  If'-  ^^l^'  "''''''  '»  '»'«  "hok  land  of 
tifn'^if  /  !^  """^  by  Moses  and  Aaron,  denotes  the  total  falsifica- 
tion of  truth  made  manifest,  7327,  7329,  7336.     Frogs  coming  uo 

Sme're'f'ue'  '"'  "'^''T  ''"  '"I"' "^  ^6^?''  denotes  Sing^ 
7392  7^7  M°''"Py'"«  *j!'  "".""•"'  "'■"J'  7384.  7386.  7387.  7389. 
/392.  7397.  Moses  interceding  for  Pharaoh,  the  frogs  removed  and 
remaining  in  the  river  only,  denotes  the  mercy  of  the  Lord  when  the  evil 
humble  themselves,  and  falses  no  longer  kept  under  their  immedfati 
mtuuion.  7391,  7396.  7398.  7402.  7406-7409.  The  dTst  7^ 
m"     o°f  a'u  thrn"*;"'"  'r  'lif"  '•'^l-?-!  of  Egypt,  denotes  the  1^^- 

tmtl    »„J  ,1.      •    f  *'"•'!*'* '°  !"  "*'""'  '"'"'*  ^y  the  influx  of  internal 
truth,  and  the  vilest  evils  manifested.  7416—7420.  7423—7425  7428 

.'  th?lr'?'rVS'''"  '"  '""^  morning,  when  he  should  go  forth 
vilXr'n  fh.'^'"  f  fl^'  appearance  of  the  divine  to  those  who  are  in 
7435  7440  Tr  *°"  «>t°  thought,  and  the  command  to  abstain. 
Eg'vD^n,  ?■  I''  """'"f  ?y'°S  *'"S  ''hich  filled  the  houses  of  the 
occunv  T:  I  i"  """-"hedience,  denotes  the  falses  of  evil  which  now 
occupy  the  whole  natural  mind,  7441,  7442.  7448.  7449.    Moses  going 


73Ji 


MOS 


MOS 


ut 


out  from  before  Pharaoh  and  interceding  for  hi™;, d^"°*2  ff US? 
of  the  appearance  of  truth  divine,  and  t^eendof  that  state  of  vastation 
74f.^   74fi5  7471      Moses  commanded  to  go  in  and  speak  to  fharaon 
740 J,  7400, /'•/»•     i""=^  Aivine   in  the  still  successive 

again,  denotes  the  appearance  of  truth  divine,  >n  ine  ..„„ 

states  of  thought,  and  the  truth  again  comtnandmg,  749/  /4JJ. 
The  murrain  uLn  the  floclc  and  the  herd,  but  the  preservation  of  those 
belondne  to  the  Israelites,  denotes  the  consumption  of  >ntenor  and 
SSloods  and  those  of  the  spiritual  church  exempt  fjomxt,75M 
!l7507  751 1-7513.  Moses  and  Aaron  commanded  to  take  handfuls 
;F?she's  of  the  furnace,  and  sprinkle  it  towards  heaven  m  he  sg  of 
Pharaoh,  denotes  the  power  of  truth  still  P--^';^;/^,*'^  ^S;' 
♦Vipir  rumdities  rendered  manifest,  7517 — 70i2U.     ine  asucs  & 

tst  in  Ke  land  of  Egypt,  and  breaking  ont  in  bo.h  «pon  -n  and 

beast,  denotes  the  damnation  of  tl>f «  f"!^''!,  »•  ^'^^wCe^ts  conioined 
the  manifestation  of  interior  and  exterior  evils  in  ™esses  ^^^^ 

vfith  blasphemies,  7522-7532.     Moses  sent    o  ^^.^h^T^^^Xy 
morning,  denotes  the  returning  elevation  of  tl»o»g»'' ''''l  *i*°%53„° 
^fest  and  the  perception  of  what  truth  yet  commands    7538,   /53J, 
7549-7551       All  L  plagues  of  Jehovah  threatened,   denotes  the 
perilous  stae  in  which  all  evils  will  rush  in,  until  the  evil  cas    them- 
selves into  heU    7541.     Moses  commanded  to  stretch  out  his  hand 
id   h  aven  that  bail  might  descend  in  all  the  J-d  of  Egvpt    t 
notes  the  approach  of  heaven  causing  a  more  present  wA"''  "f  '^  "^* 
Srath   and  the  falses  of  evil  manifested  destroying  all  good  and  truth  in 
tlTe  natural  mind,  7568-7569.     Moses  stretching  out  his  rod  towards 
heaven    M>d  the  voices  of  thunder  from  Jehovah,  and  hail  and  fie 
defending,  denotes  the  recession  and  separation  of  the  evil  from  those 
S  are  S  truth  and  good,  and  falses.  manifested  together  -  h  the 
evils  of  the  lusts  from  which  they  spnng,  75/2-/5/7.     Moses  ana 
ICn  called  by  Pharaoh,  and  the  hail  ceasing  on  the  intercession  of 
MoTes  denotes^he  humiliation  of  the  evil,  and  the  end  of  this  state 
f        f..l„r   7^87— 75Q9     7608—7613.      Moses  and   Aaron  going 
iThrh  a  1  deS'esl'e  presence  of  truth  Jivinef  afford- 
inc'  annerception  to  the  evil  as  they  continually  relapse.  7631,  7637— 
76'40^    ThTlocust  threatened  in  the  border  of  Pharaoh,  and  over    he 
Ihole  surface  of  the  earth,  denotes  the  false  in  ultimates,  and  the 
rbscurat"on  of  the  whole  mind.  7643,  7644.  7645.     Moses  -ow  said  to 
turn  Wmself  and  go  out  from  Pharaoh,  denotes  the  pnvation  of  apper- 
lontion^v  the  aversion  of  the  evil  from  truth  divine.  7650.     Moses  and 
AaC  brought  back  to  Pharaoh,  and  his  willingness  to  let  the  young 
men  So,  buf  not  the  little  ones,  and  the  flocks,  &c    demotes  the  fear  of 
the  e^l  causing  them  to  shrink  from  the  contmued  infestation  of  those 
IhoTre  in  confirmed  truths,  7656-7659,  7665-7668.   The  expulsion 
Tf  Moses  and  Aaron  from  the  faces  of  Pharaoh,  upon  demanding  that 
?he  people  should  go  with  their  sons  and  daughters    their  flocks  and 
herds  denotes  the  infestation  of  unconfirmed  truths  and  goods  how  utter^ 
S«4  to  truth  divine.  7670.    Moses  commanded  to  str_etch  forth  h 
hand  for  the  locust,   denotes  the  dominion  of  power,   /6/3.     Moses 
Stretching  out  his  rod  over  Egypt,  and  the  east  wmd  and  the  locusts 
brought  upon  the  land,  denotes  the  power  of  divine  truth  prevailing, 
inZf  from  the  heavens  now  in  order,  turned  into  its  opposite  with  the 
evil  andThe  falses  of  the  extreme  natural  diffusing  themselves  towards 


733 


the  interiors,  7675   7fi7s     7/104      m 

Pharaoh,  and  the  locusts';;moved  o^ZVf  ^™?  ''""^<'  ■-  h««te  ^7 
from  returning  fear,  and  the  evil  stni  »^Kk  W'  •'^"°*«^  humiliation 
7699.  The  heart  of  P^raoh  hardened  V  .•  ^'T  ''"""""tion,  7695. 
manded  to  bring  thick  darkness  over  fh/i  *rV'°'  """*  ^oses  com! 
the  false  derived  from  evflandtK?  f^u'  ^T^^^  '^e  density  of 
ception.  771 2-77  ir    Mnl^.     11  f«'e  of  the  evil  deprived  of  all  per- 

to  let  the  children  ^:  b^ZtSt^'^A  f^  ^^''^^'^  ->"'nX 
of  the  divine  law,  a^  the  evH  inciS  """^'^s  denotes  the  pretence 
7721.  7724.  The  reply  of  Mo  °JX*  ^  ■"*""•  *"'"*'''  •""  "ot  good, 
ings  of  Pharaoh.  andhisLwaSn  .T!'''''°=r"««*«  "•«»  burnt-offer^ 
be  left  behind,  denotes  LaTall^Z.  V   ' ""  u?  ^'^^"^  '^eir  cattle  should 

vr  T""  f  S°°''  musttSrilsheT  7726  T^^%t''''^'  -^ 
Pharaoh,  and  the  reply  of  Moses  th,7l,»   u    .T^^^,^:    ^^e  wrath  of 

denotes  the  deadly  animus  of  the  fo^  f  °  ''■'  ^^  '''"'"  "°  '»°'-«' 
latter  no  longer  abi  to  enter  JnM  I  •"'?"'  *§""''  ''"th.  and  the 
plague  to  hi  brought  upon  pwS  T^'  ^x^^i~^^^'-     »"«  "'ore 

denotes  the  end  of  vastaC  eons  stif„°i''V'''  ^'^'"^^'^  '»  die. 
are  m  faith  without  ohaZ^TTeslr.^^^^^^  those  who 

The  man  Moses  very  great  in  f^^  if '  7f69— /880.  7948—7951. 
Pharaoh's  servants,  a/d  in  the  si Jfnf^i"^  "^  fsypt.  in  the  sight  of 
of  the  evil  for  truth  ^{0",  fromtar  7779*''''^!.''  ^'''°'''  *^  '''P''^ 
these  prodigies,  denotes  thatZse  states  o?'  ^T'  ""<*  ^"""^  ^id^U 
by  tnith  proceeding  from  the  divine  7796    '"       °"  """'  accomplished 

Aaron^etTw^glSrtmTefo^r^-  ^"^  -""^  -')•  ^oses  and 
spiritual  when  fn  the  eT  S"  deStai  '7825"  -«t  ''T  ^'''^  '•>« 
eoncernmg  the  beginning  of  the  v«,  j  '.  7825-/826.  Commanded 
ail  other  slates  will  prS  to  eSf  Tsl^g  *V^'--/ /'orn  which 
to  all  the  company  of  Israel  dpnr..il '^a  •  pommanded  to  speak 
whichmakethLpiri  ua  iJh  7830'  ThV"'"  "'  '^'  'f"">'  »°dgLs 
ner  of  eating  it.  /c..  denotes  heYnSiofofT/r-r'^'^''*^'^'  '''«•"'">- 
of  truth  and  good  previous  to  th^ir  ,!.  .^  spiritual  mto  a  full  state 

7831.  and  followinV  numhi^  '""^P^f^'ge  through  the  midst  of  hell. 

8020.     TheferofunSMread    ''^.ff^^'  l^^^'  ^^^''  7997 
from  all  that  is  false  when  delivered  ?^  -nstituted,  denotes  purification 
of  hell  and  the  glorifiS  of  Z  T  f  7  !"'^^'ation,  or  the  subjugation 
larly  7887.  788l)r7891   7902  790^     yoi'^n  "ir^'o^^^^-^^'O.  Particu- 
9992.  10.134,  10  655    10  fi^o      m  ^^^\??  7938,  8051,  8060-1-8062. 
"nd  giving  themShaS  d'enote?:L"'  '"f  "?  '^' /^''^  "^  I«™e 
the  influx  and  presence  o^^^^thdine  79  oT"  "^^^^Pi^tual  by 
m  the  night  when  the  first-bom  were  sl»^n   .  ^  ?f '  T^  ^"'^'^  "^""^d 
people  urged,  denotes  the  afflux  of  tru  h'  T*^  **""  ^T'^'"''  "^  ^^e 
en    no  longer  able  to  bear  the  presence  of  the        Tl""'  '^^^  "''"'e 
nation,  7955,  7964—7965      The  .1.    ^  r       .  ^°^'  *us  their  dam- 

«ord  of  Mo;es,denoLs  tie  obernee  ofthe   '^^^^^ 
'969,  8015;   see  above  (8)  691 6 !!69?S       rr"-' '^  *™.*'' divine 
l^mses  (or  Rameses^  tn<iL^Li:  ■  .       Their  journey  ng  from 

sand,  denotes  theTstitateofTl^'  '"  "'"?''"  ''^*'"'  '^  ^^dred  tho" 

predicated  of  aUthe'trt:  ran'dt  K  SS"' r'"'"""';  °^^'^-' 
«/51  and  citations.     All  the  armTe,  «f  lu      T.       ''"^  «»nplex.  7972. 


734 


MOS 


MOS 


festation  bv  the  evil,  thus  from  damnation,  7990,  8018,  8019.    Jehovah 
peatrg  t^  Moses  ;nd  all  the. first-born  to  be  sanet.fied,  denotes    he 
foith  of  eharity  and  its  ascription  to  the  Lord,  8<>;^0-8046,  8074. 
Moses  speaking  to  the  people,  denotes  .nstruet.on  ^"^  ''"J  J^;'"*' 
8048.     The  land  of  Canaan  promised,  denotes  '^"J^^"  °^ '"^^The 
occuDied  by  those  who  are  in  evd  and  the  false,  80o4,  »"";•';"« 
peop^Wround  about  by  the  way  of  the  desert,  denotes  the  tempta- 
tions into  which  the  spiritual  are  admitted  that  goods  and  truths  may 
be  confirmed  8098.    ^Their  journeying  from  Suceoth  and  encjPmg  m 
Elim,  at  the  borders  of  the  desert,  denotes  the  second  state  of  deU^er 
S  and  the  arrangement  of  truth  and  good  on  aPP';X]'  ,:L.  ^av  to 
state  of  temptation,  8 103,  8104.     Their  turning  from  the  direct  way  to 
Cain,  an  ^encamping  near  the  sea,  denotes  the  state  not  yet  prepared 
for  hea;en.  and  the  approaching  influx  of  temptations.  «12»-8  fl. 

14.  Moses  taking  the  bones  of  Joseph  with  htm,  (chap.  «'••»). 
denoteslhat  only  the  representative  of  a  church,  or  the  "^--"al  ''th- 
out  the  internal,  could  be  instituted  with  the  Israelites,  8101-8102, 

'"•  \TS-at  the  Red  Sea  (chap  «v.).     The  Passage  of  the  Red 
Sea  represents  the  first  temptation  of  those  who  belong  to  the  sp.ntua 
church    who  are  led  through  the  midst  of  hell,  81 2o,  8159.     Moses 
commanded  to  speak  to  the%ons  of  Israel,  denotes  instruc  ion  from 
trrviue  by  the  influx  of  truth  divine,  8127-8128.     Directions  given 
for  theTencampment  between  Migdol  and  the  sea,  denotes  the  state 
prepared  touTdergo  temptations,  8129-8131.     The  hosts  of  Pharaoh 
STnding  the  ifraelitel  denotes  all  and  every  tW  false  --fer-1 
order   and  communication  with  the  hells,  8147— 81o0,  81.i5—»l0/. 
Se  'sons  of  Israel  murmuring  against  Moses,  f-otes  temp"  ^^^ 
to  despair,  8 1 64—8 1 69.     Moses  encouraging  the  people,  denotes  the 
eleSn  of  the  tempted  soul  by  truth  divine,  8 1 70.     The  promise  that 
Jehovah  will  fight  ^for  them,  denotes  the  Lord  alone  sustam.ng  temp- 
fatnLbats,ll72,  8175.    Moses  reproved  for  supplicating  Je^^^^^^^^^ 
and  commanded  to  urge  the  people  forward,  denotes  that  man  is  not  to 
supplicate  in  temptations,  but  to%l>t  against  evils  and  falses  as  from 
Wmself,  8179-8181,  8176.     Moses  stretching  out  his  hand  over  the 
Sand  the  east  wind  dividing  the  waters,  denotes  the  dominion  ^f 
truth  divine  over  hell,  and  the  influx  of  its  fabes  Prevented,  8182- 
8184   8200—8206.     The  sons  of  Israel  passmg  into  the  midst  ot  the 
La  on  drj  land,  denotes  those  who  belong  »«  the  spirit^  f -' 
guarded  all  around  from  the  influx  of  falscs.  8185,  820o,  8JU0,  b.sji 
Se.     AH  the  horses  of  Pharaoh,  his  chariots,  and  his  horsemen  in 
the  midst  of  the  sea.  denotes  the  scientifics  of  the  perverse  .ntellectual 
facnltv.  the  false  doctrinals,  and  the  reasonings,  which  fill  hcH,  8^1". 
8228-8230.     Moses  commanded  to  stretch  his  hand  over  the  sea. 
and  the  waters  returning  upon  the  host  of  Pharaoh   denotes  the  do- 
minion of  the  power  of  truth  divine  over  hel^nd  the  reflux  of  th 
falses  of  evil  upon  those  who  are  in  evd,  8221—8226.     Ine  W^ 
said  to  beheve  in  Jehovah  and  in  his  servant  Moses,  denotes  faith  in  the 
Lord  as  to  his  divine  good  and  his  proceeding  divine  t'uth,  824  . 

16  The  Song  of  Moses  and  Miriam  (chap.  xv.  1—21),  celebrates 
the  Lord,  because  the  evil  who  infested  the  good  in  the  other  life  were 
cast  into  hell,  and  the  good  who  had  been  infested  by  them  were 


735 


the  spiritual  who  were  sa^ed  CZ^i  "»,'?  '^^S  this  song,  denotes  all 
Exaltation,  or  triumph  ascribod  fn  r  ^  '^  'u^^"^  ""°  '*"'  ''"''d'  826 1 . 
of  the  divine  in  "he  Imman  8264  ^l  •  "^'  '^'  manifestation 
notes  the  Lord  wo  protects  .h^.  •  .  l"''  *'''"*'^  "  """"  °^  "ar.  de- 
8273.  Thy  ri"ht  hand  Iphnl  u  u^!u^T^ u"^?'"'*  ""  «"'«  a"d  falses. 
denotes  the^  effect  of  Iniit"  '  ""^  ^^'^,'"^  '"  P'^'=^«  the  enemy- 
waters  were  ga"he  ed  toZh^r  »7Tf  T"  '^'}'  ?"**  ^''^"'''  ^282.     The 

falses  eoHectfd  into  onX  the  Lit         r  ^     '^^  "°''"'''  '^^°°'*^  "" 
sank  like  lead  in  o  the  hM„  h  ^  !      u  "'^heaven,  8286.  8296.     They 

nature  toward  reV829rWhn°. %*"'!.«"'''''''■''"  "f  ""  ^^  its  own 
denotes  all  the  truth  of  food   th„  'it  n'   '"^  7°"^  the  gods,  Jehovah. 
8301.     Thou  hast  led  in  m,  J   n      ^"""^^^  ^"''"  '^e  divine  human, 
the  divine  influx  tth    hnt    V  ^^  f '°?''  "'°"  ^"^^  redeemed,  denotes 
from  hell.  83^7    8308       CnVf"  h  ^>f  ".'I  ''•?'",/^i'^.  delivering  them 
l'hilistea.denotc    the  despair  „f1     •*?'''  ''"''*  °"   *''«  dwellers   of 
faith  separate  from  good^83  3°^  rhT""  *'"°"g  ^hose  who  are  in 
Kdom,  the  terror  ofthpL.      fi      ^  eonsternat.on  of  the  dukes  of 
in  the  life  of  Tvil  fromT.         °"f  ?/**"?''•  '^'""''^  those  who  are 
that  love,  that  aH  power  i,  tl'  °r  ''"^  f"'^  '"  '^^  "'"«  "^  Raises  from 
ll.e  prophetess    the'^  sTst.r  nf  \'"  ^"""-  \^'"''  8314-8316.     Miriam 
notcs^he  glorTfi'eationTf  the  T  AT"'  ''f  "  '™''^«'  '-  her  hand,  de- 
tl.e  womeffolloS  her  ih  ti!r,*'''  T^.   °^  ^'^'^'  «337.     All 
delight  in  all  the  good  iffeetbns  sS  l-t^o    t"'-''  '^'"!^}''m  and 
tliem.  denotes  recioror»l  nffl^'    *':*38--8339.     Miriam  said  to  answer 

fro.  heaven.Vndr£;e?rm%rLtn3T6  *"-  "^  °^"^^  '^"^-'^'^ 

eha;.'xvSv:hir.(jr^vri  %TF:r  ^t^-  "•  ^"-  ^^-^^^ 

tl>e  spiritual  liberated  from  ).;iI^V  ""'I  "**  successive  state  of 
834.5^  Their  iournevin^h,  hi  7  '^'"/iu  ^^^  ""^'^  "^  t'nth  divine, 
'lenotes  the  prCZe  of  temn^H^ '  VJ  ^^7'  »"''  """'"^  to  Marah 
have  received  hfe  8346-6348  Th  Km""""'"  ^^^^tifics  of  the  church 
l-eoplemurmurbe  against  MnL  Jh^h.tterness  of  the  water,  and  the 
in  this  state  and  indom^L!!,'  11°"'  '}^  "ndelightfulness  of  truths 
crying  to  Jehovah  SThnvi'^l''''^  "^r"^'  ^^^S.  8351.  Moses 
which  be  sweetene/tS  wate^^^^^^^  ^J""  ^9°^  (or  a  tree),  with 

infused  in  truthrw£rrS;trdettf783'3'^S 
journeyine  from  Marah  tn  Fli^   »,u      "^"&"""*»  oJ.>J~83o6.     Their 

and  seventy  pahn  trees  denote?tn,^h?-^T  T'}""^'"  "^"^  "^ '»»ter. 
«<.  truths/hPence  a'^i^TyuTtrt  i  rLratc^n  '^f  & 

ionrnevlnJfrom  Fhm   /?        •''"'*  ''*.^'"  temptations.  8370.     Their 

^TtrJ:LTV'^ ''''-''?'  s^or/ndfoies'nr 

encampine  in  RenhUi  ^''"'•.J°"°«yng  from  the  desert  of  Sin,  and 
tjon  K,;:  Jefifi^o/ih!  85^;  "^^  tsTUe^'-^l  ''^^ 

iSf  tr2  It"anShe'"Tr'"^  T^^^  S  Jl^S 

»k  8563  S^MM        ''*  "dolence  and  acerbity  of  temptation  return- 

o.  8.5W.  8569.    Moses  crying  to  Jehovah,  and  Jehovah  a'iiswering  him. 


736 


MOS 


denotes  interior  lamentation,  and  intercession  bnngmg  ^elp.  85/3,  8^  6- 
Moses  commanded  to  go  on  before  t'c  people    '"  ^""P^^JJ^S-^i^ 
elders  of  Israel,  and  with  the  rod  in  his  hand,  denotes  that  tmth  dmne 
must  lead  and  teach  from  the  primary  truths  of  intelligence,  and  that 
TiWne  power  will  be  with  it,  8578-8580.    Jehovah  standing  upon  the 
rock  in  Horeb,  denotes  the  Lord  as  to  the  truth  of  faith,  85b  1.    Moses 
Siting  the  ;ock.  and  the  waters  flowing,  and  the  people  drinkmg, 
denote!  entreaty  from  humiliation  of  heart,  the  truths  of  faith  given, 
and  recreation  with  spiritual  life.  8582-8584      This  done  before  the 
eyes  of  the  elders  of  Israel,  denotes  that  faith  is  not  given  wthou   its 
primary  truths,  from  which  is  illustration.  8585.     Moses  naming  that 
PeMassah  and  Meribah,  denotes  the  complaining  state  of  those  who 
are  in  temptation  as  to  truth,  8.587— 8o88.  4„.i<.k 

18.  Moses  in  the  battle  with  Amalek  (chap.  xvii.  8—16).     AmaleK 
coming  to  fight  with  Israel  in  Rephidim    denotes  t»>«Jalse  Proceeding 
from  interior  evil  against  the  truth  and  good  ot  faith,  8ao5    rio93- 
8594.    Moses  commanding  Joshua  to  choose  men  to  fight  with  Amalek, 
denotes  divine  influx  into  truth  combating,  and  truths  ranged  against 
falses,  8595-8597,  8601-8602.     Moses  to  stand  ou  the  top  of  the 
hill  with  the  rod  of  God  in  his  hand,  denotes  the  conjunction  of  truth 
divine  with  the  good  of  charity,  and  truth  in  power  from  good,  8o98- 
8599!    Aaron  and  Hur,  together  with  Moses,  denote  divine  truths  in 
successive  order.  8603.     Israel  prevailing  when  Moses  raised  h.s  hand 
and  Amalek  prevailing  when  he  let  down  his  hand,  denotes  that  the 
virtoyy  is  with  those  who  are  in  the  truth  and  good  of  faith  when    hey 
look  upwards  to  the  Lord,  but  that  the  false  overcomes  them  when  they 
look  downwards  to  self  and  the  world,  8555,  8604-8607.     The  hands 
of  Moses  heavy,  denotes  the  power  of  looking  to  the  Lord,  or  taith. 
deficient    8608.     A  stone  placed  under  him,  and  Moses  sitting  down 
upon  it,  denotes  truth  in  the  ultimate  of  order  brought  into  correspond- 
ence with  truth  divine,  8609-86 10.     Aaron  and  Hur  on  either  side  of 
Moses  supporting  his  hands,  denotes  that  this  orderly  ^uccession  of 
truths  sustains  everywhere  the  power  of  truth  combating,  8611— SOU. 
The  hands  of  Moses  firm  until  the  going  down  of  the  sun,  and  Amalek 
discomfited  by  the  sword,  denotes  the  end  of  that  state   and  the  power 
of  the  false  from  interior  evil  diminished  by  truth  combating,  8614— 
8617.     Moses  commanded  to  write  this  in  a  book,  and  rehearse  it  m 
the  ears  of  Joshua,  denotes  for  perpetual  memory  and  obedience,  80 Jl. 
His  building  an  altar,  which  he  called  Jehovah-Nissi,  denotes  worship, 
and  continual  war  against  those  who  are  in  the  false  principle  of  interior 

""'^g!  Mo^e/irf  Jethro  (chap,  xviii.).  This  nart  of  the  histoiy  of 
Moses  treats  of  the  arrangement  of  truths  in  order  from  first  to  last, 
under  divine  good.  8641.  Jethro,  the  priest  of  Midian.  and  father-in- 
law  of  Moses,  denotes  divine  good,  from  which  proceeded  the  good  con- 
ioined  to  truth  divine,  8641,  8643,  8644.  His  hearing  all  that  God 
had  done  to  Moses  and  his  people  Israel,  denotes  perception  m  to  the 
Lord's  spiritual  kingdom,  its  deliverance  from  infestation.  8645,  8640. 
Zipporah.  the  wife  of  Moses,  having  previously  been  sent  back  to  her 
father  denotes  that  good  cannot  appear  in  the  early  stages  of  regenera- 
tion but  truth  only.  8648.  Jethro  taking  her  and  her  two  sons  to 
Moses    in  the  desert,  denotes  good  and  the  goods  of  truth  now  to  Oe 


MOS 


737 


conjoined  with  divine  truth.  8647  fifijo  «/:<:<:     anc-  ■  . 

Moses  at  this  time  encamped  iu  the  mou'nt  of  ^7^^' '  T"  Y''''  ^^O). 
ment  of  good  and  truth  in  thp  .t.,T  i?    '  ^^^°^^  'he  arrange- 

Jethro  announcing  hTmse  ?  and  ZiL'^T^'^'i'^u  '^^°'"  '''«'"*y'  8658- 
influx  from  interio?  and  exterior  5S  fn'  "f  ^^'^7°  '°"^'  •'*°°t«' 
Moses  perception,  8660  H66\     T^^t     "  *'"'^''  '""^'  "^  the  part  of 

the  applicati'on  of  dUin'eSh  tf  d  v^lod"  8fi«.'"^  '^^"'  f  "°'- 
himself,  and  kissine  him  dpnnfo.  .v,  °  -^  ',®^^2-  ^^°^^  y^oWins 
tion,  8663-866?  S  thev  a  ked  ?'""  "t  TJ""!'"""  fr"""  «ff-«- 
(enquired  of  each  othtr  Is  to^hettdfre)  and'thf '"  "  "^ ^T 
tent,  denotes  mutual  love  and  linw!  •  '*  1  .^  '^^^  '"'°  'he 
Moses  telling  his  father-in-law  all  S  .  I'T  '*'«'•*?'"».  8665-8666. 
of  Jethro,  dfnotes  rrception  from  truth  "-?  ^''''""  '  """^  ^^^  ^Wness 
the  divine  human,  anTthe  staHf  dt^„p''"%"°"r°'"f/''«  P°'^"  «f 
order,  8668,  8672.     Aaron  and  «II  f,'"''^  g°o<>  when  all  succeeds  in 

bread  with  the  fa  her.riaw  of  M„  «  f"'V^  l'^"*'  ''°"'™g  '»  *«t 
good  to  the  primary  trV^hl^f  l?a,t8Tl8t2%°''™'T-  "' 
to  judge  the  people,  and  the  people  standinrh7^:     /        °'^'  ""'"« 

evening,  denotes  the  immediaVFnflux  of  tr„th^d^  ?„."". ""["'J^S  '" 
thereto  in  every  state    fifiS";    sfiafi      »i  divine,  and  obedience 

appointing  ruJs  fflousai'oTLndS'^  ''^•''^°'  -'^ 

judge  the  people,  denotes  the  change  of  ttal„!^f.'  """^  °^  "'°''  '» 

^■>^i:^z^^.:-is,^xt.s^ B.rYr^^-- 
'^^^'^r^LJ^lvB'^J^^t^^SV^"^ 
from  the  sword  of  Pharaoh  i^^L^JL^u  ^J  "^Ip,  and  dehvered  me 
are  witliin  the  chnrST  865 1-8653     ^""^  °^  """"'  ""''  '^°''  "»"> 

the'Lm:?sfnafrpre£nt:dfet  r^^'^f.)-  ,The  Israelites  in 
faith  are  to  be  imXnted  8753  S75?  «  AW  '"  ^^''^  '^'  '""•»«  ^^ 
from  Rephidim.  aSd  encamping  iS  the  dett;  '^™lJ<""-''«'yi»8  thither 
the  spiriUl  life  eontinuedK'?he  prfor  stat^'and  th?""''  ^?T 
position  of  the  mind  from  divine  gSod    875.''  8757    87?8'''"m  ^''^ 

Sht  C:  T7r  "ith  iT^o^^^^^^^^ 

andtellthrrnsof  T„J     '-^  1  't'u°"  f*^ '°  ^^^  ^ouse  of  Jacob. 

jhespiritL^rct  IiriVf„tSr8'7^     t  ^'"'"•"r^ 

«/6    '°£^d  W'"^'  '^-"'l  *^«  "-ry'SeliSai  rf r fat 
d  notes  fha?  th^v  !  ^"1  °° '5^'"'   ,"•"«'•  '"«'  brought  you  to  myiTf 

H   2 


738 


MOS 


MOS 


and  keep  my  covenant  denotes  the  -f  o^  f^  Slf  betS; 

hence  coniunction  with  the  Lord,  8760— b707.  ,  ^®  ^^?"  ,  ,  .  „,  ^ 
a  Wnglm  of  priests  and  a  holy  nation,  denotes  the  fPV[;^"«l  £"8^0™ 
in  t«o  classes,  those  ^ho  are  in  good  P""!'"!^,  »"^^  ^"^^.^^^rthe 
good  from  truth.  8770-8771  Moses  saying  ''"/J'^^^J^^f,  "^t  bn 
elders  of  the  people,  and  all  the  people  replymg  denotes  the^ecUon 
nf  truths  bv  eood.  and  on  their  part,  reception,  8773.  »7<o  o///. 
Moses  retumS"  the  words  of  the^.eople  to  Jehovah,  denotes  corre- 
Moses  reiuniiuj,  mc  i     r        I  j,n„.i,  coming  to  Moses 

spondence  and  conjunction.   8//8,  8/84.      Jf""™"  ™"     °„,i.tion  of 
in  a  thick  cloud,  that  the  people  may  hear,  denotes  tt'^yTf"™"  °' 
divine   truths   in   the   obscurity  of  the   natural   mind     8/81-8782 
Moses  commanded  to  sanctify  the  people,  and  be  ready  ag«^f f^e 
third  day,  denotes  that  even  so  the  state  must  be  fully  P^epwea  w 
Jec  te  triith,  8786-8791 .     Jehovah's  promise  to  descend  in  the^sigh 
of  all  the  people  upon  mount  Sinai,  denotes  'he  advent  of  the  Lord,  or 
his  wesence  L  influx,  and  with  illustration,  in  good.  8792-8/93. 
Bounds  to  be  set  round  about  the  mountain,  and  none  to  touch  it  on 
paTnof  death,  denotes  the  extension  of  spiritual  spheres,  the  limits  of 
which  cannot  be  transgressed.  8794-8797,  8830,  8833,  883o-8837, 
S42      Moses  descending  from  the  mount  to  the  P^ople.  -d  -^^^^^^ 
ing  them,  denotes  application  and  P'-fP»'r«t'°"''y  'ruth  from  the  divine 
to  receive  truths  in  good,  and  chiefly  (with  the  Israelitish  nation),  by 
tteveng 'of  their  fvil  interiors.  880.^-8806.     The  people  washing 
their  clothes,  and  to  abstain  from  women,  denotes  purification  as  to  the 
ruhs  of  faith  and  the  good  of  faith,  8789,  8807,  8809.     In  the  morn- 
h^^  of  the   bird  dav.  thunders  and  lightnings,  and  a  thick  cloud  upon 
the  mount  d  notes  Vhe  revelation  of  truths  according  to  reception,  when 
nJ^od  after  purification.   8811-8814.     The  voice  of  a  trumpet  ex- 
c  eding  loud,  aL  all  the  people  in  the  camp  trembling,  denotes  the  state 
of  the  angel  c  heaven  through  which  divine  truth  passes,  and  the  hdy 
t~  of  those  who  receivelt,  8815-8816,  8915.    Moses  making  the 
peoXgo  out  to  meet  with  God,  and  their  standing  in  the  lower  part 
Ke  Luntain.  denotes  the  potency  of  truth  from  the  divine  and    h 
state  of  the  spiritual  (but  especially  of  the  Jewish  F" P'^  •  f"/7„7  *;' 
lood  of  love    8817—8818.     The  mountain  smoking  like  a  furnace 
because  Jehovah  descended  upon  it  in  fire,  denotes  the  appearance  o 
Llesrial  3  in  the  greatest  obscurity,  and  the  divine  therein,  celestial 
f^te  88 1^8821 .    The  voice  of  the  trumpet  waxing  louder  and  louder, 
denotes   he  descent  of  revealed  truth  through  heaven,  its  growing  more 
immon  and  resonant.  8823.  8915.    Moses  speaking,  and  God  replying 
to  hTm  by  a  voice,  denotes  the  influx  of  truth  from  the  divine,  and 
Lne  truTh  from  ^hich  it  proceeds,  8824.     Jehovah  f-eend-g  upon 
the  head  of  mount  Sinai,  denotes  the  presence  of  the  Lord  in    he 
inmost  heaven,   8826.  8827.     His  calling  Moses  to  the  head  of  the 
Zuntain    denotes  the  coniunction  of  truth  from  the  divine  with  the 
Sr'theTnmostheavel  8828.     Moses  descending  to  the  people, 
denotes  the  influx  of  the  divine  by  truth  from  the  d^?"^' «840' »!^„^; 
Moses  and  Aaron  alone  permitted  to  go  up  the  mountain  denotes  con 
iunction  with  truth  from  the  divine,  internal  and  ex  ernal,  8841.     ine 
ten  commandments  of  the  decalogue  now  delivered,  denote  divme  truths 
o  be  Tmplanted  in  good,   8859.  8861.  8862;  also  the  current  expUn  - 
t°on     See  Law.  Trvth.     All  the  people  saw  the  thunderings  and  the 


739 


lightnings,  and  the  voice  of  the  trumn^f    «„-i  *i, 
denotes   the  perception  of  divfne  tnfth:  f       ""^  ""ountain  smoking, 
perceived  obsc^urel/in  exter^rsgi 4-8976™  ^Th'.'  ""^^'^  ''''' 
afar  off  for  fear,  denotes  remotPn».!f        •  .       .^"e  people  standing 
desire  that  Moses  should  Teak  fo  '  1^°""  i"*^'"»'^' «918.  8927.    Theif 
in  an  accommodated  form  Tj  ff  tt^'        °*''  '•*'"  ''"^^P''""  °f  'ruth 
8922.     The  words  of  Ses    Fea^  not  T*  !{"""""  ''*'"'''  ^^^O-- 
heaven  should  not  perish  in  those  who  1      '     T^^  ""•*  *he  life  of 
fear  for  the  divine,  8921    8925      mJ  ""'''  ""*  'cherish  a  holy 

darkness  where  God  was  denote;  th.        ■  "°"  Woaching  the  thick 
receive  with  truth  divine  8928      Th?"""''"""'?  "^  ''«=''  'nith  as  they 

of  silver,  and  gods  of  go'd.  denotes  tlmt'l'!!'^'""'  "8"'"^'  '""'''"g  gods 
truth  in  external  form   but  isTt.™ !       ".hatever  appears  like  good  and 

from.  8932.     The  c"mma„dre"ich  f^^f/'''"' ""^' ''^  "''^''''^ 
and  the  altar  (chap.  xx.  ver  24_2fi7  /    ,  "°"  «o?cerning  sacrifices 
of  worship.  6r.  8859;  serfadm Vsi'  toT  '"'™'''  ''""'^'  '^'''«h  are 
8941.  8943—8946.  «yJ4— 8946;   more  particularly.  8938. 

sense;  also  those  which  are  abrn3'/''f  '"  '>"''^^'''  '"  the  internal 
holy  in  the  letter  with  those  whTcIf  art'.'  'l"''."'  '^''  ^""^  ^''  eq»«»y 
8972;  particularly.  9349  The  wl  •''^  °^^'"^'=^  ""d  done.  ill. 
servants,  women-servants,  and  oxen7rh»n  J"?Sments  concerning  men- 
concerning  those  who  ar;  in  the  tri^h  ?f"  fV?'  "f  '""^  "^  divine  order 
who  do  hurt  to  the  truth  of  f«,>h  1  J  ,5  '^""'  "^^  concerning  those 
Those  of  chap.  xxH  co,Ui„ue  tJe  "ime'f k''  f  '^T'^'  ^^^of  897 
instruction  in  the  truth  of  faith  anH^h  f^'^,';./"'*  treat  besides  of 
good  of  charity.  9123  Tho L  „f  l!  ''"  '  "^'''^  '^*'«»  •»«"  '«  « the 
doctrine  and  evils  of  1  fe  to  be  shunn.-?'  ."'""^t'««t  concerning  falses  of 

and  goods  of  life  may  be  hnplanted    924fi    %    *t  ^ 

Precepts,  Statutes.        ""P'*''ted,  9246.    See  Law,  Judgments. 

^XS£''^(e,fap.'tif^Tts^°1^''T  ""'  ->^'*.-  '>5^ 
poncerning  the  Word  gfven  byte  Lord  V  "l  *^°'*''  .^'''"'y  treats 
w  both  senses,  internal  and  extern-,1  «i  •  T.  ^'"'T'  ""»'  "  ^^  divine 
between  the  Lord  and  man  T  037'o"'"^m„^''  '"'''"""  '^  conjunction 
to  Jehovah,  denotes  coniuMtion  bv  L  W  T  '"""P^^ded  to  ascend 
9379.  Thou  (meaning-'MS  and  a!^  "^  !f  *  ''^°^'-  ^^^^'  9378. 
t'oguished  into  its  two^  s^ses    intel„t      H'  ^""'^''  ">«  ^ord  dis! 

and  Abihu,  and  seventy  of  the  elder^f  ^       •"->'""'  ^^^''-     ^"^"^ 
both  senses  and  the  chief  Ir,,7hcf.u  °^,.^«'"?e''  denotes  doctrine  from 

9375-9376.     Moses  alnn?f     "•'  "^"'"^  '"  "ooordance  with  good 

00- near,  ^oi^ZtTpuVZZL'^uT'  ^  *''°-  -'  '» 
junction  and  presence  of  the  T  n,H  T  1  Z'^\  ''""'  denotes  the  con- 
"ot_by  its  external  "rnse,  nor  wUh\*L'7"'.''''  "^  '«'  ""divided  whole. 
9378-9380.  Moses  recitluL  to  th»  .  "^?  T  ""'^  '"  externals, 
and  all  the  judgments  denotl  ?.. .  !  PfPP'^/"  the  words  of  Jehovah 
pertains  to  the  S.'.al  »n^  tHustrat.on  from  divine  truth  in  all  that 
answering  with  one  voice  &c  2  ?^  '''^'  9^82-9383.  The  peop?e 
heart,  bf  those  who  a;e:rulv  of  tbrr'^'l'"  ""derstandin?  a^nd 
Moses  writing  all  the  words  o^f  tL    \  "^U"''''  9384-9385,   9398. 

then   become  of  the  lifr  9386    -^^^r'  ''"""'?  '^'"  '^'''  truths 

"le,  9386.      His   rising  early  in  the  mornin. 


'g. 


740 


MOS 


It    4 


denotes  the  affection  of  peace,  and  gladness  of  heart  from  the  Lord, 
9387.     Building  an  altar  under  the  mount,   with  twelve   pillars,   and 
offering  holocausts  and  sacrifices,   denotes  the  acknowledgment  of  the 
Lord   in    worship,    according  to   those   representatives,    9388—9391. 
Moses  putting  half  of  the   blood  in  basins  (afterwards  sprinkled  upon 
the  people),    and  sprinkling  half  on  the  altar,   denotes  divine  truth 
first   received   in   the  memory   made   of   the  life   and  worship,    and 
its  proceeding  from  the  Lord's  divine  human,   9392—9395,  9399— 
9401 .     His  reading  the  book  of  the  covenant  in  the  ears  of  the  people, 
denotes  the  Word  in  the  letter,  and  obedience,   9396—9397.     The 
blood  sprinkled  on  the  people  called  the  blood  of  the  covenant,  &c., 
denotes   the  conjunction   of  the   Lord,   by  his  divine   human,    with 
heaven  and  earth,  and  the  Word  its  medium,  9400,  9401.     Moses  and 
Aaron  ascending  together  with  Nadab  and  Abihu,  and  seventy  of  the 
elders  of  Israel,  denotes  the  Word  (as  above,  9374—9375),  and  all 
who  are  in  goods  and  truths,  9403—9404.     They  saw  the  God  of 
Israel,  and  under  his  feet  like  sapphire- work,  and  like  the  substance  of 
heaven  in  clearness,  denotes  the  advent  and  presence  of  the  Lord  in  the 
ultimate  sense  of  the  Word,    which  is  translucent  from  internal  truths 
shining  within  it,  9405—9408.     His  hand  not  put  on  the  separated 
sons  of  Israel,  denotes  those  who  are  in  the  external  separate  from  the 
internal  without  the  power  of  truth,  9409—9410,   9421.     They  saw 
God,  and  they  ate  and  drank,   denotes  faith,   and  therewith  the  con- 
junction and  appropriation  of  good  and  truth,   9411—9412.     Moses 
commanded  to  ascend  alone  into  the  mountain,  and  be  there,  denotes 
the  presence  of  the  Lord  by  the  holy  external  of  the  Word  as  a  niedium, 
9414 9415.     Moses  and  his  minister  Joshua  now  said  to  arise,  de- 
notes the  holy  external  of  the  Word  and  its  ministering  representative, 
which  mediate  between  the  Lord  and  those  who  are  in  externals,  9419. 
Moses  (alone)  going  into  the  mountain  of  God,   denotes  the  holy  exter- 
nal which  ascends  to  heaven,  9420,  9426.    The  elders  to  remain  below, 
and  Aaron  and  Hur  with  them,  denotes  those  who  are  in  the  external 
sense  only,  and  the  doctrine  of  truth  from  the  Word  with  such,   9421 

9423,  9424.     A  cloud  covering  the  mount,  and  the  glory  of  Jehovah 

upon  it,  denotes  the  divine  interiors  of  the  Word  in  heaven,  and  its 
obscurity  in  ultimates,  9429—9430.  The  cloud  covering  the  moun- 
tain six  days,  and  Moses  called  up  on  the  seventh,  denotes  the  state  of 
labor  and  combat  when  in  truth  only,  and  the  state  when  truth  is  con- 
joined with  good,  9431—9432.  The  glory  of  Jehovah  seen  by  the 
sons  of  Israel,  &c.,  denotes  divine  truth  in  heaven  resplendent  from  the 
t'ood  of  love,  but  appearing  to  those  in  externals  like  a  consuming  fire, 
9434.  Moses  entering  into  the  midst  of  the  cloud,  and  ascending  into 
the  mountain,  denotes  the  degrees  by  which  the  holy  external  of  the 
Word  is  elevated  to  heaven,  9435—9436.  In  the  mountain  forty  days 
and  forty  nights,  denott's  a  plenary  state  as  to  information  and  influx, 
9437.     The  instructions  given  to  Moses  in  the  forty  days  (chap.  xxv. 

xxxi.  inclusive),  denote  all  that  constitutes  heaven  and  the  church, 

thus  the  all  of  mediation  between  the  Lord  and  man  by  the  representa- 
tives of  the  Word;  summaries  of  each  chapter,  9455,  9592,  9710 — 
9712,  9804,  9985,  10,175J,  10,326.  Two  tables  of  stone  written  by 
the  finger  of  God,  given  to  Moses  when  He  had  made  an  end  of  com- 
muning with  him,  (chap.  xxxi.  18),  denotes  the  all  of*  divine  truth  in 


MOS 


741 


ultimates  from  the  Lord  Himself;  called  two  tables  of  testimony,  de- 
'7/^4}^^^5  «"  f  \"«^tion  of  the  Lord  with  man  is  by  the  Word, 
10,370—10,376;  the  latter  ilL  10,355. 

rr..  ^f  *    ?It  ^^^"iT'*  ^?   '^^  ^"""^P'     '"''^    ^^^  ^«*^^*  ^'•^'^^'^    (C^ap.    XXxii. 

ver.  1— jw;.  ihe  circumstances  now  recorded  show  that  a  church 
could  not  be  instituted  with  the  Israelitish  people,  but  only  representa- 
tives, by  which  the  Word  might  be  written,  because  they  were  in  exter- 
na  s  without  internals,  10,393,  10,394.  The  people  seeing  that  Moses 
delayed  to  come  down  from  the  mountain,  denotes  no  apperception  of 
the  influx  of  divine  truth  from  heaven  by  the  Word,  10,396.  The 
people  gathering  together  to  Aaron  and  demanding  that  he  should  make 
gods,  denotes  their  state  in  the  externals  of  the  Word,  of  the  church, 
and  of  worship,  and  falses  of  doctrine,  10,397-10,399.  This  Moses, 
that  man  who  made  us  to  come  up  from  the  land  of  Egypt,  we  know 
not  what  has  happened  to  him,   denotes  the  state  of  doubt  and  denial 

in  jnn   "Vu "*^'i>  "^^.^^  T""  *'  ^^"^^^^^  ^°  internals,  is  anything, 
1U,4U0.     Ihe  golden  calf  fashioned,  denotes  worship  from  self-intelli- 
gence according  to  the  delight  of  the  external  loves,   10,406,   10,407 
Moses  commanded  to  go  down,  and  his  deprecating  the  wrath  of  Jeho- 
vah,   denotes  intuition  into  the  state  of  the  external  averted  from  the 
divine    and  mercy     10,418-10,420,  10,433,  10,441,  10,448.     Moses 
descending  from  the  mountain,  and  the  two  tables  of  the  testimony  in 
his  hand,  denotes  the  Word  sent  down  from  heaven,  10,450—10,451 
Ihe  noise   of  the  people  shouting  heard  by  Joshua,  and  called  by  him 
the  voice  of  war  in  the  camp,  denotes  the  apperception  of  their  interior 
state  when  explored  by  truth  from  the  Word,   and  evils  and  falses  seen 
in  opposition  to  goods  and  truths,  10,454—10,455.    Not  the  cry  of  vic- 
tory, nor  of  those  that  are  overcome,   but  the  voice  of  a  miserable  cry. 
denotes  the  lamentable  state  of  their  interiors,  10,456—10,457.    Draw- 
ing near  the  camp,  and  the  calf  and  the  dancing  provoking  the  wrath  of 
Moses,   denotes  hell  and  infernal  worship,   whence  aversion  from  the 
divine,  10,4o8-10,460.     Moses  casting  the  tables  from  his  hand,  and 
breaking  them  beneath  the  mountain,  denotes  the  external  sense  of  the 
Word  changed,  and  another  given  for  the  sake  of  that  nation,  10,461. 
His  burning  the  calf  with  fire,  and  reducing  it  to  powder,  denotes  the 
love  of  self  and  the  world,  and  falses  from  infernal  delight  manifested 
in  their  worship,   10,462—10,464.     His  sprinkling  the  powder  upon 
the  faces  of  the  waters,  and  the  sons  of  Israel  drinking  thereof,  denotes 
that  such  falses  were  mixed  together  with  truths  and  thus  appropriated 
by  that  nation,  10,465—10,466.     Moses  seeing  the  people  to  be  disso- 
lute  or  naked,   and  then  stationing  himself  in  the  gate  of  the  camp, 
denotes  the  state  of  the  external  deprived  of  the  goods  and  truths  of 
taith,  and  the  internal  not  received,  10,479,  10,483.     The  sons  of  Levi 
gathering  together  to  Moses  and  every  man  of  them  commanded  to  put 
his  sword  upon  his  thigh,  denotes  those  who  were  in  truths  from  good 
communicating  with  the  internal  and  hence  combating  the  false  from 
evil,  10,485,  10,488.     Their  passing  from  gate  to  gate  in  the  camp  and 
slaying  the  people,  denotes  the  closing  of  the  influx  of  truth  and  good 
To  4*89— 10  ''^  ^^^  *"  opening  between  the  internal   and  external, 

25.   The  altered  conditions  of  the  journey  and  Renewal  of  the  Tables 
(chap.  xxxu.  ver.  30-35;  xxxiii.— xxxiv.)     The  mediation  of  Moses 


ll 


H 

i 


742 


MOS 


between  Jehovah  and  the  people,  denotes  the  provision  now  miraculously 
made  by  which  those  in  externals  only  could  communicate  with  heaven, 
and  the  Jewish  nation  permitted  to  represent  the  church,  though  it  could 
not  be  a  church,  10,500,   10,507.     Moses  commanded  to  lead  on  the 
people,    who   are   called   stitF-necked,    denotes   instruction   concerning 
the  church  now  to  be  represented,  and  no  receptivity  of  divine  influx, 
10,523,10,525—10,526,   10,532,   10,537—10,540.     The  people  com- 
manded to  strip  off  their  ornaments  by  Mount  Horeb,    denotes  the 
deprivation  of  divine  truth  in  externals,    10,536,    10,540,    10,542— 
10,543.     Moses  pitching  the  tent  far  away  from  the  camp,  and  the 
people  going  out  from  the  camp  to  inquire  of  Jehovah,   denotes  the 
external  of  the  Word,  of  the  church,  and  of  worship,  remote  from  the 
internal,  10,546,  10,548.     The  people  standing  at  the  entrance  of  their 
own  tents  aud  looking  after  Moses  when  he  entered  the  tent  of  the  con- 
gregation, denotes  that  they  only  saw  the  externals  of  the  Word,  of  the 
church,  and  of  worship,   10,549 — 10,550.     A  cloud  at  the  gate  of  the 
tent  when  Moses  had  entered,   denotes  the  obscurity  in  externals  as  the 
Word  vanished  from  their  understandings,    10,551,    10,552.      Every 
man  bowing  himself  at  the  door  of  his  tent,   denotes  their  idolatrous 
worship  of  the  external  in  which  they  were,  10,553.     Jehovah's  speak- 
ing face  to  face  with  Moses  as  a  man  to  his  neighbour,   denotes  con- 
junction in  the  divine  interiors  of  the  Word,  which  is  that  of  good  and 
truth,   10,554 — 10,555.     The  discourse  between  Moses  and  Jehovah 
(ver.  12 — 17),  denotes  that  the  divine  could  be  in  their  worship  such 
as  it  is  in  itself  separated  from  them,    10,523,    10,558  and  following 
numbers;  particularly,    10,571.     Moses  entreating  to  see  the  glory  of 
Jehovah,  first  denotes  the  genuine  external  of  the  Word,  of  the  church, 
and  of  worship,   afterwards  the  external  in  which  that  people  were, 
10,574,    10,578.     Put  in  a  fissure  of  the  rock  and  seeing  only  the  back 
parts  of  Jehovah,   denotes  the  obscure  and  false   state  in  which  the 
Israelites  were  as  to  faith,  and  only  the  externals  of  the  Word  of  the 
church,  and  of  worship  seen  by  them,    10,582,  10,584.     Moses  com- 
manded to  hew  out  two  tables  of  stone,  upon  which  Jehovah  would  write 
the  same  words  that  were  on  the  former,   denotes  the  new  external  of 
the  Word,   but  the  celestial  and  spiritual  interiors  the  same  as  before, 
10,603 — 10,604,  10,613.     Moses  to  ascend  Mount  Sinai  in  the  morn- 
ing, denotes  the  beginning  of  the  new  revelation  of  divine  truth,  10,605, 
10,611.     Not  any  one  to  ascend  with  him,  or  be  seen  in  the  whole 
mountain,  denotes  the  state  of  the  Israelitish  nation  in  externals  utterly 
separated  from  internals,    10,607 — 10,608.      Neither  flock  nor  herd 
permitted  to  feed  in  the  neighbourhood  of  the  mountain,  denotes  their 
inability  to  be  instructed  in  any  good  of  the  church  interior  or  exterior, 
10,609.     Jehovah  descending  in  the  cloud  and  standing  with  Moses, 
denotes  the  external  of  the  Word  in   which   the  divine  is,    10,614. 
Moses  hasting  and  bowing  himself  to  the  earth,  &c.,  denotes  the  recep- 
tion and  influx  into  the  external  represented  by  him  though  not  with 
the  Israelitish  people,    10,625 — 10,628.     A  covenant  made  by  Jehovah 
and  his  promise  to  do  marvels,  denotes  the  conjunction  of  heaven  and 
man   by  the   Word,   and  its  divine  contents,    10,632 — 10,634.     The 
duties  recounted  in  terms  of  the  covenant  (chap,  xxxiv.  10 — 27),  denote 
primary  truths  by  which  those  in  external  worship  are  conjoined  with 
tiiose  in  internal,    10,599,    10,683.     Moses  on  this  occasion  ibrtv  davs 


MOT 


743 


and  forty  nights  with  Jehovah,  in  which  he  ate  no  bread  and  drank  no 

Tom      jTI^'  ''^'t  "^  ^"^P^^^^^"  ^^^-^  '^'  i»^«-«I  --n  rgTven! 
I0,08o      H,s  descent  from  the  mountain  with  the  two  tables  in  his 

wL^'T'  '^'  ^".^"^^^  '^'  internal  into  the  externar  10,689-! 

talked  witwr  "°i!  ^r^"'"^  '^J"'  '^'  '^'''^  «^  ^'''  ^^'''  «hone  while  he 
talked  with  Jehovah,   denotes  the  internal  of  the  Word  in  the  external 

rol    -P^M '''''  \^'^^^'     ^"°"   ^"^  ^he  sons  of  Israel  fear  ng  to 
come  mgh  Moses    denotes  the  state  of  the  Jewish  nation,   that  fhey 

m  ro/""' J"'"'   the   external   in   which   anything   interna    appeared 

Kuitin^r'/^l'^"^' ^      r  ^''  ^'''  ^^'^^'^'  spoke  witKem: 
r^tf  f?^    •  ""5  .''^^°  i'^  'P^"^'^  ^^^^  J^l^o^'^h'   denotes  the  conceal 
ment  of  the  mteriors  of  the  Word  from  that  people,  10,701-10,707. 
fhe  sons  of  Israel  seemg  the  faces  of  Moses,  that  the  skin  of  his  faces 
n  thP  W  Tk  '^%'^'  ^'''''^''''  acknowledged  an  internal  sense  to  be 

26  ^/.  V       ^'Ar''''''  *^  ^°°^  ^'^  q"«Jity>  '068  end,  10,705. 

Zb.  2 he  Tent  of  the  Congregation  set  up  (chap,  xxxv.-xl.)  Moses 
gathering  together  the  whole  company  of  the  sons  of  Israel  denotes  all 
the  goods  and  truths  of  the  church  i^  one  complex,  10,727  Xrk  to 
be  done  during  six  days  and  the  seventh  to  be  kept  holy,  denotes  the 
two  states  of  regeneration;  the  first  when  man  is  in  truths  and  hence 

lV;?76  737T'  "'^"  ';  '^  ^"  ^°"J""^^^°"  -^^  ^^^  LUty  good 
10,7-9,  10,/ 30.     Every  one  doing  any  work  on  the  Sabbath-day  to  be 

put  to  death  denotes  spiritual  death  in  consequence  of  being  ledVthe 
Sabbath  d'5'1l  t'  Tl^'  '.^'^'1-  N^  ^'^  '^  b^  kinfled  o7the 
admitted,  10,/32.  The  free-will  offerings  for  the  tent,  denote  all  kinds 
of  good  and  truth  in  the  church  and  heaven,  from  which  the  Lrds 
^%\^'PP^^'A^'^^^^'  ^^'733.  See  KeprksenVation,  Tent 
in  f^'J^\^^f';^'^^^''f^^^^^  was  formed  to  the  exercise  of  authority 
n  the  court  of  Pharaoh,  and  this  was  of  providence  that  he  miX  bl 
he  leader  of  the  Israelitish  people,  10,563*.  He  was  not  so  immersed 
in  externals  separate  from  internals  as  that  nation,  and  hence  wTs  better' 
adapted  to  receiv-e  communications  from  the  Divine,  10,563 

J8.  Ihat  Jehovah  appeared  to  Moses,  in  a  human  form  adequate  to 
his  reception,  which  was  only  external,  4299.  The  author  was  instructed 
by  angels  that  the  appearance  was  that  of  a  bearded  old  man  sitting 
mth  him;  hence  the  Jews  had  no  idea  of  Jehovah  except  as  a  ve  ? 

the  "^n^lrZ        r^  '"^7  ^'""'^^  ^"^  ^^  ^"P^"^^  ^«  «"  «^her  gods  in 

,l.„n^.  f^      ^"T\  Th^moth  and  worm,  or  the  moth  and  its  grub, 
denote  falses  and  evds  m  the  extreme  borders  of  the  natural  mind,  9331 

MO  1  JJtR  Imater] .    Mother  denotes,  generally,  the  Lord's  church 
but  especmlly  the  most  ancient  church  as  the  first'  and  most  loved  W 
the  Lord,  in  consequence  of  its  celestial  character,  289.     Haear  called 
a  mother  denotes  the  spiritual  church,  from  the  affection  of  truA.  2691. 
.!>.  „i       K  •  "VJ.  ?',°*  ^"^".'^  ^^""'^^  "•""'  'n  the  natural  man,  thus 

called  Z  „!„".."' fT^'^r  ^r  ^'"'^^  8°'"''  31«7,  3174.     Rebecca 
called  the  mother  of  Jacob,  denotes  the  affection  of  spiritual  truth  and 


['• 


74i 


MOU 


the  church  therefrom,  3583.     Father  denotes  the  church  as  to  good, 
mother  as  to  truth;  in  the  opposite  sense,   the  conjunction  ot  evil  and 
the  false,  3703,  5581.     Mother  denotes  the  church,  sons  the  truths  ol 
the  church ;  hence,  to  smite  the  mother  upon  the  sons  is  to  destroy  all 
things  of  the  church,  4257.     Father  denotes  the  Lord  as  to  divine  good, 
hence  good  itself;  mother  as  to  divine  truth,  hence  truth  itselt,  8»y7. 
By  father  is  signified  the  Lord,  by  mother  his  uuiversal  kingdom,  thus 
the  church,  which  is  called  his  bride  and  wife,  8897.  8900.     Father 
denotes  interior  good,  mother  truth  adjoined  with  it,  9199.     To  honour 
father  and  mother  is  to  love  good  and  truth,   thus,   the  Lord  himseit 
from  whom  they  proceed,  and  his  kingdom  in  which  they  are,  3090, 
3703,  8897—8900.     Father,  mother,  brethren,  and  children,  and  other 
names  of  relationship,  denote  goods  and  truths ;  in  the  opposite  sense 
evils  and  falses,  3703,  10,490.     In  general,  mother  and  wife  denote  the 
church  when  the  internal  and  external  are  together ;   passages  cited, 
10,402.     See  Marriage  (13,  19,  21,  23) :  as  to  the  human  from  the 
mother  in  the  doctrine  of  the  Lord,  see  Lord  (25);  as  to  the  sense  in 
which  he  spoke  to  his  mother  and  addressed  his  disciples  concerning 
her,  2649.     That  man  derives  his  internal,  thus  his  soul  or  life  from 
the' father ;  his  external  from  the  mother,  1815,  2005.     See  Man. 

MOTION  [motus],  denotes  change  of  state  because  there  is  no  idea 
of  space  and  time  in  the  other  life.  1273—1277,    1376-1382,   2837, 
3356,  5605,  8397,  9440,  9927.     See  Place,  Time.     By  a  motion  ot 
the  earth,  or  earthquake,  is  meant  a  change  in  the  state  of  the  church, 
sh.  3355.     All  motion  in  natural  things  is  from  the  spiritual  world  act- 
ing  into  the  natural,  ill,  5173.     The  motion  of  the  muscles  producing 
action,  is  from  the  endeavour  of  the  thought  and  will,  and  that  endea- 
vour  ceasing,  action  ceases,  5173,  8911,   9293,  9473.     Sensation  and 
voluntary  motion  in  the  human  body  is  conveyed  by  fibres  from  the 
cerebrum,  4325.     The  motions  of  the  heart  and  lungs  are  from  corres- 
pondence with  the  respiration  of  heaven  or  the  Grand  Man,  ill.  from 
experience,  3884.     The  heart  and  lungs  are  the  two  fountains  of  all 
corporeal  motion  and  they  correspond  to  the  two  kingdoms  of  heaven, 
celestial  and  spiritual,  3635.     When  the  actions  are  one  with  the  will, 
they  are  so  many  forms  of  the  will  presented  visibly  to  the  eye ;  but 
when  not  in  agreement  with  the  will,  they  are  only  as  the  motions  of  an 
inanimate  machine,   9293.     Conatus  or  endeavour  is  internal  motion, 
which  in  human  actions  is  predicable  of  the  will,  ill.  9473.     To  move 
and  to  go,  denotes  to  live ;  hence,  the  dictum  of  the  ancients,  *  In  God 
we  move,  and  live,  and  have  our  being,'  denotes  life  in  three  degrees, 
external,  internal,  and  inmost,   5605  end.     The  spirit  of  God  moving 
itself  upon  the  faces  of  the  waters,  denotes  the  mercy  of  the  Lord  pro- 
ceeding to  regenerate  man,   7,  19.      The  moving  to  and  fro,  or  waving 
of  the  sheaf  of  first-fruits,  denotes  the  vivification  of  truths  by  good, 

9295.     See  to  Shake. 

MOUNTAIN  [mons].  1.  By  a  mountain  in  the  most  ancient 
times  was  understood  the  Lord,  and  all  that  is  celestial  from  him,  as 
the  good  of  love  and  charity,  sh.  795,  854,  1250,  1451,  4210,  6435, 
6829,  6872,  7056,  8327.  The  most  ancient  people,  and  all  the  an- 
cients, even  the  Gentiles,  worshipped  on  mountains  from  this  origin, 
sh.  795,  796;  see  below,  2722.  In  the  opposite  sense  mountain  de- 
notes self-elation,  thus  the  love  of  self;   a  hill,  the  love  of  the  world, 


II 


MOU 


745 


795,  1687;  sh.  1691.  As  the  external  sense  of  the  Word  ascends  to 
the  internal,  the  idea  of  a  mountain  first  perishes  and  leaves  the  idea 
of  altitude,  then  from  altitude  the  idea  passes  to  that  of  holiness,  1430, 
6435  end.  A  mountain  denotes  love  in  every  sense,  celestial,  spiritual, 
infernal;  also  good,  because  all  good  is  referable  to  some  love,  2460. 
So  long  as  the  ancient  church  was  iu  its  simphcity,  worship  on  moun- 
tains and  in  groves  was  holy,  because  by  mountains  and  hills  they  un- 
derstood love  and  charity,  and  by  leafy  and  fruit-bearing  trees  all  that 
was  spiritual  therefrom,  2722;  further  ill.  4288.  The  most  ancient 
people  who  lived  before  the  flood,  perceived  the  celestial  and  spiritual 
things  of  the  Lord's  kingdom  from  mountains,  hills,  plains,  valleys, 
gardens,  groves,  &c.,  the  ancients  also  worshipped  in  such  places  from  a 
traditional  knowledge  of  their  signification,  but  in  the  time  of  the  Jews 
such  worship  had  become  idolatrous  and  was  prohibited,  2722,  4288, 
6435.  Mountain  denotes  the  good  of  love,  because  what  is  interior  ap- 
pears to  man  who  thinks  from  space,  as  if  it  were  high;  it  is  thus  heaven 
appears  to  him,  also  the  Lord,  who  is  called  the  Most  High,  4210.  A 
mountain  denotes  the  good  of  celestial  love;  hill,  the  good  of  spiritual 
love;  hills  of  an  age  (or  everlasting  hills),  the  good  of  mutual  love, 
which  is  the  good  of  the  celestial  church,  ill.  and  sh.  6435.  Mountain 
of  God  denotes  the  good  of  love,  or  the  good  of  truth  according  to  the 
subject;  the  former,  6829,  7056;  the  latter,  8658;  see  below,  9420. 
The  mountain  of  Jehovah's  inheritance  denotes  heaven  where  the  good 
of  love  is,  or  the  life  of  truth  and  good,  8327.  Mount  Sinai  denotes 
good  in  which  is  truth,  8658  end.  In  the  supreme  sense.  Mount  Sinai 
denotes  divine  truth  from  divine  good;  in  the  internal  sense,  the  truth 
of  faith  from  good;  but  before  the  law  was  promulgated  the  truth  of 
faith  to  be  implanted  in  good,  8753.  A  mountain  denotes  divine  celes- 
tial good,  and  hence  the  good  of  celestial  love,  8758;  in  other  words, 
divine  good  in  heaven;  heaven  itself  from  good,  8761,  8795;  the  inmost 
heaven,  8797.  Mount  Sinai  denotes  heaven,  also  divine  good  united 
to  divine  truth  there,  8805,  8818,  8819,  8822,  8826,  8916.  Mount 
Sinai  called  the  mountain  of  God,  denotes  the  law  or  divine  truth  from 
the  Lord,  the  Word  as  received  in  heaven,  heaven  itself  from  divine 
truth,  passages  cited,  9420.  The  summit  of  Mount  Sinai  denotes  the 
inmost  of  the  law  or  Word,  hence  the  inmost  of  heaven;  the  mountain 
below  the  summit,  the  internal  as  received  in  heaven;  the  parts  below 
the  mountain  where  the  elders  and  people  remained,  the  external,  9422, 
9434.  See  Horeb.  Mountains  denote  the  good  of  celestial  love,  hills 
the  good  of  spiritual  love,  rocks  the  good  of  faith,  and  in  each  case  the 
corresponding  heaven  or  dwelling-places  of  angels  and  spirits;  this 
from  appearances  in  the  other  life,  10,438,  10,580,  10,608.  The  rocks 
upon  which  those  who  are  in  faith  dwell  in  the  other  life  appear  of 
stone,  but  the  mountains  are  elevations  of  the  earth,  10,580.  The 
more  interior  and  perfect  the  angels  are  the  higher  they  dwell  in  the 
mountains;  while  those  not  yet  become  angels  dwell  in  the  plains  be- 
tween the  rocks  and  mountains,  and  infernal  spirits  under  them,  10,608. 
The  cloudy  and  dark  spheres  which  exhale  from  the  evils  and  falses  of 
infernal  spirits  also  assume  the  appearance  of  mountains  or  rocks, 
under  which  they  hide  themselves,  4299,  8265;  see  the  same  numbers 
cited  below. 

2.  Harmony  of  Passages.     All  the  high  mountains  covered  with 


h  *» 


746 


MOU 


the  waters  of  the  flood   (Gen.  vii.  19),   denotes  that  all  the  goods  of 
charity  were  extinguished  by  falses  and  persuasions  of  the  false,  79o. 
The  ark  of  Noah  resting  upon  the  mountains  Ararath  (Geo.  viii.  4,  5), 
denotes  the  first  light  after  temptations,   which  is  from  chanty,  854, 
8.59.      The  children  of  Shem  dwelling  from  Mesha,  as  thou  goest  unto 
Sephar,  a  mount  of  the  east  (Gen.  x.  30),  denotes  worship  from  the 
truths  of  faith,  extending  to  the  good  of  charity  as  its  end,  1248— 
1250.     Abraham's  removal  into  a  mountain  from  the  east  of  Bethel 
(Gen.  xii.  8),  denotes  the  progression  of  celestial  love  with   which  the 
Lord  was  imbued  in  infancy,  1450—1451.     They  that  remained  flying 
to  the  mountains,  after  Abraham's  victory  in  Siddim  (Gen.  xiv.  10), 
denotes  the  love  of  self  and  the  world  against  which  the   Lord  fought 
from  his  love  for  the  whole  human  race,  1687,  1 690— 1691.     Lot  said 
to  ascend  from  Zoar  and  dwell  in  the  mountain  (Gen.  xix.  30),  denotes 
the  obscure  good  of  those  who  are  without  the  truths  of  faith,  2459— 
2460.     Jacob  overtaken  by  Laban  in  Mount  Gilead,  and  parting  with 
him  there  (Gen.  xxxi.  21,  23,  25),  denotes  the  first  state  of  good  with 
the  regenerate  and  the  last  of  former  good,  41 17,  4124.     Jacob  sacri- 
ficing a  sacrifice  in  the  mountain  (Gen.  xxxi.  54),  denotes  worship  from 
the  good  of  love,  4210.     The  angel  of  Jehovah  appearing  to  Moses  in 
the  Mount  of  God  (Ex.  iii.  2),  denotes  the  divine  human  manifested  in 
the  good  of  love,  6829—6831.     Ye  shall  worship  God  by  this  moun- 
tain, said  to  Moses  (Ex.  iii.  12),  denotes  the  perception  and  acknow- 
ledgment of  the  Divine  from  love,  6872.     Aaron  meeting  with  Moses 
in  the  mount  of  God  (Ex.  iv.  27)   denotes  the  conjunction  of  truth 
immediately  from  the  divine  and  truth  mediate  in  the  good  of  love, 
7056.     Israel  to  be  planted  in  the  mountain  of  Jehovah's  inheritance, 
(Ex.  XV.  1 7),  denotes  regeneration,  and  heaven,  from  the  life  of  truth 
and  good,  8326—8327.    The  Israelites  encamped  at  the  mount  of  God 
(Ex.  xviii.  5),  denotes  the  new  arrangement  of  truths  when  about  to  be 
conjoined  with  good  in  the  second  state  of  regeneration,  8658.     Moses 
communicating  with  Jehovah  in  Mount  Sinai  (Ex.  xix.,  &c.),  denotes 
generally  the  revelation  of  divine  truth  or  the  Word  from  heaven,  9370. 
See  Moses  (19,  21,  23).     Jehovah  came  from  Sinai,  he  shone  from 
Mount  Paran  (Deut.  xxxiii.  2),  denotes  the  procedure  of  divine  truth, 
or  the  law,  from  divine  good,  9420.     Mount  Ephraim  called  a  wood, 
and  given  to  Ephraim  and  Manasseh  (Josh.  xvii.  15,    18),   denotes  in- 
telligence, 1574.     The  mountain  filled  with  horses  and  with  chariots  of 
fire  round  about  Elisha  (2  Kings,  vi.  1 7),  denotes  doctrinals  good  and 
true  from  the  Lord,  4720.     The  mountains  shall  bring  peace,  and  the 
little  hills  by  righteousness  (Ps.  Ixxii.  3),  denotes  love  to  the  Lord  and 
the  neighbour,  such  as  it  was  in  the  most  ancient  church,  795.     Upon 
every  lofty  mountain,  and  every  high  hill,  rivers  and  streams  of  water 
(Is.  XXX.  25),  denotes  the  goods  of  love  and  charity,  and  the  truths  of 
faith  from  them,  795.     Like  one  going  to  the  mountain  of  Jehovah, 
to  the  rock  of  Israel  (Is.  xxx.  29),  denotes  the  Lord  as  to  the  good  of 
love  and  the  good  of  charity,  795.     Get  thee  up  into  the  high  moun- 
tains, shout  from   the  head  of  the  mountains,  &c.  (Is.  xl.  9;  xlii.  11; 
Iii.  7;  Iv.  12),  denotes  the  worship  of  the   Lord  from  love,  795.     He 
that  confideth  in  me  shall  possess  the  earth,  and  inherit  the  mountain 
of  my  holiness   (Is.  Ivii.  1 3),  denotes  the  Lord's  kingdom  where  all  is 
love  and  charity,  795.     The  glory  of  Jehovah  on  the  mountain  east  of 


MOU 


747 


Lord  f^rn  TK  •  ?^^'  ^'"?^?  '^'^  'P^^^*^  ^^  ^^^^^^i^l  lo^e  ^^om  the 
xh ii  1 9^  ?•  .  1  °"t'^  *.?^  ^^^  ^°P  ^^  ^^^  mountain  made  holy  (Ezek. 
10  1*90  ^'  tTv!'  ^\^^^^'•d  s  celestial  kingdom  from  the  good  of  love, 
DrinrinL  If'')  ?"f1  ^  mountain  in  a  field  (Jer.  xviii.  3),  denotes  the 
?0  92^  Ti"'^''''"'  ^?''  1?  ^*^"  ^°^^'^  ^'"g^«"^  represented  by  them, 
ris  viv*  ^^^A  '"^""^T  ^(  the  congregation  in  the  sides  of  the  north 
flnto  •        A'  |.  u°l^^  ^^^  obscure  state  where  the  influx  of  good,  which 

IZVIT)  ^'^^i  ^''"^  '^'  ^"^^'  ^^  terminated,  3708.      Four  chariots 
go  ug  out  from  between  two  mountains  of  brass  (Zech.  vi.  1—8)   de- 

w'fl  fl^'^'lr  °^.^«f  "»^»«  ^rom  the  good  of  love  to  the  Lord  and 
dkHl  c  **^^ °^1S^^^«"[  >»  the  natural  degree,  3708.    The  mountains  shall 
ulA     !i  /a""'"^  ^""^  "".  ^^^  ^^"'  ^^^"  fl°^  do^«  ^'hen  captive  Israel 
llrfZ^^T'  '^'  l^^'  i'T''  ^^'  S^^'^^  °^  1°^'^  ^"^  charity  when  the 
Zvn  .'  fi  r/'^  ''  ^'^'''''S  ^'^"^  ^^^'''*  ^1^7.     Jehovah-Zebaoth  come 
down  to  fight  upon  mount  Zion  and  upon  the  hill  thereof  (Is.  xxxi.  4),  de- 
notes the  omnipotence  of  divine  good  and  divine  truth,  6367.     Contend 
w   h  the  mountains,  and  let  the  hills  hear  thy  voice  (Mic.  vi.  1),  denotes 
truth  speaking  with  those  who  are  elate  of  heart  in  self-love,  and  with  those 
who  are  i"  chanty,   9024.     They  of  the  south  shall  possess  the  Mount 
?n  .K    ""r^?.     /  ''^\^'^^>  ^^"otes  the  good  of  love  with  those  who  are 
m  the  light  of  truth,   9340.     His  feet  shall  stand  upon  the  Mount  of 
Olives  and  the  mountam  shall  divide,  &c.  (Zech.  xiv.  4),  denotes  the 
aaveut  of  the  Lord  in  the  good  of  love  and  charity,  and  the  church 
in  9r  1     Vu    i  ^^'^^  receding  from  the  Jews  to  the  nations,  9780, 
IU,J01.     Ihe  Lord  so  often  in  the  mount  of  Olives  when  he  was  in  the 
world,  and  m  the  desert,  denotes  the  good  of  love  and  the  temptations 
it  underwent  with  him,  2708  end,  9780  end,  9937,  10,261.     The  Lord 
set  upon  a  high  mountain,  and  upon  a  pinnacle  of  the  temple,  by  the 
devil,  denotes  the  extreme  temptation-combats  that  he  sustained  against 
the  loves  of  self  and  the  world,  thus  against  hell,  1691.     Let  them  that 
are  m  Judaea  flee  into  the  mountains  (Matt,  xxiv.),  denotes  salvation  in 
love  to  the  Lord  and  charity  to  the  neighbour,  795  end,  2454.    They  shall 
say  to  the  mountains  fall  upon  us,  and  to  the  hills  cover  us  (Luke  xxiii. 
oU;  Kev.  vi.  16),  denotes  the  state  of  the  evil  unable  to  bear  the  Lord's 
presence,  4299,  826.5.     A  great  mountain  burning  with  fire  cast  into 
the  sea  (Rev.  viii.  9),  denotes  the  love  of  self  in  the  scientifics  of  the 
natural  man,  6385,  9755. 

MOURNING  [/mc^m^].     To  mourn  and  weep  has  reference  to  the 
night  of  the  church  ;  to  mourn,  said  on  account  of  its  good,  to  ween 
on  account  of  its  truth,  2910.     Days  of  mourning,  denote  the  state  of 

T^Qrn?  ^\7  *'"f^  ''^'"'  ^^  ^°'^  '^^  ^'^^  ^y  tb^  P"0"ty  given  to  good, 
tu  J007.  Mourning  on  account  of  Joseph  when  he  was  conveyed  away 
into  Lgypt,  denotes  grief  on  account  of  lost  truth  and  good;  hence  the 
rending  of  garments  in  ancient  times,  4763,  4779.  Mourning  predi- 
cated  of  Joseph  s  brethren  when  the  cup  was  found,  denotes  erief  be- 
cause of  truth  from  the  proprium,  5773.  The  great  mourning  when 
Jacob  died  m  Egypt,  denotes  grief  or  temptation  when  the  state  of 
initiation  commences,  by  which  the  knowledges  of  good  and  truth  are 
implanted  in  good,  6539-6543.  Tearing  the  hair  when  they  mourned, 
thus  baldness,  represented  the  deprivation  of  the  intelligence  of  truth 
which  causes  spiritual  grief,  9960.  * 

MOUSE  [mus].     The  sordidly  avaricious  in  the  other  life  seem  to 


1« 


748 


MOU 


be  infested  by  mice  and  similar  things  according  to  their  kind  of  ava- 
rice,  '938,  954.     The  sphere  of  the  avaricious  [Jews]  smells  hke  the 

stench  of  mice,  1514,4628.  .    .  ^        i       j 

MOUTH  [os-oruf].     In  the  heart  denotes  what  is  internal  and 
proceeds  from  good;  in  the  mouth  what  is  external  and  proceeds  from 
truth ;  hence,  venison  in  the  mouth  of  Isaac,  denotes  the  good  of  lite  in 
natural  affection,  3313.     The  mouth  according  to  usage  in  the  Word, 
is  put  for  the  voice,  or  enunciation,  of  which  it  is  the  organ  ;  the  tongue 
for  speech,   of  which  it  is  the  organ ;  the  difference  between  which  is 
relatively  the  same  as  between  hearing  and  perception,  698o,  tU.  09»7. 
Moses  called  heavy  in  mouth  and   tongue,    denotes  that  truth  imme- 
diately from  the  divine  cannot  be  heard  or  perceived;  but  Aaron  called 
his  mouth,  and  afterwards  his  prophet,  denotes  that  it  is  accommodated 
to  human  understanding,  6985,   6998,  7004-7007,  7009,  7268  end, 
7269—7270.     The  mouth  and  the  Hps  correspond  to  interior  speech, 
which  is  active  or  speaking  thought,  and  is  the  immediate  cause  of  ex- 
terior speech.    Who  hath  made  man's  mouth,  &c.,  denotes  that  thought 
and  speech  are  caused  by  the  influx  of  life  from  the  Lord,  6987,  6991. 
In  the  mouth  (or  discourse)  is  understood  of  both  parts  of  the  mmd, 
intellectual  and  voluntary;  "the  law  of  Jehovah  in  thy  mouth,"  denotes 
the  divine  truth  in  all  that  proceeds  from  the  understanding  and  the 
will,  8068.     The  organs  and  parts  of  the  mouth  are  formed  to  the 
double  office  of  nourishment  and  speech  ;  also,  that  they  correspond  to 
the  affection  of  knowing,  and  to  the  affection  of  thinking  and  producing 
what  is  thought,  4795,   6057,   8910.     From  the  mouth  and  from  the 
heart,  denotes  from  the  understanding  and  the  will,  also  from  truth  and 
good;   because  the  mouth,   the  lips,   the  tongue,   &c.,  correspond  to 
thought,   and  the  heart  to  afl'ection;   passages  collated,   3313,   8068, 
8910.     The  parts  of  the  mouth  correspond  to  the  intellectual  part  of 
man,  because  the  mouth  utters  both  the  voice  and  the  speech,   8068, 
9384.      The   Israelites    journeying    according   to   the   commandment 
[mouth]  of  Jehovah,  denotes  according  to  truth  divine,  or  the  providen- 
tial means  by  which  man  is  led  to  accept  life  from  heaven,  8559—8560. 
The  words  of  the  Lord  concerning  defilement  by  that  which  goeth  out 
of  the  mouth,  not  by  that  which  entereth  in,  denotes  that  guilt  accrues 
to  man  when  evil  which  first  enters  the  thought  passes  into  will  and 
act,  ill.  8910.     All  parts  of  the  face  have  reference  to  the  affections, 
with  which  their  functions  and  uses  correspond;  the  parts  of  the  mouth 
to  whatever  regards  the  enunciation  of  truth,   9049  end.     The  manna 
to  be  collected  to  the  mouth  of  every  one,  according  to  his  eating, 
denotes  the   good  of  truth  to  the  full  capacity  of  reception,  8467. 
Joseph  said  to  sustain  his  father,  his  brethren,  and  the  whole  house  of 
his  father,  to  the  mouth  of  an  infant,  denotes  the  influx  of  good  from 
the  celestial  internal  into  spiritual  good  conjoined  with  the  truths  of  the 
church  in  the  natural  man,  according  to  the  quality  of  innocence,  6107. 
The  mouth  of  the  sword,  when  Hamor  and  Sheckhem   were  slain, 
denotes  the  false  and  evil  combating ;  when  the  Amalekites  were  de- 
feated,  truth  combating,   4501,   8617.      The   silver  of  every  one  of 
Joseph's  brethren  returned  in  the  mouth  of  his  sack,  denotes  that  truths 
are  given  to  all  according  to  reception,  first  in  the  entrance  of  the  natu- 
ral memory,  5657.      The  opening  in  the  robe  of  the  ephod  called  its 
mouth,  and  worked  round  with  woven  work  lest  it  should  rend,  denotes 


MUR 


749 


^99"?"' Irt/^^^^^^^  &c     9913 

MOVE,  to.     See  Motion. 

MUCUS.    See  Nose  Multiplication,  Mulmtude.  ^ 

desert,  because  he  Lrestrra„n,f  ".u'^^  "''  "',"  ''^-""'^  "^  »•'« 
In  ancient  times  a  jX  ro]e  on  a  she  l^'^.^^P^^te  from  good,  1950. 
on  a  she-mule,  and  hifsons  nn  J,!  ^''^^^•}'^  ^ons  on  he-asses,  a  king 
A  he-mule  denotes  rational  ?n„h  f '  'T  ^''^''Po^d^noe,  27SI. 
truth,  2781.  Foek  and  herd^en^*"  r""t  '^'  ''^''^'°''  °f  ^''°'>>^^ 
and  asses  rationarand  nat„S  S^tr"'^^^^^^^  natural  good,  mules 
found  mules  in  the  deserf  .,  K.  f  i  /i.        ^^''*'-     ^^^^^  ^^^  to  hare 

fructification,  anY  mult  pfiion  1  'Vofio'''  T""^  ''"''■  ^"'^^t'"" 
plication  are  predicated  of  ?hl."n,    ''       ^^  •  Fortification  and  mnlti- 

is  only  multipTedS  those  Vh?"°' -"u'"'^  •"""'    ""^-     ^mth 
Good  U  not  fCdfied    nor  trurh^r  W'^"  S","*!  °^  '^''«"ty'  535.5. 

and  truth  is  effecled  in  theSuT  sfjf'  C'/'';«"™S^  i^°°^ 
then  takes  place  in  the  affecHn„7^f  ,t  ,    fmctification  of  good 

of  truth  in'hrmemory    9^3      Th^i^"''"™"^^"^       the  multiplication 
except  from  good   5345'  ,35^    ^tZ       "°J<"'' ""'tiplication  of  truth 

tinually  mult&ftruths  anH  n    fl   ""  "'\°"'''  '"'"'^'  «°°'»  '«  co- 

magnitude  denotes  omninotence    m,tu;t.fL  ■    ■       ^"P'^'ne  sense 

multitude  of  the  sea    deWeT^h<.  •  omniscience,  3934.     The 

3048.     See  Troop  Tribes  "**  P''°'^  °'"  "*'«"•  ''«•>. 

MURMUR,   to,   [murmurarel     The  murmurings  of  the  sons  of 


t:Jl 


I  til* 


I 


I      '     1 


f    ' 


! 


< 


750 


MUS 


Israel  in  the  desert,  denotes  complaint  and  the  feeling  of  pai" /^m^the 
bitterness  of  temptation,  sh.  8351.  8403,  8429.  8569.     See  Mobts 

^''•klUSCLE  [mnsculu.\  The  -ol«"t"y  P"''",^',^ '^^^"If'  J: 
muscles  is  due  to  the  fibres  from  the  cerebrum,  432 j.  1"^  '>ps  "^ 
abundantly  supplied  with  muscular  fibres  which  rarely  come  mto  use  a 
the  present  day.  on  account  of  insincerity,  4799.  The  compos  t  on  of 
the  muscles  explained,  and  con.pared  with  the  order  of  scient.fics  in  the 
memory,  9394.     See  Motion. 

MUSES.     See  Parnassus.  ,         .  .     ,, 

MUSIC.  In  ancient  times  they  performed  sacred  music  on  various 
kinds  of  instruments,  as  timbrels,  psalteries,  flutes  or  P'P<^«;  '''"■Pf;.*^:' 
some  of  which  belong  to  the  celestial  class  and  some  to  the  spiritual, 
4138.  The  glorification  of  the  Lord  by  vocal  and  instrumental  har- 
mony affects  the  angels  with  joy  by  reason  of  *  V^rrHnlT  8^6^1 
the  choirs  of  heaven,  and  with  the  rythmical  speech  of  the  angels,  8261. 
Musical  instruments  correspond  to  the  delight  and  sweetness  of  s,..r,ual 
and  celestial  affection,  and  actually  excite  them,  8337.  ^md  ins  u- 
ments  express  affections  of  good,  stringed  instruments  affections  of  ruth 
8337.  8802.  Accordingly,  the  former  have  reference  to  celestial,  the 
fatter  to  spiritual  thing!,  418.  Songs  and  /""^ical  mstrumcnts  -ere 
of  old  accompanied  with  the  chorus  or  dance,  because  the  delights  which 
they  preferred  before  all  others  were  spiritual,  and  they  thus  nriamfested 
their  spiritual  affections,  8339,  8340.  Angels  and  spirits  distinguish 
the  sounds  of  speech  as  well  as  of  vocal  and  instrumental  -"usic  accord- 
ing to  differences  of  good  and  truth,  420.     See  Choir,   Singing, 

^'''tJe  Harp  [ceMaro]  and  similar  instruments  signify  the  spiritual 
things  of  faith,  418;  or  the  truths  of  faith,  420.  The  joy  of  the  harp 
signffies  the  delight  of  the  affection  of  the  truth  of  faith,  8337.  "Ihe 
timbrel  and  harp  is  predicated  of  spiritual  good,  or  the  good  of  faith, 

which  is  charity,  4138.  ,  ^  •       j      j 

The  Organ  [prganum\  being  intermediate  between  a  stringed  and 
a  wind  instrumenrsignifiis  spi^^tual  good;  the  harp  and  the  organ 
together,  faith,  which  involves  both  good  and  ruth,  419.  To  praise 
the  Lord  on  stringed  instruments  and  organs,  is  to  glorify  him  from 
truths  and  goods  thence  derived,  8337.  *  •     «j 

The  Psaltery  \nablium-\.  To  sing  to  the  harp,  the  ten-stringed 
psaltery,  and  similar  instruments,  is  to  celebrate  the  truths  and  goods 

of  faith,  420,  3880.     See  Singing.         ,    ^     ,  .     .„       „j   .. 

The  Drum  or  Timbrel  [tympanum].  The  drum  signifies  good  as 
the  harp  truth,  420.  Drums  and  harps  belong  to  the  spiritual  class, 
and  denote  spiritual  good,  ill.  4138;  or.  what  is  the  same  the  good  o 
faWh  ,A  8337  The  drum  corresponds  to  the  good  of  truth  because  t 
s  neither  a  stringed  nor  a  wind  instrument,  but  being  of  parchment,  is 
Uke  a  ^ntinued^tring.  8337.  To  take  a  timbrel  in  the  hand  is  to 
Klorify  the  Lord  from  the  good  of  faith  and  its  affectK.n  ;  o  praise 
Cwith  the  timbrel  and  dtnce.  or  chorus,  the  same  from  the  good 
aid  truth  of  faith,  8337  ;  or  the  affection  of  truth  derived  from  good. 
3^81.  The  timbrel  or  drum  is  predicated  of  the  affection  of  spi- 
ritual good.  8339  ;  and  hence  the  spiritual  church  is  denoted  by 
damsels  playing  on  timbrels.  6742. 


,i! 


MYS 


751 


hol/^d^nd^r'atl  if llfeTrl-.  ^"^^f^^^n  by  the  influx  of 

eleciiU  the  sound  of  a     umptt  toerSlf'^Tr.  '"^^''^^^  ">« 
sponds  to  the  affection  of  celes d«I  !!:J   v   i,  •      *     ^^^  trumpet  corre- 

notes  the  commoSx  a^d  reStlifof  Jh' ^''"^/r'''^''*  "^^  ^'^'^'  ^^■ 
ing  of  Jobel.  or  Jubilee  8802  Thl  '^- *""  ^°°^'  ''/'>•=«  """ed  the  draw- 
truth  of  celestial  gZ  88 ?5  T^nmr/'lr  'T'^  °^  "  "•"■"?«'  ''  'he 
truth  passing  thrfS'healen  8^15  %?'"r  ^^  ?«"'*  ^'8"'^  divine 
louder  and  louder,  figoifies  revelatL  fh  u^^l"'  "  ''""P*'  "axing 
coming  more  reso;.anaVo;st  the  Z^A^^r^t  "^r"  '  ^ 
of  a  trumpet  s  unifies  the  statp  of  f  h«  Vr^  v  X.?'  y  ^^^'  ^^®  ^o»ce 
and  div  Jtrutg  theLe  pro^eed^n  '  89lT      '"''"  '"■"""'^  '^'^  '«"°«. 

SErSK'''^  [-^.T'see  Wink. 
at  the  begiSIf  fe^rh'?  °"'  ^**?"-  ^"'-  ^O.  denotes  good 

MYRIADS.     See  Number       ^'^^• 

love  and  t!u  fof  f2'  mvrS"br?"'  f^^  ""^  »»  "^  *»"«  gS  of 
good;  frankincle td  S'internL\';:r"^  ^?^^-     GoldLotes 
good.   10.252.     Thebod^s  of  fh!-?    I        ''''"™*'  '™'h.  both  from 
aloes  to  r;present  the  preervadoJ  of  !?1  Tfr^T^  "^''^  '"y"^  »"<! 
likewise  his  resurrectiorfo  252      Mvri  ^  ^'  T^  ^°°^/  '"  '»'"'>  and 

of  falX'^elsuaPscSf  iZiT'  ,'"  '""'^  *^^  S«'--      ' 

are  signified  in  the  'v^o7^Xiln^^t::' lonTilV^  ^  ^''^^ 
3394.     The  mysteries  of  faifh  am  ««*  V  j\  ^"/i— lU/J;  compare 

fane  them;  this  for  their  own  sake?  les  thl^'^b'^  'V''°?rho  would  Jro- 
The  correspondence  of  Z  tohei  Lrof°hl/*'n'''f '^x'^'-^^^^ 

lous.  magical,  or  idSTs  49^^  sS  end  '  'th?'  *'"f'  '""''  ''*  «"'"- 
of  ancient  times,  called  ma^i.  were  versed  t  JJlf'  7  '''  "l  *''"  '»'«* 
science  of  soiritual  thin»r^n7fk  •  mystical  scientifics.  or  the 

also  receivedCeTatilS   'Z.'T/mI::::  '''''  """''^'  '^^^ 

VOL,  II, 


III 


III 
1 


''k 


752 


NAH 
N 


NAAMAN.  The  healing  of  Naaman's  leprosy  by  washing  seven 
times  in  Jofdan  represented  baptism,  which  denotes  nnt.at.on  mto  he 
chureh"and.  aceordingly.  Regeneration;  not  that  any  one  .s  regenerated 
by  baptism,  but  that  it  is  a  sign  of  Regeneration,  42j5. 

NAAMAH.    See  Lamech.  •    .,  j    ,^„.  f,„m  the 

NADAB  and  ABIHU,  the  sons  of  Aaron,  signify  doctrine  from  the 
Wordfinternal  and  external.  9375.     Aaron  and  his  sons  Nadab  and 
Abihn,  together  with  the  seventy  elders  of  Israel,  were  "ot  »Uowed    » 
ascend  into  the  mount  with  Moses,  because  they  represented  the  Word 
in  the  letter  and  the  truths  of  the  church  thence  derived  'vh.ch  have  no 
separate  conjunction  and  presence  with  the  Lord   93/ 9.     As  to  their 
ascent  afterwards,  and  the  advent  of  the  Lord  with  such  as  they  repre- 
sent   n  the  ultimate  sense  of  the  Word.  9403.  and  sequel.     Aaron  as 
H"Kh  Priest  signifies  divine  good,  his  sons,  divine  truth  proceeding  from 
d^  ine  good,  9807.     Divine  |ood  in  the  inmost  heaven,  or  the  voluntary 
part  of  man  is  called  celestial  good,  which  is  also  represented  by  Aaron 
9810.     In  the  second  heaven,  or  intellectual  part  of  man,  it  is  called 
spiritual  good,  and  is  represented  by  the  two  sons  of  Aaron  Nadab  and 
&,  9810,  9811.     In  the  first  or  ^I'^f  ^7'" '''\*="  t**'.^^^^ 
of  faith  and  obedience,  and  is  represented  by  Eleazar  and  I'^amar,  the 
two  younger  sons  of  Aaron,  98 1 2.     In  the  supreme  sense,  the  Lord  as 
to  divine  celestial  good  is  denoted  by  Aaron,  as  to  dmne  spiritual  good 
ly  his  two  elder  sfns.  and  as  to  divfne  natural  Sood  by  the  two  younger 
98 1 2   98 1 3.     In  the  same  sense,  the  sons  of  Aaron  signify  divine  truths 
Seding  from  divine  good.  9946.     Nadab  and  Abihu  per-hed  v^hen 
thev  offered  incense  with  strange  fire  before  the  Lord,  because  the  re- 
presentation by  which  they  were  conjoined  ^'th  heaven  was  thus  brought 
to  an  end.  and  there  was  no  longer  any  protection  against  hell,  compare 

^^^NAHOR  rA^acAor],  the  fourth  son  of  Eber.  denotes  external  worship 
verging  to  idolatry,  and  the  nation  itself  with  which  such  worship  pre- 
vailed  1351— 13.53.     His  son  Terah  denotes  the  idolatrous  worship  into 
which  the  Hebrew,  or  second  ancient  church,  had  thus  declined  and  also 
the  nation  practising  it;  his  other  sons  and  daughters  canons  idolatrous 
rituals,  1 354.     In  the  family  of  Terah,  the  name  of  Jehovah  was  for- 
gotten, and  they  worshipped  Schaddai,  and  other  gods,  or  Teraphim. 
!992  5628.     Notwithstanding  their  idolatry,  the  family  of  Terah  were 
more  capable  of  receiving  the  goods  and  truths  of/aith  than  others  m 
Syria,  with  whom  the  knowledge  of  such  goods  and  truths  had  been  pre- 
served   1366.     When  the  representative  Jewish  church  began  with 
Abraham,  the  son  of  Terah,  the  whole  family  became  representa  ive 
characters,  1375,  3778,  1361  end.     Before  they  became  representative 
Terah  denotes  idolatrous  worship  in  general,  1367;  but  afterwards,  the 
common  stock  or  beginning  of  churches,  3778,  4207. 

Nahor.  together  with  Abram  and  Haran,  the  three  sons  of  Terah, 
were  themselves  idolaters  and  the  fathers  of  idolatrous  nations,  1355. 
1360.  Nahor,  Abram.  and  Haran,  denote  the  three  universal  kinds  of 
idolatry,  the  love  of  self,  the  love  of  the  worid,  and  the  love  of  pleasure, 
1357     The  death  of  Haran,  denotes  the  obliteration  of  interior  worship 


NAK 


753 


and  trn"h  such,  28^  '^'Sel  the'laft''r.^''''™">.-^«  ^ood 
inan,  nis  propnum  yet  remaining,  30/8,  3112-   comnflrp   ?niQ      Thl 

dp„n.»    •  ^^  [««rft/a*] .     1 .  When  nakedness  is  without  shame  it 

fe"   ^Is""*^- •:•  •'f.'-V^O"*  innocence  it  is  a  scanda    and  disg"  ce 
and'.hi"„^P         strip  themselves  naked  in  attestation  of  innSce' 

6?;tTbeforo2r'  m  ""'  V"  ^'"'"'^  W^"'  '"^^  naked "S:: 
uj ,  see  Delow,  9iG2.     When  nakedness  is  mentioned  in  the  Word  in 

^sdoTth?"":.'""''-  ''  •'^"''*"  "•^  '**P"^''«°»  of  inteSe  arS 
wisdom   thus  the  propnum,  which  is  wholly  evil  and  false  M  213- 

215.    To  be  uncovered  or  naked  is  to  be  deprived  of  the  trn  hs  ^f  fiitr 

ouTroS"  T'  "'I"""  f V""^  elothingo'f  cha4i  tKdfof  he 
Wm   iiu  .  J°  *u  *'"''  '?a'«^'lness  of  another  is  to  see  what  is  evil  in 

to™;e   1  otg    %"  h°  "V".  '^^  'T  °I '''''  »'  "» '^•"'"'y.  are  most  prone 
r«  hs  Ih  543^    h':t^'\''  '"..^/'P^f^  of  truths  or  to  be  without 

are  removed  the  „I^df„7°''  ^""'^  '"^  ^^^'!''  «»^«-   ^^en  externals 
removed  the  naked  interiors  appear;  and  the  interior  state  of  the 

I  2 


<  ;■ 


:t 


754 


NAK 


NAM 


receive  uie  guu  infants-  for  this  reason  innocence  is  repre- 

and  appear  naked  and  like  imams,  lur  tuia 

wt   fn  draw  back  to  be  naked;  and  by  nakedness  is  signified  being  de- 
hrbr^thren  as  sS  co^^^      see  the  nakeclness  of  the  land  denotes  per- 

jrp£tr:?tho.,h^^^^^^^^^ 

St?rtrsrepJ°tt  tyo^^^^  nakedTe'sst  nof iiscovered  therf .  denotes 
Sat  tte  ^ho  are  in  externals  are  not  allowed  to  elevate  themselves  to 
the  suoerioT  degVees,  lest  their  interior  evils  and  falses  should  be  mam- 
fola  '^8945-1946  9960.  Breeches  of  hnen  commanded  to  be  made 
to  5er  ?heir  nakedness,  denotes  the  external  of  conjugial  love  and  ex- 
terXtrnlh  by  whTch  th^  defiled  and  infernal  interiors  were  to  be  h.dden 
9959-9961  The  Israelites  naked  ['li"oJ>'t'^l'^'}Y''T%^M 
^Iden  calf,  denotes  the  state  o'" -"fr/™" '':,VrhTe"xtrna  lov^^^ 
l(  the  church  and  of  7^' 479-S  JS    xt'tS^^^  to 

TlfesdVesU  S  they  a?e  poor,  and  miserable  and  blind  and 

^Lrt   denoles  [he  state  of  those  who  have  knowledges  of  good  and  truth 
naked,  denotes  ine  siaie"' ^"  ™.  j^    j^  jg  jjjg  „i,ore  said 

which  are  not  made  of  the  life.  9900.  '"ey/""  "',.,„  .. ,u„„  who 
to  devastate  her  and  to  make  her  naked  <»enoU>s  the  state  ot  those  who 
f.u,f«  »ri,tVi<.  that  thev  are  at  length  deprived  of  them,  9900.  Mase 
W  the  flet  uncover  the  thigh,  thy  nakedness  shall  be  uncovered,  said 
She  daughter  of  Babylon,  denotes  the  infernal  interiors  becommg  mam- 
Jest'^f  tho°i  who  prostitute  holy  things,  internal  "^  -'-"■Jf^fi^l 
wiU  uncover  thy  skirts  upon  thy  faces,  and  I  wdl  show  to  the  nations 
thy  nakedness  knd  to  the  kingdoms  thy  shame  (Nahum  in.  5).  denotes 


755 


tJriors  h.!r  "^  "'*""'*'*  *^'^"°«'  ''hen  the  infernal  loves  of  the  in- 
S  unnn  ^h"-  "^TV^'  ^^^^^  ^hose  that  make  others  drunken  o 
^kinTmai  ?f«t  th^  •''r''  I?"''-  ""  '^>'  ^''""''  '^'  insanity  of  fals^ 
their"! tS  nak^Hni  ';r'  "'^^.^^^O.  In  thee  have  thev  discovered 
ditarvevint  m!i  ''  ^^^-  ^^'-  '")'  ''^"•'tes  'he  state' when  here- 
the7ak5  &c  SaT  !  °""^'  l^^^'  '^t'  '"''^'  "^  °"  ^'<^  '=««'=erning 
is  nothi^^'nf  ;iT    /^"'•^.'  '^^"°'**  those  who  acknowledge  that  there 

5433.  ;2fo°ifS.'So.'"      "  ''""'"''*'•  '"'''  *^'«'  ^^^8.  5064! 

note?t?owleZ?^-  ^•.  <^«'f  «%■  Name,  and  calling  by  name,  de- 
1754    ISOfi   o^nn   ono™"'^  the  quality  of  a  thing,  144?  M.  145,  479 

lilt  6281:  ?674'  'l'L''%u'''''-  '?'.-/'''•  ''■'''  *285.  429?: 
things  in  man  to  dl^  J^^  f '"^?''  *'«'  "°'  """^'y  <'°'^P»<'  «» 
nam! s  th^  th^  i""* '"'?''' """  '•'«y  «'='"''"y  called  them  by  such 

and  its  qualkv  //^  ^ti.  ^^  """"i"  ""^  ^"^'^  is  denoted  the  essence 
do  not  Strnte  Lfl'h.  T''  ?'^^'"""'  "^  kingdoms,  of  cities.  &c.. 
worH  nf!!r»i1  °  ''**™'''  '»'■  *P'"ts  cannot  even  utter  any  name  or 
She  name  '^f't^^T''  '^i^'  '''  '^^'°"'  2<W>9.  3767.  lO.JlS  Un- 
d?vi„e  coulTL  ri^n^  •°"!f'P''''=*t'''"''P"^°"^'  "«'«  significant,  nothing 
Zt,!n  ?hi        '^cogmzed  in  such  parts  of  the  Word,  but  really  they  aU 

deafen  but  IZ'Jn^'^T'J"-  '«««•  ^ames  are  not  attendVd  % Tn 
piles  2009  In  ht  ""^  they  apprehend  in  idea  all  that  the  name  im- 
of  quality  not  h.**"  °"^''  distinguished  from  another  by  the  idea 
Kllit;  I  ,^  ^t?%  V"/  '^*"  '»  '^'  *°rf<J  "hen  a  person  is  named 
is  mSoned  l^7^^l  °h  T^-  ^^'"^  "''"'^  ^'^  not  occur,  but  calling 
«>  Sdl  L   f.  !f  fu  *'/"'^*-  ^-  '^'''y '"'» themselves  of  the  holy 

Tnlhe'^Lt'i  LTamfnl^^  l.Uh'''^'"''  '•''''  a-ther  exampll 
and  things   in  .„i*    1  V  A"  the  names  given  to  persons,  places, 

state  3422  •f.^r"'"^  1""""'  T'"  significative  either  of  a  thing  or  a 
see  below  420STh  '  P'"''''  ^^"""^  representative.  3686,  386 1 ; 

of  good  and  truth  t  "^"^  "T"'  '^'  ^'^nify  things,  e.  ^.,  knowledges 
the  anlu  lj»l,f  '^Ti.""'^^  *''•'  ''^note  those  in  whom  they  are.  but 
idea  of  nl*^  V™""  <•'«  """crsal  idea  of  the  thing  and  not  from  the 
ln.,T  ''  ''"^"?'  "•^'y  """'•"'«  "11  to  the  Lord,  3767.  The  an! 
S  ther;nd""such  'n  P'"'''  ^""^  •'•""f  •>'"«  particular  that  had  happened 
hannred  «nJ "^  Tf  T''  ^'gn'Scative  of  the  thing  itself  that  had 
theTnd  of  r«n-»  •  f  t'  ^??^-  '^^'^  »""«"'  """««  of  places  in 
Riven  bvth™  fT''"  "*'''""  "•"■  'P'"'""!  significations,  because 
wilh  heavin  1-  ^^  '°°"  ."""'^nt  church  who  had  communication 

Wen  65?fi  rV  "  "'^"1*  "'I''"  *i8»ification  is  instantly  perceived  in 
spTr  tud  stit;  „f  ..1°'"""'  by  which  the  ancient  church  designated  the 
hWry  thffhil  .r  Tt.'^r  ""^"^n'  "*  "'^  hlind.  th?  sick,  the 
Smate  Sd  Sr,,;;  '  °'^'"'k  '•'"  *"^"'8*''  7260-7261.  Names,  be- 
S!m  »1    J-      .  "T"^  ""°  ''^*''«n'  hnt  the  spiritual  thing  denoted  by 

tte  Lo^d  H&;''''  '"""  '>  "*'''=.''  '^^y  °'=''"'  'n  *«  '""-ost  heaved 
GeneraUv  t^r  "  P"*;"^*'^,"'  P'ace  of  names,  ill.  10,216,  10,282. 
denote  hi„  TT ' '"'"'?«  ""^  "^""''  »"«'  "^alhng  mentioned  by  itself. 
LANt^Io^fwoRn     ""      "'  ^''"'''^^  ■"  '°  •l"''"'^'  1»'329.    See 

sons^^nd^T'^-f  "^"■"""-  •  '^•'  "»"*''  6'^™  by  the  ancients  to  their 
sons  and  daughters  were  significant,  and  to  call  by  names,  according  to 


I 

:-V| 


756 


NAM 


I 


H   ♦■ 


their  manner  of  understanding,   was  to  know  the  quality,  1^4  j  see  be- 
low,  1946.     The  signification  of  names  in  ancient  times,  f «abkd  them 
to  stand  for  things!  which  could  thus  be  treated  g^^"^^^^g^^^^^^^ 
represented  by  births,  by  sons  and  daughters,  ^^'J.^^\^™y^^^^^ 
are  not  mentioned,  but  their  names  (e.  g..  Shem,  Hanri,  ^"^  Japheth), 
they  denote  the  church  thus  represented  and  whatever  is  of  thejhurch 
in  one  complex,  768;  see  below,  1896.    From  the  signification  of ^^^^^ 
in  those  parts  of  the  Word  which  appear  nothing  but  ge^ealogies^^ 
beautiful  meaning  and  sequence  arises  in  the  internal  sense,  1224,  1204, 
4642  cited  below     The  names  before  Eeber  were  not  those  of  real  per- 
sons,  but  of  real  nations  forming  the  ancient  church  to  whom  those  sig- 
nificant names  were  applied,  1140,  1238.     When  a  name  IS  mentione^ 
in  the  Word  it  marks  that  something  is  to  be  pa'-^^cularly  observed    this 
because  name  denotes  quality,  1896  ;  see  below,  6674.  The  names  given 
to  their  sons  and  daughters  by  the  ancients  were  significant  ot  the  state 
of  the  parents,  but  especially  of  the  mothers,  either  when  they  conceived, 
during  the  time  of  gestation,  or  at  both;   otherwise,  they  denoted  the 
state  of  the  infant  when  bom,  1946,  «A.  2643.   It  was  a  customary  man- 
ner of  writing  amongst  the  ancients  to  introduce  things,  e.  ^.,  wisdom, 
intelligence,  and  science,  as  historical  personages,  and  to  g^^^  them  sig- 
nificant names ;  such  were  the  gods  and  demigods  of  antiqmty,  4442. 
The  derivations  of  divine  good  in  the  Lord's  natural  man,  are  treated  ot 
under  the  names  of  the  nativities  of  Esau,  because  the  subject  exceeds 
all  human  understanding,  ill,  4642.    When  several  names  occur  together 
in  the  Word,  they  represent  various  things,  but  all  in  one  and  the  same 
person,  5095.  In  the  prophecies  mere  names  often  occur,  whether  ot  per- 
sons, kingdoms,  or  cities;  these  are  various  in  the  external  sense  but  one  in 
the  internal,   5095.     The  idea  of  person  in  the  letter  is  always  turned 
into  the  idea  of  some  spiritual  thing  in  the  internal  sense,  thus  the  idea 
of  a  man,  a  husband,  a  wife,  a  woman,  a  virgin,  into  the  idea  ot  truth  or 
eood.   5225.     Nothing  is  known  in  heaven  of  any  person,  nation,   or 
people  mentioned  in  the  letter  of  the  Word,  but  the  thing  or  quality 
Represented  by  them,  5225,  especially  10,216.     Names  in  the  Word 
comprehend  in  a  summary  the  whole  quality  and  state  of  the  thing  un- 
derstood  by  them,  6674.      The  names  of  the  sons  of  Israel  and  the 
twelve  tribes  named  after  them,  denote  the  all  of  truth  and  good,  or  ot 
faith  and  love,  but  variously  according  to  the  order  i"  ^^,^^;^^ff  ^  ^^T' 
.7^.and  *A. 3861-3862,  4603-4605,  6640,  7230-7231,  9846,    0,216; 
they  also  represent  heaven,  with  all  its  societies  ;  passages  cited,  ywo J 
end;  in  the  opposite  sense,  they  denote  falses  and  evils,  4503  ;  tor  par- 
ticulars see  Tribes.  ,     ^.  .      t^  i  ^q^  «„^ 
3.  iVrame,aop/iW^oM<?Xor^,  denotes  the  Divine  Essence,  1/36  end, 

3237  The  name  or  quaUty  of  Jehovah  is  the  Lord's  Divme  Human, 
2628,  6280,  *A.  6887,  7194,  8274,  10,646.  To  call  on  the  name 
of  Jehovah  was  a  formula  which  denotes  all  worship,  «A.  440,  441. 
The  name  of  God  or  the  Lord  denotes  the  all  of  love  and  faith  in  one 
complex,  from  which  He  is  worshipped,  thus  quality,  %h,  2/24,  3000, 
3443,  3488,  6280,  ^h,  6674,  6887  end,  7167,  7194,  8274,  9283,  9310, 
9674  end,  10,646.  When  internal  worship,  or  love  and  faith  perished, 
the  name  alone  was  worshipped,  and  hence  arose  as  many  distinct  gods  as 
there  had  been  names,  2724,  The  various  names  by  which  the  Lord  is 
called  are  used  in  the  Word  on  account  of  the  internal  sense,  and  ori- 


NAM 


757 


&  TnV'  .r  "^^derstood  by  the  ancients,  ilL  300,  2001,  2724 
blaspheme  an7tn  «  ""T'f'   ^'^  ^"'°  ^^^'  ''  ^'^  ^'  ''^  profa'ne  and 

turn  what  is  true  injo  evil  by  beliS^VS  ye  L  r^aTdiS  I   Hfe'^ 

be  li^vt:  the  truth''-'  Ifu'  "^^-^ '^  '^'^^  ^^  "^^^  aTol;  llf^^^^^^^^^^ 
nf  hi  T^  the  truth;  in  both  cases  it  is  profanation,   8S82.     The  name 

love'lndt^^^^^^^  --11  the  good  of 

love  and  truth  of  faith  that  is  from  the  Lord,  7194  sh   9310-  in  th^ 

are  not  mnr. T  ,K  '^^T^'  °' '''"'  Christians  in  the  name  of  the  Lord, 
th^  Lord  k  J  ,  ^  Z  "J"'  "r""''  ''"'  ^y  ^o'^oti""  «  the  name  of 
tt^^trC  r„i1S  St":  IS"'  '''''''  ''  '^^  '-''-^  "' 

rJ^Z^S,  Xl«;e  Mir .  -P— ''"^  -^'^'  '- 
5.  Harmony  of  Passages.     Every  beast  of  the  field  and  everv  bird 

the  XL 'rf""  '»/••«  ™?V'"'  """^'J  •'y  him.  denotes  ?heqSty  of 
the  affections  of  good  and  of  the  knowledges  of  truth,  142—1 45     xLn 

began  men  to  call  on  the  name  of  Jehoval.  denotes  'the  worshfp  o7  the 

Lord  from  chanty  440      The  names  of  the  families  of  She7  denote 

tXp'7l4?T224*' ms   m7°1%°'"  K^  ^""^  faith^hencrof 
ursnip,  ii4u,  1^24,  1238,  1264.     Let  us  build  us  a  city  and  a  tower 

and  make  us  a  name,  denotes  doctrine  and  worship  in  order  to  the  ac 

knowledgment  of  their  power.  1304,  1308.    I  wilf  make  of  thee  a  grea 

CtesThe  \:^J^""  -r%  T"''  '\  "™^  «'-'•  -'d  toTbral  m 
aei  otes  the  celestia  principle  of  love,  and  its  good,   the  endeavour  of 

which  IS  to  serve  all,  1416-1419.     Thy  name  shal  no  longerT^Ued 

fethT;':  mulL"?'  .^'"'l-  ■'^  ^''''''"""'  ''«-"-  I  have  m'ade  twl 

he  Lord  n^H  .[    •7'-."''  !""'■  '''"°'*'  "^^  '^"'"an  quality  put  off  by 

the  Lord  and  the  infinite  divine  put  on,  from  which  all  good  and  truth 

:  s  Jo^toSf  7h'?V-   tY'^"^  ^"'""S  *h«  nameVhis  sonTa' 
Tf  th.T  '     u     *"•  """'  ^'"■*''  **"*  *"  '^''°'  Isaac,  denotes  the  quality 
of  the  divine  human  commencing  from  the  Divine  Itself,  2627-2630 
H  s  planting  a  grove  and  calling  there  on  the  name  of  th;  God  of  Eter 

27I2-S  "^  Thr"  *""*  Tf\  '""^  1""'"^  "f  '^hich  is  described, 
\\^tj„\i        .    ""IT  °^  •'»"''*  '^'""'g^d  to  Israel,  denotes  the  qua- 

sZ)lll~    r  aJ^    """"^  °^  "f  P'"**  •=""^'1  P«n'e'.  because  (he 
said)  I  hav»  seen  God  faces  to  faces,  denotes  the  state  in  which  interior 

temptations  are  sustained,  4298,  4299.  Let  my  name  be  called  n  thm 
(the  sons  of  Joseph),  and  the  name  of  my  fathers,  of  Abraham  and 
t!Z{  ''*"?'^%";«  ir'I'y  TP'-sented  by  Israel,  and  the  quI%™fT„ 
ternal  good  and  truth,  m  the  will  and  understanding,  6283,  6284  The 
name  of  the  one  (midwife)  Shiphrah,  the  name  of  fhe  oth^r  Pulii,  de! 
notes  the  quality  and  state  of  the  natural  mind  when  receptive  of  ^ods 
and  truths  from  the  internal.  6674.6675.     The  God  of  Abraham^he 

tt  Di  iiriVerf'  I'd  Y  °f  J-"'';,'''-  -  -y  -™e  to  eternity  denote 
tiie  Uivine  Itself,  and  the  Divme  Human  manifesting  its  quality,  the 


.1 


'i- 


758 


NAP 


i 


Lord.  6885,  6887.     Moses  said  to  speak  in  the  name  of  JehoTah,  de- 
notes the  divine  law,  revealing  the  all  of  faith  ""d  charity.  7167.    1  ap- 
peared to  Abraham/to  Isaac,  and  to  Jacob,  in  God  Schaddai.  but  in  my 
name  Jehovah  I  was  not  known  to  them,  denotes  the  infirm  human 
during  ten)ptations,  and  the  divine  human  afterwards,  719^— '^''^• 
Jehovah  is  a  man  of  war.  Jehovah  is  his  name,  (in  the  Song  of  Moses) 
denotes  the  Lord  fighting  against  all  evils  and  falses.  and  the  source  of 
all  good  and  truth.  8273-8274.    Thou  shall  keep  my  P'f  ep»N  thou 
Shalt  not  carry  the  name  of  thy  God  into  what  is  vam.  «^fnotes  ^haUhe 
truths  of  faith  when  received  are  not  to  be  turned  into  evil,  8881— SbBJ. 
In  every  place  in  which  I  put  the  memory  of  my  name,  I  will  come  to 
thee,  &c.,  denotes  the  presence  and  influx  of  the  divine  in  e_very  one  s 
state  of  faith,  8938-8939.     Ye  shall  not  make  mention  of  the  name  ot 
other  Rods,  denotes  that  the  thought  must  not  proceed  from  the  doctrine 
of  the  false,  9283.  He  will  not  bear  your  prevarication  because  my  name 
is  in  the  midst  of  him  (meaning  the  angel  of  Jehovah),  denotes  that  the 
falses  of  evil  cannot  be  sustained  because  nothing  but  the  good  ot  love, 
and  the  truth  of  faith  is  from  the  divine  human,  9309— 9310,  0^»u. 
The  names  of  the  sons  of  Israel  graven  on  the  two  onyx  stones  like  the 
engraving  of  a  seal,  denotes  the  celestial  form  of  all  the  truths  of  g«wd, 
and  of  troths  producing  good,  impressed    in    the  memory,   SB^-^— 
9846      The  twelve  names  on  the  twelve  distinct  stones  ot  the  breast- 
plate," worn  by  the  high  priest  over  his  heart,  denotes  the  preservation 
of  all  the  goods  and  truths  of  heaven  in  their  order  by  divme  love,  9863, 
9873   9875—9878,  9900,  9902.     I  have  called  by  name  Bezaleel,  the 
son  of  Uri,  the  son  of  Hur,  of  the  tribe  of  Judah,  denotes  those  who  are 
in  the  good  of  love,  that  they  are  receptive  of  influx  and  illustration 
from  divine  truth,    10,329.      The  name  of  Jehovah  called    Jealous 
(Jehovah  Zelotes),  denotes  the  indivisible  nature  of  the  divine  love,  and 
hence,  that  all  good  and  truth  recedes  from  man  if  he  worships  any  but 
the  Lord,  10,646.     Hallowed  be  thy  name,  (in  the  Lord  s  Prayer,)  de- 
notes the  all  of  faith  and  love,  which  must  be  preserved  holy,  that  his 
kingdom  may  come,  2009,  2724.    The  tribe  of  Levi  separated  to  minis- 
ter unto  Jehovah  and  to  bless  in  his  name,  denotes  blessing  in  all  that 
is  from  him,  2009.     Where  two  or  three  are  gathered  together  in  my 
name  there  am  I  in  the  midst  of  them,  denotes  the  reception  of  the  Lord 
bv  those  who  are  in  the  true  doctrine  of  faith,  which  is  that  of  mutual 
love,  2009  end,  2724,  br.  6674,  9310.     Whatsoever  ye  shall  ask  the 
Father  in  my  name.  Father  glorify  thy  name,  &c.,  denotes  the  <lmne 
human,  which  is  the  only  approach  to  the  divine  itself,  6674,  9310.  tle- 
ioice  ve  rather  that  your  names  are  written  in  heaven,  denotes  that  their 
quality  participates  of  faith  and  charity,  6674.    He  calleth  his  own  sheep 
by  name,  denotes  those  who  are  in  love  and  charity,  9310.     Him  who 
overcometh  will  I  make  a  pillar  in  the  temple  of  my  God,  and  I  will  write 
upon  him  the  name  of  mv  God,  and  the  name  of  the  city  of  my  God,  and 
mv  new  name,  denotes  all  the  goods  and  truths  that  sustain  the  church, 
and  bv  which  the  Lord  is  worshipjied,  9674.    Receiving  a  prophet  in  the 
name'  of  a  prophet,   &c..  denotes  the  acknowledgment  of  truth  for  its 
quality,  that  is  for  it«  own  sake.  10.683. 

NAPHISH  [Naphuch].     See  Ishmaei.. 

NAPHTUHIM  [NaphthucMm].     See  Egypt. 

NAPTUALI.     See  Tribes. 


NAT 


759 


for  J^^^^  '"'  ?^^^P  "'  TELL  l^arrarel  denotes  to  perceive, 
lor  perception  maybe  called  internal  narration.  3209,  5108.  5110 
thP  Lb^  °ri  ""y  be  Mrrated  (or  declared),  said  by  Jehovah,  denotes 
the  ea^  °r  I^"'"'  a  '^'  ^"l^'  ^^^'^-  Tb't  thou  mayst  relate  it  in 
know  I^f  ^^  '""''  ^tT^^  *■""  ^•'^y  '^'lO'^e  in  truths  and  goods  may 
to  Pharai'''''!?T''p'  ^^^"-  ¥°^^^  '^'*""S  «"  '^at  Jehovah  had  done 
SJ  the  nnl.     ^T'^r-'  ^T^'  perception  from  divine  truth  con- 

M  f  Ti    P  ^  '''^"'®  human,  8668. 

eomnL.il  fi'^^""**L  l-.,.^""'""  '»  <*«  niost  ancient  times,  were 
^ve«I  rif  ^  K  ''^'"^  'r"'*'  ^^'<^^"^<'^  from  one  father;  a  faiily  of 
thiriiwti  "a"^''  "  '"'"'"'  "^^^^  •'"^'"'"d  «"«1  '^ife.  together  with 
8117  Sllfi"  n  ^"''"'V^O.  1159,  1238,  1246.  1258;  see  below, 
ancieii^  f  m!;  ♦w^T'  u""*!*''  *°.^  nations  were  so  formed  in  the  most 
tha  Thpi"   u*V'    he  church  might  be  preserved  whole,  for,  besides 

dweS  »? ^^'^  peculiar  genius,  471.  The  primitive  nktions  thus 
tils  of  L»v!  '■^PTf^^nted  the  consociation  of  the  innumerable  socie- 
ties ot  heaven,  according  to  diflierences  of  love  and  faith,  471    1259 

and  famiheTfn'^L*''"!'^"*;"''*'.  ""*  ""'*"'»'»"y  -"*™<='«1  within  house; 
and  tamihcs  for  the  sake  of  various  kinds  and  species  of  perception  ac- 

17:^'::^  to  ...nate  differences  derived  from  theVrents; '^r^'^Z'dr- 
wtJJ^'ntin^A  7  ?u"'^"  °^  '^":^""'«  *°S^'''^'  •»  '■"■"'"es  and  nations 
Tn  !.,?  T     "  u  ^'T  *''^  '"°''  *■"='«"'  ol^ureh  to  the  ancient,  and  finally 

niQ  ^ ,  i,    ^;?i*'"""  '''"^^  *'■«  «°"«  «nd  descendants  of  Noah,  1 130, 

were  T/fi,./  '^P""""  S".^'."'  '""S'*"  worshipped  by  the  nations 

were,  at  first,  so  many  names  of  the  One  God,  understood  accordine  to 
h»  attributes,  3667  The  inhabitants  of  Jupiter  are  disthiZhed  fnto 
nations,  families,  and  houses,  like  those  of  the  primitive  ages  in  our^rth" 
W  811  ^"S*'f 'hen  conversed  with  men,  and  they  were  accepted  of  the 

9    4  ";^  .-     '  <Jfscription  of  this  state  and  its  decline,  10,355. 
and  r«„»f  called  Sons  of  Shem.   Noah,  Shem,  Ham.  Japheth. 

church  wtvV"'"'  ""'  '^f'  P^''°"''  ••"'  ^°  """"y  «'*tes  of  the  ancien 
lOfin     infifi     '^"S  spread  over  many  kingdoms,  534,  609,  616-618. 
in^pt:;     K    ''  P'"-'/«"'"ly  ,1238.     Those  called  Shem  formed  the  tru^ 

uTl  ^K  "'^  '^?^  """'•'  H"""  *•>«  «°""Pt  internal,  those  called 
loofi  inoc   fi'no™fLT'"*'P°"^'"S  to  the  internal.  1062.  1082-1083. 

I2K252.        '  '  '"♦'-•'41'  1217-1219.  1225-1227.  1238. 

«„/■  .^'**  :^f 'T  '■"•"*''  "^"^  0/ Japheth  lived  togetherin  mutual  charity 
?nfiQ  ife  ^'«c^'  Ino?'^""'  "'"■"•''P'  "'*»"'  thinking  of  internal, 
n«~??«'  '^t'  1»»8.  1100.  1101.  1131.  1140-1141:  1146.  1150 
1 1  J.5—  1 1 56.  Wherever  these  nations  are  named  in  the  Word  they  de- 
note external  worship,  corresponding  to  internal,  or  opposed  to  internal. 
in  \  i^f" i^f/i  those  churches  were  in  course  of  time  perverted.  1151 
n.,1    !•;  'u-    X  „■■  d'spersion  through  the  isles  of  the  nations  every 

one  after  his  tongue,  after  their  families,  as  to  their  nations,  denotes  that 
SUCH  worship  grevv  more  common  and  more  remote  from  internal,  thus, 
dilterences  of  opinion,  of  love  and  charity,  of  life.  1157—1159 

r«„»;  Itt'"^:,  '""^^  *"'"  "■^  ^'""'  C"*'>'  Mizraim.  Phut,  and 
«-aiiaan,  with  their  descendants,  were  acquainted  with  interior  and  exte- 


It 


.  *t; 


1.(1 


760 


NAT 


rior  knowledges  of  faith,  but  were  not »"  ,«^^"  yi/^^^^.^^Yor^'^Vm 
as  corrupted  internal  worship,  1063,  1075-1081,  1083,  1093^32. 
1141,  1144,  1146,  1160-1163,  1213—1216.     See  Ham,  Ethiopia, 

^""""rThlclnaanites,  or  Sons  of  Canaan  (as  above),  are  such  as  were  in 
external  worship,  separate  from  internal    thus  in  mere  rituals    because 
in  the  love  of  self,  1063,  1075-1081,  1083,  1093,  1097,  1103   1132 
1140-1141,  1146,  1150.     Sidon  and  Heth,  the  immediate  sons  of 
Canaan,  denote  exterior  knowledges,  respecti^vely  spiritual  and  celestial, 
1199—1203.     The  Canaanitish  nations,  called  the  Jebusite,  Amorite, 
Gergasite,  Hivite,  Arkite,  Sinite,  Arvadite,  Zemarite,  and  Hamathite 
werf  in  so  many  different  species  of  exterior  idolatry  corresponding  to 
interior  idolatries  which  prevailed  more  especially  with  the  J e^;  1/04— 
1206.  By  the  borders  of  the  Canaanitish  nations  are  described  the  talses 
and  evils  in  which  such  idolatries  terminate;  and  they  are  called  sons  of 
Ham,  because  they  all  spring  from  corrupt  mternal  worship,  1212,  12i^. 
Thes^  nations  expelled  from  the  Land  of  Canaan,  and  the  similar  expul- 
sion of  the  Jews  afterwards,  denote  the  evils  and  falses  which  are  re- 
moved  by  regeneration,  in  order  that  goods  and  truths  may  take  their 
place   1868.     The  Hittites,  with  whom  Abraham  sojourned,  were  among 
the  upright  nations  of  Canaan,  and  by  the  transactions  between  them 
and  Abraham  was  represented  the  spiritual  church  among  the  nations, 
3470.     The  Hivites  and  Gibeonites  (including  Hamor  and  the  people 
of  Sheckhem),  were  among  the  better  natix)ns  of  Canaan  with  whom  the 
interior  truths  of  the  ancient  church  still  remained,  ^f  1'  .  IJ^^/'^^^^ 
were  forbidden  to  contract  marriages  with  the  nations  lest  they  should 
become  idolaters  and  should  conjoin  evils  and  falses  with  goods  and 
truths,  but  it  was  not  forbidden  with  those  Gentiles  who  conformed  to 
their  ritual,  ilL  4444.     When  the  sons  of  Israel  came  into  possession 
of  Canaan,  they  represented  heavenly  goods  and  truths,  and  the  nations 
there  infernal  evils  and  falses;  on  this  account  the  latter  were  devoted 
to  destruction,  and  it  was  forbidden  to  enter  into  any  covenant  with 
them,  6306;  further  ill.  9193.     The  Canaanites  generally,  represented 
evil  from  the  false  of  evil;   Hittites,  the  false  producing  evil;   Amorite, 
evil  which  produces  the  false;   Hivite,  the  idolatry  in  which  something 
of  good  remains;   Jebusite,  the  idolatry  in  which  something  of  truth  re- 
mains ;  these  nations  being  in  Canaan,  denote  those  who  are  in  evils  and 
falses  occupying  the  region  of  heaven,  8054 ;  compare,  9332.  Divine  truth 
combating  against  the  evils  and  falses  of  these  nations  was  represented 
by  Joshua,  as  captain  of  the  people,  and  by  the  angel  which  appeared  to 
him  with  a  drawn  sword  in  his  hand,  8595.     The  nations  out  of  the 
church  were  designated  as  enemies,  haters,  &c.,  to  denote  spiritual  dis- 
agreement, yet  the  angels  do  not  treat  them  as  enemies,  but  instruct 
them  and  lead  them  to  good,  9255  ;  and  that  such  chanty  ought  to  be 
exercised  towards  those  who  are  out  of  the  church,  9256.     The  nations 
of  Canaan  represented  aU  falses  and  evils  in  the  complex  which  infest 
the  church,  9316,  9327,  9332,  10,638.     The  Jews  were  permitted  to 
Slav  the  Canaanites,  because  they  were  themselves  only  the  representa- 
tive  of  a  church,  indeed,  they  were  the  worst  ot  all  nations,  9320.     Ihe 
destruction  of  the  nations  represented  the  removal  of  evds  and  the  talses 
of  evils,  because  those  who  are  in  goods  and  truths  never  destroy  those 
who  are  in  evils  and  falses,  9316,  9320,  9333  ;  also,  that  the  expulsion 


NAT 


761 


butt  rh?:3«K3iri7r;r  -^  '"^  '"''^^  °^  -'^  -^  f-^-. 

Zion  are  treated  of  thev  arP  p«1]p/o^  !'•      ^  T^'     ^^^"^  '^"^^^  and 

10.396,   10,4297i0  430    10  432    7oa-^  ^n'^li/"^*''  ^^^O.  996-Z. 
'''T'Xi^^'^'    S-J-    ?:%'■    ''•'"''    ''''''' 

state  in  the  other  life  tU„T„ 'l  „u     " '  '""^  ^^'"'%  ""^y  "« '"  »  better 
faith  and  profane    heL   593     327-?328'''Th"'r  ^'f^  ')"  '"^'^^  "^ 

atr  ini  '^i^t^^^^k  ° "-'' 'a/  sStir a 

Word  032     %Zf        V.^  r"'y  ^'""S^*'  '»  tJ'e  knowledge  of  the 

taught  and  reSted  in  .1^»1^    "rf  '^  '"J^^ritywe  more  easily 
1032,  1059  2284   25QO  Vv.    r     f  l'*^  .''""'  Christians,  ill.  and  J. 

St;  Sr.S?hernrT032^-  oT^T'^  '^ 

s-efcr,  50  ^^S^^^^"^  ^^^^^ 


easily  reeei^e  the  t-tjs' of  faitli;  ^;;.;rth^^^^^^^^ 


Iinnot*''prof2°horv"rruths  Z'JJf'  ^"''"'  'f^^'  '*'^"-     '^^'=  ^^ntUes 
hence  hL  much    '^el L  In^^^^^  '^i"''-  the  church; 

S  inc^.1^if £rS  ^^-^f^  1& 


I 

r 


762 


NAT 


charity  are  instructed  in  the  other  life  and  become  «P'"  »»\  2861.  U^^ 

Gentiles  or  nations  without  the  church  are  ""'"l'*7;^  "^f  .  J^l'^man 
and  are  saved  lilce  those  within  the  church  by  the  Lord  sd.v.ne  human 
2861.  2866.  2868.  2869 ;  especially  3263;  passages  cited.  3380.  see 
also  below  4211.  The  Gentiles  speak  better  of  moral  truths  ana 
£  d  a  tter  Ufe  than  Christians,  'and  their  false  pr>nc|ples  be.ng 
only  applied  and  not  conjoined  to  their  good  are  easi  y  separated,  so  as 
?o  ffl  the  truths  of  faith,  Ul.  2863.  3263  ..  the  »»*"'?  .f.J*^^f£ 
illustrated.  3470;  and  of  their  truths,  3778.     Good  and  truth  with  U^ 

upright  Gentiles  is  like  that  of  Whoo^' /"^  f '\^%"%»J%^6  ^nT 
for  the  introduction  of  genuine  goods  and  tr"*";.  3/ 78  end  3986  end 
further  ill.  7975-7976.     Gentiles  who  are  ,n  the  good  of  '^"^'^Mu" 
derstood  distinctly  from  good  works),  are  sa.d  to  be  ^«fo^J^l"Xv\?r 

in  a  collateral  Une.  because  they  do  not  fo'"'"?"'^^";^,';^!?  because 
Word;  but  the  good  within  the  church  are  in  t^e  'J''e'=V'7'  °fp"'' 
they  have  the  Word.  4189 ;  further.  .7/.  4197.  The  goof  °f  '^« £»- 
tiles  who  have  Uved  in  charity  can  be  opened  and  illustrated  with  divine 
truths  in  the  other  life,  while  Christians  who  have  not  hved  in  chanty 
deny  such  truths,  and  thus  close  heaven  agamst  themselves  4197.  474/ 
^conjunction  of  the  Gentiles  with  the  Lord  is  «  the  dmn*  ""'"["i 
and  divine  sensual,  that  of  Christians  m  the  divine  '•«]'on»'.  421 1-  *a't^ 
does  not  save,  but  charity,  hence  infants  ""d '^e  good  Gentiles  who  have 

not  faith  are  instructed  in  the  other  life  and  '■«'=<^'^«<1 '    ^W^^rdf  bii 
Christians  in  the  other  life  are  perceived  'o  worship  three  gcd.  but 
Gentiles  who  become  Christians  acknowledge  the  Lord  alone  5256.  92Db 
end    10,1 12  end.  10,205.     Many  who  were  learned  in  the  truths  ot 
fa°th  are  in  hell,  Uik  many  who  were  not  in  truths,  but  in  falses.  such 
^  the  Gentiles,  are  in  heaven ;  this,  because  truths  derive  their  essence 
and  life  from  good.  ill.  and  *A.  9192.     The  G«°;des  when    ns^^^u^^^^^^^ 
come  into  clearer  perception  concerning  the  heavenly  life  t^a"  Christians, 
because  their  internals  are  open  to  truth,  as  in  the  case  of  ehddren.  •«. 
9256      The  church  of  the  Lord  is  one.  like  the  Grand  Man  in  heaven ; 
they  who  have  the  Word  being  as  the  heart  and  lungs,  and  all  others,  m 
the^rest  of  the  viscera  and  members.  9256.     The  phrase  ChnsUanG^- 
tilim  applied  apparently  to  the  Roman  Catholic  Church.  3447,  90^0. 
8.  Senatim  Parages  concerning  the. tale  of  the  nations  and  peoples 
out  of  the  church,  and  their  lot  in  the  other  h/e.  2o89-260o.     The 
general  opinion  is  that  the  nations  or  Gentiles  are  not  saved,  wherefore 
the  Lord  in  his  mercy  has  allowed  the  author  to  become  acquainted 
with  their  lot  in  the  other  life,  2589.     All  the  Gentiles  are  saved  who 
have  lived  the  life  of  good,  and  the  angels  are  very  solicitous  to  instruct 
them  in  the  goods  and  truths  of  faith,  2590.     The  difference  in  the 
other  life  between  the  GentUes  and  the  Christians  explained,  that  the 
latter  are  received  in  preference,  if  they  are  in  corresponding  good,  but 
not  otherwise.  2590.    Amongst  the  Gentiles  there  are  the  wise  and 
simple,  but  not  so  many  wise  at  the  present  day  as  m  ancient  times. 
2591 .     Discourse  with  a  certain  wise  GentUe  concerning  wisdom,  intel- 
lieence.  order,  the  Word,  and  the  Lord ;  how  much  more  open  his  mind 
was  than  in  certain  Christians  who  stood  by.  2592.     Discourse  with 
some  of  the  wise  ones  from  the  ancient  church;  that  their  manner  ot 
thinking,  of  speaking,  and  of  writing,  was  represenUtive  and  sigiuhca- 
tive  2593.    Though  the  GentUes  in  our  day  are  simple  compared  with 


NAT 


763 


these,  yet  they  easily  receive  instruction  from  them,  2594.    The  Gentiles 

wkh  d  fficu1t'v"h°  r'"'".r"!''"  ?  '■''"  ''°"'^'  ^^'^^^''^y  Christ^^f S 
2595      Th!^J   ?    "^^'  mto  the  same  mutual  consent  in  thirty  years. 

festd  hv  ^h/  ".°f-  '''""iy  '"  **''»'■»  Chinese  Gentiles  was  manil 

tested  by  the  representations  of  a  choir;  also,  concerning  their  dread  of 
Christians  on  account  of  their  evil  lives.  2596.  Concef  ning  a  Gentik 
who  heard  the  author  read  of  Micah  and  his  graven  images?  the  afec! 

of  idlt:^2598""'"c"'''  '?  '''  r'"^'  '""''•«''  *•«  refected  rSa 
knew  a«  tn,fh     h-     Concerning  a  Gentile  who  said  that  from  good  he 

2590      T^  ?''   rf  ""''"n  'hat  Christians -should  reason  about  truths. 

fn  h.  .'^^    •!  u  '^  f""*  "*'  variously  instructed.  26007   Some  appear 

to  build  cities  which  they  give  to  others,  entreating  them  not  to  Zktl 

from  the  Indies    worship  the  Great  God  with  a  rite  in  wh  ch  thev  fir^ 

^To'rL'.'TaT  r'  ■""*  ''"T'"^*^'y  "''^'^''"^  prostrate  Aemsefves 
rnilersT.nJ^f  "'Y-^"PP°«f  '»>«  Great  God  is  carried  round  with  the 
universe  and  from  his  superior  position  views  all  things.  2602  Certain 
Wlack  Gentiles  described  who  are  willing  to  be  treated  hardly    andZt 

trttTot.  '^"^r  ^"^^yjd.to  paradises  and  reformedrLh  sp  rfts 
trust  to  become  fair  by  suffering,  for  they  say  that  they  are  black  S 
body,  but  white  ,n  soul.  2603.  The  Genfis  are  commonlyTntroduce^ 
^rarL"^°*r-"T  '^'  '^r''''  °'  '•«'«  idols,   in  orde  J  to  be  wS.- 

d  ceased  meii26S^"'r'  '^^'^T  "^^  ^''"^^  "''°  »•"«  "-^»''Pp'd 
«TfZ\T-  '  /•  .^""""^  *•**  ^*""'««  """St  loved  in  the  other  life 
are  the  Africans,  for  they  more  easily  receive  the  goods  and  truths  of 

st»r  V  '';  •"'"■•'  •  ""^  ^'^'Sht  in  being  called  obfdient.  2604      The 

brfl;;s^d.To5.  ''•"-  "^^  •'~  '^'^^^^  -^^ "-«-  '^°'»*«-' 

the  %«rrf  '^T^ "'■'i"  i""'-^'  re^citated  among  the  Nations  out  of 
t\!..Zf{  J  •'*  '"t'^"'  '"'V"8  P«"°«d  a  short  series  of  references  to 
tlf^i  ■  °"?,  ^1'''^'  """^  "«  '"'^«  preserved  verbatim,  in  order 

ChZb.  7v,r»r^r^^^?.  '"';  "PP"""^  '^^^  passages  to  the  Christian 
r!Z  K*'  ^^^  ^*''"'*'  (•"  "*"'"'«)'  inasmuch  ts  they  are  in  ign^ 

ranee,  may  be  in  a  state  of  innocence,  593.     That  with  the  GentUes 

~Z'^.  f-r*  t""^  "l  n*''  <^''"^"''»«'  '059.  That  the^od 
among  the  Gentiles  is  from  the  Lord,  and  that  they  are  more  elsUv 

rl,'i  •  V  ?"' ,il^^-  ^'""  '••«  Lord  is  equally  present  with  the 
Gentiles  m  charity,  1059.     That  the  lot  of  the  Gentiles  is  bXr  be! 

hZt^lUtrTr^""'  *;"*'].''  '^27.  1328.  Wherefore  the  church 
Lt!  r.t  •   """""^  ^^'  ^T^'''  '366]     The  sense  of  the  pre- 

ceding references  in  a  summary,  showing  that  the  New  Church  at  this 

titJniS:  7£  "fifl!'^  P'^itive  Wtian  Church  among" S 
iiie  nations,  ^9bb.    The  affirmation  repeated,  that  a  new  church  is  alwav^ 

c'alai  ;/  "■"""•^  '^'  ^u*"'"*^  ^''"'^  '»"«  o'd  churchls  in  a  statir 
Sto  [b?r""?f  "■."*'  ^''Y-  '^^"^  '^'  «''•"'=''  «'  this  day  is  trans- 
Wo  s  are  not  ^\Ta"  ''^'>«"^« '^"y  "ck-owledge  the  Lord,  and  their  inte- 

M  9256.  °  "*  "'*■"  *•*"  ''^""'^-  •«•  "nd 

revretJiT  '^'J»«<m<^„  of  the  Nation*  into  the  Lord's  Jtingdom  ie 
represented.     The  salvation  of  the  truly  spiritual  who  have  the  Word 


;  t 


764 


NAT 


NAT 


was  represented  by  the  ram  at  the  offering  of  Isaac  and  by  the  seed  of 
Abraham.  2830,  2833-2834.  2836.  2848.  2853  2801.    A  secondclass 
of  the  spiritual  who  are  saved,  namely,  those  who  have  not  the  Word, 
but  are  in  fraternity  from  good,  is  represented  by  the  ^ons  born  to 
Nahor  the  brother  of  Abraham  by  his  wife  Mdeah.   2800  end    2861. 
2863,  2806.  2868.  3778;  especially  by  their  son  Bethuel.  2805,  Jooo, 
3778.     A  third  class  of  the  spiritual  (or  a  second  of  the  nations)  con- 
sisting of  those  who  are  in  idolatrous  worship  and  in  good,  'S  repre- 
sented by  the  sons  born  to  Nahor  of  his  concubmc  Reumah,   280/— 
2869.     AH  the  truly  spiritual  (probably  the  same  as  denoted  by  the 
ram,  &c.)  constituted  into  a  separate  kingdom,   and  their  pnncipal 
varieties,  or  allotments  therein,  are  represented  by  the  sons  bom  to 
Abraham  and  Keturah.  who  were  separated  from  Isaac,  3230,  J2Jj, 
3239—3243,  3245  end,  3246—3247.     The  nations  6rst  made  rational, 
and  forming  the  spiritual  church  (probably  those  of  the  second  and 
third  class,   when  first  elevated),  are  ^presented  by  Ishmael  the  son 
of  Abraham  and  Hagar.  and  by  his  descendants.  3231.  3263  3264  and 
citations.  3267—3268.     The  good  of  the  nations  by  which  they  can  be 
conjoined  with  the  Lord,  and  from  which  genuine  goods  and  truths  can 
be  elevated,  is  represented  by  Laban  the  son  of  Bethuel,  in  the  history 
of  Jacob,  3129,  3130,  3160,  3612.  3665.  3691.  3778    3974.  3982, 
3986.  4063,  4088.  4112.  4125,  4145.  4189,  4190,  419/,  4206,  42  I, 
4214   4243.     Goods  and  truths  reserved  in  the  interiors  by  which  the 
Lord'can  operate,  are  represented  by  the  residue,  remnant,  or  remains 
of  nations  and  peoples.  »h.  5897.     Goods  and  truths  not  genuine,  or 
the  Lord's  church  among  the  nations,  was  represented  by  the  mixed 
crowd  who  went  up  from  Egypt  with  the  Israelites,  797a— / 9/0.     1  he 
instruction  and  reclamation  of  the  nations,  by  those  who  have  the  Word, 
is  represented  in  that  particular  Jewish  law  by  which  they  were  ordered 
to  restore  the  stray  ox  or  ass  of  their  enemies,  92a5— 9256. 

11  The  true  church  of  the  Nations,  was  the  most  ancient;  after- 
wards it  was  the  ancient,  1259  end.  The  celestial  state  of  the  most 
ancient  church  as  described  by  paradise  in  the  ^egmning  of  Genesis; 
and  the  state  of  those  who  belonged  to  it  in  heaven,  607,  89a,  920, 
1114-1125,  2588  near  the  end,  2896,  4493,  8891,  9942,  1035a. 
10  545  That  the  ancient  church  which  succeeded  it  after  the  flood, 
was  constituted  by  several  churches,  which  were  representative  and  were 
made  one  by  charity;  various  particulars  concerning  it,  how  «  a'n^rel 
from  the  most  ancient,  519,  521,  597,  607,  609,  640,  641,  /6a  /84. 
895  1125—1128,  1327,  1343,  2896— 2897, 4493  and  citations,  10,35o. 
See  above  (1),  1130,  3667,  (2.  3,  4,  5,  6);  and  see  Church. 

12  Signification.  Tongues  and  families  denote  varieties  of  opinion, 
understanding  or  faith,  and  varieties  of  love  or  charity  respectively; 
nations,  varieties  or  states  of  both.  1159.  1215.  1216.  1251.  Where 
corrupt  internal  worship  is  treated  of,  families  and  nations  denote  man- 
ners, or  states  of  morality,  tongues  and  lands  diversities  of  opinion ; 
but  where  true  internal  worship  is  treated  of,  families  and  nations  de- 
note charity,  tongues  and  lands  faith,  1252.  Nations  and  peoples 
denote  goods  and  truths  respectively;  in  the  opposite  sense  evils  and 
falses,  ill.  and, A.  1258-1261, 1868,  5897,  6005,  10,288.  10.432;  see 
below.  1259.  1416,  1849,  2928.  Nations  denote  worship  according  to 
their  own  quality  whether  good  or  evil;  the  angels  also  never  remain  in 


765 


'il  258°  n^  r^  r£  S**  f^/P^  t™th  which  characterized  it. 
of  celestial  Mn^l^tSirfJ^a^'fy,  \?''^t^''i  "^  ""^ons,  because 
spiritual  things  whTch  are  truftiko  -5"^  a'^  "'^P^'Pks.  because  of 
good,  the  Lord's  kiSom  thus  'a  ifn  Z  ;  ^  ""'T  ^'"""'^  "^^'^^'i"! 
the  celestial  princiole  of 'lnJ»  .  a  u  ^*  "n.'^erse  who  are  receptive  of 
Lord,  1416    '^Natons    in  ,l!!  '""^  .'^''»"ty;  "  the  supreme  sense,  the 

andtWwhoSTngood  but^rrhr'"''f'°°'^  ^""^^  ''•'^'^««% 
who  are  in  evil,  1849.  Nations  ^n  tt  •'*'""""  '""'".  "^"^  ""«*  ""ose 
denote  good;  kings  tmthM  2014  9m%^^?u'"?  ""''  P"™'"^«  «ense, 
2090.  2227-222?  2^3  32of  4^^*l^U'''\,^°™"  ""'j'  *''•  2068 

good  predicated  of  doctrin^lSo  deSes'truth  2T2O  "and^'r  '^•'?^' 
a  kingdom  as  well  as  a  nation    2547      Wk  .'    ^ '.^ *''*° <=«"ed 

of  nations  is  named  it  denote,'  .Zl  7^"  *  "?"""  ^"^  "  company 
trine  from  good,  4574      Bv  a  „f^l'  T    "'f  t.^"tl>s  and  forms  of  doc- 

by  a  people,  th;  spiri-t„ar2928  To  28V  Rv ''  if'',"'''''  ■''  ^''''"'^' 
the  spiritual  kingdom  esDeciallvihni':  li  ^  ^  ''"'^  ""*"'"  "  "eant 
thence  in  truth  87n'  Rv  n.*'^  •  ■  "^^  ?'*  '"  goo^^  primarily  and 
church,  because  no  'in  fheltht  ^^'^'^0^^ ^^o  L  not  o^f  the 
Ilhistration  of  good  sich  as  nafioL  I  .  •  ^"i""  ^l"'  ^'"^'  10.634. 
the  juice  of  u„rifefruh,&a,  3470  3778  '  '"  '"'  ^°"^-  '^'' ''  '^  '"'^ 

andl^ifbCr^^'SCAbi'  7^'  '»•.-  into  a  great  nation, 
of  celestial  love,  ts  Lctification  «n^  f.^'r'  ^■'-  ^l'  '"''""'^^  '^e  stat^ 
kingdom,  1416-1418  The  ^».-  """'P'r*'?'  '^™'°g  ^^e  Lord's 
said%f  Israe  in  E^ypi  (Jen  xv  14>"  ^^  '^'^  f""  '?"'  ^*"  ^  J-^ge, 
spiritual  are  deliverfd'^  ifcflsi  ^'Alf"  'f  u'/"'  ^'""^  "^^^  'he 
nations,  and  hence  called  Ah7,h»lVp*'"-*°.''^'^'"  "  ^^'^er  of  many 
of  the  divine  rdh^Zn  in  th.T  ^a'\^T'^' P^'  ''«-°'«  '^e  union 
2004—2007    2011      T      n    •     ^''^•.  "''"=''  '^  'be  source  of  all  good 

out"Lm  thee/saii-of^Atafam  (gLTv"^^^^     '""'  ""."^  ^'"'"^ 
Lord  is  all  go^d  and  a  I  fru  h    20/4     9n.  ."•    h  ^'u'll'l  *•""  ^''"»  '^^ 

s?oi'£r-t  E-?^  P  p4"  -:  Wis 

from,  2089-2090      Abraham  tnh!"^         j  ?  *^'"'"°"  °^  ^'^^  ""ere- 


766 


NAT 


NAT 


nations  shall  be  from  thee,  said  to  Israel  (Gen.  «xv.  11).  denotes  good 
and  its  divine  forms,  which  are  truths.  4574;  compare  1416.     Iw^U 
make  of  thee  a  great  nation.  I  will  go  down  with  thee  «'?  W-^* 
to  Jacob  (Gen.llvi.  4),  denotes  the  state  in  "b.ch  'ruth  is  made  g^d 
and  the  Lord's  presence  in  it.  6005-6008.     Had.  such  as  h^  not 
been  known  in  E-'vpt  since  it  was  a  nation.  (Exod.  «.  24).  denotes 
£es  in  X  nafu°^^  mind  such  as  had  not  been  since  it  was  receptive 
of  lod   7577-7579.    The  sons  of  Israel  called  a  kingdom  of  priests 
and  a  hdy  nation  (Exod.  xix.  6),  denotes  the  Lord's  spiritual  kingdom 
as  to  good  into  which  man  is  introduced  by  truth    and  as  to  good  from 
which%roceeds  truth.  8770-8771;  compare  1416.    I  wdl  make  thee 
into  a  great  nation,  said  to  Moses  when  the  Israelites  had  turned  to 
doktrf  (Exod.  xxxii.  10).  denotes  another  form  of  the  Word  mamfest- 
Jg  ESrnai  goo*!.  10.432.  10.453   10  461,  10.603.     The  Israel. tes 
called  a  nation  and  the  people  of  Jehovah  (Exod.  xxx.i i.  13).  d«°°'«* 
those  who  are  in  faith  and  fove  in  whom  the  divine  dwells.  10.566.     In 
.?1  the  earth  and  in  all  nations  (Exod  xxxiv.  10)    denotes  among  tjos 
with  whom  the  church  is.  and  with  whom  it  is  not.  10,634.   The  nations 
expelled  from  the  faces  of  the  Israelites  (Exod^xxx.v.  24).  denotes  the 
removal  of  evU  and  of  the  falses  of  evil  from  the  interiors.  10.6/4 ,  see 
also  9327.  9332—9333.     The  frequent  mention  of  nations  and  peoples 
?n  the  prophecies,  denote  variously  those  who  are  in  the  good  of  charity 
and  those  who  are  in  truths  of  faith;  collections  of  such  passages,  12p9. 
1416  end.  2015,  9256.    The  frequent  mention  of  the  nations  being 
SDoiled.  and  their  goods,  their  gold  and  silver,  their  vineyards.  &c..  being 
pCsessed.  denote!  the  holy  efteem  in  which  the. spiritual  will  hold  ra- 
tional and  scientific  truths  as  the  means  of  becoming  wise.  2588  end. 

NATIVITY  {nativitas}.     Nativities  in  the  Word,  denote  such  as 
are  smritual.  namely,  derivations  of  doctrine,  of  charity,  of  worship,  ot 
tTe  church.   1145.     255,   1330.  3263.  4668.     In  the  supreme  sense 
ttey  denote  such  '^  are  divine,  as  the  birth  of  the  divine  rational  from 
theCine  Itself  in  the  Lord,  and  of  the  divine  natural  from  the  divine 
rational.  3279.    Conceptions  and  births  are  to  be  understood  spmtuay 
of  the  new  birth,  or  regeneration,  thus  of  truth  bom  from  good,  or  faith 
fromcharity.  3860,  3868.  4070,  4668.  5160  5398,    Jhe  born  of  God 
are  those  who  are  principled  in  love,  and  thence  m  faith,  2o31  end 
Abortion  and  barrenness,  on  the  contrary,  relate  to  perversions  of  good 
and  truth,  or  to  the  state  when  goods  and  truths  do  not  succeed  in  due 
order.  9325.    See  Generation,  Regeneration.  .„,,.„.;„ 

NATURAL.     1.  Nature  and  the  Natural  World.    All  things  in 
nature  are  representatives  and  correspondences,  because  "»»  >nnux. 
1632   1881.  2758,  2896,  2987-3002,  3213-3227.  3349.  3483.  3624 
-3649    4044.  4053,  4366,    4939,   5116,  5377;   seriatim  passages, 
9280;  see  below  (3).  775,  &c.     Everything  in  nature  owes  its  origm 
and  ckuse  to  somewhat  in  the  spiritual  world,  821 1.     In  virtue  of  the 
correspondence  between  them,  the  natural  world  is  c^njo'-j^f.  "'i°  "!^ 
spiritual,  and  universal  nature  is  a  theatre  representative  of  the  Lords 
km-dom,  or  heaven,  and  the  latter  of  the  Lord  himself,  2/58,  2987 
300'2  3483,4939,5116,5173,  5377.  8211,  8615.  9280.    AH  mflux 
is  from  the  spiritual  world  into  the  natural,  not  from  the  natural  into 
the  soiritual.  also  from  interiors  to  exteriors,  not  from  exteriors  to  m- 
1^3219.  5119,  5259.  5427.  5428,  5477.  5779.  6322.  8237.  9110. 


767 


'^orld.  775.  4939^  end  82n  M  f  '•"'  J""",  *•>'*  ''^  ^''^  spiritual 
things  divine.  tWngs "elestfa  ;„d  ^fn"''  "•*^'  ^''™''*"'  ?''«'«  '"  'W«h 
4939.  6284   9216      M«n   .  *  .'T  '''"'""«'  «"■«  terminated,  4240 

from  the  dt  ine  of  the  Lord  to  T"*??  "'  '"  ^'  '^'  '"«''''"»  ^f  descen 
of  ascent  from  na  ure  to  thf  nl'     "'l""''V'?  °^  "'""^'  ""d  conversely, 

of  good  and  truth,  and  hefce  th.  7^  *'"  1''^'"°'^*  *° '''"^  ""riage 
finally,  divine  goods  and  tr,?rh,      ^      '  ""^  *'"*"  "^  heaven,  and 

3703i-3704.  3^974390  5  3^7256  7gT22"'^'Th"e  ''^"'  ''f'  '"■ 
and  truth  is  not  represented  in  the  naturil  I'ifi.    f   ">amage  of  good 
regenerated,  because  he  aloneTs  not  C„  Vn  J'  •        T"'  """'  ^^  '» 
intrinsic  force  or  endeavour  in  «nL*i.u^"""*  "'^er.  3793.     The 
-orld,   the  influx  of  whTch^L?  ^^s^  ,  m^^  "  ^^^^ 
6053—6058,    6189—6215    6^07     ^Tor'  f i/P '  variously  ill.  5711. 
Agreeable  to  the  correspondence  ornf.'  l  ^,15«-e495,  6598-6626 
correspondence  of  exterior  and  inl^i     ?,.'  ^^u^  ""''  *P'"*"«1  *«  the 
conjunction  of  the  snirhualwlw^  ..,*''''"«''*'  '"•  ^614;  also,  the 
thin'gs  are  represeltC  in'nltu  J   IndLTf  '"  ""'"'  l^^""     ^H 
form  because  to  truth  and  good  ^''  10  tfi^    %'*'^/'""'  V^^  *•"""« 
NAL  (2).  Life  (2),  Man  (3^  36)       '  ^'  ^""^"^  (7).  Inter- 

this'd.ris'^:rm%it:r7on::rnr  r ;," ''"  e*""^'-  ->^  •^^ 

Neither  from  natural  lumen  nor  fZnf.      t  fu'T  ^''"""'-  *•  6876. 
known  concerning  God  and  Up  '  „  ?  TT^  ^t'°^°^  '^n  ""ything  be 

/»M;l«tr^'"TK£T^^^^^^^  "PPl'ed  according 

natural  depends  from  the  sniritua  Ithf.  f  "I?'"'  'f  '"""^  '•"»'  "if 
again  fronrthe  Lord,  775,  S  0  'e.'' 70  "?3ot  Thf  ^  '"?  ''"•^ 
ritual,  and  celestial,  are  each  in  tK.il  j  .^""^  natural,  spi- 

but  the  Lord  is  life  tilf  880  tI  .  '^•""f  ''"""'«  '««P'ent  of  life, 
natural,  are  as  th  hj'  the  bodT  and  th^^  ?"'  ,'P'l'"^'  ""^  '^e 
order  of  their  influx,  and  that  .h'p  ^i  •  /^''  '■  '^'?  *«*  t*""  »  the 
they  are  from  the  divine  4938_593qSoo^*"'rn°«;r''^  *«"»  ''«<»"«' 
natural  is  the  ultimate  of  orderTnivwu^'  }^'^^^'  '0.017.     The 

terminated.  4240,  ^939    eS    92T6  '  tL'  n'ir*'"/ •*"" 'P'^''""' «^« 
three  degrees  external   milllA  j  '  .        ,     "atural  is  const  futed  in 

ill.  4570.     bV  the  na  ura    ied  ,hr/'™.?' '  ?"  '^^  ^''"°°«''  ^"-  4154? 
or  the  natural  mind   5301      TW  .f  ^k"^"^!  "•'"*''"'  *''«  «"""al  man 

ral  ln'!a;trno^;i"'e;^ptt:f  fhe^^'''"  f  ^^  Thi  natu- 
from  the  Lord,  ill.  SSa  The'^  i.ternal  thp'"".'" "^  f"*^  "/'"^*"''  """s 
are  most  distinct  in  man  but  thev  Zi'h,^  '"'r"''  ""^  the  natural, 
2181;  the  same  desTb^d  as  internaf     'r-"".      T  ''^  ""rfomity 

K 


768 


NAT 


tifics  and  knowledges  of  the  natural  man  to  the  reception  of  life,  and 
enableTLo"to  thifk.  2004.  The  natural  man  .s  so  d.st.ncHrom^^^^^ 
rational,  that  if  the  latter  be  genuine  .t  can  see  the  evil  m  ^^f^^!^' 

fe  the  Tife  to  come,  2183.     No^ne  can  be  a  whole  man  unless  the  natu- 

&nov.ledMS  of  every  kind  in  the  exterior  or  corporeal  memory;  also 
Sin?er!SLual  or-' maginative  faculty,  which  becomes  especwUy 

JakefHu  boyhood  and  fifst  manhood;  "f  «»  ^^^-jf-it^ 
which  are  common  to  men  and  brute  animals,  3020.     It  is  ot  tnc  naiu 
I^man  noUhe  rational,  that  freedom  is  predicated,  because  the  natural 
?the  ;e3ent  of  good  flowing-in,  ^ut  the  ra^onal  .yhe  m^^^^^^^ 
«iirh  influx   3043 ;  ill.  5650  ;  compare  o760,  6125.     A    "ght,  lite,  ana 
:2r  "Se  natu;al  man.  is  fromi.ine  influx,  -^ch  dlustrates    v.n- 
fies    and  arranges  all  things,  as  may  be  known  exi>erimentally,  3086. 
5oi5      The  nafural  man,  4e  the  rational,  is  constituted  ,n  essence  of 
two  parts,  the  intellectual  and  the  voluntary,  3114,  3305.     The  dit- 
ference  between  the  spiritual  and  natural  man  (otherwise  called  the 
Srernal  and    xternal  man),  illustrated  ;  that  the  spiritual  man  is  wise 
from  the  light  of  heaven,  but  the  natural  man  from  the  light  of  the 

3d    hencl  that  the  spiritual  man  ought  t°  d.^P"-;' ,f  ?,ff  «^h: 
master    and  the  natural  obey  as  a  servant,   3167.     By  the  lal ,  ine 
naTurai  and  spiritual  were  separated,  and  the  natural  man  lifted  himself 
"p  a'ainsTth^e  spiritual,  whereby  divine  order  was  inverted;  hence  the 
nM  regeneration,  3167.     All  that  the  natural  man  can  know  and  do 
TelligeSTs  from  the  rational,  who  sees  all  things  as  in  a  field  below 
Wm  from  the  light  of  truth  and  good,  3283;  see  below    .«94,  5286 
To  thoTwho  afe  not  regenerated  the  rational  appears  the  same  as  the 
natural    but  they  are  most  distinct.  3288.     The  natura  is  rather  an 
exmce  of  the  internal  man.  like  the  hairs  of  the  body,  than  the  man 
hS   hence,  the  hairy  faces  of  those  who  were  merely  natura  in  the 
S^f  the  bod;.  3301.  ^The  thought  and  will  of  man  is  founded  in  he 
natural  man  aJiu  a  plane,  3469;  in  ot»>"7«rds  the  natural  man  is  the 
plane  in  which  the  spiritual  is  terminated,  4618,  56ol,  6275,   6284. 
6299   9216.     Whatever  of  life  appears  in  the  natural  man  is  from  the 
Si  and  good  and  truth  are  both  described  as  sons  with  referen^ 
to  their  birth  from  the  rational,  ill.  3494  ;  see  below,  4015.    The  d.s- 
tinctSn  between  the  life  of  the  external  or  natural  man,  and  the  hfe  of 
the  internal  or  rational  insisted  on ;  also  that  the  rational  can  live  sepa- 
Ste  from  the  natural,  but  not  the  contrary.  3498.     Whilst  man  is  in 
Ihe  body  the  rational  appears  to  live  in  the  natural  as  one  with  it,  and 
only  to  have  any  life  it^s^lf  so  far  as  the  natural  is  in  correspondence. 
3498  end.   The  natural  is  brought  into  correspondence  with  the  wt'ona  • 
or  regenerated,  by  the  implantation  of  truth  in  good,  i«.  3502,  iMl, 


NAT 


'69 


S508.     Unless  this  correspondence  exists  man  cannot  be  resenerated 

riors"  Vt  ;"**""'  "'.  •?°''i'^**  "'""'^'^S  t°  '^'"  reLptfo'n  in    xti 
riors,  tU.  and  passages  cited,  3539.    The  end  regarded  by  the  rational 

man  ,s  as  a  soul,  and  the  natural  man  is  as  the  bidy  of  thit  soulTalso 

tha  regeneration  proceeds  exactly  like  the  formation  of  the  body  by  th^ 

S   I    ^    ^  ?""""'  ""•*  """n"'  "Ji^^""  ''•'«*  passes  therein; 

^^o'fuZfPuT^r"-^  •^"'^'"""S  *''^  I""''^'^"'^  of  regeneration 
ratLnallnd  nlf  *     ^^'  ">««"«  Provided  for  the  conjunction  of  th^ 

rational  and  natural  man  cannot  be  discerned  in  the  light  of  the  natural 
but  they  are  discovered  in  the  internal  sense  of  the  W^drsS^s!  5398 

^presen"t[nlr/°r^''' '"  ^,?  *^  '^'J^^  """^  countenance  of  the  rational.' 
The  ordei?n  m  °'  ""V"''  '^''"8''*'  ^^^S,  compare  5165.  5168 

finishes  t    °  """>  «°7«P0,"ds  to  that  of  the  three  heavens,  and  influx 

the  las  ZtttZTf  ^^^i  '°7'""'^  ''"Sree  where  it  forms  a  nexus  of 
the  last  with  the  first.  3739.  In  regard  to  ends,  the  state  of  the  natu- 
ral man  .s  opposed  to  the  spiritual,  but  they  may  still  be  conjoined  by 
the  subordination  of  the  natural  to  the  spiritual,  ill.  3913.  3928      The 

iuTaS  if  r"/";?  "'""™'^'"*  spirituaf  before  the  former  can  be  sub! 
^ugated  IS  temptation ;  in  this  state  the  natural  man  is  governed  bv 

"ensud  tSs'nf  fh^^'  f  f  •  '^'r  "''"■^'''  P-'  communicators  tte 
trTh,  of  fhl  .•  i^"*^^.,""  *¥  ""^  •"""*•  and  "ith  the  goods  and 
nafral  „„5  'f-  ""?'  """'on  the  other ;  these  three,  the  corporeal, 
natural,  and  rational,  are  the  intermediates  by  which  there  is  ascent 

Irnerlr''*  \^'fr'  '°*'"'  ^^'^^^  The^natural  man  cannTbe 
riorZre  f,?.  ^l  ^  the  interior  or  rational,  for  except  from  the  inte- 
rior there  is  no  acknowledgment  of  truth,  no  conscience,  no  perception, 

S,  ^''"  'f/.'"'"  "•"■P,"'*"''  ""'""*''  or  rational,  according  as  he 
submits  himself  to  one  or  the  other  of  these  degrees  of  life;  but  always 
m  the  lower  there  is  the  faculty  of  being  elevated  to  the  h ighe  ,  io38 
The  communication  between  the  corporeal  and  natural  is  by  exterior 
sensuals  reposited  in  the  memory;  between  the  natural  and  ratLnaH 
IS  by  interior  sensuals,  M.  4038;  see  below,  4570.  All  things  in  man  are 
arranged  according  to  his  chief  end,  and  this  in  the  naturafmindTwhe  e 

latur^  wi^  th  'tf  """'j  "^TV"-  ■* '  "^^  '^^'  communication  of  the 
natural  with  the  body  and  with  the  world  is  by  sensuals;  but  with  the 

tic  trutls"'4f7o'"^  ;i! *•  **•;  'I'"""'',  r'-^'  "  ''^y  """•"S'O'J «««» «4- 
tic  truths,  4570.     The  natura  man  is  beneath  or  exterior  to  the  rational, 

and  when  they  agree  it  is  nothing  but  a  more  general  formation  of  the 
goods  and  truths  m  the  rational,  ill.  4667.     The  perceptions  of  the 
na  urd  man  are  opposed  to  those  of  the  rational  or  spiritual,  and  if  the 
natural  man  has  dominion  nothing  of  faith  can  be  believed;  illustrated 
by  various  fallacies  of  the  senses.  5084.  5094.     The  natural  man  when 
not  regenerated  turns  goods  and  truths  which  flow-in  by  the  rational 
into  evils  and  falses;  but  when  regenerated  it  is  like  the  face  in  which 
l^fi'-f  f?^'  "  »  ^T^^  '^^y  themselves  in  corresponding  forms.  5118 
5165.  5168      By  the  rational  and  natural  is  meant  the  man  himself  so 
lliiT  ,,u  ft>';'ncd  to  the  reception  of  the  celestial  and  spiritual;  by  the 
rational  the  internal,  by  the  natural  the  external,  5150      The  natural 
man  has  no  view  of  anything  from  himself,  though  it  appears  otheS 
but  on  y  from  the  interior  or  rational ;  thus,  alf  sight  is  predicalS  of 
the  rational  mind  surveying  itself  h,  the  natural  as  in  a  m'irror5286: 

K  2 


i     .' 


i  < 


770 


NAT 


To  the  natural  man  nothing  appears  that  .s  .n  «h?/P;"*°'''",°\^? 'Jl^* 
be  correspondence  and  a  medium,  but  to  the  spintual  man  all  thmgsin 
theTatur^al  are  manifest,  5427.  5428.  5477.    .T^e  natura  man  reUU 
against  the  spiritual  and  fights  agamst  his  dom.mon,  because  he  tears 
the  loss  of  all  that  constitutes  his  delight,  and  is  .gnorant  of  the  .net- 
fable  states  upon  xvhich  he  may  enter,  5647,  compare  1^90.     Ihe 
natural  man  is  in  the  light  of  the  world.  th^/P'"^"";'  I"  ^  Sta- 
heaven,  hence  the  former  has  no  perception  of  good  and  t.™*'' '"  i" .^ 
self,  5965.    The  natural  or  external  man  is  formed  to  the  .mage  of  the 
world;  the  internal  or  spiritual  to  the  .mage  of  heaven    1/33.  .56 ^». 
4523,  4524,  6013,  6057.  9279.  9300.  9706,   10,lo6    >0.429.  JM^^ 
The  external  man  is  created  for  the  world  only  th«t  i>«.'"«y  ^'™ 
internal,  which  is  created  for  heaven,  as  its  subject.  ^'86.  5947.  Oi/o. 
6284.  6299,  9216.  9828,  10,396.     Perception  m  the  n^'"'?>  "»°  " 
from  the  celestial  internal ;  but  apparently  it  is  in  the  *?«ntifics  ot  the 
natural   6063,  6092.     The  natural  man  is  formed  to  the  reception  oi 
TnTx  'both    mmediately  from  the  Lord  and  mediately  through  the 
soirk,  al  world,  and  without  this  twofold  influx  he  could  not  live.  6063. 
Sm  passages  expressing  briefly  the  doctrine  of  the  exte--nal  and 
internal  man,  otherwise  called  the  natural  and  spintual,  fO'— 97"^ 
9796—9803.    That  they  are   called  natural  and  sensual  who  aUow 
their  thoughts  and  affections  to  receive  an  outward  determination,  9/30. 
See  ExteLal  (2).  Internal  (2.  3).  Man  (3.  7),  Reason.  Science. 

^^l^Natural  Goods  and  Truth,,  are  from  spiritual ;  spiritual  from  celes- 
tial, and  all  from  the  Lord,  775,  3304.     The  Lord  is  present  by  celes- 
tial love  received  from  liim.  without  which  there  can  he  neither  sp.ntua 
or  natural  good.  1 096.  1420.    Unless  natural  good  conform  to  rational 
eood,  and  all  to  the  Lord,  there  can  be  no  perception.  2181.  ««J'1»»- 
Cne  eood  in  the  natural  man.  is  the  delight  perceived  from  charity; 
Ws  trutl^rhatever  scientific  favours  that  delight.  2184  end;  see  below 
SI  14   3167   3293.    The  first  affection  of  truth  in  the  natural  man  is  not 
that  of  genuine  truth,  but  this  comes  successively  by  the  former  as  means^ 
3040.     The  affection  of  troth  in  the  natural  man  exists  by  influx  trom 
the  affection  of  good  in  the  rational,  3040.      Good  flows  in  from  the 
rational  man  in  celestial  freedom,  and  unless  the  affection  of  truth  is  re- 
ceived from  it  the  natural  cannot  be  conjoined  to  the  rational,  304J. 
The  influx  of  good  is  into  the  scientifics,  knowledges,  and  doctnnals  ot 
the  natural,  which  it  illustrates  and  disposes  in  order;  hence  the  attec- 
tion  of  truth.  3086.     The  truths  of  the  natural  man  are  scientifics, 
namely,  whatever  may  be  comprehended  in  the  extenwl  memory  ;  but 
his  giods  are  delight's,  especially  such  as  are  of  the  affection  of  those 
truths,  3114;  hence,  that  scientifics  are  the  proper  f(K.d  of  the  natural 
man   56—57.  3114.     When  the  natural  man  is  m  order  his  good  is  the 
deUght  of  ser;ing  his  neighbour,  his  country  the  Lord's  k'-gdom;  and 
his  truth  is  all  that  the  understanding  apprehends  as  the  means  ot  ren- 
dering this  service,  3167  end.     Man  is  not  born  into  any  troth,  even 
natural,  or  pertaining  to  common  morality,  but  has  to  learo  all  exter- 
nally; truth  thus  learnt  ought  to  be  elevated  to  conjunction  with  good, 
H,  order  to  make  him  truly  rational  or  truly  man,  3175.     It  is  with  dif- 
ficulty that  troth  can  be  elevated  out  of  the  natural  man,  because  ottai- 
lades!  cupidities  of  evils,  and  false  persuasions,  3175.    The  scientifics 


NAT 


771 


tn,J,  «,;••""'"  *'^  '^^°,!.°o'='^"  •'8'''  ^y  'J**  "tional.  which  light  is 
h^"^»nT  "'""'^^'°  8?*^'  ^?^'^-  ^^^  ""'""l  "an  derives  all  that  is 
human  from  good  and  truth    insomuch  that  they  constitute  his  very 

SpI  7/  ^^T*  I!^"'"^^  lelight.  and  such  truth  scientific.  3293  ; 
terlr  »n^  f^-  ^-^  ^  ?■"*  "■""•  °f  »'>«  "«tural  man  are  each  in: 
»wll,    -^^  *"*"'  wtenor.  m  communication  with  the  rational  man. 

Natural' J.n^*^T"Tr"u.°  T'**  ***"  corporeal.  3293-3294.  3793. 
Naturd  good  is  the  delight  of  natural  affection,  which  forms  itself  and 

hTrfZ^t  fi^Kl'"^  o^"  °''*"™'  ■»«"  i«  not  human  unless  the  one 
ow«/T.  ^T  "r  "'*""■'  -^^P^-  "^^"^  •=''"»°t  he  united  to  good  in  the 
Zhl  ^™''  ^T'"  "  "  "^'"^'^  '^'"^  hereditary  vice  from  the 
3304  lrK°f  ^°/.^n*^o?i*'  •"•*  "°*  ''"*'  '•"•^h  must  all  be  learnt, 
thi^  kinX  "'  ^'^'^  V5'-  ^^^  *™*^  °f  »»»«  natural  man  are  of 
arTfpJtn.  '  '"■°P"V'  'i""^  '''°'!"''''  scientifics,  and  doctrinals,  which 
are  learnt  successively  by  derivation  one  from  the  other,  3309,  3310 

^n 'r^ff^!"  '°!.  "'*  "'*'  interior  truths  of  the  natural  man,  of  which  he 
^nsuaU  ^^?n  /''T*^''""^'?''^'^''  "^'''^  "gain  are  founded  upon 
^e  ^H  ff  12  ""'V  ^^'  ^'^,  °^  ''•"  '"''"""l  fl°"«  immediately  into 
bv  C^  ?  •  S.'*"*''  /'»  ?''°  mediately  by  troth;  this  is  signified 
S^r^/  T4  •r,''",*l^'''''*'°""f^J'''=°'''  3314,  ill.  3509,  ill. 
Th!;..-      f '?•:"•  3^73.  br    3616,  3622.  4563;  see  below,  4015. 

h.Z^tT  T'-^*'  "'i*'"  '•"'""'■  """1  ^as'«  than  the  natural, 

because  it  is  more  interior  and  remote  from  the  senses;  the  natural  is 

also  regenerated  by  mflux  from  the  rational,  consequently  after  it  and 
with  more  difficulty,  ill.  3321.  ill,  4612;  the  latter  part,  3469!  TroTs 
(which  are  really  appearances  of  truth)  are  received  by  divine  influx  in 
the  rational,  and  finally  in  the  scientifics  of  the  natural,  as  images  re- 
flected in  a  mirror  3368.  3391.  Natural  good  such  as  many^denVe 
from  their  parents,  described ;  that  it  is  as  thi  first  juice  of  fruUs  &c 
and  IS  extirpated  when  man  is  regenerated  and  receives  genuine  Jood 
from  the  Lord,  3469-3471;  see  below  (8).     It  is  by  the  dehghts  of 

nverlfl  M     '  A      '  'V^/"-     The  good  of  the  natural  man  is  de- 
med  from  the  order  in  which  good  and  troth  flow-in  from  the  rational 
and  from  the  order  of  scientifics,  knowledges,  and  doctrinals  amons 

Sn^rlf  r  ''°fi:  '■"•  f''?'     '''T'  "-"^  e°°<ls' appear  in  a  common  of 
general  form  m  the  natural  man,  but  the  innumerable  particulars  which 

fiif/'fifier  V'  ,"    V°  '^^ohscurity  of  perception  in  the  natural, 
J  a'  f.f  ■  ^•°'"^',  ""d  truths  in  the  natural  are  formed  inmostly  by  the 

&  f  »l  °r''  "^'"^  "u"  ^''.^  ^'""'*'  P^^d  of  regeneration  is  pro- 
duced forth  and  assumes  the  prior  place,  3576 ;  see  the  collection  of 
pass^es  below  (6|.  Goods  and  truths  of  the  natural  mind  are  so  innu- 
merable that  hardly  their  most  common  genera  can  be  apprehended  by 
man;  also,  in  some  of  these,  rational  goods  and  truths  can  be  received 
in  othera  not,  3660  further  ill.  3665.  There  are  goods  andl  Truths 
rational,  natural,  and  sensual,  and  they  are  so  ordered  that  the  superior 
flow  into  the  inferior,  and  thus  image  themselves,  comparatively  as  the 

Mfi."""^  j"""f*  'T"S'''  '"  ^^^  countenance.  3961;  the  latter  «7/ 
a  165.  Goods  and  truths  are  graduated  from  lowest  to  highest  in  de- 
grees distinct  from  one  another  Uke  the  steps  of  a  ladder!  3699  and 
following  passages ;  see  above  (4).  4009.     Knowledges  of  good  and 


772 


NAT 


truth  are  implanted  in  the  natural  memory  as  in  their  ground,  not  by 
learning  them,  but  by  a  life  according  to  them,   3762.     Doctrinals  of 
good  and  truth  must  be  learnt  from  the  Word,   and  exist  together  in 
connection  before  man  can  be  regenerated,   3786,   turther  %U.  i)J/J. 
Good  and  truth  are  not  united  in  the  natural  man  till  he  is  regenerated, 
hence  the  good  insinuated  in  infancy  is  withdrawn  into  the  interiors, 
ill  3793      Good  and  truth  are  united  in  the  natural  man  when  spiritual 
good  flows-in,  ill.  3952.     The  arrangement  of  good  and  truth  in  the 
natural  man  is  from  the  spiritual,  and  thereby  from  the  Lord,  whose 
influx  is  into  good  in  the  internal  man,  and  by  truth  into  the  external, 
4015.     The  natural  man  appropriates  goods  and  truths  by  the  medium 
of  his  senses ;  truths  by  sight  and  hearing  more  especially,  and  goods 
by  the  other  three  senses,  4038  ;  compare  10,236.     Goods  and  truths 
of  the  natural  man  are  in  threefold  degrees,  correspondent  to  those  ot 
the  internal,  which  again  are  correspondent  to  the  three  heavens,  i/^ 
4 154,  further  ill.  4570.     Goods  and  truths  are  fructified  and  multiplied 
so  far  as  the  natural  man  is  receptive  of  them,  and  no  farther ;  hence, 
if  regeneration  does  not  take  place  in  the  life  of  the  body,  it  cannot 
hereafter,  4588.     Interior  goods  and  truths  predicated  of  the  natural 
man  are  those  which  correspond  to  the  goods  and  truths  of  the  rational ; 
in  general  they  are  uses  and  the  means  of  application,  4973.     Scientitic 
truths  appropriated  to  the  good  of  the  natural  man,  are  as  water  to 
bread,  or  drink  to  meat,  in  nourishment,  ill.  4976.     Natural  good  and 
truth  are  each  of  two  kinds,   spiritual  and  not  spiritual ;  natural  good 
not  spiritual  is  hereditary,  but  natural-spiritual  good  and  truth  are  from 
doctrine,  ill.  4988  ;  hr.  ill.  by  examples,  4992.     Spiritual  truth  agrees 
with  natural  truth  in  ultimates,  yet  there  is  not  conjunction,  but  only 
affinity  between  them,  ill.  5008,  ill.  5028.     They  who  are  m  good  and 
truth  natural,  not  spiritual,  regard  spiritual  good  and  truth  merely  as  a 
servant,  and  spiritual  things  generally  as  means  of  service,  5013,  5025 ; 
but  that  order  requires  the  natural  to  serve,  because  the  spiritual  is 
prior,  interior,  superior,  and  nearer  to  the  divine,   5013,  5168.     They 
who  are  in  good  natural  not  spiritual  are  easily  persuaded  that  evil  is 
good,  and  that  the  false  is  truth,  for  there  is  no  plane  in  which  heaven 
can  operate;  hence  they  suffer  much  from  the  infestation  of  evil  spirits 
in  the  other  life,  i//.  5032,  5033,  7197,  7761,  8802;  from  experience 
6208 ;  see  below,  5965,   6208.     It  is  influx  from  divine  truth  that  is 
called  spiritual,  and  influx  from  divine  good  celestial;  and  this  good  and 
truth  is  said  to  be  in  the  rational  or  in  the  natural  according  to  recep- 
tion,  5150,   5510.     Natural  truths  are  not  truths  till  they  become  of 
the  life,  but  the  term  is  applied  generally  to  natural  knowledges  of  good 
and  truth  and  to  scientifics,  5276,  5312  ;  see  below,  5510.     Goods  and 
truths  really  such  are  in  the  interiors  of  the  natural  mind,  and  they 
correspond  to  angelic  societies,  5344.     The  common  truths  of  the  natu- 
ral mind  cannot  communicate  with  truth  from  the  divme  without  a 
medium,  5411.     Scientifics  and  the  truths  of  the  church  are  two  dis- 
tinct things  in  the  natural  miud,   and  they  are  disposed  into  order  by 
truth  received  from  the  Divine  ;  also,  that  scientifics  are  first  disposed 
into  order,  5510;  see  below,  6724.     Scientific  truths  even  in  the  exte- 
rior natural  are  given  to  man  by  influx  from  the  Lord,  and  are  not 
acquired  by  any  power  of  his  own,  ill.  5649,  ill.  5660.     They  who  arc 
in  natural  "-ood  not  spiritual  constitute  the  external  of  the  church  ;  but 


NAT 


773 


1i 
1 


«iey  who  are  m  spiritual  good,  the  internal,  5965.     They  who  do  good 
troni  natural  disposition  only  and  not  from  the  doctrine  of  good  and 
truth  cannot  be  saved,  for  they  have  no  conscience  by  which  the  angels 
^oT      ;^*°'/°^  they  are  easily  persuaded  to  evil,   6208,  further  iU. 
7197.     Good  and  truth  in  the  natural  man  are  produced  from  the 
internal,  which  thus  dwells  in  the  natural  or  external  as  its  life ;  also,  it 
IS  thus  the  internal  clothes  itself  with  the  means  by  which  it  can  pro- 
duce  efi^ects  in  a  lower  sphere,  6275,  6284,  6299;  that  the  natural  or 
extenor  is  the  vestment  of  the  rational  or  interior,  6377,   9215.     The 
influx  of  good  and  truth  being  thus  received  in  the  natural  man  causes 
external  good  and  truth  to  be  really  such,  6284 ;  or  to  be  living,  6686. 
iJefore  the  natural  man  is  brought  into  order,  good  is  mixed  with  evils 
and  falses  m  him,   but  it  is  guarded  by  the  operation  of  divine  truth 
given  m  the  midst,  6724;  compare,  as  to  the  mixed  state  of  goods  and 
truths    3993,  3995,  4005.     When  goods  and  truths  of  the  exterior 
natural  are  destroyed  by  evils  of  life,  those  of  the  interior  are  reserved 
by  the  Lord  and  the  communication  with  them  closed ;  such  reserved 
ionl^  ^"du'*"^^^  ^^^  denoted  in  the  Word  by  remains,  7601 ;  see  below, 
9296.     When  scientific  truths  in  the  natural  man  are  perverted  or 
extinguished,  the  internal  man  can  no  longer  think  and  perceive  except 
perversely  or  falsely,  9062 ;  see  also  concerning  hurt  done  to  the  in- 
ternal man   by  want  of  order  in  the  natural,  9046;  and  that  man  is  in 
hell  unless  he  is  elevated  out  of  natural  into  spiritual  light  by  regeneration. 
5700,  6322,  10,156,  10,489.     Good  is  first  infused  in  infancy  and  child- 
hood, when  It  forms  the  commencement  of  the  new  will,  afterwards,  it 
IS  either  closed  up  by  evils  of  life,  or  it  produces  itself,  and  is  perfected 
by  the  truths  of  faith,  ill.  9296,   9742,   10,298.     See  Influx  (6), 
Good  (15,  21),  Truth.  ^  ^ 

6.  The  Purification  and  Regeneration  of  the  Natural  Man  ;  that  the 
former  is  especially  signified  by  washing  the  feet,  ill.  3147;  see  below, 
9572.  The  loves  of  self  and  the  world  are  the  filth  of  the  natural  man, 
which  must  be  washed  away  before  good  and  truth  can  flow-in,  3147. 
Until  the  natural  man  is  purified  of  evil,  good  works  are  not  good, 
because  the  love  of  self  and  the  worid  is  in  them,  3147.  Before  the 
natural  man  can  be  regenerated,  good  from  the  Lord  is  insinuated  into 
the  rational  part,  to  which  truth  is  elevated  from  the  natural;  this  done, 
the  internal  or  rational  man  is  in  a  condition  to  combat  with  the  evils 
of  the  external,  3286.  The  natural  man  is  regenerated  by  the  rational 
so  far  as  it  is  subjugated  in  this  combat,  and  thus  reduced  to  obedience 
and  correspondence,  3286.  The  natural  man  is  regenerated  by  the 
good  of  the  rational  as  a  father,  and  by  the  truth  of  the  rational  as  a 
mother ;  from  which,  accordingly,  all  goods  and  truths  in  the  natural 
man  are  derived,  3286,  3288,  3299,  3314,  3573,  3616,  3677.  When 
the  natural  man  is  regenerated  he  owes  his  conception  to  the  rational, 
and  thus  in  order  to  the  spiritual,  the  celestial,  and  the  divine  itself, 
according  to  influx,  3304.  In  the  first  state  of  regeneration,  truths  and 
whatever  else  is  contained  in  the  memory  of  the  natural  man,  form  an 
undigested  mass  until  good  flows-in  by  regeneration  and  reduces  all  to 
order,  3316,  ill.  3570,  5704;  see  below,  3579.  The  combats  between 
the  rational  and  natural  by  which  regeneration  is  eff'ected,  are  continued 
UU  the  vessels  recipient  of  good  in  the  natural  man  are  softened,  3321. 
The  rational  man  is  regenerated  before  the  natural,  and  the  latter  with 


774 


NAT 


much  difficulty  by  it,  because  the  natural  man  is  nearer  to  the  world 
and  the  body,  but  the  rational  nearer  to  the  divine,  3321,  3469,  3493, 
4612.  In  the  process  of  regeneration  the  truths  adjoined  to  natural 
good  are  as  fibres  which  are  led  and  applied  into  form  by  interior  good, 
by  which  procedure  the  natural  mind  is  actually  re-formed,  34/0 ;  fur- 
ther ill.  3570.  Before  the  natural  is  regenerated  and  thus  brought  into 
correspondence  with  the  rational,  it  is  as  darkness  in  which  the  rational 
can  see  nothing,  3493,  further  ilL  3620,  3623,  3629 ;  see  above  (4), 
3502.  The  natural  man  is  regenerated  by  knowledges  of  good  and 
truth,  which  receive  influx  from  the  rational,  whereby  the  natural  man 
is  illustrated,  3508.  It  is  not  according  to  order  that  regeneration 
should  be  effected  by  the  immediate  influx  of  rational  good  into  natural, 
but  by  truth  as  a  medium,  3509,  and  the  passages  concerning  the  pre- 
ference of  Isaac  for  Esau,  and  of  Rebecca  for  Jacob,  cited  above  (5). 
Though  truth  is  apparently  in  the  first  place  while  man  is  regenerating, 
the  priority  belongs  to  good,  which  manifestly  assumes  the  first  place 
when  he  is*  regenerated,  variously  UL  3324,  3325,  3330,  3336,  3539, 
3546—3548,  3563,  3570,  3576/3601,  3603,  3610,  3701,  3863,  3995, 
4247,  4256,  4337,  4925,  5351,  5354,  5747,  6247,  6396.  Good  pro- 
ceeds into  the  natural  man,  at  the  beginning  of  regeneration,  by  the 
medium  of  truth,  and  thus  manifests  somewhat  similar  to  good,  but  it 
is  not  genuine,  being  in  inverted  order,  3563;  see  below,  3579;  that 
the  inversion  of  state  when  good  assumes  the  first  place  and  begins  to 
rule  over  truths  produces  temptations,  ilL  4256,  ill.  4274,  4275,  5773. 
In  the  course  of  regeneration,  the  rational  man  appropriates  from  the 
natural  whatever  corresponds  with  his  own  good,  and  what  he  relin- 
quishes serves  to  introduce  other  corresponding  goods  and  truths,  3570. 
The  appropriation  of  good  is  according  to  the  end  regarded  by  the 
rational  man ;  and  by  this  end  the  Lord  disposes  all  things  into  order 
in  the  natural,  ill.  by  the  manner  in  which  the  body  is  formed  by  the 
soul,  3570.  The  rational  man,  when  he  regenerates  the  natural,  first 
conjoins  good,  afterwards  truth,  3570.  The  natural  man  is  not  regene- 
rated till  it  is  conjoined  to  the  rational,  and  this  conjunction  is  by  influx, 
immediate  and  mediate;  immediate  influx  is  that  of  rational  good  into 
natural  good ;  mediate,  is  by  the  way  of  rational  truth  into  natural 
truth,  and  thence  into  natural  good,  ill.  3573,  3576,  3616,  3665  ;  see 
above,  3509.  By  the  form  in  which  the  influx  of  good  first  presents 
itself  in  the  natural  mind,  it  disposes  all  things  into  order,  and  forms 
truths;  by  these  again  it  produces  good,  and  so  on,  3579 ;  how  nume- 
rous such  goods  and  truths  are,  and  that  they  form  like  houses,  families, 
and  nations,  3660,  3665.  The  rational  mind  which  is  first  regenerated 
contains  the  seeds  of  good  and  truth,  the  natural  regenerated  afterwards 
is  the  ground  in  which  they  spring  up,  and  are  fructified,  3671.  Until 
the  natural  man  is  subdued  there  is  no  conjunction  with  the  rational  or 
spiritual  because  their  ends  are  opposite ;  hence  the  combats  between 
evil  spirits  and  angels,  which  are  perceived  by  man  as  temptations, 
3913,  3927,  3928.  Conjunction  cannot  take  place  until  the  natural 
man  is  prepared,  and  until  then,  the  interior  man,  as  to  truth  and  good, 
resembles  one  dead,  3969;  see  below,  6299.  Preparation,  conjunction, 
and  fructification,  are  distinct  processes  in  the  regeneration  of  the  natu- 
ral man,  3993,  4588;  see  below,  4353,  4612.  Conjugial  love,  love  to 
the  Lord,  and  love  to  the  neighbour,  are  said  to  be  conjoined  to  natural 


NAT 


775 


in  the  natural  when  the  llttsr  U  in  !l:  a  ^*  '^*"'"'"'  ■"«■>  ^'»e«s 

has  a  .parate  lifeTsfon'^t.rr  Xf  ^46?^^^^^^^^^ 

5 1  fid   »"J?.  *"»  '>e<'ome  as  servants,  when  man  is  regenerated    51  fi  I 

internal  iaflnTse^TroJ.lf''    ?    *■?"''  ''"  '^'  ''='""*'«««  "«  ^om 

ritua.  bv  rege\e2.  hr°^k1„riTo^•h^i„T^tt1  l^-^P'' 
and  to  choose  between  them  and  wlipn  1,0  7k-  i  r  !  "®  ^^^  ^^^^» 
out  the  spiritual  he  rejeclrandiSu"  S«  nsT^l  Tttt  Tff  "H' 

Ih  nattr i  th  p^et whrchtr  h •'""^*  '^^^^^'^•^^'^'^ 
tjon  to  the  spi^X^rSn  '^^^l^JtS'im   ^^  ^"fr" 

this  however  the  natural  man  may  to  the  tntrar?  St  V^ 
man  is  first  reformed  good  is  minded  with  PviinTT-JJ^'  -V  ^''*" 
ral  man.  but  in  the  midst  is  dSirhopeSin'^lIf :,',:"  '^l  •."'"; 

1^;^  irtSurafmi!  ^^n^:^^^^^ 

brief.,  in  seriatim  passages.  87^^?;  "LltuXXSeS^ 


1'     '  1 


776 


l^AT 


not  regenerate  and  when  regenerate,  8743— 8745 ;  and  that  the  internal 
man  is  regenerated  by  the  reception  of  faith  in  thought  and  will,  but 
the  external  by  a  correspondent  life,   8746.     The  general  process  of 
regeneration  illustrated ;  chiefly,  that  man  is  not  regenerated  before  the 
external  or  natural  is  so,  which  done,  the  whole  man  is  regenerated, 
9043,  9046;  passages  cited,   9061  end,   9325  end.     The  good  of  the 
internal  regenerates  the  good  of  the  external  man,  but  not  till  its  own 
state  is  filled,  ill.  9103.     The  natural  man  must  be  m  correspondence 
with  the  spiritual  or  internal  that  he  may  be  regenerated,  &c.,  6r.  cited 
9325  end.     The  two  states  of  man,  natural  and  spiritual,  illustrated ; 
that  the  natural  is  so  called  from  the  heat  and  Hght  of  the  ^^orld,  and 
the  spiritual  from  the  heat  aud  light  of  heaven,  9383,   10,156.     Ihat 
the  purifications  and  evacuations  of  the  internal  man  are  effected  m  the 
natural,  variously  i//.  9572,   10,235,   10,236,   }0,243.     And  that  the 
natural  man  when  regenerated  perceives  spiritual  things  by  influx,  &0D1. 
See  Good  (20),  Regeneration. 

7  The  Temptations  of  the  merely  Natural  Man,  are  not  really 
temptations,  but  common  anxieties,  ilL  847.  The  natural  man  m 
freedom  after  temptations  represented  by  Napthali,  a  hmd  let  loose, 

\  Natural  Good  and  the  Good  of  the  Natural,  distinguished;  that 
the  former  is  hereditary  from  the  parents,  but  the  latter  is  received  by 
influx  from  the  Lord,  3518,  4231,  7920.  See  3469-3471,  cited  above 
(5);  and  for  full  particulars  see  Good  (3).  ^    ,     .      •     j 

9.  Good  done  by  the  Natural  Man.  The  work  of  charity  is  done 
by  the  natural  man,  but  unless  the  spiritual  and  the  celestial  be  in  it,  it 
has  no  life  from  the  Lord,  ill.  880.  A  life  according  to  natural  good 
is  not  saving,  but  a  life  according  to  the  truths  and  goods  of  faith  ad- 
mitted as  the  principles  and  rules  of  action,  ill.  6208.  Without  the 
truths  of  faith,  the  natural  man  is  like  a  reed  shaken  by  the  wind,  tor 
there  is  no  stamina  by  which  the  angels  can  hold  him  to  good  and  truth, 
7197,  8002.  There  are  no  truths  in  the  extremes  of  the  natural  mind, 
but  the  whole  is  occupied  with  the  false  and  evil,  7645,  7693.  Spiritual 
good,  which  is  alone  saving,  derives  its  quality  from  the  truths  of  faith, 
their  copiousness  and  connection,  but  natural  good  is  a  thing  of  accident 
and  can  easily  be  bent  to  evil,  7761.  To  do  good  from  natural  temper 
alone,  is  to  act  as  from  blind  instinct,  and  such  cannot  be  m  heaven,  til. 
8002  ;  the  whole  further  ill.  S772.     See  Good  (3). 

10.  Faith  merely  Natural,  is  a  sensual  faith,  grounded  in  miracles 
or  in  the  authority  of  teachers;  such  a  faith  is  not  of  the  Lord,  yet  if 
the  truth  of  innocence  is  in  it,  it  is  accepted,  8078;  compare  4047, 

7290.  ,.         ,  .  1 

11.  The  Fallacies  of  Natural  and  Sensual  Men,  shown  in  several 

examples  taken  from  natural  and  spiritual  subjects,  5084,  6948.  The 
natural  man  is  not  in  fault  that  fallacies  appear  to  him,  but  that  the 
affections  and  thoughts  are  determined  by  them,  5094,  5700,  .6948— 
6949,  7693.  Those  who  are  in  truth  and  not  yet  in  good,  are  in  falla- 
cies from  lowest  nature,  ill.  6400. 

12.  The  Quality  and  Lot  of  the  Natural  in  the  other  life.  Ihe 
influx  and  quality  of  certain  spirits  described,  who  had  only  thought 
from  natural  ideas  concerning  spiritual  things,  and  of  others  who  had 
thought  seusually,  but  still  lived  a  good  life,  4046.     Another  class  of 


NAT 


777 


natural  spirits  who  emit  a  stench  like  rotten  teeth    and  likp  hum*  K« 
were'cll;  ''"'  't'-  "^^^  T''  *«  ^^^  "^  belieft'heaJen  or  hd^  \7t 

f rn.h.        ««"buted  all  things  to  nature,  become  at  length  reeeotive  of 
truths;  meanwh.  e.  some  of  them  are  kept  from  evil  by  1^494 1- 
2 J'  ■     T'"^  ."'^  'P'"'^  °^  ">«  "atu™!  »n  the  lower  earth  are  such  II 
E  ^Z!'^/'"'r^''  '•"'  '^°"S'"  *°  -"^"t  l^^aven  b^  the    g^d  works 
worid  ale  nlr'f '''  A^"^^'  /^"''^  ""  "''°  *»■»«  ^o™  tbTchrhUaa 
nir  Z  ?eet  "and  lr"f '"^'^  '^7  T  f  °*  ^*^  '^'  ''"'-  «»rth 

who  acted  into  the  left  knee  ZZ'Al%htZ?T46'  Two' 

mfnT/nfl-rT'  iP'"'*  ^'''"^"^  ^^o  l°^«d  the  deSesand  refinT 
sTnk  ntl  hllf  A  f.'^*  ««P?ble  of  elevation  to  heaven,  the  second  who 
Z.ril?»H  I  ""''i'"^  •"  *'"''  4947-4948.  Certain  arrogant  spWts 
described,  who  endeavour  to  ascend  and  even  do  ascend  as  K  ««?l!! 

attribute  all  to  nature  but  still  pretend  to  acknowledge  a  supreme  beC 
4950.  Some  under  the  heels  in  a  deep  hell,  4951.  ^  The  eXvorff 
tw\"H"''ft'""'\'"T'-'""'*"™'  «f«  to  «cuse  themselvrberuse 
ll7fi^  "•'".  """T"  *^^  '^"'^'""^  "f  g°°d  ^^  ''"th.  but  they  were  told 

tt*s  f,.r."'^.w  !["*'  ""^^  *^  •"'"^«'  4952;  a  further  illustTatfon  of 
this  fact,  and  that  the  merely  natural  loathe  the  verv  mention  of  «„; 

ritual  things.  5006.  5116.  ^The  inverted  state  of^thTnatural  X 

renders  It  impossible  that  he  should  see  celestial  and  spiritual  "SinT 

also    that  all  such  when  seen  in  the  light  of  heaven  appear  wkh  fhe 

head  downwards,  and  the  feet  upwards,  51!6.    The  quS  and  lot  of 

those  who  are  in  natural  good  not  spiritual,  compared  with  those  who 

5032.  Further  account  of  natural  spirits  such  as  constitute  the  skhi' 
the  hairs,  and  the  bones,  5552-5573.  The  natural  life  is  represented 
by  the  hair  hence  the  appearance  of  females  in  the  other  life  withlons 
hair  combed  over  their  faces,  because  they  had  thought  more  of  the^f 
personal  adornment  than  of  eternal  life.  5570.  Thfy  who  are  purelv 
natural  or  mere  naturalists),  when  they  appear  in  the^igh?  of  heaven 
seem  not  to  have  a  face,  but  something  hairy  in  the  place  of  t  557?' 
0573  end.  A  fuUer  description  of  the  spirits  named  above  (4630)  thai 
Zi^u  !l°""?''T  ^r'Y'  ^■"'«^)'  «■"•  business  was  the  very  end 

a  s'ptitu?:Jht."9T09!  ""  "^""'^  ''°"'  '""^  '-^^'-'^  •--'  -<•- 
13.  TAe  Exteriors  and  Interiors  of  the  Natural.    The  natural  man 

V;6T282l;o7Tfi4Q''"T'.'?^ •''''■  '''''  ^»^"»'  5118    5126! 
~.L    f  282,  5497,  5649.     The  interior  natural  communicates  with  the 

miomd  mind  and  forms  the  plane  of  natural  life  after  death;  the  exte 

nor  natural  consists  in  the  life  of  the  senses  and  actions    3293    Sm 

pare  the  three  parts,  1589.     The  external  natural  is  from  the  s^S 


,  ( 


1:; 


I 


I 


778 


NAT 


of  the  body,  and  they  who  live  and  think  in  these  are  called  sensual 
men;  the  internal  natural  consists  in  analogical  truths  and  conclusions 
elevated  out  of  the  exterior,  4570,  ilL  5094.     When  the  natural  is  con- 
sidered  in  three  parts  a  medium  between  the  external  and  internal  is 
predicated,  by  separating  the  external  natural  from  the  sensual,  whicb 
is  then  called  the  extreme,  4570,  9215-9216.     The  natural  man  con- 
sidered  in  three  parts,  internal,  middle,  and  external,  is  denoted  by  the 
feet,  the  soles  of  the  feet,  and  the  heels,  respectively,  6844  end,  7 7^  J. 
See  Foot.     The  external  sensuals  are  in  two  classes  under  the  will  ana 
understanding  respectively,  and  unless  they  are  subject  to  the  internal 
sensuals  man  is  lost,  5077;  see  below,  5157.     The  external  sensuals  of 
both  kinds  together  with  their  recipient  vessels,  are,  properly  speaking, 
the  exteriors  of  the  natural,  or  the  corporeal  part  of  man;  but  the  inte- 
riors of  the  natural  are  scientifics  and  their  affections,  /^^«— ?"'^^.; 
The  exteriors  of  the  natural  are  all  that  man  puts  off  by  death,  tor  all 
that  he  has  thought,  said,  or  acted  in  the  body,  and  all  his  natural  affec- 
tions and  lusts,  thus,  all  the  interiors  of  the  natural,  are  retained,  oO/  9, 
5094.     The  interior  natural  communicates  with  the  rational,  and  the 
rational  flows  into  it ;  the  exterior  natural  communicates  with  sensuals, 
and  into  that  the  world  flows,  5118,  further  ill,  5126.     The  exterior 
natural  is  constituted  by  all  that  enters  through  the  senses  into  the 
natural  mind,  namely,  into  the  exterior  memory  and  the  imagy^atf  °  ^ 
how  the  interior  natural  and  the  rational  are  successively  opened,  5rJb. 
The  interior  natural  receives  ideas  of  truth  and  good  from  the  rational, 
and  by  these  the  exterior  natural  ought  to  be  illustrated  ;  also  that  such 
illustration  takes  place  when  charity  is  the  uniting  medium,  5133.    The 
exterior  natural  is  composed  of  scientifics  subject  to  the  intellectual 
part,  and  of  delights  subject  to  the  voluntary  part,  all  of  sensual  origin  ; 
the  former  can  be  brought  into  correspondence  with  the  interior  natural, 
but  not  the  latter,  5157,  5160—5167;  see  below,  6844.     The  exteriors 
of  the  natural,  which  are  sensuals,  serve  as  a  plane  and  as  it  were  a  tace, 
in  which  the  interiors  are  brought  to  view ;  unless  the  interiors  thus 
imaged  themselves  in  exteriors  man  could  not  think,  ilL  5165,  further 
ill  5168.     The  interior  and  exterior  natural,  act  as  one  by  conjunction, 
and  are  spoken  of  together  in  the  Word,  5263,  5276,  5282,  5333.    It  is 
from  the  exterior  natural  that  a  boy  thinks  while  he  is  yet  a  stripling ; 
when  he  approaches  manhood  he  begins  to  think  from  the  interior 
natural,  in  other  words  he  begins  to  reason;  but  in  manhood,  if  he  culti- 
vates his  rational  faculty,  he  rises  to  intellectual  and  immaterial  ideas; 
finally,  if  he  receives  good  from  the  Lord,  he  comes  into  the  light  of 
heaven,  5497.     Men  have  no  knowledge  of  the  difi*erence  between  the 
exterior  and  interior  of  the  natural,  but  the  angelic  societies  to  which 
they  correspond  know  it  well,  and  also  how  truth  is  received  in  either 
part,  ill.  5649.     The  exterior  lives  from  the  interior,  and  when  they  are 
separated  the  exterior  dies,  5707.     The  interior  lives  in  a  sphere  so 
much  purer  than  the  exterior,  that  it  is  capable  of  receiving  distinctly  a 
thousand  and  a  thousand  things,  which  appear  to  the  exterior  as  one 
general  form,  5707.   The  externals  of  the  natural  man  (meaning  sensuals) 
must  be  removed  (in  other  words  man  must  be  elevated  out  of  them),  if 
he  would  approach  the  Divine,  ill.  6844;  the  reason  further  ill.  by  the 
falses  and  evils  which  occupy  the  extremes,  7645,  7693.     The  exterior 
goods  and  truths  of  the  natural  man  are  conjoined  to  evils  and  falses 


NAT 


779 


because  they  look  outwards  and  downwards,  thus  to  self  and  the  worid ; 

but  his  interior  goods  and  truths  are  related  to  the  Lord  and  his  kine- 

T^y  because  they  look  inwards  and  above  himself,  ill.  7601,   7604, 

7b{}7.     The  natural  man  is  distinguished  as  interior,  exterior  or  middle, 

and  extreme  or  outermost;  by  the  interior  he  communicates  with  heaven, 

by  the  extreme  or  outermost,  which  is  the  sensual  part,  with  the  worid, 

and  the  exterior  or  middle  mediates  between  them,  9215—9216,  10,236. 

All   the  interiors  close-in   together  and  rest  upon  the   exterior  and 

extremes,  thus  upon  the  sensual  or  ultimate  of  man's  life ;  ill,  by  the 

skin  which  contains  all  the  interiors  of  the  body  and  holds  them  in 

connection,  92 1 6.     By  the  ultimate  or  external  sensual  is  not  meant  the 

senses  themselves  of  the  body,  but  the  proximate  faculties  of  the  man, 

who  is  called  sensual  if  he  thinks  and  desires  according  to  those  appe- 

tites,  ilL  9730.     That  the  sensual  part  or  ultimate  of  the  natural  man 

is  not  regenerated  at  this  day,  but  the  regenerate  are  elevated  from  it 

into  the  light  of  heaven,  6183,  6454;  passages  cited,  7442  end. 

14.  The  Extremes  of  the  Natural  Man  (called  also  the  lowest  natu- 
ral), are  the  sensual  things  in  which  the  natural  mind  terminates,  and 
;7.®Z^^®  classed  m  two  kinds,   voluntary  and  intellectual,  4009.  4570 
p3  T^'  l^^^*  ^^^^'  ^^^^'  ^^9^»  5125,  5128,  5580,  5767,  5774 
r\.l'  ^!?i'  6310-6318,  6564,  6598,  6612,  6622,  6844,  6845,  6948, 

??^^/-i1?'Z?^^'  ^^^5'  ^^^^'  9212,  9215,  9216,  9331.  See  above 
(13).  4a/0,  7645,  7601,  9215,  9216;  and  see  Sense. 

15.  The  Interiors  of  the  Interior  Natural,  are  also  called  spiritual, 
because  from  the  light  of  heaven;  and  in  this  light  are  truths  adjoined  to 
good,  5344.  The  spiritual  interiors  in  this  light  correspond  to  the 
angehc  societies  of  the  second  heaven,  and  man  communicates  with  this 
heaven  by  remains,  5344.  When  man  receives  good  from  the  Lord, 
his  understanding  comes  into  the  light  of  heaven,  because  all  truths  are 
housed  in  good,  5497  end. 

^  1 6.  The  Spiritual-Natural,  is  so  called,  when  truth  is  received  from 
internal  influx  into  the  natural  mind,  4570,  cited  below  (17).  By  the 
spiritual  in  the  natural  is  meant  all  that  is  of  the  hght  of  heaven  •  by 

roAT^^'^r^l'^^^^^  ^^^  *^**  '^  ""^  *^®  1^8^*  ^^  *^e  ^o''!^*  5328  end,'  ill, 
.i344.     The  spiritual-natural  is  so  called  when  the  natural  is  rendered 

subservient  to  the  spiritual,  and  acts  from  it  as  an  eff'ect  from  its  cause, 
56ol.     The  natural,  predicated  of  angels,  is  the  natural  made  spiritual 
because  conjoined  and  subject  to  the  spiritual,  5649. 

17.  The  Celestial-Natural,  is  the  same  as  natural  good,  or  good  in 
the  natural,  br.  2184  end;  represented  by  "the  son  of  an  ox  tender  and 
good,  2180,  2183.  The  celestial  is  predicated  of  the  natural  man  as 
well  as  the  rational,  namely,  when  good  is  received;  in  Hke  manner  the 
spintual,  when  truth  is  received,  4570.  The  celestial  principle  itself 
and  the  spiritual  itself,  dwell  in  the  interiors  of  the  rational,  but  they 
also  flow  into  the  exterior  of  the  rational,  and  into  the  natural,  ill.  5150. 
The  celestial  man  is  so  powerful  by  truth  in  the  natural  before  he  puts 
off  that  state,  that  he  can  combat  with  the  hells;  that  this  was  repre- 
sented by  the  Nazarite,  3301.  The  spiritual  of  the  celestial  is  the 
intermediate  between  the  internal  of  the  natural  and  the  external  of  the 
rational,  4585. 

18.  The  Celestial,  the  Spiritual,  and  the  Natural,  or  the  good  of 
love,  the  good  of  charity,  and  the  good  of  faith  follow  each  other  in 


::l! 


f  ■: 


.s:j 


780 


MAT 


I 


order,  correspondently  to  the  order  of  the  three  heavens,  4279,  428G, 
4938—4939,  9992,  10,005,  10,017,  10,030.     See  Good  (12,  16,  17). 

19.  Concerning  Natural,  or  Human  Ideas,  how  instantly  they  are 
turned  into  spiritual  by  the  Word;  this  according  to  the  law  of  corre- 
spondences, 3507,  5614.  See  Thought,  Idea,  Illustration, 
Understanding. 

20.  That  it  is  not  the  Natural  Man  that  thinks,  but  the  rational  in 
the  natural,  and  this  from  good,  ill.  2004, 3086,  ill.  3679,  4015.  When 
the  rational  and  natural  correspond,  man  thinks  spiritually,  because  the 
communication  is  open  for  influx,  but  otherwise  when  they  do  not  corre- 
spond, 3679;  compare  9702,  9703.  The  natural  man,  thinking  from 
the  rational,  may  know  natural  good  and  truth  without  revelation,  but 
not  spiritual,  3768.  The  spiritual  or  internal  man  can  see  what  is  done 
in  the  natural  or  external,  but  not  contrariwise,  because  influx  is  from 
the  spiritual  into  the  natural,  4667,  5119,  5259,  5427,  5428,  5477, 
6322,9110.     See  Thought,  Illustration. 

21.  The  Imaffination  of  the  merely  Natural  Man,  is  material,  and 
his  affections  resemble  those  of  brute  animals,  3020,  3337,  4408.  When 
however,  the  natural  man  sees,  thinks,  and  lives  from  the  internal  or 
spiritual,  he  is  the  subject  of  a  genuine  illumination,  which  is  ill.  3493, 
5128,  5270,  5422—5423,  5427—5428,  5477,  541 1,  5700.  See  Illus- 
tration, Imagination. 

22.  The  Natural  or  External  Memory,  is  the  memory  of  particulars 
or  material  things,  which  are  scientifics  and  knowledges,  and  which 
serve  as  objects  to  internal  sight,  1639,  1900,  2470,  3679,  4588,  4901, 
9222,  9394,  9723.     See  Memory  (2). 

23.  The  Natural  Man  predicated  of  the  Lord.  The  natural  man 
can  only  be  conjoined  to  the  rational  in  freedom;  accordingly,  when  the 
Lord  made  his  rational  divine,  he  left  the  natural  free,  3043.  The  con- 
ception and  birth  of  the  divine  natural  was  represented  as  to  good,  by 
Esau,  and  as  to  truth  by  Jacob,  hr.  3232,  3279,  3289,  3293,  3294, 
3299,  3302,  3303,  3305,  3313,  3314,  3599.  The  Lord  could  not 
make  his  natural  man  divine  before  truth  was  adjoined  to  his  rational ; 
because  influx  is  from  the  divine  good  of  the  rational  by  divine  truth, 
3283.  The  divine  natural  exists  from  the  divine  good  of  the  rational 
as  a  father,  and  from  the  divine  truth  of  the  rational  as  a  mother,  3286, 
3288.  Good  cannot  be  conjoined  to  truth  in  the  natural  man  without 
temptations,  which  the  Lord  sustained  therefore  till  the  vessels  recipient 
of  truth,  and  even  the  corporeal  part,  was  made  divine  in  him,  3318, 
3490.  The  Lord  willed  distinctly  from  divine  good  and  from  divine 
truth,  when  he  made  the  natural  divine;  from  the  former  he  chose  good 
as  the  medium,  from  the  latter  truth,  3509;  and  the  passages  concern- 
ing the  preference  of  Isaac  for  Esau,  and  of  Rebecca  for  Jacob,  cited 
above  (5).  Natural  good  in  the  Lord  represented  by  Esau,  was  divine 
from  the  father,  but  human  from  the  mother;  in  like  manner  truth, 
because  this  is  always  adjoined  to  good,  3599.  The  Lord  made  his 
natural  divine  by  goods  and  truths  corresponding  with  the  good  and 
truth  of  the  divine  rational,  ill.  3660.  The  Lord  made  his  natural 
divine  by  his  own  power,  still,  by  goods  and  truths  according  to  order, 
4025.  The  human  natural  was  made  divine,  and  Jehovah,  as  well  as 
the  human  rational,  so  that  light,  intelligence,  and  wisdom,  proceed 
from  it,  4240.     The  divine  natural  and  divine  sensual  are  not  to  be 


NAT 


781 


tinction  between  the  divine  and  human  nature  in  the  Lord,  4724,  4731 
10,12oi  why  such  a  distinction  was  made  by  the  Council  of  Nice  4738 

SehurnVf  .i  T""^°°fu'''!.^^*''™'''  *='•"''='''  because  really  the 
Whole  human  of  the  Lord  is  the  divine  good  of  his  divine  love    fiisn 

compare  6876.  See  Lord  (37,  38,41,^2).  The  sate  ~'sSh 
treat,   n  the  supreme  sense,  of  the  manner  in  which  the  Lord  marhis 

wWkV  '"'•  *"""  '^'°'  '"  '^^  representative  sense,  of  the  manner  in 
which  he  regenerates  man.  4027.  and  citations.  4353.  10,125 

corr;.tW?v.t"?'^"*  ^"'"'■^  '"  '^*  ^'-^'  """""Only  so  called,  but  more 
rorrectly  the  divine  essence,  was  the  Father  in  him.  as  the  essence  of 
life,  and  as  the  soul  in  man,  4235,  10,125.     See  above  (23)!  4724 

io.  1  he  Natural  Man  represented  in  the  Word.  The  spiritual  n« 
tivity  proceeding  in  the  external  or  natural  man  when  the  race  wt  Tn 
ojer  denoted  by  the  six  days-  creation  (Gen.  i.  1-30).  6-^3  ^7^l 
iu  -24.  //— OJ,  286.  The  quality  of  the  natural  man  thus  creatpd 
anew,  and  the  order  in  which  the  spiritual  life  rules  in  Wm  deuotTd  by 
the  living  creatures  mentioned,  ver.  26-30;  52,  56,  58-59  The  c/ 
estial  nativity  proceeding  in  the  natural  man  when  ia  order!  denoted  bv 
the  second  account  of  the  creation  (Gen.  ii.  1—16)  73-80  fiTlisn 
286;  particularly  90-93.  ThequWyof  the  naS'ra  Ln  fhus^rmed 
from  love,  and  the  order  of  the  celestiil  life  in  him.  denoted  by  several 
particulars  concerning  the  garden  in  Eden  (ver.  8-16)  77-80  of 
95  99-130  10.545.  Th^e  gradual  declinVftom  thl  'sLte  nJt. 
\T3vA  ^'"^'"fl  "«»  was  separated  from  the  internal,  denoted  by  he 
loss  of  Eden  and  the  ground  cursed  for  man's  sake,  190-193;  194- 
313,  particularly  207-2 10  241    251.  257-259.  265.  267-271    286. 

i,^  Jr'^  '""''  °^^°^^'  ^P'"'""''  "»t"ral.  sensual,  and  coroo- 

real  prepared  for  regeneration,  denoted  by  the  beas  s  and  other  creatures 
that  entered  the  ark   711,  714,  719,  743-750,  767,  772-780    other 
particulars  in  Man  (43.  44).   The  external,  or  ^atur^l  man.  to  be  ui^er 
subjection  to  the  internal,  denoted  by  the  fear  and  terror  ^f  man  n^n 
every  beast  of  the  earth,  971-972.985-992.     The  naturaTmano 
longer  in  perception  from  the  internal,  but  instructed  in  docrtnah 
denoted  by  Noah,  a  man  of  the  ground,  1068-1069.     wSn  be 
coming  natural  sensiial  and  idolatrous,  denoted  by  the  rLrd  .^ncem.W 
the  descendants  of  Noah,  passages  cited  in  Nations  (2,  3,  4  5)^! 
natural  man.  but  especially  the  sensual  and  corporeal  part.'  whenThe 
elevation  from  this  state  commences,  denoted  by  Lot.  who  fi^^Zn^l 
Abram  from  Charan.   1428.  1434.   1542-1547.  1563    1 61^7 
other  passages  in  Lot.   The  natural  man  during  he  reeeneration  of  f^l 

♦Jntk       A     ^".' V  '^'  3  •67-3170.  3778,  3974,  3982.     Good  and 
truth  produced  in  the  natural  man  after  the  regeneration  of  the  rational 
f  "fd  by  the  birth  of  Esau  and  Jacob.  3286.  3293,  3294!  S- 
3306.    The  regeneration  of  the  natural  man  in  his  present  fal  en  stL 

ITaX  ^^  "l*"""' '"'"'  «'  *°  ^^^n^*'  philosophy,  and  self  love  de 
noted  by  Pharaoh,  1487,  4789,  5192,  5244— 5249  6015  T^iTa^A7 
6651.  6679.  6683,  7097.  7220.  7228,  7353.  7355.' 7648.'  ^^^'  ^'^^' 


782 


NEC 


NATURALISTS.     See  Natural  (2,  11,  12). 
NAUSEATE.     See  to  Loathe. 

NAY.     See  Not. 

NAZARITE  [Nazir€eus\  A  Nazarite  represented  the  celestial 
man,  and  every  product  of  the  vine  was  forbidden  him  because  the  ce- 
lestial cannot  partake  in  what  is  spiritual,  2187;  in  other  words,  because 
the  celestial  are  not  regenerated  by  the  truth  of  faith,  like  the  spintual, 
5113  end.  The  offering  of  the  Nazarite  was  one  he-lamb,  one  ewe- 
lamb,  and  one  ram,  because  the  first  two  denote  celestial  love  and  truth, 
and  a  ram  the  spiritual  principle,  2830.  The  Nazarites  represented  the 
Lord  as  to  the  divine  human,  especially  the  divine  natural,  and,  in  a 
lower  sense,  the  man  of  the  celestial  church,  3300,  3301,  5247.  The 
long  hair  of  the  Nazarite  represented  the  natural  man  of  the  celestial, 
and  the  great  strength  of  Samson  is  attributed  to  his  hair  because  good 
does  not  fight,  but  only  truth,  in  which  it  is  ultimated,  3301,  5247. 
The  holiness  of  the  Nazarite  consisted  in  his  hair,  because  he  represented 
the  Lord  as  to  the  divine  natural,  or  external  divine  human,  6437. 
The  crown  of  the  head  of  a  Nazarite  has  reference  to  the  hair,  and  de- 
notes divine  truth  in  ultimates,  6437.  The  Nazarite  represented  the 
divine  natural  of  the  Lord,  also  divine  truth  proceeding  from  him  in 
ultimates,  which  is  the  Word  in  the  literal  sense ;  the  text  of  Lam.  iv. 
7,  explained  9470;  compare,  as  to  the  latter  point,  3300,  3812.  The 
power  of  good  and  truth  in  ultimates  was  represented  in  the  ancient 
church  by  the  Nazarite,  especially  by  the  hair,  as  appears  from  Samson, 

9836. 

NEAR  [jpropinqms].     See  Nigh. 

NEBAIOTH  AND  KEDAR.     See  Ishmael. 

NEBO.     SeeMoAB.  ,  .        . 

NEBUCHADNEZZAR,  King  of  Babylon,  denotes  the  vastation  of 
truth  and  good,  and  the  profane  false  principle  governing,  3727,  7519, 
10,227.  The  correspondence  of  the  statue  seen  by  him  in  vision  fully 
explained,  and  passages  cited  concerning  the  Grand  Man,  10,030. 

NECESSITY.  The  doctrine  of  philosophical  necessity  is  not  true,  and 
yet  there  is  most  essential  order  in  all  things  from  the  Lord,  ill.  6487. 

NECK  [collum,  cervixl.  1.  The  neck,  being  intermediate  between 
the  head  and  the  body,  denotes  influx,  communication,  and  conjunction, 
Tiz.,  of  superiors  with  inferiors,  ill  3542,  3603, 4352,  5320,  5926,  6033, 
8079.  Bands  \vinculd\  of  the  neck,  or  a  yoke  upon  the  neck,  denotes 
the  interception  of  good  and  truth,  vastation,  slavery,  3542,  3603.  Bol- 
sters, called  cervicalioy  things  of  the  neck,  or  capitalia,  things  of  the  head, 
[Hebrew,  mareshoth,  head-places  or  things,]  denote  the  outmost,  or  most 
common  form  of  communication,  3695,  3725.  The  neck  denotes  the  con- 
junction of  interiors  with  exteriors;  a  chain  of  gold  upon  the  neck  de- 
notes that  such  conjunction  is  by  good,  5320.  Specifically,  the  neck 
denotes  the  influx  and  communication  of  celestial  things  with  spintual ; 
the  knees,  of  spiritual  with  natural,  5328;  the  former  only,  5926,  9913, 
ill.  9914.  To  fall  upon  the  neck,  denotes  close  and  inmost  conjunction, 
4352,  5926,  6033.  The  difference  between  eollutn,  the  fore  part  of  the 
neck,  and  cervix,  the  hinder  part,  is  not  distinctly  stated,  see,  however, 
3695,  6365,  9330,  10,429;  the  latter  three  cited  below. 

2.  Harmony  of  Passages.  By  the  skins  of  kids  put  on  the  smooth 
of  Jacob's  neck,  is  meant  the  simulation  of  good,  lest  truth  alone  should 


NEE 


783 


appear    and  this  for  the  sake  of  conjunction,  3542.     Tlie  promise  tn 

iiotTs  thP  f  '  '^'."^^  'r'  !i'^  ''^'  ^^  J^^°^  ^--  upon  ^sTeck    de- 
notes the  free  influx  of  good  m  the  second  state  of  regeneration  when 

truth  IS  rendered  subordinate,   3603.     Esau  said  to  run  to  S    ^3 

upon  the  neck  of  Benjamin  and  weep,  and  Benjamin  weeping  on  hh 
neck,  denotes  the  conjunction  of  the  celestial  internal  wiThThe^sn^ritual 
medium,  and,  on  the  part  of  the  latter,  reception  and  reeVroci  f^ 
effected  in  mercy,  5926-5928.  Joseph,  said  to  fall  upon  t^e  Lk  of 
Israel,  and  to  weep  on  his  neck  a  long  while,  denotes  function  with 
spiritual  good  elevated  out  of  the  natural  man,  also  that  ft  7s  cTm 
menced  and  continued  in  mercy,  6033-6035.  *  The  hand  of  JuZh 
nt  '  ^?  'V*'.'  ?f  ^  ^^T"-^  "^  ^''  ^"^'"i^'^'  d^^^tes  the  power  o?  the 

crowa  to  flight,  636j.     The  firstling  of  an  ass  to  have  its  neck  broken 
nnless  redeemed,  denotes  that  a  merely  natural  faith  is  to  be  separald  and 

tZSr%S2''^¥he^  ^"^"^"?^  'h  ^'^"^-8079,  1  o!  rercl'pTre 
ihl'    u    ^     r      •.    ^he  promise  that  the  enemies  of  Israel  should  turn 
their  backs  [cermx,  back  of  the  neck],  denotes  the  damnationTthose 
who  are  in  the  falses  of  evil,  9330.     the  Israelites  called  ariff-necked 
people  r^e^ru.  cervice,  hard  in  the  neck],  denotes  the  non  rece^^^^^^^ 
influx  from  the  Lord,  10,429.     His  breath  as  an  overflowing  sLeamsU 
reach  to  the  midst  of  the  neck,  Isa.  xxx.  28,  denotes  the  inte Sin  ^^ 
good  and  truth  by  the  false,  3542.     Open  the  bands  of   hvTck  O 
captive  daughter  of  Zion,  Isa.  lii.  2,  denotes  the  admission  and  reception 
of  good  and  truth,  3542.     Jeremiah,  commanded  to  make  bandstand 
yokes  for  the  neck,  and  send  them  to  the  kings,  &c.,  Jer  xxvH  2  3   8 
11,  denotes  the  desolation  of  the  rational  and  natu  al  marwh;n  infl,fx 
IS  intercepted  3542      The  yoke  of  Nebuchadnezzar,  SofKo^ 
to  be  broken  from  the  neck  of  all  nations  within  two  year!,  Jer.  xxviii' 
11,  denotes  deliverance  by  vastation,  3542.     My  entlngled  prevarica 
ions  ascend  upon  my  neck.  Lam.  i.  14,  denotes  the  exteLion^of  ?a"ses 
towards  interiors,  3542.     An  evil  from  which  ye  shall  no    dr^w  awav 

1^1'   A     T  '/^u^'l  *^  *^"  *b^"S^  ^^  b^^^^"'  3542.     Thou  woundest 

even  to  the  neck,  Hab.  m.  13,  denotes  the  destruction  of  false  principles 
by  preventing  conjunction,  3542.  i«>e principles 

NECKLACE.     See  Neck  (5320),  Ornament 

NEEDLEWORK  [acupictura].  The  needlework  of  Egypt  denotes 
mfJ^T  '^^  ?/" "'^  '•T^^^^tative  of  spiritual  things,  U  56,  9466 
//.  9688.  Needlework  denotes  scientific  truths ;  finf  linen  natural 
I7lhl  ;t^^^•^Pl'J*"'^  truths  5319.  When  scientifics  are  represented 
m  the  other  life  hey  appear  like  needlework,  or  lace,  5954.  ^  Needle- 
968«  TA^  ''''f^'^'f^^  >  eunning-work,  intellectual  ruths,  e7/ 
9688      Needlework,  called  the  work  of  the  embroiderer,  denotes  the 

VUL  lie 


ti 


784 


NEI 


NEI 


785 


knowledges  of  good  and  truth  derived  from  scientifics,  9945.   See  Gar- 
ment. 

NEEDY  [e^rewM*].    See  Poor.  ,  ..     .    , 

NEGATIVE.  The  negative  and  affirmative  state  ot  mmd  con- 
trasted, showing  that  the  former  is  from  evil,  and  that  it  tends  to  the 
affection  of  what  is  false,  thus,  to  all  folly  and  madness,  variously  lU, 
2568  2588,  2689.  An  affirmative  state  of  mind  is  necessary  betore 
man  can  receive  the  influx  of  good  and  truth  from  the  Lord;  hence,  the 
affirmative  state  is  introductory  to  all  intelligence  and  wisdom,  2o68, 
3913.  They  who  are  in  the  affirmative  confirm  divine  truths  by 
scientifics;  they  who  are  in  the  negative  invahdate  them,  and  at  length 
believe  nothing;  hence,  the  learned  especially  have  so  little  interior 
sight  4760.  The  character  of  those  in  whom  the  negative  reigns  uni- 
versally, ill.  and  sh,  6015,  6125  ;  and  that  scientifics  collected  in  this 
state  all  tend  to  denial,  6383.  See  Doubt,  Pharaoh. 
NEGRO.     See  Ethiopia. 

NEIGHBOUR  [Proximua].     1.  He  who  thinks  and  intends  evil 
ao-ainst  his  neighbour  is  among  infernal  spirits;  but  he  who  thinks  and 
intends  good  is  among  good  spirits  and  angels,  1680.     What  is  meant 
by  neighbour  cannot  be  known  from  the  doctrinal  of  faith,  but  from  the 
doctrinal  of  charity  ;  because  they  only  are  meant  by  the  neighbour  who 
are  principled  in  good,  and  abstractly  good  itself,  2417.     It  was  a  part 
of  the  wisdom  of  the  ancient  church  to  distinguish  those  who  were 
neighbour  to  them  in  various  degrees,  according  to  their  spiritual  state, 
with  reference  to  good ;  hence  the  signification  of  the  poor,  the  sick,  the 
naked,  the  hungry,  the  fatherless,  the  stranger,  the  widow,  &c.,  24 1 7, 
the  latter  4956.     They  who  are  neighbours  to  one  another  are  called 
brothers  throughout  the  universe,  because  brother  also  denotes  good,  or 
one  who  is  in  good,  sh,  2360,  further  ill.  6756.     They  who  are  in 
charity  regard  all  who  receive  good  from  the  Lord  as  their  neighbours, 
but  the  evil  deduce  the  claim  to  neighbourhood  from  themselves,  accord- 
ing as  others  favour  and  serve  them,  2425;  see  below  6023.     The 
general  good  is  more  a  neighbour  than  any  individual,  and  still  more 
the  Lord's  kingdom  in  heaven  and  earth,  2425,  6023.     In  the  supreme 
sense  the  Lord  himself  is  the  neighbour,  and  in  the  respective  sense  all 
good  from  him  accordingto  its  degree,  2425,  3419,  3875.     Reason  may 
teach  all  that  the  neighbour  is  to  be  loved,  but  only  the  Word  can  discover 
who  is  the  neighbour,  namely,  that  it  denotes  those  who  are  in  good,  be- 
cause in  their  good  the  Lord  is  present,  3768  ;  ill,  that  good  in  others  is 
the  neighbour  that  we  ought  to  love,  10,336.     When  they  who  are  in 
external  truths  read  that  the  neighbour  is  to  be  loved,  they  think  of  all 
without  distinction,  but  they  who  are  in  internal  truths  know  that  every 
one  is  to  be  loved  according  to  the  good  that  is  in  him,  3820.     Love 
towards  the  neighbour  is  charity,  or  spiritual  love,  the  same  as  repre- 
sented by  Levi,  3875.     Love  to  the  neighbour  is  the  love  of  good  and 
truth,  because  the  neighbour  denotes  those  who  are  in  good  and  truth, 
and  abstractly  good  itself,  and  truth  itself,  4837,  near  the  end  ;  further 
ill,  4956.     Ultimate  truth  is  the  same  in  form  both  to  the  spiritual  and 
the  natural,  but  is  differently  understood  ;  ill,  by  good  to  the  neighbour, 
&c.,  5028.     It  is  a  common  truth,  or  scientific  of  the  church,  that 
every  one  is  meant  by  the  neighbour,  but  this  scientific  is  filled  with 


ur^Z.f^:  according  as  the  neighbour  is  viewed  from  good  or  from 
self,  0023.  Christian  charity  is  good  qualified  by  truth,  and  there  is  as 
much  difference  between  good  done  for  the  sake  of  the  Lord  and  the 
vT^no  1  i^  V""?  ^^'^  ^"""^  Sood  done  for  self,  as  between  heaven  and  hell, 
I/O210,  further  eV/.  10,284.  See  Good  (19).  That  the  love  of  the 
neighbour  constitutes  the  spiritual  kingdom,  and  love  to  the  Lord  the 

J'n  nro    rA°f.T' J'*^^^^^^  ^^^^^^  ^^^^»  9812,  9992,  10,005,  10,017, 
10,068,  10,2/0.     See  Good  (16,  17,  22;,  Love  (13),  Heaven  (5). 

liT  •  i\  ^^^^j^i^^  Passages  concerning  the  Neighbour,  and  love  to  the 
Neighbour  (Sm-^Q7\2,  6818-6824,  6933—6938,  8120-8123.  It 
IS  supposed  that  every  one  is  alike  a  neighbour,  but  there  are  great  dif- 
ferences, which  ought  to  be  known  before  good  can  be  done?  6703— 
a:  I?  i  ^^  account  the  ancients  reduced  the  neighbour  into  classes, 
and  taught  how  charity  was  to  be  exercised  towards  each  kind  ;  thus, 
their  doctrines  were  laws  of  life,  or  of  charity,  6705.  With  Christians 
the  Lord  is  the  source  of  the  relationship  understood  by  neighbour,  thus 
it  is  the  good  which  is  from  him,  6706,  671 1.  The  discrimination  of 
one  from  another  in  the  true  doctrine  of  the  neighbour  is  according  to 
the  quality  of  good,  thus  according  to  the  presence  of  the  Lord,  6/07, 
V  i  ^^  ^.  ^^®  ^^^^  ^^^  ^^Sree  in  which  any  one  is  a  neighbour 
must  be  determined,  because  every  one's  good  is  according  to  the  quahtv 
of  his  love,  6709,  ill,  6710.  Every  man  is  a  neighbour? but  in  a  diffe- 
rent manner;  so  every  society  according  to  its  magnitude,  and  thus  one's 

^q"!  o^^'^^oo!  ''ol'j;*'^*  ^°^  *^^  ^^^^'^  universal  kingdom,  each  case  ill 
6818-6824,  8123,  10,336.     Societies  are  to  be  the  subjects  of  neigh- 
bourly love  and  service  on  the  same  principle  as  individuals,  according 
to  the  good  that  is  in  them,  6820— 6821 .     The  church  is  loved  as  the 
neighbour  when  by  its  truth  others  are  led  to  good,  6822.     The  Lord  is 
the  neighbour  above  all,  and  is  to  be  loved  above  all,  which  is  done  by 
having  regard  to  him  m  every  degree  of  neighbourly  love,  6819,  6824. 
It  IS  a  common  saying  that  every  one  is  neighbour  to  himself,  and 
should  first  provide  for  himself;  this  indeed  must  be  done,  but  with 
the  end  of  serving  others,  6933—6938.     Every  one  is  a  neighbour  to 
himself,  not  in  the  first  place  but  the  last,  6933.  Every  one  should  provide 
tor  himself,  that  he  may  have  the  necessaries  of  life,  and  be  in  a  state  of 
exercising  charity,— but  if  he  provides  for  himself,  as  principal,  the  end 
is  evil,  6934,  6935.     Two  illustrations  of  this  doctrine,  first,  that  the 
body  ought  to  be  provided  for  with  a  view  to  the  mind,  and  the  mind 
again  ought  to  be  imbued  with  wisdom  and  intelligence,  that  it  may  serve 
the  Lord  ;  second,  that  the  case  is  similar  to  the  erection  of  a  house, 
for  the  foundation  is  first  in  time,  but  the  first  and  last  end  is  habitation, 
thus  the  foundation  is  for  the  sake  of  the  house,  6937.     The  case  is 
similar  in  respect  to  woridly  honours,  which  are  to  be  courted,  not  for 
the  sake  of  self,  but  for  the  sake  of  the  neighbour,  6938.     Genuine 
chanty,  or  love  to  the  neighbour,  is  to  act  prudently  for  the  sake  of 
good  as  an  end,  to  do  right  in  all  things,  and  strictly  to  perform  the 
duties  of  one's  office,  br,  ill,  by  examples,  8 1 20—8 1 22.     A  good  person 
is  the  neighbour  towards  whom  charity  is  to  be  exercised  ;  not  so  the 
evil,  because  charity  in  its  larger  sense  requires  that  they  should  be 
punished,  8 1 20—8 121.   To  do  what  is  good  and  right,  for  the  pure  sake 
of  what  IS  good  and  right,  is  to  love  the  neighbour,  and  to  love  God, 
8123,  10,284,  10,310,  ill,  10,336.     See  Charity. 

l2 


786 


NET 


3.  The  Commandments  concerning  the  Neighbour.  Thou  shalt  not  re- 
ply affainst  thy  neighbour  with  the  testimony  of  a  he,  denotes  that  good 
is  not  to  be  called  evil,  nor  true  false;  and,  on  the  contrary,  that  evil 
is  not  to  be  called  good,  and  the  false  true,  8907,  HI  8908  Thou  shalt 
not  covet  the  house  of  thy  neighbour,  thou  shalt  not  covet  the  wife  ot 
thy  neighbour,  &c.,  denotes  that  care  is  to  be  taken  lest  evil  be  appro- 
priated by  passing  from  the  thought  mto  the  will,  j//.  8909-8910. 
That  a  man  and  his  companion,  a  man  and  his  neighbour  and  a  man 
and  his  brother,  denote  truth  to  which  good  is  conjoined,  10,  j55. 

NEPHILIM,  the,  (translated  giants),  were  those  who  immersed  the 
doctrinals  of  faith  in  their  cupidities,  and,  from  the  love  of  selfjconceived 
dire  persuasions  of  their  own  eminence,  557,  580  ;  see  below  o82.     1  he 
Nephihm  dwelt  in  the  land  of  Canaan,  where  the  church  had  been    as 
appears  from  the  sons  of  Anak,  Num.  xiii.  33,  who  were  of  their  number, 
567  4454,  end.    The  Nephilim  were  such  as  from  the  persuasion  ot  their 
own  height  and  pre-eminence  made  truths  and  all  sacred  things  oXnoB^c- 
count,  580—581.     So  direful  were  the  persuasions  and  fantasies  ot  the 
Nephilim  that  the  human  race  must  have  perished  if  the  Lord  by  his 
advent  had  not  liberated  the  world  of  spirits  from  them,  o8 1 ,  1  b/  J.    l  he 
Nephilim  are  now  in  hell,  under  what  appears  a  cloudy  and  dense  rock  be- 
neath  the  heel  of  the  left  foot,  whence  they  dare  not  emerge,  581  ;  their 
character  and  state  fully  described,  1265-1272,  1673.    The  posterity  of 
the  NephiUm  are  called  in  the  Word  Anakim  and  Rephaim,  581.     Ihe 
sons  of  God  denote  the  doctrinals  of  faith,  and  the  daughters  of  men 
evil  cupidities,  from  the  conjunction  of  which  the  Nephilim  were  born, 
582.     The  Nephilim  were  called  mighty  men,  from  self  love,  583.     In 
the  most  ancient  church  truth  was  known  from  good,  or  the  will  had 
influx  into  the  understanding  ;  hence  the  dire  persuasions  which  cha- 
racterised  the  Nephilim  when  lusts  prevailed,  for  which  reason  the  state 
was  changed,  640,  927.     The  Rephaim,  Susim,  and  Emim,  denote  per- 
suasions of  the  false,  such  as  the  Nephilim  imbibed,  ill,  1673;  and  that 
the  Anakim,  or  Rephaim,  were  called  Emims  by  the  Moabites,  581, 
1868  end;  see  further  2468.     The  false  persuasions  infused  by  the 
Nephilim,  or  last  posterity  of  the  most  ancient  church,  were  so  deadly 
that  few  could  have  been  saved,  if  the  Lord  had  not  assumed  the  human; 
also,  that  the  Lord  cast  them  into  hell  when  he  was  in  the  world,  /68(); 
as  to  the  Cauaanites  who  succeeded  them  after  the  flood,  see  Nations 

(5) 

NERVE  [nervus].     Truths  in  good  are  like  nerves  in  the  flesh,  or 

like  spiritual  fibres  which  form  the  body  ;  hence,  fibres  denote  the  in- 
most forms  proceeding  from  good,  and  nerves,  or  sinews,  truths,  «A. 
4303,  5435.  The  nerve,  or  sinew,  put  out  in  the  hollow  of  the  thigh 
denotes  what  is  false;  and  it  was  not  to  be  eaten  because  the  false  must 
not  be  appropriated,  4303,  4317,  5051  and  citations.  Ends  are  repre- 
sented by  the  beginnings  of  fibres,  thoughts  by  the  fibres  from  those 
beginnings,  and  actions  by  nerves,  5189.     See  Fibre. 

NEST  [nidus].  Rational  and  natural  truths  compared  to  nests  m 
the  cedars  of  Lebanon,  776.  Those  who  are  in  falses,  but  who  conceive 
themselves  wise  beyond  others,  said  to  make  their  nest  among  the  stars, 
&c.,  10,582. 

NET  [rete,  laqueus].     See  Snare.  ,   i      . 

NETWORK  [opus  reticulatum].    The  grate  of  network  round  about 


NIG 


787 


the  altar  denotes  the  sensual  part,  or  ultimate  of  man's  life,  and  the 
same  in  the  Lord's  divine  human,  9726,  9730.  All  the  extremes  of  the 
body  are  like  reticulated  forms,  which  either  reject  or  admit  such  matters 
as  flow-in  from  the  world,  9726.  The  grate  of  network  round  the 
altar  was  of  brass,  to  represent  good  in  that  degree,  4489,  9727.  The 
grate  of  network  made  up  to  the  midst  of  the  altar,  denotes  the  exten- 
sion of  the  sensual  part  from  the  head  to  the  loins,  9731.  The  net,  or 
caul  upon  the  liver,  denotes  interior  good  in  the  external  or  natural  man, 
or  good  purified,  10,031,  10,073. 

NETTLES  [urticce].     A  place  of  nettles,  relative  to  Sodom,  denotes 
the  vastation  of  good,  and  hence  the  ardour  or  burning  of  man's  life 
from  the  love  of  self;  salt-pits,  relative  to  Gomorrah,  the  vastation  of 
truth,  and  hence  the  desire  of  the  false,  2455,  10,300. 
NIGELLA.     See  Fitches. 

NIGH  [j)ropinquus'].  The  city  of  Zoar  called  nigh  by  Lot,  denotes 
the  truth  in  affinity  with  good,  2428.  The  father  and  brethren  of 
Joseph  nigh  to  him  in  Goshen,  denotes  perpetual  conjunction,  5911. 
The  way  by  the  land  of  the  Philistines  called  nigh,  denotes  that  faith 
separate  from  charity  occurs  first  when  those  who  have  been  in  evil 
think  of  the  truths  of  the  church,  8094.  To  approach  and  be  nigh, 
denotes  conjunction  and  presence,  ill.  and  sh.  9378.  To  approach  to 
God,  is  to  think  of  the  Divine  by  the  faith  of  charity,  6843.  To  come 
near,  denotes  presence,  perception,  interior  communication,  3572,  3574, 
5883.  It  is  by  good,  which  occupies  the  interiors,  that  man  is  in 
heaven,  and  as  to  his  inmost  near  the  Lord,  7910,  further  ill,  10,134. 
See  Approach,  Come,  Conjunction. 

NIGHT  [nox].     1.  The  proprium  being  as  thick  darkness  in  man 
is  compared  to  night,  21  ;  see  below  9299.     States  of  perception  and 
of  faith  are  called  day,  states  of  no  faith,  night,  221.  States  of  love  and 
charity  are  called   day,    states  of  faith  without  charity,  night,   709, 
ill,  862.      The  changes  which  the  regenerate  undergo  in  will  are  as 
summer  and  winter,  their  changes  in  understanding  as  day  and  night, 
ill.  and  sh.  935—936.     The  night  denotes  a  state  of  shade,  in  which 
apparent  good  and  truth  cannot  be  distinguished  from  genuine  good  and 
truth,  1712,  3438,  3693;  see  below  5092.     The  evening  followed  by 
night  denotes  the  state  of  the  church  when  there  is  no  longer  any 
charity,  and  faith  begins  to  decline;  the  evening  (understood  as  the 
morning  twihght),  followed  by  day,  denotes  the  state  of  the  new  church, 
or  of  commencing  charity,  2323.     Night  denotes  the  total  absence  of 
all  that  constitutes  the  church,  2323,  2335.     The  time  proceeding  from 
evening  to  night,  denotes  visitation  and  judgment,  2345.     Day  is  a  state 
of  good  and  truth,  night  of  what  is  merely  false  and  evil,  2353,  6000. 
The  internal  sense  of  the  Word  is  as  day,  the  literal  sense  as  night,  ill, 
3438.     The  night  denotes  the  last  time  of  an  old  church,  and  the  first  of 
a  new  one,  4638.    The  state  of  shade,  denoted  by  the  night,  is  from  the 
false  of  evil;  a  second  state  of  shade  is  from  ignorance  of  truth;  a  third 
state  is  from  the  obscurity  of  externals  compared  with  internals,   5092. 
Every  state  of  spiritual  shade,  or  night,  is  caused  by  the  non-reception 
of  light  from  the  sun  of  heaven,  which  is  the  Lord,  5092.     Night  de- 
notes an  obscure  state,  in  which  truth  does  not  appear,  also,  when  the 
false  of  evil  prevails,  and  when  the  church  comes  to  its  end,  sh.  6000, 
8199.     A  vision  of  the  night  denotes  obscure  revelation,  sh,  6000.    All 


788 


NIG 


NIS 


789 


ill  hell  are  said  to  be  in  night,  or  darkness,  and  are  called  angels  of  the 
night,  or  of  darkness;  they  see  one  another,  however,  in  a  light  as  from 
a  coal  fire,  6000.  In  heaven  there  is  evening  and  twilight,  from  the  pro- 
prium  of  the  angels,  but  not  night,  which  is  in  hell,  ill.  6110,  10,134  ; 
see  also  3340,  3643,  4416,  4418.  4531,  5128,  7870,  8426,  8814.  The 
morning  light  that  succeeds  to  night  in  the  other  life,  is  from  truth, 
and  all  darkness  from  falses,  ill.  6829.  States  of  temptation,  infesta- 
tion, and  desolation,  are  evening  and  night  in  the  other  life ;  states 
of  consolation  and  festivity,  morning  and  day-dawn,  ill.  7193.  Morn- 
ing, noon,  evening,  and  night,  correspond  to  states  of  illustration ; 
when  predicated  of  the  evil,  to  states  of  perception,  7680,  8106;  pas- 
sages cited,  10,134.  Midnight,  when  the  darkness  is  thickest,  denotes 
total  devastation,  7776,  7947.  Night  denotes  damnation,  because  the 
devastation  of  all  truth  and  good,  7851.  The  several  significations  of 
night  cited,  showing  that  it  denotes  a  state  of  evil,  because  of  no  faith  and 
charity;  thus,  total  devastation,  damnation,  hell,  7870;  and  hence  a 
state  of  the  mere  false  from  evil,  7947.  Night  denotes  the  proprium 
of  man,  because  this  is  nothing  but  evil  and  false,  9299.  See  Evening, 
Darkness,  Twilight,  Morning,  Light. 

2.  Harmony  of  Passages.  The  hght,  called  day,  and  the  darkness, 
night,  distinguishes  all  that  is  of  the  Lord  in  man,  and  all  that  is  of 
man's  proprium,  21.  Rain  upon  the  earth  forty  days  and  forty  nights, 
denotes  the  state  and  duration  of  spiritual  temptations  between  what  is 
good  and  true  on  the  one  hand,  and  evil  and  false  on  the  other,  758 — 
764,  862.  The  promise  that  seed-time  and  harvest,  cold  and  heat, 
summer  and  winter,  day  and  night,  shall  not  cease,  denotes  the  per- 
petual procedure  of  regeneration  and  its  changing  states,  which  are  de- 
scribed 930 — 936.  Abram  and  his  servants  smiting  the  kings  in  the 
night  when  he  rescued  Lot,  denotes  the  state  of  first  temptations  when 
evils  and  falses  are  overcome  in  the  obscurity  of  apparent  goods  and 
truths,  1652,  1712.  We  will  pass  the  night  in  the  street,  said  by  the 
angels  who  came  to  Lot,  denotes  the  state  of  judgment  from  truth, 
2335.  Evening  and  night,  understood  by  the  time  they  were  in  the 
house  of  Lot,  denotes  the  procedure  of  visitation  and  judgment,  or  of 
inquisition  into  evil,  2345.  Where  are  the  men  who  came  to  thee  in 
the  night,  said  by  the  men  of  Sodom,  denotes  the  denial  of  the  divine 
human  and  the  holy  proceeding  at  the  end  of  the  church,  2352,  2353. 
Jehovah  appearing  to  Abraham  in  the  night  when  he  went  up  to  Beer- 
sheba,  denotes  obscure  perception  from  the  Lord  in  divine  doctrine, 
3436,  3438.  Jacob  passing  the  night  in  Luz,  as  he  went  from  Beer- 
sheba  to  Charan,  denotes  the  obscure  state  of  the  understanding,  remote 
from  divine  doctrinals,  3690,  3693.  The  butler  and  baker  of  Pharaoh 
both  dreaming  in  one  night,  denotes  the  state  of  sensuals,  both  volun- 
tary and  intellectual,  equally  in  the  shade  of  falses,  5092.  Israel  at 
Beersheba,  and  God  manifested  to  him  in  the  visions  of  the  night,  de- 
notes obscure  revelation  in  a  state  of  charity  and  faith,  or  of  spiritual 
good,  5997,  6000.  An  east  wind  brought  upon  Egypt  all  day  and  all 
night,  which  brought  the  locusts,  denotes  the  loss  of  all  perception  by 
the  evil,  and  the  natural  mind  occupied  by  falses,  7679,  7680,  7682 — 
7684.  The  first-born  of  Egypt,  slain  at  midnight,  denotes  the  state  of 
total  devastation  in  which  the  damnation  of  faith  separate  from  charity 
takes  place,  2353,  777(^»  7S70—7S71,  7017.     The  passovcr  eaten  by 


the  Israelites  that  night,  denotes  the  fruition  of  good  enjoyed  by  the 
spiritual  when  they  are  liberated  from  infestation  by  falses,  7822,  7849 
— 7851.  Pharaoh  said  to  arise  that  night,  and  all  his  servants,  and 
all  the  Egyptians,  and  a  great  cry  made  in  Egypt,  denotes  the  damna- 
tion of  all  and  every  one  who  are  in  the  false  of  evil,  and  their  interior 
lamentation,  7952—7954.  Pharaoh  said  to  call  Moses  and  Aaron  in 
the  night,  denotes  the  afflux  (or  external  apprehension)  of  truth  from 
the  divine  in  that  state,  7955.  Jehovah  going  before  the  Israehtes  in 
a  pillar  of  fire  by  night,  denotes  the  Lord's  presence  when  the  spiritual 
are  in  a  state  of  obscurity,  which  receives  illustration  from  good,  8105, 
8108.  The  one  came  not  near  the  other  all  night,  said  of  the  Egyptians 
and  Israelites,  denotes  the  state  of  obscurity  as  to  the  truth  and  good 
of  faith,  which  succeeds  immediately  after  temptations,  8199.  The  fat 
of  the  sacrifice  not  to  be  kept  through  the  night,  denotes  that  the  good 
of  worship  is  not  from  the  proprium,  but  is  always  new  from  the  Lord, 
9299.  The  words  of  our  Lord,  I  must  work  the  works  of  Him  who 
sent  me  while  it  is  day,  the  night  comes  in  which  no  one  can  work,  de- 
note the  regeneration  of  man  in  a  state  of  faith,  or  of  good  and  truth, 
and  that  it  cannot  take  place  in  a  state  of  evil  and  the  false,  221,  2353, 
6000.  If  a  man  walk  in  the  night  he  off'ends,  because  there  is  no  light 
in  hini  (John  xi.  10),  denotes  the  state  of  false  from  evil,  2353.  A  cry 
made  in  the  middle  of  the  night,  behold  the  bridegroom  comes,  &c.,  de- 
notes the  mutation  of  the  church  when  it  comes  to  its  end,  and  hence 
judgment,  4638.  Night  in  various  prophecies  explained  of  the  last 
times  of  the  church,  2353,  6000,  10,134. 

NILE.     See  Egypt  (8). 

NIMROD,  denotes  external  worship,  in  which  are  interior  evils  and 
falses,  1133.  His  being  the  son  of  Cush,  who  was  the  son  of  Ham, 
denotes  the  origin  of  such  worship  with  those  who  possessed  the  inte- 
rior knowledges  of  faith  separate  from  charity,  1 1 75,  1 1 76.  Nimrod  is 
called  a  mighty  one,  because  such  was  the  religion  that  prevailed  in  the 
church;  and  a  hunter,  on  account  of  its  persuasive  and  captivating 
tenets,  1177,  1178.  Babel,  Erech,  Accad,  and  Calneh,  in  the  land  of 
Shinar,  are  the  places  where  such  worship  commenced,  and  they  signify 
the  worship  itself  and  its  varieties,  1 180—  1 183.  This  worship  declined 
gradually  until  it  became  interiorly  filthy  and  profane,  in  which  profane 
state  it  is  signified  by  the  land  of  Shinar,  1182,  1183,  1292,  8540. 
Asshur  going  out  thence,  denotes  the  commencement  of  reasonings  con- 
cerning internal  worship  among  those  of  this  quality,  1184 — 1186. 
Nineveh,  and  the  other  cities  which  he  built,  denote  the  doctrinals  of 
faith  thus  formed,  1184.  Specifically,  Nineveh  denotes  false  doctrine 
from  the  fallacies  of  the  senses;  Rehoboth,  the  same,  ruled  by  the  lust 
of  innovation,  or  pre-eminence;  Calah,  false  doctrine  originating  in  the 
will,  1187 — 1189.  Resen,  between  Nineveh  and  Calah,  denotes  false 
doctrinals  of  life,  which  are  generated  between  the  falses  of  reasoning 
and  the  falses  of  lust,  1190. 

NINE,  NINETY.     See  Numbers. 

NINEVEH.     See  Nimrod. 

NISSI,  my  ensign  or  banner,  is  added  to  the  name  of  Jehovah  when 
his  protection  and  perpetual  war  against  evils  and  falses  are  treated  of, 
ill,  and  sh.  8624. 


790 


NOA 


NOA 


791 


<j 


\% 


NO  [non].     See  Not. 

NO,  a  city  in  Egypt,  denotes  the  false  that  produces  evil  ;  Sin  in 
the  same  prophecy  (Ezek.  xxx.  15 — 16)  is  evil  derived  from  the  false, 
8398. 

NOAH  [Noachas],  Noah  denotes  the  residuum  of  the  most  ancient 
church,  or  the  few  in  whom  any  nucleus  of  the  church  remained  at  the 
time  of  the  flood,  407,  468,  530.  Noah  denotes  the  ancient  church,  or 
the  parent  of  the  three  churches  that  existed  after  the  flood,  529.  The 
remains  of  the  most  ancient  church,  meant  by  Noah,  were  remnants, 
not  of  perception,  but  of  integrity,  and  of  doctrine  deduced  from  per- 
ception, 530  ;  see  below  628.  The  church,  meant  by  Noah,  is  called 
the  ancient  church,  to  distinguish  it  from  the  most  ancient,  from  which 
it  was  altogether  difl*erent  in  genius ;  also,  it  existed  at  the  close  of  the 
ages  preceding  the  flood,  and  at  the  beginning  of  the  following,  530 
end;  the  difference  further  ill.  605 — 610,  765.  The  church,  called 
Noah,  is  not  to  be  numbered  with  the  churches  existing  before  the  flood, 
535.  The  difference  between  the  ancient  church,  called  Noah,  and  the 
most  ancient,  is  the  same  as  between  conscience  and  perception,  ill.  597. 
All  men  were  become  corporeal  at  the  period  of  the  flood,  including 
those  meant  by  Noah,  but  these  latter  could  be  regenerated,  because 
they  had  remains,  and  also  were  acquainted  with  doctrinals,  628.  Noah 
denotes  such  as  could  be  regenerated,  and  thus  saved,  br.  664.  Those 
meant  by  Noah  had  no  understanding  of  truth,  because  the  understand- 
ing of  truth  cannot  be  given  without  the  will  of  good;  but  rationality 
and  natural  good  remained  to  them,  628.  The  new  church,  called 
Noah,  was  capable  of  receiving  charity  through  the  understanding  of 
truth,  which  could  thus  appear  as  the  will  of  good,  640.  The  man  of 
the  new  church,  called  Noah,  believed  simply  such  doctrine  as  had  been 
handed  down  from  the  most  ancient  church,  from  those  called  Enoch  ; 
while  those  who  perished  were  such  as  imbibed  the  most  dire  persua- 
sions, by  immersing  the  doctrines  of  faith  in  their  cupidities,  736;  see 
below  788.  The  church,  called  Noah,  is  called  spiritual,  because  their 
new  birth  is  by  doctrinals  of  faith,  implanted  as  means  to  charity,  7^5. 
The  name  of  Noah  denotes  the  ancient  church  generally,  which  is 
further  described  as  to  its  quality  in  the  three  branches,  Shem,  Ham, 
and  Japhet,  76^,  768,  773;  see  below  788;  see  also  600,  615,  617, 
cited  below  (5).  Noah  denotes  the  ancient  church  generally  when 
named  alone,  1058.  The  men  of  the  Noatic,  or  ancient  church,  were, 
like  the  Jews,  fluctuating,  788,  789.  As  to  hereditary  evil,  those  called 
Noah  were  like  the  antediluvians  who  perished;  hence,  the  ancient 
church  itself  is  not  meant  by  Noah,  but  he  is  its  jmrent  or  seed,  and 
Shem,  Ham,  and  Japhet,  must  be  taken  along  with  him  to  mean  the 
church,  788.  The  church  itself  is  denoted  by  the  wife  of  Noah, 
and  the  wives  of  his  sons,  769,  770.  The  Noatic,  or  spiritual  church, 
is  also  a  rest  of  the  Lord,  but  not  in  the  same  sense  as  the  celestial, 
85 1 ;  see  below  (4),  53 1 .  So  long  as  Noah  is  in  the  ark,  and  sur- 
rounded with  the  waters  of  the  flood,  the  struggles  of  temptation,  and 
hence  spiritual  captivity,  are  signified,  905.  Instead  of  Noah  as  a  per- 
son, the  angels  perceive  the  ancient  church,  the  more  interior  angels  the 
faith  of  that  church,  and  by  his  seed,  charity,  1025.  Such  persons  as 
Noah  and  his  sons  never  existed,  but  are  to  be  understood  abstractlv  as 


signifying  the  ancient  church  and  its  worship  ;  the  names  of  succeeding 
generations,  however,  are  the  genuine  names  of  nations,  1140,  1238. 
See  Nations  (2,  3,  4). 

2.  The  Man  of  the  Noatic  Church  represented,  namely,  by  a  tall 
graceful  man  clothed  in  white  ;  also  that  they  were  few  in  number,  788, 
1126. 

3.  Order  in  which  the  Church  is  treated  of  under  the  symbol  of 
Noah,  (1.)  The  necessity  of  a  new  church,  or  of  the  regeneration  of 
the  race,  530—531,  559,  560—563,  598;  see  n.  4  below.  (2.)  The 
state  of  those  who  could  be  regenerated,  before  their  regeneration,  599 
— 600;  see  n.  5  below.  (3.)  Their  preparation  to  receive  faith,  and 
by  faith  charity,  604,  701,  838 ;  see  n.  5  below.  (4.)  The  temptations 
they  must  undergo,  and  how  they  are  protected,  while  those  who  can- 
not be  regenerated  perish,  603,  605,  702 — 703,  838 ;  see  n.  6  below. 
(5.)  The  state  after  temptations,  to  the  state  of  regeneration,  when  they 
act  from  charity,  832—836,  838  ;  see  n.  7  below.  (6.)  The  order  of 
life  in  the  regenerate  man,  971 — 972;  see  u.  8  below.  (7.)  The  state 
of  man  after  the  flood,  and  the  ancient  or  spiritual  church  formed  by 
those  who  were  regenerated  in  that  age,  973 — 976  ;  see  n.  9  and  10 
below. 

4.  History  of  Noah,  from  Gen.  v.  28  to  vi.  8.  Lamech,  who  begat 
Noah,  denotes  the  vastation  of  the  most  ancient  church  after  the  gradual 
loss  of  perception,  526 — 527.  The  name  of  Noah  given  to  him,  de- 
notes the  rest  and  comfort  of  the  spiritual  man  newly  regenerated,  531 
end,  535,  851  end.  The  words  of  Lamech,  on  naming  Noah,  denotes 
such  doctrine  as  the  means  of  restoring  what  had  been  perverted,  528, 
531.  The  life  of  Lamech,  and  the  sons  and  daughters  that  he  begat 
after  Noah,  denotes  the  state  of  the  vastated  church  which  expired  im- 
mediately before  the  flood,  532 — 533.  Noah,  a  son  of  five  hundred 
years,  when  he  begat  Shem,  Ham,  and  Japhet,  denotes  the  fulness  of 
remains  from  which  the  ancient  churches  took  their  rise,  534,  5291, 
10,253  collated;  as  to  the  nature  of  such  remains,  530  cited  above  (1). 
The  wickedness  mentioned,  and  the  birth  of  giants,  denotes  the  state  of 
those  in  whom  all  remains  of  the  most  ancient  church  perished,  554 — 
559,  and  following  numbers.  Noah,  said  to  find  grace  in  the  eyes  of 
Jehovah,  denotes  the  new  church,  by  which  the  Lord  foresaw  the  human 
race  could  be  saved,  596 — 598. 

5.  The  History  continued  from  Gen.  vi.  9  to  vii.  5,  briefly,  that  it 
denotes  the  state  of  the  church  before  regeneration,  and  the  preparation 
to  be  regenerated,  599,  611—642,  m^—^Q^,  701.  By  the  nativities 
of  Noah  is  signified  a  description  of  the  reformation  or  regeneration  of 
the  new  church,  610 — 6 1 1 .  Noah  called  a  just  man  and  whole  [integer'] 
in  his  generations,  denotes  a  state  receptive  of  the  good  and  truth  of 
charity,  612 — 613.  Noah  said  to  walk  with  God,  denotes  the  doctrine 
of  faith  previously  understood  by  Enoch,  614.  Said  to  beget  three 
sons,  Shem,  Ham,  and  Japhet,  denotes  the  three  kinds  of  doctrine  ori- 
ginating from  one  common  source,  600,  615,  617.  The  earth  corrupt 
before  God,  &c.,  denotes  the  state  of  those  who  were  unable  to  be  re- 
generated, contrasted  with  the  state  of  those  who  could  be  regenerated, 
601,  619 — 628.  Noah  commanded  to  make  an  ark  of  gopher  wood, 
mansions  in  it,  and  pitched  within  and  without,  denotes  the  man  of  the 
church  distinguished  as  to  will  and  understanding,  and  preserved  from 


792 


NOA 


the  inundation  of  lusts,  602,  638—645.     The  dimensions  of  the  ark, 
denote  the  state  in  which  Remains,  namely,  all  that  remained  of  the 
church,   now  existed,  602,  646—650.     The  window,  the  door,  and  the 
mansions  (or  three  stories)  repeated,  denote  the  state,  intellectually,  as  the 
internal  sight  and  hearing,  and  the  distinction  of  degrees  by  scientific, 
rational,  and  intellectual  truths,  602,  65 1—558.    A  flood  of  waters  about 
to  be  brought  on  the  earth,  denotes  the  inundation  of  evil  and  the  false, 
from  which  those  described  would  be  preserved,  603,  659 — 662.     The 
covenant  with  Noah,  and  he  to  enter  the  ark,  with  his  sons,  and  his  wife, 
and  his  sons'  wives,  denotes  conjunction  with  the  Lord  by  regeneration, 
and  truths  conjoined  with  goods  in  the  heavenly  marriage,  604,  663 — 
668.     Of  every  living  soul,  of  all  flesh,  pairs  of  all  to  enter  the  ark,  de- 
notes all  things  of  the  understanding  and  will  to  be  saved  by  regenera- 
tion, 604,  669—671.     Bird,  beast,  and  reptile  of  every  kind,  pairs  of 
all,  denotes  all  the  rational  faculties,  and  the  afi^ections  separately,  and 
both  together  in  the  natural  man,  673 — 675.     Every  kind  of  food  that 
is  eaten  to  be  taken  into  the  ark,  denotes  every  good  and  deUght  by 
which  the  spiritual  life  can  be  sustained,  676 — 67Sy  680 — 681.     Noah 
commanded  to  gather  or  collect  it  to  himself,  denotes  the  preparation  of 
state  by  truths  collected  in  the  memory,  604,  679.     Noah  and  all  his 
house  now  to  enter  the  ark,  &c.,  denotes  the  preparation  of  state  as  to 
the  voluntary  part,  701,  706—711.     Called  just  in  his  generation,  de- 
notes the  good  of  charity,  by  which  regeneration  is  efiPected,  712.    Clean 
beasts  and  birds  of  the  heavens  to  be  taken  into  the  ark,  by  sevens,  de- 
notes holy  aff'ections  and  holy  truths,  714,  716—718,  724.     The  beasts 
called  man  and  wife,  the  birds  male  and  female,  denotes  good  and  truth 
as  distinguished  in  the  voluntary  part  and  in  the  intellectual  part  re- 
spectively, 718,  725.     Unclean  beasts  to  be  taken  into  the  ark  by  twos, 
and  the  same  called  man  and  wife,  denotes  the  profane  conjunction  of 
evils  and  falses,  which  are  to  be  tempered  by  goods  and  truths  in  the 
regeneration,  719 — 721.     All  this  to  keep  seed  alive  upon  the  faces  of 
the  whole  earth,  denotes  spiritual  life  thus  given  by  the  truths  of  faith, 
726.     The  rain  of  forty  days  and  forty  nights  here  foretold,  denotes 
temptations  to  be  endured,  727 — 730.     All  substance  to  be  destroyed 
from  off  the  faces  of  the  ground,  denotes  the  apparent  extinction  of  the 
proprium  in  which  was  celestial  seed,  727,  731. 

6.  The  History  continued.  Gen.  vii.  6 — 24.  Noah  described  as  a 
son  of  six  hundred  years  when  the  flood  of  waters  was  upon  the  earth, 
(ver.  6,)  denotes  the  first  state,  or  beginning  of  temptations,  733,  737 
— 739.  Noah  and  his  family,  and  the  animals  said  to  enter  the  ark, 
denotes  goods  and  truths  as  before,  but  protected  ;  as  to  the  intellectual 
part,  or  truths  of  faith  (ver.  6 — 10),  as  to  the  voluntary  part,  or  goods 
of  charity  (ver.  11—12),  702,  740—757,  765.  Rain  upon  the  earth 
forty  days  and  forty  nights  (ver.  12),  denotes  the  whole  duration  of 
temptations,  760.  The  statement  repeated  concerning  the  entrance  of 
Noah  into  the  ark,  and  his  sons,  Shem,  Ham,  and  Japhet,  named  (ver. 
13 — 15),  denotes  the  church  itself  saved  by  temptations,  703,  765. 
The  animals  described  as  two  and  two  of  all  flesh,  in  which  is  the  breath 
of  lives  (v.  15),  denotes  the  new  creature,  or  the  proprium  vivified  by 
life  from  the  Lord,  779 — 780.  The  animals  called  male  and  female  of 
all  flesh,  and  Jehovah  said  to  shut  Noah  in,  the  waters  lifting  the  ark, 
&c.,  (ver.  16 — 18),  denotes  the  state  of  the  church,  the  communication 


NOA 


793 


with  heaven  closed,  and  fluctuation  between  truths  and  falses,  703,  782, 
784,  787 — 789.  The  waters  prevailing  over  the  earth,  the  high  hills 
covered,  every  living  substance  destroyed,  &c.,  (ver.  19 — 24),  denotes 
how  the  last  posterity  of  the  most  ancient  church,  who  could  not  be 
regenerated,  perished,  704,  792 — 813. 

7.  The  History  continued,  Gen.  viii.  God  said  to  remember  Noah, 
denotes  the  end  of  temptations  and  beginning  of  renovation,  840.  A 
wind  made  to  pass  over  the  earth,  and  the  waters  assuaged,  denotes  the 
disposition  of  all  things  into  order,  842.  The  waters  described  flowing 
to  and  fro,  and  the  ark  resting  upon  Ararat  in  the  seventh  month,  denotes 
the  fluctuating  state  before  temptations  cease,  and  the  first  state  of  re- 
generation, 833,  847,  851,  857.  The  heads  of  the  mountains  now  ap- 
pearing, denotes  the  truths  of  faith,  or  first  appearance  of  light  after 
temptations,  833,  859.  Noah  said  to  open  the  window  of  the  ark,  de- 
notes the  truth  of  faith  apprehended  intellectually,  863.  His  sending 
out  a  raven,  which  is  said  to  go  and  return  until  the  waters  are  dried 
up,  denotes  the  disturbance  by  falses  in  this  state,  864 — 868.  His 
sending  forth  a  dove,  which  returns  to  him,  denotes  a  state  receptive  of 
the  truths  and  goods  of  faith,  beginning  the  second  state  after  tempta- 
tions, or  the  first  of  regeneration,  834,  871,  874.  His  sending  forth 
the  dove  a  second  time,  which  returns  with  an  olive  leaf,  denotes  a 
second  advance  in  the  first  state  of  regeneration,  834,  880,  884.  His 
sending  forth  the  dove  a  third  time,  which  returns  no  more  to  him,  de- 
notes the  third  advance,  when  the  regenerate  come  into  freedom,  834, 
888 — 892.  His  removal  of  the  covering  from  the  ark,  and  the  faces  of 
the  ground  said  to  be  dry,  denotes  the  light  of  truth  when  falses  no 
longer  impede,  896,  898.  God  said  to  speak  to  Noah,  and  the  de- 
parture from  the  ark,  denotes  the  Lord's  presence  with  the  man  of  the 
church,  and  his  perfect  freedom ;  forming  the  third  state  after  temp- 
tations, or  the  first  of  those  regenerated,  835,  890,  904 — 918;  especially 
905.  His  building  an  altar  to  Jehovah,  and  offering  of  every  clean 
beast,  and  of  every  clean  bird,  denotes  life  and  worship  from  charity, 
forming  the  fourth  state  after  temptations,  or  the  second  state  of  the 
regenerated,  836,  920 — 923,  925.  Jehovah  said  to  smell  an  odour  of 
rest,  and  the  words  ascribed  to  him,  denotes  the  church  thus  resusci- 
tated and  its  state,  837,  924—937. 

8.  The  History  continued.  Gen,  ix.  1 — 7;  briefly,  that  it  denotes  the 
order  of  life,  or  state  of  the  regenerated,  971,  977 — 979.  God  said  to 
bless  Noah  and  his  sons,  denotes  the  presence  and  grace  of  the  Lord, 
981.  Be  fruitful,  and  multiply,  and  replenish  the  earth,  denotes  the 
goods  of  charity  and  the  truths  of  faith  which  are  to  go  forth  in  the  ex- 
ternal man,  983 — 984.  The  fear  of  you  and  the  dread  of  you  shall  be 
upon  every  beast  of  the  earth,  &c.,  denotes  the  dominion  of  the  internal 
man  over  the  external,  972,  986.  Every  reptile  that  is  living  to  be  for 
food,  denotes  every  pleasure  in  which  is  good,  994.  Flesh  with  the- 
soul,  or  blood  in  it,  not  to  be  eaten,  denotes  the  voluntary  proprium 
which  is  evil,  not  to  be  mingled  with  the  new  life  of  charity,  972,  999 
— 1003.  Your  blood  with  your  souls  will  I  require,  &c.,  denotes  that 
violence  done  to  charity  will  carry  its  own  punishment,  1005.  Whoso 
sheds  the  blood  of  man  in  man,  his  blood  shall  be  shed,  denotes  the 
extinction  of  charity  in  such  a  case  inevitable,  and  hence  condemnation, 
1010 — 1012.     The  command  repeated,  to  be  fruitful  and  multiply,  &c.> 


'94 


NOS 


■  I 


denotes  the  happy  succession  of  all  good  and  truth  in  the  internal  and 
external  man,  if  these  things  are  observed,  972,  1015 — 1018. 

9.  The  History  continued.  Gen,  ix.  8—17.  God  said  to  make  a 
covenant  with  Noah,  and  with  his  seed,  and  the  earth  not  to  be  des- 
troyed again  by  a  flood,  denotes  the  presence  of  the  Lord  in  charity,  and 
his  providence  guarding  man  from  the  suffocative  persuasions  which  de- 
stroyed the  posterity  of  the  most  ancient  church,  973,  1023 — 1025, 
1032,  1034—1035,  1051.  The  bow  given  in  the  cloud  for  a  sign,  and 
named  twice,  denotes  the  state  of  man  receptive  of  spiritual  light,  both 
those  of  the  church  who  are  regenerated,  and  those  not  of  the  church 
who  are  yet  capable  of  regeneration,  974,  1042 — 1059. 

10.  The  History  continued,  Gen.  ix.  18—29;  briefly,  that  it  treats  of 
the  ancient  church  in  general,  as  developed  in  the  three  species  denoted 
by  Shem,  Ham,  and  Japhet,  975,  1062.  These  three,  called  the  sons  of 
Noah,  who  went  out  from  the  ark  and  overspread  the  whole  earth,  de- 
note the  three  churches  composed  of  those  who  were  regenerated,  from 
which  all  doctrines  whatsoever  were  derived,  1065 — 1066.  Noah  first 
called  a  man  of  the  ground  (husbandman),  and  said  to  plant  a  vineyard, 
denotes  instruction  in  the  doctrinals  of  faith,  whereby  the  spiritual 
church  was  formed,  1067 — 1069.  Noah  said  to  drink  of  the  vine,  and 
become  drunken,  denotes  the  investigation  of  faith  by  reasonings  from 
self-intelligence,  and  hence  a  fall  into  errors,  975,  1071 — 1072.  Noah 
said  to  be  uncovered  in  the  midst  of  his  tent,  denotes  the  perverse  state 
of  the  spiritual  man  without  the  truths  of  faith,  975,  1073 — 1074. 
Ham,  the  father  of  Canaan,  seeing  the  nakedness  of  his  father,  denotes 
those  who  separated  faith  from  charity,  and  that  such  see  evils  only,  1077, 
1079.  Shem  and  Japhet  covering  Noah  with  a  garment,  denotes  those 
who  are  in  charity,  internal  and  external,  and  that  such  interpret  all  to 
good,  975,  1082 — 1088.  Noah  awaking  from  his  wine,  and  said  to 
know  what  his  younger  son  had  done  to  him,  for  which  he  cursed 
Canaan,  denotes  the  state  when  better  instructed,  and  the  vileness  of 
those  who  are  in  mere  externals  perceived,  975,  1089 — 1094.  The 
blessing  of  Shem  and  Japhet,  denotes  good,  and  the  state  of  illustration 
of  those  who  formed  the  true  church,  1096 — 1102.  The  years  that 
Noah  is  said  to  have  lived  after  the  flood,  denotes  the  duration  and  state 
of  the  first  ancient  church,  976,  1 104— 1 105.  The  account  of  Noah's 
nakedness  explained  in  a  summary,  and  passages  cited,  9960. 

1 1 .  The  Reference  to  Noah  and  the  Flood  in  the  New  Testament, 
hr,  ex.,  in  the  words  of  the  Lord  concerning  the  last  times,  4334. 

NOD.  Cain  said  to  dwell  in  the  laud  of  Nod,  denotes  a  state  with- 
out truth  and  good,  ill.  398. 

NOISE.     See  Cry,  Shout. 

NOON  \jneridies]  denotes  a  state  of  light,  or  illumination  of  the  in- 
teriors from  the  Lord,  5643,  5672;  illustrative  passages  cited  9684. 
See  Quarters  (South). 

NO  ONE  OR  NONE  [nemo,  nullusl.  Instead  of  person  in  the  in- 
ternal sense,  some  idea  of  good  or  truth  is  understood ;  hence,  no  one 
or  none  denotes  the  pure  negation  of  such  an  idea,  5225,  5253,  5310. 

NOPH,  OR  Memphis,  the  ancient  capital  of  Egypt,  denotes  those 
who  seek  to  attain  wisdom  in  divine  things  from  self-intelligence,  273. 

NORTH.     See  Quarters. 

NOSE  [nasus].     By  the  nostrils  in  the  Word  is  meant  whatever  is 


NUM 


795 


grateful,  and  this  from  odour,  which  denotes  perception,  96.     Breathing 
through  the  nostrils  in  the  account  of  Adam's  creation,  denotes  the  life 
of  love  and  faith,  which  is  most  grateful  to  the  Lord,  96—97.     The 
nose  denotes  the  life  of  good,  on  account  of  respiration  by  the  nostrils, 
which,  in  the  internal  sense,   is  life,  and  from   odour,   which  is  the 
pleasantness  [gratum]  of  love,  3103.     The  wind  of  the  nostrils  of  Je- 
hovah,  denotes  life  from  the  Divine,  which  is  the  life  of  heaven,  sh. 
8286.     The  spirit,  or  breath  of  the  nostrils  (Lam.  iv.  19),  denotes  the 
celestial  life  itself,  sh.  9818,  9954.     An  ornament  of  gold  put  on  the 
nose  of  the  bride  in  ancient  times,  denotes  good;   but  an  ornament  put 
on  the  ear  (expressed  by  the  same  word— monile),  denotes  good  in  act, 
3103,  4551.     An  ornament  on  the  nose  denotes  the  perception  of  good, 
but  an  ornament  on  the  ear  the  perception  of  truth  and  obedience,  9930. 
They  who  correspond  to  the  nostrils  in  the  Grand  Man,  excel  in  percep- 
tion, 4403,  9048  end  ;  seriatim  passages  concerning  this  correspondence, 
4624—4634.     They  who  belong  to  the  province  of  the  nostrils  are  in 
common  perception,  not  in  the  perception  of  particulars,  like  those  who 
belong  to  the  eyes,  4624—4625.     They  who  belong  to  the  interiors  of 
the  nostrils  are  in  a  more  perfect  state  than  those  who  belong  to  the 
exteriors;   how  they  were  represented  to  the  author,  among  other  things 
by  the  appearance  of  holes  and  a  beautiful  yellow  light,  4627.     The 
spirits  said  to  look  as  through  these  representative  holes  are  of  the 
female  sex,  and  in  the  clear  perception  of  ideas,  4627.     Other  spirits  des- 
cribed who  are  represented  by  the  mucus  of  the  nostrils,  how  insidiously 
they  try  to  insinuate  themselves  among  those  who  constitute  the  inte- 
riors, but  that  such  are  cast  down,  4627.    The  beautiful  light  described  in 
which  they  who  correspond  to  the  interiors  of  the  nostrils  reside  ;  that 
It  is  of  a  golden  hue,  from  the  affection  of  good,  and  Hke  silver  from  the 
affection  of  truth,  4627.     That  perceptions  and  spheres  of  life  are  actu- 
ally turned  into  sweet  odours,  as  of  fields  and  flowers,  4626,  4628 

4629,  4748,  5621;  and  that  smell  denotes  the  perceptive  faculty  of  in- 
terior truth  derived  from  the  good  of  love,  10,199.     See  Odour. 

NOT  [non]  remains  a  negative  expression  in  the  series  of  the  spi- 
ritual sense,  see  examples  3990,  5256,  5434,  5438,  5439,  5524,  7474 
7507,  7515,  7530,  7534,  7554,  7597.  No,  understood  as  a  refusal, 
denotes  doubt  in  a  state  of  temptation,  2334.  Let  your  discourse  be 
yea,  yea,  nay,  nay,  denotes  the  clear  perception  of  truth  by  those  who 
are  in  good,  without  reasonings,  9166,  10,124. 

NOURISHMENT  [alimentum].  Spiritual  good  is  said  to  be 
nourished  or  sustained  by  interior  truth,  5960.  Spiritual  nourishment 
is  from  knowledges  of  good  and  truth  derived  from  the  Word,  5960. 
Nourishment  is  represented  in  the  other  Hfe  according  to  the  desire  of 
knowing  and  becoming  wise;  clothing,  according  to  truths  acquired  from 
good,  9372.     See  Food,  Garment. 

NOVITIATE  [novitius].  Novitiates  or  initiates,  denote  such  goods 
in  the  external  man  as  can  be  conjoined  to  the  internal,  1708.  Novitiate 
spirits  before  their  introduction  into  heaven,  are  instructed  with  much 
solicitude  in  the  true  doctrine  of  the  Lord,  3704. 

NUMBERS.  \.  Concerning  their  general  signification.  Numbers 
and  years  in  the  Word,  are  not  to  be  understood  in  their  secular  appli- 
cation, but  they  denote  state;  and  hence  celestial  and  spiritual  things, 
482,  647,  648,  737,  755,  813.     In  the  most  ancient  times  they  com- 


796 


NUM 


puted  states  and  mutations  of  the  church  by  numbers,   particularly 
three,  seven,  ten,  twelve  and  their  compounds,  487,575;  later  examples 
br.  cited,  493;  see  below,   6175.     It  is  manifest  from  the  want  of  con- 
nection and  consistency  in  the  literal  sense  merely,  that  numbers  have  a 
hidden  meaning,  «A.  5/5.     The  signification  of  a  number  is  not  changed 
by  being  multiplied  into  itself,  or  divided;  various  examples,  737,  1856, 
3960  end,  5291,  5335,  5708,  7973,  9487,  9674,  9716,  10,255.     The 
multiplication  of  a  number  which  denotes  a  few,  makes  it  represent 
still  fewer  or  less  of  the  same  thing,  813.     A  day,  a  week,  a  month,  a 
year,  denote  one  whole  period,  though  it  may  be  a  hundred  or  a  thou- 
sand years,  because  determined  by  state  not  time,  893,    1335.     Num- 
bers denote  things  and  states,  understood  as  celestial  or  spiritual,  and  it 
is  only  such  things  that  the  angels  perceive  whenever  numbers  occur  in 
the  Word,  1963,  1984,  1988,  2075,  2252,  3252,   3272,  4264,   4495, 
4617,  4670,  4759  end,  5291,  6175,  7284  end,  9103,  9488,  9529,  9601, 
9659,   10,217,    10,253,   10,255,    10,624.     Composite  numbers  are  not 
generally  explained  by  the  author,  because  they  involve  so  much  that  it 
cannot  be  reduced  to  an  intelligible  summary,  6175.     The  meaning  of 
composite  numbers  was  perceived  in  the  most  ancient  times,   but  at 
length  only  the  knowledge  of  simple  numbers  remained,  such  as  three, 
six,  seven,  twelve,  6175.     Number  denotes  quality,  sh.  10,217  end;  see 
below  (666).     Certain  numbers  belong  to  the  celestial  class  of  expres- 
sions, others  to  the  spiritual,   10,262,   10,624;  see  below  (two^  three). 
The  interior  meaning  of  numbers  proved  by  their  appearance  to  the 
author  in  the  light  of  the  spiritual  world,  4495,  5265. 

2.  Difference  between  Number  and  Magnitude.  Great  is  predicated 
of  good,  numerous  of  truth,  2227,  6172.  To  be  fruitful  or  grow  is 
predicated  of  good ;  to  be  multiplied,  a  multitude,  and  much,  of  truth, 
6172. 

3.  To  Number,  spiritually,  is  to  order  and  arrange  the  truths  of 
faith  and  the  goods  of  love,  ilL  and  sh.  10,217, 10,218.  In  the  Hebrew 
tongue,  to  number,  is  expressed  by  a  word  which  means  also  to  lustrate, 
to  enrol  or  muster,  to  animadvert,  to  visit,  to  command,  all  which  are 
involved  in  its  interior  sense,  10,217.  To  number  is  to  determine  the 
quality,  which  is  done  by  the  Lord's  arrangement  and  disposition  of 
things,  10,217.  The  numbering  of  Israel  imputed  as  a  sin,  denotes  the 
assumption  of  all  things  of  faith  and  love  as  one*s  own,  whereas  evils 
can  only  be  removed  by  attributing  all  to  the  Lord,  ill.  10,218.  Seven 
years'  famine,  three  months'  flight  before  the  enemy,  or  three  days* 
pestilence,  proposed  to  David  as  his  punishment  for  numbering  them, 
denotes  the  spiritual  state  which  results,  10,219.  Jehovah  Zebaoth 
numbering  (or  mustering)  the  host  of  war  (Isa.  xiii.  4),  denotes  the 
arrangement  of  truths  for  combat  with  falses,  10,217.  The  host  of 
heaven  all  led  forth  by  number,  and  called  by  name  (Isa.  xl.  26,  and 
similar  passages,  as  Ps.  cxlvii.  4),  denotes  the  orderly  disposition  of  the 
knowledges  of  truth,  10,217.  So  teach  us  to  number  our  days  (Ps. 
xc.  12),  denotes  the  arrangement  and  disposition  of  the  states  of  life, 
10,217.  Numbered,  in  the  Prophecies,  (as  in  Isa.  xxxviii.  10;  Dan.  v. 
25 — 28,)  denotes  a  state  finished,  specifically  as  to  truth;  weighed,  as  to 
good,  3104,  10,217.  Fewness  on  the  one  part  opposed  to  number  on 
the  other,  denotes  facility,  4518,  cited  below  (18). 

4.  Nutnbers  distinctly  mentioned :  One,     There  is  no  such  thing  as 


NUM 


797 


one  simply,  but  every  one  is  from  the  harmony  of  many  formed  to  one 
use  or  end,  ff.  ^.,  as  the  whole  heaven  is  one,  Ab7,  687,  1285,  3035, 
4149,  5962,  7836,  8003.  The  oneness  of  heaven  is  from  its  reference 
to  the  Lord  as  the  only  one  in  all  and  everything;  and  its  varieties  are 
all  of  mutual  love  and  of  faith  in  him,  551,  684,  685,  690,  9828.  One 
predicated  of  the  Lord  and  man,  denotes  conjunction  with  him,  or  the 
mystical  union  by  love,  1013.  The  Lord  is  called  the  First  Begotten, 
the  Only-begotten,  the  Only  One,  because  all  love  and  the  faith  of  love 
proceed  from  him,  352.  The  Trine  in  the  Lord,  called  the  Divine 
Itself,  the  Divine  Human,  and  the  Holy  Proceeding,  are  One,  and  the 
celestial  perceive  them  as  One,  2149,  2156,  3241,  9866.  One,  gene- 
rally, denotes  good,  3986,  4149,  10,261;  for  an  illustration  of  which, 
as  giving  subsistence  and  coherence  to  all  things,  see  Gold  ;  especially, 
9550,  9568,  9574,  9667,  9863,  9864,  9874.  One,  understood  as  the 
half  of  two,  denotes  some  degree  of  conjunction,  9530.  One,  either 
expressed  or  understood  by  the  article,  as  a  day,  a  week,  a  month,  a 
year,  denotes  a  whole  period  of  time  or  state,  2906,  9037. 

Two,  denotes  marriage,  and  when  the  heavenly  marriage  is  treated 
of  it  IS  a  holy  number,  720.  Two  denotes  labour  and  combat  the  same 
as  SIX,  for  it  is  in  the  same  relation  to  three,  as  the  six  days  of  labour 
to  the  seventh  of  rest,  720,  755,  900.  When  two  is  contrasted  with 
three  or  seven  as  a  holy  number,  it  denotes  what  is  relatively  profane, 
720,  ill.  900.  Twos  or  pairs  denote  correspondence,  understood  of  the 
marriage  between  truths  and  goods,  evils  and  falses,  or  will  and  under- 
standing, 747,  779.  Two  understood  as  a  second,  or  after  a  foregoing 
state,  denotes  what  is  successive  in  order,  1335,  5623,  9037.  A  second 
time  denotes  greater  in  degree  or  more  of  the  thing  predicated,  284 1 .  Two 
of  anything  is  mentioned  with  distinct  reference  to  the  will  and  under- 
standing, or  to  what  is  predicable  of  will  and  understanding,  as  good 
and  truth,  3519.  Two  denotes  conjunction,  or  the  marriage  of  good 
and  truth,  to  which  all  things  spiritual  and  natural  have  reference,  ill. 
5194,  5291,  5893,  8423,  10,181,  10,188.  Predicated  of  the  natural 
mind,  two  denotes  both  parts,  interior  and  exterior,  which  act  as  one  by 
conjunction,  5263,  5267,  5282.  Double  or  twofold  denotes  to  the  full, 
9137,  9152,  9161,  9861.  Two  denotes  all  and  everything  of  each 
part  m  conjunction,  9166,  9529.  Two  named  three  times,  denotes 
conjunction  and  fulness,  9565.  Two,  four,  and  eight,  belong  to  the 
celestial  class  of  expressions;  hence  they  denote  all  good  or  all  evil  in 
the  complex,  10,624.  Two  and  a  half  denotes  much  and  full,  9487 
cited  below  (five),  * 

Three,  like  seven,  denotes  what  is  holy  and  inviolable,  482,  720, 
900,  1709,  2109,  2176,  3767;  compare  10,127,  cited  hdow  (seven). 
The  third  day  is  used  in  the  same  acceptation  as  the  seventh,  because 
of  the  Lord's  resurrection  on  the  third  day;  hence,  both  three  and  seven 
denote  the  Lord's  coming  into  the  worid  and  to  glory,  and  his  every 
coming  to  man,  720,  728,  900,  ill,  and  sh,  901,  2788.  A  third  part 
denotes  what  is  holy  the  same,  as  three,  901  end.  Three  denotes  the 
full  time  and  state  of  the  church  from  its  beginning  to  its  end;  hence 
the  third  day,  week,  month,  year,  &c.,  denotes  the  end  of  the  church, 
1825.  Three,  or  a  third,  denotes  the  end  of  a  prior  state  and  the  begin- 
ning of  a  following,  2788,  5159.  Three  denotes  what  is  complete  and 
full;  a  third,  what  is  not  yet  full,  2788  end,  6385.    Three  denotes  what 


798 


NUM 


NUM 


799 


is  complete  and  self-contained,  4010.  Three  denotes  the  end  of  a  state 
of  conjunction  and  the  beginning  of  separation  from  what  cannot  be 
conjoined,  4119;  thus,  the  last  and  at  the  same  time  the  first,  4901. 
Three  denotes  what  is  complete  or  continuous  from  beginning  to  end, 
thus,  a  whole  period  whether  great  or  small,  ah.  4495,  5122,  5153, 
5457,  9286,  9297,  9866;  or,  again,  fulness  of  time  and  fulness  of  state, 
6721,  8750;  or  a  complete  state,  6904,  br.  ill.  7715,  8150,  ilL  8750; 
simply,  fulness,  9556—9557,  9565,  9718,  9761,  10,127.  Three  de- 
notes perfection,  because  in  all  nature  and  in  man  himself  there  prevails 
a  successive  order  of  three,  as  end,  cause,  and  effect,  ill.  9825  ;  br.,  that 
it  denotes  perfection,  9864.  Three,  in  successive  order,  are  necessary 
to  the  existence  of  a  one,  corresponding  as  the  three  heavens,  and  the 
Trine  in  the  Lord,  9866.  Thirds  and  fourths  in  order,  denote  fulness 
in  series  and  conjunction,  8877,  10,624.  The  third  month,  or  third 
day,  denotes  a  new  state,  4901,  5123.  A  way  (or  journey)  of  three 
days,  denotes  the  full  removal  or  separation  of  state,  4010,  6904.  Three 
and  a  half,  namely,  three  years  and  six  months,  or  1 260  days,  denotes 
to  the  full,  even  to  the  end,  9198.  One  and  a  half  denotes  fulness  the 
same  as  three,  9488,  9508,  9531;  or  enough,  9637.  Two  threes, 
named  together,  denote  respectively  all  truth  and  all  good,  9556. 
Anything  triangular,  or  linear,  has  reference  to  truth,  8458,  9717. 
Three,  six,  and  twelve,  belong  to  the  spiritual  class  of  expressions, 
and  denote  all  truths  or  all  falses  in  the  complex,  10,262,  10,624. 

Four,  denotes  union  or  conjunction,  because  derived  from  pairs  or 
twos  which  refer  to  the  marriage  of  things,  1686,  8877.  Four  or  a 
fourth,  has  the  same  signification  in  general  as  forty  and  four  hundred, 
1856.  Four  parts,  subtracted  from  five,  denote  goods  and  truths  not 
yet  made  into  remains  by  appropriation,  6157.  Four  denotes  conjunc- 
tion and  fulness,  because  it  is  the  double  of  two,  9103,  9536 — 9538, 
9563,  9601,  9674,  9677,  9720,  9728.  Four-square  denotes  what  is 
just,  from  good  in  externals;  triangular,  what  is  of  rectitude  from  truths, 
9717;  the  former,  9861,  10,180;  compare  8458.  Four  denotes  con- 
junction, three  perfection,  9864.  A  fourth  part  denotes  enough  for 
conjunction,  10,136,  10,137.  The  four  times  of  the  day,  the  four 
seasons  of  the  year,  the  four  quarters,  the  four  winds,  denote  variously 
all  the  states  of  love  and  faith,  or  the  contrary,  3708,  9642,  9648. 

Five,  and  its  multiple  fifteen,  or  its  diminutive  a  fifth,  denotes  some- 
what, a  little,  a  few,  the  least  in  spiritual  things  to  which  any  effect  cnn 
be  attributed,  649 ;  so  little  as  to  be  hardly  anything,  798,  813,  1429, 
5291,  5335,  6070,  6156.  Five  when  contrasted  with  four,  denotes 
disunion,  1686.  When  used  for  ten,  five  or  a  fifth  denotes  remains, 
but  a  little  or  few  compared  with  ten,  a  hundred,  or  a  thousand,  sh. 
5291,  5894,  5916,  6156,  6157,  6166.  Five  denotes  little,  from  its  rela- 
tion to  numbers  which  denote  much,  5291.  Five,  like  ten  under  other 
circumstances,  denotes  much,  5708,  5956,  9102—9103.  Two  and  a 
half,  five,  ten,  a  hundred,  a  thousand,  alike  denote  much  and  fulness  ; 
and  when  understood  of  the  Divine,  all,  infinite,  9487,  9507,  9716, 
10,253.  When  ten  denotes  all,  five  denotes  some,  or  some  part,  4638  ; 
see  below,  10,255,  When  ten  denotes  all  good  and  truth,  five  denotes 
all  of  one  or  the  other,  9604.  Five  denotes  all  of  one  part,  9663 — 
9665.  Five,  understood  of  length  and  breadth,  denotes  equal  fulness, 
9716.      Five  and  fifty  denotes  some  part,   sufficient,  enough,   9689, 


9756,  9773.  When  ten  denotes  all,  its  half  or  five  denotes  some;  when 
fulness,  five  denotes  a  corresponding  or  sufiicient  quantity;  when  much, 
five  denotes  something,  10,255.  To  quintate,  or  take  a  fifth  part,  has 
the  same  general  signification  as  to  decimate,  viz.,  to  collect  goods  and 
truths,  to  preserve,  to  make  remains,  5291,  6156.  The  several  ages 
mentioned  in  Lev.  xxvii.,  to  the  fifth,  to  the  twentieth,  and  to  the  sixtieth 
year,  denote  respectively  the  period  of  infancy,  or  the  good  of  innocence 
and  ignorance ;  the  period  of  boyhood,  or  of  instruction  and  science ; 
and  the  period  of  manhood,  or  the  intelligence  of  truth  and  good;  sixty 
and  upwards,  denotes  a  state  of  wisdom  and  of  innocence  in  wisdom, 
10,225. 

Six,  denotes  labour  and  combat,   understood  of  temptations,  720, 
730,  737,  900,  1709,  1963,  5335.     Six  denotes  the  dispersion  of  what 
is  false,  because  this  is  done  by  temptation-combats,  737.     Sometimes, 
six  denotes  the  holy  principle  of  faith,   which  is  implied  in  tempta- 
tions,   and  this  is   its  genuine  derivation,   737  end.      When  under- 
stood in  this  sense  it  has  respect  to  twelve,   which  denotes  the  all  of 
faith,  and  to  three  which  denotes  what  is  holy;  also,  to  seven,   or  the 
Sabbath  of  rest  which  is  the  result  of  temptations,  737  end.     Two  and 
six  denote  the  entire  state  preceding  the  holy  state  of  regeneration, 
denoted  by  three  and  seven,  900.     Six  denotes  all  the  states  of  labour, 
combat,  and  temptation,  preceding  full  regeneration,  because  there  are 
really  so  many  distinct  advances,   6—12,  22,  26,  29  end,  38,  43,  62— 
63,  737.     When  good  is  acquired,   six  denotes  the  remains  of  labour 
and  combat,  4178.     Six  denotes  the  end  of  every  state;   seven,  a  full 
state  or  period;  eight,  the  beginning  of  a  new  state,  8421.  Six  working 
days,  before  the  Sabbath,  denote  the  combats  which  precede  and  prepare 
the  heavenly  marriage,  or  the  state  of  peace  which  arises  from  the  con- 
junction of  good  and  truth,  8494,  8800,   10,360.      Six  denotes  the 
reception  of  truth  before  conjunction  with  good,  8506.      Six  denotes 
the  whole  state  of  man  while  he  is  regenerating,  in  which  he  is  led  by 
the  truth  of  faith;  seven,  the  state  of  good  when  he  is  regenerated, 
8510,  9272,  9274,  9431,   10,667—10,668,   10,729.     When  used  for 
twelve,  six  denotes  all  in  one  complex  predicated  of  truths,  of  the  truths 
of  good,  of  good,   3239,  3960  end,  7973,  9555,  9561,  9566,  9654;  in 
the  opposite  sense,  the  whole  complex  of  evils  and  falses,  8148.     Six 
days  denote  the  whole  state  of  a  former  church,  to  its  end,  and  to  the 
commencement  of  a  new  one,  because  the  church  is  from  the  conjunction 
of  good  and  truth,  9741  end. 

Seven,  and  all  septenary  numbers,  as  seventy  and  seventy-seven, 
denote  what  is  holy  and  inviolable,  sh.  395,  433,  sh.  716,  br.  724,  852, 
881,  1429,  1988,  2905,  ill.  5265,  6775,  9569.  The  number  seven, 
like  three,  denotes  what  is  holy  or  inviolable  in  state,  482,  ill.  and  sh. 
901 .  Seven  denotes  the  celestial  man,  the  celestial  church,  the  celestial 
of  the  two  kingdoms,  the  Lord  himself,  433,  1988.  In  the  supreme 
sense,  the  seventh  denotes  the  Lord,  and  hence  the  holy  principle  of 
love  from  him,  716,  5265;  see  below,  10,360.  Seven  relative  to  six 
has  nearly  the  same  signification  as  three  relative  to  two,  720.  Seven 
and  three  when  thus  compared,  denote  what  is  holy;  six  and  two, 
what  is  respectively  profane,  720.  In  the  opposite  sense,  seven  denotes 
what  is  profane,  sh.  5268  ;  and  seventy  and  sevenfold,  damnation,  433. 
Seven,  like  three,  denotes  the  advent  of  the  Lord  in  general  and  par- 

VOL.  II.  M 


800 


NUM 


NUM 


801 


ticular,  720,  728,  900.     Seven  denotes  beginning  and  end,  namely,  the 
end  of  vastation,  and  the  beginning  of  temptations,  or  the  end  of  an  old 
church  and  the  beginning  of  a  new  one,  because  this  is  the  consequence 
of  the  Lord's  coming.  728,   730.     Seven  always  adds  a  degree  of  holi- 
ness to  the  subject  treated  of,  and  such  holiness  is  from  celestial  love  or 
charity,  881.     The  celestial  and  the  spiritual  man  are  both  named  from 
rest,  but  the  former  is  denoted  by  the  seventh  day,  74,  84 — 88,   737  ; 
the  latter  by  the  seventh  month,  850—853.     Instead  of  seven  in  the 
Word,  the  angels  perceive  an  idea  of  what  is  holy  because  the  celestial 
man  is  the  seventh  day,  the  Sabbath,  or  rest  of  the  Lord,  1988.     Seven 
days  or  a  week,  denotes  an  entire  period,  as  of  reformation,  regeneration, 
temptation,  &c.,  and  this  whether  the  time  really  occupied  be  minutes, 
hours,  days,  or  any  number  of  years,  2044,  3845,  4177.     Seven  denotes 
a  whole  period  from  beginning  to  end,  thus,  a  full  state,  7346,  7842, 
9226,  sh.  9228,  10,128;  in  like  manner  seventy,  sh,  6508.     The  Sab- 
bath or  seventh  day,  denotes  the  conjunction  of  good  and  truth,  the 
heavenly  marriage,  peace,  8504,  8507—8509,  8515,  8519,  8976, 10,360; 
or  the  state  when  man  is  in  good,   9274,   9279,   9431—9432,   10,368. 
In  the  supreme  sense  the  Sabbath  of  rest,  or  seventh  day,  denotes  the 
union  of  the  Divine  with  the  divine  human  in  the  Lord ;  also  the  divine 
human  itself  in  which  that  union  took  place;  but  in  the  spiritual  sense 
it  denotes  the  conjunction  of  the  Lord  with  heaven  and  the  church,  or 
with  an  angel  and  the  man  of  the  church,  10,360.    Seven  denotes  fulness 
or  a  whole  period  when  holiness  is  treated  of,  but  three  in  any  other 
case,  10,127. 

Eighty  denotes  a  new  beginning,  because  it  follows  the  seventh  which 
completes  an  entire  state  and  time,  2044,  8421,  9659.  Eight  has 
reference  to  purification  which  ought  to  be  always  going  on  as  from  a 
new  beginning;  hence  the  rite  of  circumcision  on  the  eighth  day,  and 
hence  eight  denotes  every  new  state  or  every  beginning,  together  with 
its  continuation,  2044,  2633.  Eight  denotes  something  distinct  from 
what  precedes  it,  because  the  eighth  day  is  the  beginning  of  another 
seven,  2866.  Eight  denotes  the  beginning  of  the  second  state  in  which 
the  regenerate  live  from  good,  9227.  The  eighth  day  of  the  feast  of 
tabernacles  is  called  a  Sabbath  because  it  denotes  the  beginning  of  a 
new  state,  namely,  of  the  conjunction  of  good  with  truth,  9296.  Eight, 
and  its  double,  sixteen,  but  especially  eight  after  seven,  denotes  fully 
and  in  all  ways,  9659 — 9660.  Eight,  like  two  and  four  from  which  it 
rises,  denotes  conjunction  to  the  full,  9659. 

Nine,  is  related  to  ten,  as  ninety-nine  to  a  hundred,  and  denotes  the 
state  before  conjunction,  or  incipient  conjunction,  1988,  2106.  Nine 
denotes  conjunction,  and  ninety  the  same  but  in  a  greater  degree;  this 
because  it  is  multiplied  by  ten,  which  denotes  remains,  and  remains  are 
the  means  of  conjunction,  2075.  Nine,  ten,  and  eleven,  in  the  account 
of  Nebuchadnezzar's  besieging  Jerusalem  (2  Kings  xxv.  1 — 3),  are  to 
be  understood  in  the  opposite  sense,  as  denoting  the  want  of  conjunction, 
on  account  of  the  defect  of  faith  and  charity,  2075.  Nine  (as  the 
product  of  three),  denotes  what  is  full  and  complete,  2788. 

Ten,  An  age  in  the  Word  is  ten  years,  433.  Ten  and  tenths  denote 
remains,  namely  of  good  and  truth,  which  are  preserved  in  the  internal 
man  by  the  Lord,  575,  sh,  b7(S,  737,  755,  798,  813,  858,  1738,  1906, 
2075,  2109,  2280,  2284,  2636,  3048,  4759,  5291,  5335,  7284,  7831, 


/ 


f^ 


10,221.  Ten  denotes  any  remaining  affection  of  truth,  2141.  Ten 
denotes  a  full  state,  the  same  as  a  hundred,  1988,  3107,  3176.  Ten, 
predicated  of  the  Lord,  denotes  divine  goods  and  divine  truths,  3740. 
Ten  denotes  very  much  or  very  great,  4077,  4179;  simply  much,  5958, 
5959,  9487.  Ten  denotes  fulness,  a  tenth  part  sufficiency,  8468,  8540. 
Tens  named  after  hundreds  and  thousands,  denote  much,  but  in  a  less 
degree,  8715.  Ten  denotes  all  within  the  church,  both  those  who  are 
in  good  and  truth  and  those  who  are  without  good,  4638.  Ten  denotes 
all,  according  to  the  subject  predicated,  9416,  9636,  10,221.  Ten  de- 
notes all;  a  tenth,  or  one  understood  as  a  tenth,  sufficient,  9595,  10,136. 
Ten  and  all  its  multiples,  or  quotients,  denote  much,  fulness,  the  all,  and 
when  predicated  of  the  Lord,  what  is  infinite,  9716  and  citations,  10,253. 
When  ten  is  understood  as  the  quotient  of  fifty,  or  the  multiple  of  five, 
it  denotes  sufficiency,  as  much  as  conducive  to  uses,  the  same  as  those 
numbers,  9757.  One  tenth  deal  offered  with  a  lamb,  denotes  celestial 
good;  two  tenths  with  a  ram,  spiritual  good;  three  tenths  with  a  bul- 
lock, natural  good,  2180  end,  2276,  2280  end. 

Eleven,  when  related  to  ten,  denotes  all  even  to  redundancy,  9616. 

Twelve,  denotes  faith,  or  all  things  of  faith  in  one  complex,  but  pri- 
marily the  all  of  love,  from  which  faith  is  derived,  575,  577,  1667, 
3239,  3863.  Generally,  twelve  denotes  all  truths  or  all  things  of  faith, 
2089,  2130  end,  2252,^8368;  or  all  things  of  faith  and  charity,  7973 
and  citations.  The  number  twelve  is  most  holy,  because  it  denotes  all 
the  holy  principles  of  faith,  648.  Instead  of  twelve  in  the  Word  the 
angels  perceive  an  idea  of  all  things  of  faith,  this  from  the  twelve  tribes, 
1988.  Twelve  denotes  all  the  truths  of  faith  by  which  the  spiritual 
man  is  gifted  with  conscience,  and  such  truths  are  precepts  of  charity, 
2089,  sh.  3272.  Twelve  is  a  universal  number  comprising  all  things 
of  the  church  and  the  Lord's  kingdom,  in  general  and  particular,  3268, 
particularly,  3863.  When  twelve  is  predicated  of  the  sons  of  Jacob  or 
the  twelve  tribes,  it  denotes  all  the  doctrines  of  truth  and  good  or  of 
faith  and  love,  understood  under  so  many  common  or  cardinal  principles 
by  which  man  is  initiated  into  the  church,  or  regenerated,  3858,  3863, 
3913,  3939,  4603  and  citations,  6640,  7973,  9389  and  citations,  9404 
and  citations.  In  the  opposite  sense  twelve  denotes  the  common  prin- 
ciples contrary  to  those  of  faith  and  love,  namely  of  false  and  evil,  3926. 
The  twelve  tribes  denote  all  truths  and  goods  that  proceed  from  the 
Lord  into  heaven,  and  that  make  heaven,  6335,  9603.  The  twelve 
apostles,  like  the  twelve  tribes,  denote  all  things  of  faith,  passages  cited 
6000,  7973  and  citations.  The  twelve  apostles,  twelve  thrones,  twelve 
tribes,  denote  the  primary  truths  of  faith  by  which  all  judgment  pro- 
ceeds, 2129  end,  2130  end.  The  half  of  twelve,  and  all  its  multiples, 
as  72,  144,  12,000,  144,000,  have  a  like  signification,  namely  all  truths 
and  goods  in  a  complex,  7973. 

Thirteen,  considered  as  between  twelve  and  fourteen,  denotes  the 
intermediate  state  before  temptations  commence  after  the  reception  of 
good  and  truth,  1668,  cited  below  (6).  When  regarded  as  the  com- 
pound of  ten  and  three  it  denotes  remains,  2108,  2109,  cited  below, 
(6J. 

Fourteen,  the  end  of  a  second  seven,  denotes  the  beginning  of  temp- 
tations, but  especially  from  its  following  the  age  of  boyhood,  1 670,  cited 
below  (6).     Fourteen,  like  seven,  or  two  weeks,  like  one,  denotes  a 

M  2 


802 


NUM 


whole  period  from  beginning  to  end  whether  it  be  great  or  small,  4177, 
cited  below  (9),  8400.  Fourteen  days,  or  the  fourteenth,  denotes  a 
holy  state  the  same  as  seven,  7842,  7900.  See  also  6024,  cited  below 
(11). 

Fif teeny  regarded  as  the  compound  of  ten  and  five,  denotes  so  few 
that  it  can  hardly  be  conceived  as  anything,  798,  813,  cited  below  (.5). 
When  it  rises  from  five,  (understood  as  all  of  one  part,)  fifteen  denotes 
as  much  as  is  sufficient,  9700,  cited  below  (15).  Regarded  as  next  to 
fourteen  it  denotes  a  new  state,  similar  to  eight  after  seven,  8400,  cited 
below  (12),  9296,  cited  below  (13). 

Sixteen,  denotes  what  is  every  way  full  and  complete  the  same  as 
eight,  9660,  cited  below  (15);  see  also  6024,  cited  below  (11). 

Seventeen^  regarded  as  the  compound  of  ten  and  seven,  denotes  the 
beginning  and  the  end  of  temptations,  also  a  new  state;  this  from  re- 
mains signified  by  ten,  and  holiness  by  seven,  7bOi  853,  cited  below  (5); 
4670,  6174,  cited  below  (11). 

Eighteen,  the  product  of  six  and  three,  denotes  the  holy  things  of 
combat  or  spiritual  temptations,  1709,  cited  below  (6). 

Nineteen,  derives  its  signification  from  nine  and  ten,   which  see. 

Twenty,  denotes  generally  the  same  as  ten,  but  in  a  superior  degree, 
namely,  all  the  good  and  truth  that  the  Lord  insinuates  into  man  from 
infancy  to  the  end  of  his  life,  2280.  Twenty,  regarded  as  two  tens, 
denotes  the  good  of  remains,  and  the  good  of  ignorance ;  thus  good, 
or  the  affection  of  good,  but  without  temptations,  2141,  2280,  cited 
below  (6).  Twenty,  also  considered  as  twice  ten,  denotes  fulness,  and 
all,  every  way,  totally,  altogether,  2905,  9641,  9747—9748,  9752— 
9753,  9764,  cited  below  (15).  Predicated  of  the  Lord,  twenty  denotes 
the  good  he  acquired  to  himself,  thus,  his  proprium,  4176,  cited  below, 
(9).  Twenty  denotes  holy  good  and  truth  (which  are  remains),  or 
holy  truth  only  according  to  the  subject;  in  its  opposite  application, 
what  is  not  holy,  sh,  4759,  cited  below,  (11).  Five,  ten,  twenty,  a 
hundred,  &c.,  have  the  same  signification  when  regarded  as  quotients 
or  multiples  of  the  same,  5291.  Twenty  denotes  fulness  and  all,  alto- 
gether, every  way,  9641,  cited  below  (15).  In  a  summary,  that  twenty 
denotes  all,  also  the  remains  of  good,  fulness,  holiness,  the  proprium  of 
the  Lord;  passages  cited,  10,222.  The  twentieth  year  of  age  denotes 
a  state  of  intelligence  in  truth  and  good,  because  at  that  age  reflection 
and  rationality  commence,  10,225;  see  also  4263,  cited  below  (9). 

Twenty-one,  the  product  of  three  and  seven,  denotes  a  holy  state ; 
specifically  its  end  or  completion,  7842,  7903,  cited  below  (12). 

Twenty-four,  has  the  same  signification  as  twelve;  hence  the  twenty- 
four  elders  sitting  round  about  the  throne  (Rev.  iv.  2),  denote  the  all 
of  divine  truth,  5313. 

Twenty-seven,  denotes  holiness,  from  the  number  three  which  rules 
in  it,  the  signification  of  which  is  the  same  as  seven,  901,  cited  below 
(5). 

Twenty-eight,  considered  as  the  product  of  four  and  seven,  denotes 
the  holy  principle  of  conjunction,  namely,  of  good  and  truth,  9600, 
cited  below  (15). 

Thirty,  as  the  product  of  three  and  ten,  denotes  fulness  of  remains, 
hr,  647,  sh,  5335,  7984;  and  fulness  expressed  generally,  9082,  9617. 
As  the  product  of  five  and  six^  it  denotes  somewhat  of  combat,  2I41« 


NUM 


803 


2276,  5335.  It  denotes  somewhat,  or  a  little,  generally,  2966.  In  the 
opposite  sense,  it  denotes  a  state  of  vastation,  2959.  The  circum- 
ference of  the  brazen  sea  is  expressed  by  thirty,  though  not  geometri- 
cally proportionate  to  the  diameter,  for  the  sake  of  its  spiritual  meaning ; 
also,  that  its  three  dimensions,  five,  ten,  and  thirty,  denote  what  is  holy, 
5291.  In  the  generations  of  Eber,  thirty  denotes  the  beginning  of  a 
new  state,  1347,  1351.  See  below  (6),  2141,  2276  (9),  4264;  (11), 
5335;  (13),  9082,  5335;  (15),  9617;  (19),  10,235;  (21),  5335. 
Thirty-three:  see  6024,  cited  below  (11). 

Forty,  denotes  the  duration  of  temptations  and  also  of  vastation, 
from  the  beginning  to  the  end,  whether  the  period  be  long  or  short,  in 
a  word,  temptations,  sh.  730,  760,  1847,  2141,  2272—2273,  6505, 
8537.  Forty  denotes  the  duration  of  temptations  of  every  kind,  because 
the  Lord  suffered  himself  to  be  tempted  forty  days,  and  all  things  in  the 
ancient  and  Jewish  churches  had  reference  to  him,  730;  see  below, 
8098.  The  full  number  signifying  temptation  is  forty-two,  being  a 
multiple  of  six  (the  working  days)  by  seven,  but  the  round  number 
forty  is  used  in  place  of  it,  730.  'Forty  days  and  forty  nights  denotes  in 
general  all  temptations,  in  particular  the  duration  of  each  temptation, 
730.  Forty  days  and  nights  denotes  the  grievous  temptation  sustained 
between  the  infernal  loves  of  the  will  and  celestial  love,  760.  Forty 
nights  added  to  forty  days  denotes  the  anxieties  of  temptation,  786. 
Forty  days  without  nights  is  predicated  of  the  state  after  temptations ; 
the  end  of  forty  days,  of  the  duration  of  a  prior  state  and  the  beginning 
of  the  following,  862.  Forty  days  and  nights  considered  as  the  product 
of  four  times  ten,  denotes  the  full  state  when  the  interiors  are  opened 
to  heaven,  and  the  temptations  then  endured ;  hence,  forty  also  denotes 
fulness,  9437,  9643,  10,685.  Forty,  and  in  a  superior  degree  four 
hundred,  denotes  the  price  of  redemption,  because  effected  by  tempta- 
tions, 2966.  The  Lord  was  forty  days  in  the  desert,  because  forty 
denotes  temptations,  and  the  desert  the  state  of  those  who  undergo 
them;  for  the  same  reason,  the  flood  lasted  forty  days,  and  the  Israehtes 
were  in  the  wilderness  forty  years,  8098;  see  below,  (Four  hundred 
and  Four  hundred  and  thirty)  :  also,  (5),  730,  786,  862  ;  (6),  2270  ; 
(7),  3281  ;  (9),  3468;  (II),  6175,  6502;  (12),  8537;  (14),  9437;  (15), 
9643;  (21)  9937. 

Forty-two,  is  the  full  number,  the  signification  of  which  is  generally 
expressed  by  the  round  number  forty,  730,  cited  above.  Forty-two, 
understood  as  six  weeks,  has  a  similar  signification  to  six  days  of  one 
week  ;  it  denotes  the  full  consummation  of  a  former  church,  and  the  com- 
mencement of  a  new  one,  which  is  as  the  Sabbath  or  seventh  week,  9741. 

Forty-five,  as  the  product  of  five  and  nine,  denotes  some  degree  of 
conjunction,  namely,  a  small  degree  of  good,  yet  conjoined  with  truths, 
fir.  2141,  HI.  2269. 

Forty-nine  and  Fifty,  see  8802  cited  below  (13). 

Fifty,  denotes  a  full  state  of  truths,  which  are  also  filled  with  goods, 
because  it  follows  forty-nine,  the  product  of  seven  times  seven,  2141, 
cited  below  (6),  ill.  2252,  9608,  9611,  9623—9624,  cited  below  (15). 
As  the  product  of  five  and  ten,  it  denotes  extreme  fewness  of  remains, 
646,  813  ;  the  latter  cited  below  (5).  It  has  the  same  signification  as 
five,  which  denotes  much,  or  somewhat,  8714;  also,  all  of  one  part, 
sufficiency,  as  much  as  conducive  to  use,  9756,  9757,  9759,  9772,  cited 


804 


NUM 


below  (15).     Princes  of  fifties  denote  intermediate  primary  truths  ia 
series  with  superiors  and  inferiors,  8714,  cited  below  (12). 

Sixhj,  bears  a  signification  derived  from  five  and  twelve,  and  from 
ten  and  six,  as  its  factors,  3306,  cited  below  (7).  Thirty,  sixty,  and  a 
hundred,  all  denote  fulness  of  remains,  5335,  cited  below  (21).  Sixty 
and  upwards  of  age,  denotes  a  state  of  wisdom,  and  of  innocence  in  wis- 
dom, ill.  10,225. 

Sixty -nine  :  see  6024,  cited  below  (11). 

Seventy,  like  seven,  denotes  what  is  holy  and  inviolable,  also  an  en- 
tire period,  or  a  full  state,  728,  1429,  2906,  6508.  Seventy  denotes 
fulness  in  order,  6024  end,  6642.  It  denotes  all  the  good  of  truth  in 
one  complex,  the  same  as  twelve,  8369.  It  denotes  fulness,  all,  accord- 
ing to  the  subject,  9376.  The  twelve  princes  of  the  tribes,  denote  all 
primary  truths,  the  seventy  elders  all  goods  from  truths ;  personally, 
all  who  are  in  good  from  truths,  or  in  truths  from  good,  9404,  94 1 1  ; 
see  below  (11)  6024,  6507;  (12)  6641;  (14)  9376;  (20)  6508;  (21) 
9404,  433. 

Seventy-two,  like  six  and  twelve,  from  which  it  rises,  and  also  its 
multiples  144,  12,000,  144,000,  denote  all  things  of  charity  and  faith, 
or  of  good  and  truth  in  the  complex,  5291,  7973. 

Seventy -five,  from  seventy  added  to  five,  denotes  somewhat  of  holi- 
ness, or  of  the  holy  divine,  1429  cited  below  (6). 

Seventy-seven,  denotes  what  is  holy  and  inviolable  in  the  highest  de- 
gree; in  the  opposite  sense,  damnation,  sh,  433,  cited  below  (5). 

Eighty,  considered  as  the  double  of  forty,  denotes  temptations, 
1963,  4617,  7284.  It  takes  another  signification  from  its  composition 
of  eight  and  ten;  passages  cited,  7284;  as  to  Eighty-three,  7285  ;  see 
below  (12). 

Eighty-six,  denotes  a  state  of  celestial  good,  acquired  by  temptation- 
combats  ;  temptations  from  forty,  of  which  eighty  is  the  multiple ; 
celestial  remahis  from  eight  and  ten;  combats  from  six,  1963,  cited  be- 
low (6). 

Ninety,  as  the  product  of  nine  and  ten,  denotes  conjunction  by 
remains,  2075,  cited  below  (6);   see  also  500,  cited  below  (5). 

Ninety-nine^  denotes  incipient  conjunction,  1988,  2106,  cited  below 

(6). 

One  Hundred,  like  ten,  denotes  remains,  but  in  greater  fulness,  576 
cited  below  (20)  ;  813,  1988  cited  below  (5,  6),  5335,  cited  below  (21). 
It  denotes  much,  all,  fulness,  according  to  the  subject,  and,  in  the 
supreme  sense,  infinite  fulness,  2074,  2636,  both  cited  below  (6),  4400, 
cited  below  (9),  4617,  5291,  5335,  5708,  8713,  9487,  9716;  9745, 
9751,  9771,  cited  below  (15).  Tens,  hundreds,  thousands,  myriads, 
have  a  like  signification,  9745. 

One  Hundred  and  Five  :  see  496  cited  below  (5). 

One  Hundred  and  Ten,  the  age  of  Joseph,  see  6582,  6594,  cited  be- 
low (11). 

One  Hundred  and  Twenty,  denotes  the  remains  of  faith,  572,  575 — 
579,  647,  cited  below  (5). 

One  Hundred  and  Twenty-seven,  denotes  fulness  and  holiness,  2904 
—2906,  cited  below  (6). 

One  Hundred  and  Thirty  :  see  462  cited  below  (5). 

One  Hundred  and  Thirty-three  :  see  7230  cited  below  (12). 


NUM 


805 


One  Hundred  and  Thirty-seven  :  see  below  (8)  3274;   (12^  7230. 

One  Hundred  and  Forty-four,  has  the  same  general  signification  as 
twelve ;  abstractly,  it  denotes  all  the  holy  truths  and  goods  of  faith  and 
charity ;  personally,  all  who  are  in  the  faith  of  charity,  3272,  3325, 
6419,  7973,  8988,  9603.  A  hundred  and  forty-four  cubits,  the  measure 
of  the  holy  Jerusalem,  called  the  measure  of  the  man,  or  angel,  denotes 
that  such  IS  the  state,  qualified  by  all  the  goods  of  love  and  truths  of 
faith,  8988,  particularly  9603,  10,217  end. 

One  Hundred  and  Forty-seven  :  6175  cited  below  (11). 

One  Hundred  and  Fifty,  from  fifteen  and  ten,  denotes  fewness  of 
remains,  also  the  last  term  of  the  church,  and  the  first  of  a  succeeding 
one,  812,  ill.  813,  849,  cited  below  (5). 

One  Hundred  and  Seventy-five-,  see  3259  cited  below  (6). 

One  Hundred  and  Eighty  :  see  4617  cited  below  (7). 

Two  Hundred :  see  4263  cited  below  (9). 

Two  Hundred  and  Five  :  see  1375  cited  below  (5). 

Two  Hundred  and  Fifty  :  see  10,255,  10,257  cited  below  (16). 

Three  Hundred,  denotes  holy  remains  ;  also  the  fulness  of  truth 
from  good,  646  cited  below  (5),  1709,  5955  cited  below  (11). 

Three  Hundred  and  Eighteen,  denotes  the  holy  truths  which  engage 
in  spiritual  combats,  1709  cited  below  (6). 

Three  Hundred  and  Fifty  :  see  1104 — 1105  cited  below  (5). 

Three  Hundred  and  Sixty -five  :  see  520  cited  below  (5). 

Four  Hundred  years,  denotes  the  duration  and  state  of  temptations, 
1847  cited  below  (6).  Four  hundred  years  denotes  the  duration  of 
vastation,  or  of  infestation  ;  four  hundred  shekels,  the  price  of  redemp- 
tion, 2959,  2966  cited  below  (6);  7984  cited  below  (12).  Four  hun- 
dred men,  denotes  the  state  and  duration  of  temptations  when  truths 
conjoined  with  good  flow  into  the  natural  from  the  rational,  4248,  4341 
cited  below  (9). 

Four  Hundred  and  Thirty,  denotes  a  full  state  of  remains,  and  also 
a  full  period  of  vastation ;  and  hence  salvation  by  the  coming  of  the 
Lord,  7984,  7986  cited  below  (12).  It  was  two  hundred  and  fifteen 
years,  the  half  of  430,  that  the  Israelites  dwelt  in  Egypt,  but  the  latter 
number  is  computed  from  the  visit  of  Abraham,  on  account  of  the  in- 
ternal sense,  7985.  This  430  years  denotes  the  whole  period  of  vasta- 
tion that  the  spiritual  were  detained  in  the  lower  earth  till  the  Lord's 
advent,  7985  end. 

Five  Hundred:  see  10,253,  10,259  cited  below  (16). 

Six  Hundred,  denotes  the  beginning  of  temptation,  of  which  remains 
render  man  capable;  also  the  end  when  temptations  cease,  737,  738, 
893  cited  below  (5).  In  the  same  sense  as  twelve  hundred,  it  denotes 
the  complex  of  faith  and  charity,  or  of  evil  and  the  false  opposed  to 
faith  and  charity,  7973,  8148,  8149  cited  below  (12). 

Six  Hundred  and  Sixty-six,  the  number  of  the  beast,  (Rev.  xiii. 
18),  denotes  the  falsification  of  every  divine  truth  of  the  Word,  and  the 
profanation  of  all  that  is  holy,  therefore  the  end,  br,  4495,  ill.  10,217. 
To  compute  the  number  of  the  beast,  is  to  explore  and  know  those  falsi- 
fied truths  ;  called  the  number  of  the  man,  denotes  that  such  is  the  state 
of  the  church,  10,217.  The  end  is  signified  by  this  number,  because  it 
arises  from  the  triplication  of  six,  and  because  the  end  comes  when  truth 
is  altogether  profaned,  10,217. 


806 


NUM 


Eight  Hundred :  see  486,  496  cited  below  (5). 

Nine  Hundred  and  Thirty  :  see  486  cited  below  (5). 

Nine  Hundred  and  Fifty  :  see  1 104—1 105  cited  below  (5). 

One  Thousand,  is  not  to  be  understood  definitely,  but  denotes  much, 
innumerable,  abundance,  fulness,  all,  25/5  cited  below  (6),  5291,  8712, 
sh,  8715,  8879,  9487,  9745.  When  predicated  of  the  Lord,  it  denotes 
what  is  infinite  and  eternal,  2575,  9716;  or  perpetually  and  eternally, 
8879,  10,620  cited  below  (13).  Princes  of  thousands  denote  primary 
truths  in  the  first  degree,  immediately  under  truth  from  the  Divine,  this 
because  they  were  above  princes  of  hundreds,  &c.,  8641,  8712 — 8/15 
cited  below  (12).  Thousands  of  myriads  denote  infinity,  3186  cited 
below  (6);   see  also  576  cited  below  (20). 

Twelve  Hundred  and  Sixty  :  see  9198  cited  above  (three). 

Two  Thousand :  see  10,235  cited  below  (19). 

Three  Thousand,  denotes  completely,  fully,  10,492  cited  below  (14). 

One  Hundred  and  Forty-four  Thousand,  having  the  Father's  name 
written  in  their  foreheads  (Rev.  xiv.  1 — 3),  denotes  the  state  of  all  who 
are  in  charity,  7973. 

Six  Hundred  Thousand,  denotes  all  things  of  the  truth  and  good  of 
faith  in  one  complex,  7973  cited  below  (12). 

Fractional  Numbers,  have  in  general,  the  same  signification  as  the 
whole  numbers  from  which  they  are  derived  :  for  ^,  y^,  ^,  see  above 
(ten);  particularly  576,  1738,  2180,  2276,  2280  end,  3740,  8468, 
8540,  8715,  9595,  10,136;  and  see  Measures  (2,  3).  For  \  see 
above  (five),  particularly  5291,  6156  (ten)  9757.  For  }  see  above 
(four),  particularly  1856,  10,136,  10,137.  For  J  see  above  (three), 
particularly  901  end,  2788,  6385.  For  i  see  above  (one)  9530  ; 
(three)  9488  ;  (five)  10,255  ;  (six)  737  end,  3239,  3960,  etc.  For  1^ 
see  above  (three),  particulariy  9488,  9508,  9531,  9637.  For  2|  see 
above  (two,  five),  9487.  For  3 J  see  above  (three),  9198.  Generally, 
the  half  and  the  double  of  any  number  retains  the  signification  of  its  in- 
teger when  the  same  subject  is  treated  of,  3960  end,  5291.  The  half 
of  a  number  must  not  be  understood  to  indicate  half  the  thing  predi- 
cated of  the  whole,  but  a  corresponding  fulness,  sufficiency,  or  some- 
what, 10,255.  To  halve  or  part  an  animal,  denotes  parallelism  and 
correspondence,  1831.  To  halve  or  divide  into  companies  denotes  pre- 
paration and  arrangement  preceding  influx,  4250.  The  blood  of  the 
sacrifices  halved,  one  half  sprinkled  on  the  altar,  the  other  half  on  the 
people,  denotes  divine  truth  as  proceeding  from  the  Lord,  and  as  re- 
ceived by  man,  9395.  Haifa  shekel  of  silver  denotes  the  all  of  remains, 
especially  because  it  contains  ten  lesser  parts,  or  gerahs,  2959,  10,221, 
10,223,  10,227. 

5.  Passages  in  which  Numbers  occur  previous  to  the  call  of  Abraham, 
The  six  days  severally  mentioned  in  the  account  of  the  creation,  denote 
so  many  stages  of  the  regenerate  life;  evening,  the  state  of  shade  in 
each  case;  morning,  the  state  of  light,  6 — 12,  22,  26,  29  end,  38,  43, 
62—63,  737.  The  completion  of  the  sixth  day,  denotes  the  spiritual 
man,  who  is  called  an  image  of  God,  12,  48,  62,  86,  88,  484.  The 
seventh  day  denotes  the  celestial  man,  who  is  called  a  likeness  of  God, 
74,  84,  85 — 88,  737.  Four  rivers  said  to  go  out  from  the  river  of 
Eden,  denotes  the  intelligence  of  the  celestial  man  derived  from  the 
wisdom  of  love,  78,  107,  110,  116,  118—121.     Abel  said  to  bring  an 


NUM 


807 


4 

L 


1 


offering  of  the  first-begotten  of  his  flock,  denotes  charity,  of  which  the 
only  origin  is  the  Lord,  352.     Cain  to  be  avenged  sevenfold  on  every 
one  who  should  slay  him,  denotes  that  faith  separate  from  charity  is  still 
inviolable,  395.     Cain  to  be  avenged  sevenfold,  but  Lamech  seventy-and- 
sevenfold,  denotes  the  greater  inviolability  or  holiness  of  charity,  the 
extinction  of  which  is  now  treated  of,  432—433.     The  man  (Adam) 
said  to  have  lived  thirty  and  a  hundred  years  when  he  begat  Seth,  de- 
notes the  state  and  duration  of  the  celestial  church  in  its  first  period, 
462,  481—482.     The  days  of  man  after  he  begat  Seth  eight  hundred 
years,  and  all  the  days  that  he  lived  nine  hundred  and  thirty  years,  de- 
notes the  state  and  duration  of  celestial  perception,  understood  in  gene- 
ral, and  in  its  particular  quality,  486 — 488,  492 — 495.     Seth  said  to 
have  lived  five  years  and  a  hundred  years  when  he  begat  Enos,  and  seven 
years  and  eight  hundred  years  afterwards,  denotes  another  state  of  per- 
ception and  its  duration,  less  celestial,  496 — 499.     Enos  said  to  have 
lived  ninety  years  when  he  begat  Cainan    (Kenan),   and   the   other 
numbers  in  this  chapter  to  Noah,  denote  so  many  states  of  declining 
perception,  500—536,  especially  501— 502,  505,  507,  511,  519,  527, 
530.     The  days  of  Enoch  in  this  line,  five  years,  sixty  years,  and  three 
hundred  years,  denotes  the  state  when  perception  became  obscure  and 
was  determined  into  doctrinals,  520,  522.     The  days  of  man  henceforth 
to  be  a  hundred  and  twenty  years,  denotes  the  remains  of  faith,  by 
which,  notwithstanding  the  declining  state  of  man,  he  could  be  regene- 
rated,  572,  575 — 579,  647.     Noah  said  to  beget  three  sons,  denotes 
the  universal  difl^erences  of  doctrine,  which  can  only  be  three,  616 — 617, 
1065.     The  three  wives  of  the  sons  of  Noah  denote  the  three  churches 
according  to  those  diff^erences  of  doctrine,  770.     The  dimensions  of  the 
ark,  three  hundred  cubits  in  length,  fifty  cubits  in  breadth,  and  thirty 
cubits  in  height,  denote  the  fewness  of  remains  distinguished  as  to  their 
holiness,  and  as  to  good  and  truth,  646 — 650.     Twos,  or  pairs  of  all 
living,  of  all  flesh,  to  enter  the  ark  to  be  kept  alive  with  Noah,  denotes 
the  regeneration  both  of  truths  and  goods,  or  things  of  faith  and  charity 
conjoined,  671,  673.     Sevens  of  all  clean  beasts,  and  twos  of  all  unclean 
beasts,  denotes  the  good  aff^ections,  distinguished  as  holy,  and  the  evil 
afi'ections  as  profane,  713,  716,  720.     Bird  of  the  heavens  by  sevens, 
denotes  the  truths  of  faith,  which  are  holy,  because  from  good,  722 — 
724.     Seven  days  said  to  intervene  before  the  rain,  or  waters  of  the 
flood,  were  upon  the  earth,  denotes  the  coming  of  the  Lord,  and  then 
temptations  beginning,  first  intellectually,  728,  752,  753.     Forty  days 
and  forty  nights  that  the  rain  continued,  denotes  the  duration  of  temp- 
tations, inclusive  of  the  voluntary  part,  730,  760;  compare  738 — 739, 
753,  755,  756.     Noah  called  a  son  of  six  hundred  years  at  this  time, 
denotes  a  state  of  combat,  or  temptations  from  remains,  first  as  to  in- 
tellectual truth,  737,  738.     Afterwards  specified  in  the  600th  year  of 
Noah's  life,  in  the  second  month,  in  the  seventeenth  day  of  the  month, 
denotes  the  beginning  of  combat  as  before,  but  now  as  to  good  or  evil, 
738,  755.   Twos,  or  pairs,  of  all  creatures  mentioned  again,  but  now  in 
the  ark,  denotes  the  subsistence  of  the  understanding  and  will  by  cor- 
respondence, and  goods  and  truths  all  protected,  747,  779.     The  flood 
said  to  be  on  the  earth  forty  days  (nights  not  mentioned),  denotes  the 
duration  of  the  church  called  Noah,  786.     Fifteen  cubits  upward  said 
to  be  the  height  of  the  waters,  denotes  the  little  truth  and  good  that  re- 


808 


NUM 


NUM 


809 


mained,  because  suffocated  by  false  principles  and  persuasions,   798. 
Fifty  and  a  hundred  days  that  the  waters  are  said  to  have  prevailed,  de- 
notes the  last  term  of  the  most  ancient  church,  in  which  remains  were 
almost  extinguished,    812—813;  compare    786,    849.      The   seventh 
month,  and  seventeenth  day  of  the  month,  on  which  the  ark  is  said  to 
have  rested  upon  Ararat,  denotes  regeneration  understood  as  a  holy 
state,  a  new  Hfe,  predicated  of  the  spiritual  man,  850,  852—853.    The 
waters  going  and  decreasing  until  the  tenth  month,  denotes  the  gradual 
disappearance  of  falses  till  the  truths  of  remains  were  produced,  856— 
858.     The  heads  of  the  mountains  said  to  appear  in  the  tenth,  in  the 
first  of  the  month,  denotes  the  faith  of  love  produced  with  remains,  858 
— 859.     The  window  opened  at  the  end  of  forty  days,  denotes  a  second 
state  after  temptations,  when  the  intellectual  faculty  is  opened,  862— 
863.     Seven  days  between  the  first  and  second  time  that  Noah  sent 
forth  the  dove,  denotes  the  holy  state  of  regeneration  commencing,  be- 
cause from  charity,  880—882.     Seven  days  between  the  second  and 
third  time  that  he  sent  it  forth,  denotes  the  holy  state  when  the  regene- 
rate come  into  freedom  commencing,  889.     The  waters  said  to  be  dried 
up,  and  the  covering  removed  from  the  ark  in  the  first  and  six  hundredth 
year,  in  the  beginning  (or  first  day),  in  the  first  month,  denotes  the  last 
term  m  which  temptations  cease,  and  the  first,  or  new  state,  in  which 
the  light  of  truth  is  acknowledged  without  impediment,   893—894. 
The  ground  said  to  be  dried  in  the  second  month,  in  the  seventh  and 
twentieth  day  of  the  month,  denotes  the  entire  state  preceding  regene- 
ration, and  the  holy  state  when  regenerated,  899—902.     Noah  said  to 
live  three  hundred  years  and  fifty  years  after  the  flood,  and  all  his  days, 
nine  hundred  years  and  fifty  years,  denotes  the  duration  and  state  of 
the  first  ancient  church,  1104—1105.     The  whole  earth  said  to  be  of 
one  lip  and  one  word  before  the  dispersion,  denotes  the  prevalence  of 
one  doctrine  in  the  ancient  church,  because  in  all  varieties  mutual  love 
or  charity  was  regarded,  1280,  1284—1288.     Arphaxad,  the  son  of 
Shem,  begat  two  years  after  the  flood,  denotes  a  second  period  of  the 
ancient  church,  1335.     The  other  numbers  in  the  account  of  the  Shem- 
itic  families,  denote  the  duration  and  state  of  so  many  successive  periods 
of  the  church,  1329—1355.     The  five  years  and  two  hundred  years  as- 
signed to  Terah,  denotes  the  duration  and  state  of  the  idolatry  in  which 
those  churches  ended,  and  the  beginning  of  the  representative  church, 
1375. 

6.  Passsages  containing  Numbers  in  the  History  of  Abraham.  Abram 
a  son  of  five  years  and  seventy  years  when  he  left  Charan,  (Gen.  xii. 
4),  denotes  a  small  degree  of  what  is  holy,  or  divine,  the  latter 
understood  of  the  Lord  in  his  boyhood,  1429—1430.  Twelve  years 
that  the  kings  served  Chedorlaomer,  (Gen.  xvi.  4),  denotes  the  period 
that  the  apparent  goods  and  truths  of  faith  kept  evils  and  falses  in  sub- 
jection in  the  Lord's  boyhood,  1667.  The  thirteenth  year  in  which 
they  rebelled  (ver.  4)  denotes  the  intermediate  state  between  the  subjec- 
tion of  evils  and  falses,  and  temptations  arising  from  their  opposition, 
1668.  The  fourteenth  year  in  which  Chedorlaomer  and  the  kings  that 
were  with  him  went  out  to  battle  (ver.  5),  denotes  the  first  temptation 
m  which  the  Lord  fought  against  evils  and  falses  from  apparent  goods 
and  truths,  1 670—1 672.  This  event,  described  as  a  battle  of  four  kings 
with  five  (ver.  9),  denotes  the  union  of  goods  and  truths,  but  the  dis- 


if. 


«.  •:": 


union  of  evils  and  falses,   1681,  1686.     Eighteen  and  three  hundred 
men,  the  number  of  Abraham's  initiates,  or  home-born  servants,  (ver. 
14),  denotes  genuine  goods  and  truths  of  the  external  man  qualified  as 
holy  and  as  combative,  1 708— 1 709.    Tenths  of  all  given  to  Melchizedek 
by  Abram  (ver.  20),  denotes  the  remains  of  good  and  truth  which  are 
produced    forth  after  victory  in  temptations,   1738.      A  three-years' 
heifer,  a  three-years*  she-goat,  and  a  three-years'  ram,   sacrificed  by 
Abram,  (Gen.  xv.  9),  denote  the  church  in  full  as  to  the  celestial  exte- 
rior and  interior,   and  the  celestial-spiritual,    1825.      Four   hundred 
years   that  the  seed  of  Abram  should  be  afflicted  in  a  strange  land, 
(ver.  13),  denotes  the  state  and  duration  of  temptations  in  the  church, 
1847.     The  fourth  generation  in  which  they  should  return  (ver.  16), 
denotes  the  end  of  this  state  of  temptations,   1856.     Ten  years  that 
Abram  had  dwelt  in  Canaan  when  Hagar  was  given  to  him  (Gen.  xvi.  3), 
denotes  the  remains  of  good  and  truth  with  the  Lord,  by  which  the 
rational  was  conceived,   1906.     Abram  eighty  and  six  years  old  when 
Hagar  bare  Ishmael  (ver.  16),  denotes  the  state  of  the  Lord  as  to  celestial 
goods  acquired  by  temptation-combats  when  the  rational  was  born  of  the 
life  of  the  affection  of  sciences,  1963—1964.     Abram  a  son  of  ninety 
years  and  nine  years  when  Jehovah  appeared  to  him  (Gen.  xvii.  1),  de- 
notes the  state  of  the  Lord  before  the  rational  was  fully  conjoined  to  the 
divine,  1 988.     Circumcision  appointed  on  the  eighth  day,  as  the  sign 
of  the  covenant  with  Abraham  (ver.   12),  denotes  the  continual  pro- 
cedure of  purification,  2044.     A  hundred  years  the  age  of  Abraham, 
and  ninety  the  age  of  Sarah,  when  Isaac  was  born  (ver.  17;  and  chap, 
xxi.  ver.  5),  denotes  the  full  unition  of  the  human,  or  rational,  to  the 
divine,  and  the  unition  of  truth  to  good  as  the  means,  2074 — 2075, 
2635 — 2637.     The  promise  that  Ishmael  should  beget  twelve  princes, 
(ver.  20),  denotes  the  essential  truths  of  faith,  which  are  precepts  of 
charity,  2089.     Abraham  a  son  of  ninety  and  nine  years  when  he  was 
circumcised  (ver.  24),  denotes  the  state  before  the  human  or  rational 
was  united  to  the  divine,  in  which  state  evils  were  expelled  from  the  ex- 
ternal man,  2106 — 2107.     Ishmael,  his  son,  a  son  of  thirteen  years 
when  he  was  circumcised  (ver.  25),  denotes  holy  remains  with  those  who 
are  made  rational  by  the  truths  of  faith,  and  their  purification,  2108 — 
2112.     Three  men  standing  before  Abraham  (Gen.  xviii.  2),  denotes 
the  divine  itself,  the  divine  human,  and  the  holy  proceeding,  which  the 
Lord  perceived  in  himself  as  one,  2149,  2319.     Three  measures  of  fine 
meal  to  be  prepared  by  Sarah  (ver.  6),  denotes  the  good  of  divine  love 
in  that  state,  and  its  holiness,  2176.     Abraham's  prayer  that  Sodom 
miwht  be  spared  if  there  should  be  fifty  just  persons  in  the  midst  of  the 
city  (ver.  24),  denotes  the  Lord's  perception  concerning  those  of  the 
human  race  who  were  in  truths,  and  whose  truths  might  be  filled  with 
goods,  2141,  2252,  2259—2261.     If  fiveof  the  fifty  should  be  lacking, 
the  forty-five  to  be  accepted  (ver.  28),  denotes  the  salvation  of  those 
whose  state  should  be  a  little  short  of  full  conjunction,  providing  there 
is  some  conjunction  of  good  with  truth,  2141,  2266—2269.     The  city 
not  to  be  destroyed  if  forty  should  be  found  there  (ver.  29),  denotes 
the  salvation  of  those  who  are  admitted  into  temptations,  because  the 
conjunction  of  good  and  truth  is  effected  by  temptations,  2141,  2270 — 
2273.     The  city  not  to  be  destroyed  if  thirty  should  be  found  there, 
(ver.  30),  denotes  the  salvation  of  all  who  sustain  any  degree  of  combat 


810 


NUM 


against  their  evils,  2141,  2274—2276.     The  city  not  to  be  destroyed  if 
twenty  should  be  found  there  (ver.  31),  denotes  the  salvation  of  those 
who  are  in  any  affection  of  good,  but  not  in  combat,  because  ignorant  of 
truth,  2141,  2278—2281.     The  city  not  to  be  destroyed  if  ten  should 
be  found  there  (ver.  32),  denotes  the  salvation  of  those  who  are  in  any 
aflfection  of  truth,  which  affection  is  from  remains,  2141,  2282—2285. 
Two  angels  said  to  come  to  Sodom  in  the  evening  (Gen.  xix.  1),  denotes 
judgment,   which  is  from  the  divine  human  and  the  holy  proceeding, 
2318 — 2321.     The  two  daughters  of  Lot  offered  to  the  men  of  the  city, 
(ver.  8),  denotes  felicity  from  the  affection  of  good  and  the  affection  of 
truth,  if  the  divine  human  and  the  Holy  Proceeding  of  the  Lord  are 
held  inviolable,  2.562,  2365.     The  men  saving  Lot  and  his  wife  and  his 
two  daughters  (ver.  15,  16),  denotes  the  providence  of  the  Lord,  by 
which  those  who  are  in  good  and  truth,  and  the  affections  of  good  and 
truth  are  withheld  from  evil,  2406,  2407,  2411.     The  two  daughters 
of  Lot,  when  he  dwelt  with  them  in  the  cave  (ver.  30,  36),  denote  such 
aflfections  vastated  and  predicable  of  impure  good  and  of  the  false,  2463, 
2464,  2465 — 2468.     A  thousand  of  silver  given  to  Abraham  by  Abime- 
lech  on  account  of  Sarah  (Gen.  xx.  16),  denotes  the  infinite  abundance 
of  rational  truth  when  truth  is  adjoined  to  good,  2575.     Isaac  called  a 
son  of  eight  days  when  he  was  circumcised  by  Abraham  (Gen.  xxi.  4), 
denotes  the  purification  of  the  rational  by  the  divine  continued  inces- 
santly, 2631 — 2634.     Abraham  a  son  of  a  hundred  years  when  Isaac 
was  born  to  him  (ver.  5),  denotes  the  state  of  perfect  union  between  the 
divine  and  human,  2635—2637  cited  above.     Seven  ewe  lambs  of  the 
flock  given  by  Abraham  to  Abimelech,  and  named  three  times  (ver.  28 
— 30),  denotes  the  holiness  of  innocence  between  the  Lord  and  those 
who  are  in  the  doctrine  of  faith,  2720.     Abraham  said  to  saddle  his 
ass,  and  take  two  boys  (his  servants)  when  he  went  to  offer  up  Isaac, 
(Gen.  xxii.  3),  denotes  the  preparation  of  the  natural  man,  and  the  first, 
or  human  rational,  2781—2782.    The  third  day  when  they  arrived  within 
sight  of  Moriah  (ver.  4),  denotes  the  complete  state  of  temptation,  and 
beginning  of  sanctification,  2788.     The  angel  calling  from  heaven  a  first 
and  second  time  (ver.  11—15),  denotes  increasing  consolation  in  the 
Lord's  perception  concerning  the  salvation  of  the  spiritual,  284 1 .    Eight 
sons  that  Milcah  bore  to  Nahor,  Abraham's  brother  (ver.  23),  denotes 
another  distinct  class  of  the  spiritual  who  are  saved,  2866.     A  hundred 
years,  twenty  years,  and  seven  years,  said  to  be  the  lives  of  Sarah  (Gen. 
xxiii.  1),  denotes  the  fulness  of  the  states  of  the  church,  or  the  succes- 
sive periods  of  truth  divine,  to  its  end,  2904—2906.     Four  hundred 
shekels  of  silver  given  to  Ephron  for  her  burial  place  (ver.  15,  16),  de- 
notes the  reception  of  truth  by  those  who  can  be  redeemed,  or  with 
whom  a  new  church  can  be  raised  up,  2902,  2959,  2966.     The  servant 
of  Abraham  said  to  take  ten  camels  of  the  camels  of  his  lord  when  he 
went  for  Rebecca  (Gen.  xxiv.  10),  denotes  the  separation  of  scientifics, 
divine  in  their  origin,  when  the  initiation  of  truth  into  conjunction  with 
good  is  contemplated,  3048.     The  weight  of  the  ornaments  he  gave  to 
Rebecca,  half  a  shekel,  and  ten  [shekels]  of  gold  (ver.  22),  denotes  the 
determination  and  estimation  of  state  when  divine  good  and  truth  are 
put  in  the  power  of  the  affection  of  truth,  3104,  3107,  3132.     Ten  days 
that  her  brother  and  mother  wished  Rebecca  to  abide  with  them  (ver. 
55),  denotes  fulness  of  state,  according  to  the  apprehension  of  the  natu- 


NUM 


811 


ral  man,  3176.  Be  thou  the  mother  of  thousands  of  myriads,  said  to 
Rebecca  (ver.  60),  denotes  the  infinite  fructification  of  the  affection  of 
truth,  3186.  Abraham's  death  recorded  after  the  marriage  of  Isaac  and 
Rebecca,  and  his  age  a  hundred  years,  and  seventy  years,  and  five  years 
(Gen.  XXV.  7j,  denotes  the  state  when  that  representation  ended,  3252. 

7.  Numbers  in  the  History  of  Isaac  and  Rebecca.  See  above  (6) 
2074—2075,  2631—2634,  2781—2782,  2788,  2841,  3048,  3104, 
3176,  3186,  3252.  Isaac  forty  years  old  when  he  took  Rebecca  (Gen. 
XXV.  20),  denotes  the  divine  rational  of  the  Lord  conjoining  divine  truth 
when  he  sustained  the  combats  of  temptation,  3281.  Two  nations  and 
two  peoples  said  to  be  conceived  by  her  (ver.  23,  24),  denotes  good  and 
truth,  both  of  which  are  interior  and  exterior,  forming  the  divine  natu- 
ral, 3293,  3294.  The  same  called  twins  (ver.  24),  in  her  womb,  de- 
notes the  conception  of  good  and  truth  in  the  rational  man  proceeding 
together  from  divine  good  as  a  father,  and  divine  truth  as  a  mother, 
3299.  Esau  called  the  first,  when  born  (ver.  15),  denotes  the  priority 
of  good,  3300,  3550.  Isaac  a  son  of  sixty  years  when  Rebecca  bare 
them  (ver.  26),  denotes  the  state  of  the  divine  rational  to  be  computed 
from  the  multiplication  of  five  by  twelve,  ten  by  six,  and  thirty  by  two, 
3306.  Isaac  sowing  in  the  land  of  Abimelech,  and  said  to  reap  a  hun- 
dredfold (Gen.  xxvi.  12),  denotes  interior  truths  apparent  in  the  human 
from  the  mother,  and  their  abundance,  3404 — 3405.  A  hundred  years, 
and  eighty  years,  the  days  of  Isaac  when  he  expired  (Gen.  xxxv.  28), 
denotes  the  full  state  when  that  representation  ended,  4617. 

8.  Numbers  in  the  History  of  Ishmael.  See  above  (6)  1906,  1963 
— 1964,  2089,  2108 — 21 12.  The  sons  of  Ishmael  called  twelve  princes, 
(Gen.  xxv.  16),  denotes  all  the  primary  truths  of  the  spiritual  church, 
3272.  The  years  of  Ishmael's  hves,  a  hundred  years,  and  thirty  years, 
and  seven  years  (ver.  17),  denotes  the  state  of  the  Lord's  spiritual 
kingdom  as  represented  by  him,  and  the  end  of  that  representation, 
3274—3276. 

9.  Numbers  in  the  History  of  Esau  and  Jacob,  See  above  (7)  3293, 
3294,  3299,  3300,  3306.  Esau  called  a  son  of  forty  years  when  he 
took  Judith,  the  daughter  of  Beeri,  the  Hittite  (Gen.  xxvi.  34),  denotes 
a  state  of  temptations  as  to  the  good  of  truth,  and  the  adjunction  of 
truth  not  genuine,  3468 — 3470.  Two  kids  of  the  goats  prepared  as 
venison,  and  presented  to  his  father  by  Jacob  (Gen.  xxvii.  9),  denotes 
the  truths  of  natural  or  domestic  good,  with  respect  to  the  will  and  un- 
derstanding, 3519.  Jacob  calling  himself  the  first-born,  Esau  (ver.  19), 
denotes  truth  presenting  itself  as  the  good,  3550.  Esau  coming  and 
calling  himself  the  first-born  (ver.  32),  denotes  another  state  of  percep- 
tion concerning  natural  good  and  truth,  3592.  His  complaint  that 
Jacob  had  supplanted  him  two  times  (ver.  36),  denotes  the  inversion  of 
order,  3597.  The  vow  of  Jacob  that  he  would  give  a  tenth  of  all  to  Je- 
hovah (Gen.  xxviii.  22),  denotes  the  divine  natural  wholly  from  the  Di- 
vine itself,  3740.  Three  flocks  of  sheep  lying  by  the  well  of  Charan, 
(Gen.  xxix.  2),  denotes  all  within  the  church  who  are  in  good,  abstractly 
the  holy  principles  of  churches  and  doctrinals,  3767.  Laban's  two 
daughters,  Leah  and  Rachel  (ver.  16),  denote  the  affection  of  truth 
distinguished  as  internal  and  external,  3817 — 3821.  Jacob's  serving 
seven  years  for  Rachel,  and  other  seven  for  Leah  (ver.  18,  20,  27,  30), 
denotes  the  study  and  holy  state  of  life  before  truth  can  be  made  one's 


812 


NUM 


NUM 


813 


own,   3824,  3826,  3845—3847,  3852.     Three  sons  born  of  Leah  (ver. 
34),  denote  so  many  successive  states  of  regeneration,  38/6.     A  second 
son  of  Bilhah,  a  second  of  Zilpah,  and  a  fifth  and  sixth  of  Leah  (ver.  7, 
12,  17 — 20),  denote  so  many  common  principles  of  the  church  distinctly 
acknowledged,  3926,  S937,  3955,  3960.     My  man  will  cohabit  with  me, 
because  I  have  borne  him  six  sons  (ver.  20),  denotes  the  heavenly  mar- 
riage from  all  things  of  faith  and  love,  3960.     A  journey  of  three  days 
between  the  flocks  of  Laban  and  Jacob  (ver.  36),  denotes  the  entire  dif- 
ference of  state  between  common  good  and  good  made  spiritual,  4010. 
Jacob* s  accusation,  that  Laban  had  changed  his  wages,  or  reward,  ten 
times  (Gen.  xxxi.  7,  41),  denotes  the  great  change  of  state  during  the 
reception  of  good,  4077,  4179.     The  third  day,  when  Laban  was  in- 
formed of  Jacob's  departure  (ver.  22),  denotes  the  full  state  of  conjunc- 
tion, when  goods  and  truths  could  be  elevated  out  of  the  natural  man, 
4119.     Seven  days  that  Laban  and  his  brother  followed  after  Jacob, 
(ver.  23),  denotes  the  holy  state  of  truth  tending  towards  genuine  good 
when  separated  from  the  common  good  of  the  natural  man,  4123.    The 
two  handmaids  named  when  Laban  was  searching  for  the  Teraphim 
(ver.  33),  denote  external  affections,  4153.     I  have  served  thee  twenty 
years  in  thy  house,  said  by  Jacob  (ver.  41),  denotes  the  good  of  re- 
mains, and  being  predicated  of  the  Lord,  his  own  power,  or  proprium, 
4176.     Fourteen  years  for  thy  daughters,  and  six  years  for  thy  flock, 
(ver.  41),  denotes  the  affections  of  truth,  and  also  good  acquired  by 
temptation-combats,  4177 — 4178;   see  4077,  4179  cited  above.     Esau 
with  four  hundred  men  now  coming  to  meet  Jacob  (Gen.  xxxii.  6  ; 
xxxiii.   1),  denotes  the  state  of  good  flo wing-in,  when  it  assumes  the 
priority,  marked  by  temptations,  4248,  4341.     Jacob's  division  of  his 
people,  his  flocks,  and  herds,  and  camels,  into  two  camps,  on  hearing 
that  Esau  came  (ver.  7),  denotes  the  preparation  of  truths  and  goods  in 
the  natural  man  arranged  to  receive  the  influx  of  good,  4250.     Two 
hundred  she-goats,  twenty  he-goats,  two  hundred  sheep,  and  twenty 
rams,  in  the  present  for  Esau  (ver.  14),  denote  divine  goods  and  truths, 
4263.     Thirty  milch  camels  and  their  sous,  forty  kine,  ten  young  bul- 
locks,  twenty  she-asses,  and  ten  foals,  denote  serviceable  goods  and 
truths  in  common  and  particular,  4264.     Their  being  sent  forward  in 
droves,  first,  second,  third,  &c.  (ver.  16—19),  denotes  the  order  of  ar- 
rangement, and  submission,  4267—4268.     His  two  wives,  two  hand- 
maids, and  eleven  sons,  with  whom  Jacob  crossed  the  brook  (ver.  22), 
denotes  the  affections  of  truth,  the  exterior  affections  serving  as  mediums, 
and  acquired  truths  also  to  be  initiated  into  celestial  good,  4270.     The 
children  divided  to  Leah,  to  Rachel,   and  to  the  two  handmaids  (Gen. 
xxxiii.  1),  denotes  the  arrangement  of  truths  under  their  affections,  4342 
— 4344.     The  handmaids  and  their  children  put  first,  Leah  and  her 
children  behind  them,  and  Rachel  and  Joseph  behind  these  (ver.  2), 
denotes  the  order   of  arrangement  from    external  to  internal,  4345. 
Jacob,  who  passed  over  before  them,  bowing  himself  to  the  ground  seven 
times  (ver.  3),  denotes  the  highest  degrees  of  submission  and  humiha- 
tion,  4347.     A  hundred  pieces  of  money  given  to  Hamor,  the  father  of 
Sheckhem,  for  his  field  (ver.  19),  denotes  the  fulness  of  state  in  which 
the  good  of  interior  truth  is  appropriated,  4400.     The  third  day  after 
the  circumcision  of  the  Sheckeraites  (Gen.  xxxiv.  25),  denotes  the  end 
of  the  church  with  them,  or  their  decline  into  mere  externals,  4495. 


Tne  sons  of  Jacob  twelve  m  number,  mentioned  before  the  death  of 
Isaac  Gen.  xxxv.  22),  denotes  the  all  of  truth  and  good  in  the  d  vine 
^fn„    .?'*/"'"*  *°  "^  conjunction  with  the  rational.  4603;  see  further 

Si  S:  ^S^'  '"''•  ''"'■  ''"'•  «'^^'  «^^-  S 

^vBn^^"  S'tiftt^re^pHn^^  ^  ^ 

4832  Thr5  """:' ''^r''  '<l^"'Vh^'  ^''''^'^  ««  t»'«  fe'^e  of  evil.  483o! 
4832.     Three  months  after  the  whoredom  of  Judah  with  his  dau-hter 

m-law.  when  he  was  told,   &c.  (ver.  24).  denotes  a  new  state.  4901 

SlT  "zarahTe V'Tk '^^'  ^"""T  '^'  S°°'^  ■"«»  *'"*''  "^  '^e  'churet 
bim  ;„,  oa    tl^'f  ''°"'  "ccordmg  to  order,  but  Pharez  supplanting 

ritv  o&th  7q.2^'  ^!oT  '«'  Kr'^  "'■  eood  but  the  apparent  prio! 
rity  ot  truth.  4923— 4930.     See  Marriage  (36). 

11.  Numbers  in  the  Ilktory  of  Joseph.     Joseph  called  a  son  of 

seventeen  years  (Gen.  xxxvii.  2),  denotes  holy  remains,  and  includes  as 

in  a  common  form  all  that  was  represented  by  Joseph,  4670.     The   u„ 

nlrTtr„?h  /'rr'T,'"'''.^*^^*'""  (^^'••9).  denote  natural  good" 
natural  truth,  and  knowledges  of  good  and  truth,  4696-4697.    Twenty 

of  silver  given  by  the  Ishmaelites  for  Joseph  (Ur.  28),   denotes  hoy 

Tji^"  r  "^""l''  ''^''^  ''"""fi^''  t''°'«  'ho  are  in  simple  goTd  to  S 
ceive  the  dmne  human;  on  the  part  of  Joseph's  brethren  th!  opposite. 
4/.)9.     The  two  ministers  whom  Pharaoh  put  in  prison  fGen  xl   2? 

Sr  thT- /'"T  °^''°'^  P"'^'  -'"ntarVrdSii!; 
5081.     Both  ministers  dreaming  in  one  night  (ver.  5,  and  chao  xV 

50I2  T23?  ^7,^'S'>' -T"'"!  V^"'  ^'«'^.  nowSn  obscurity  %S: 
5092.  5233.     Three  branches  of  the  vine  in  the  butler's  dream    which 

ort'h"e  iS  ,'"i%"'T  ''■^^^  ^'"-  ^"^  '2.  13).  denotes  the  rrivZns 
5^22%m  Th  ViT'.'-'  ^'o'e  completed  and  made  new.  5114 
5122.  5123.  Three  baskets  m  the  dream  of  the  baker,  which  are  also 
interpreted  into  three  days  (ver.  17.  18.  19).  denotes  the  sate  of  the 
voluntary  part  from  beginning  to  end,  5144.  5151-5157.  The  thrd 
day  when  Pharaoh  restored  the  butler  and  caused  the  baker  to  be 

SnTudijTl'?'  TheTH  t.  ^""^  '"  "h'^'*  ""  *""  P-edt5  state  i 
concluded.  5159.     The  end  of  two  years  of  days  when  Pharaoh  dreamed 

lif  ■  II'  *^""°,''  "•'  '^""  ^'"t^  of  conjunction  between  the  sensuals 
"luiupucanon  ot  the  false  mterior  and  exterior    'i^fiS    koa^      t  * 

^sf  arir/T  '^\t'-'y^-^  seveT;rr;'offSinf(^^;.  ^% 

folfoweJbv  their  rf''  '^'  "IJPiousness  and  sufficiency  of  knowtdges 
loiiowed  by  their  deficiency  and  apparent  privation,  5270,  5275-5277 

• 


814 


NUM 


5292,  5300,  5302.^  The  dream  occurring  twice  to  Pharaoh  (ver.  32), 
denotes  that  it  applies  to  both  parts  of  the  natural  mind  interior  and 
exterior,  5282.  A  fifth  part  of  the  land  to  be  taken  up  in  the  seven 
years  of  abundance  (ver.  34),  denotes  the  remains  of  good  and  truth 
which  are  reserved  for  future  use,  and  this  by  the  especial  providence 
of  the  Lord,  5291—5292;  see  below,  6156—6157.  Joseph  a  son  of 
thirty  years  when  he  stood  before  Pharaoh  (ver.  46),  denotes  a  full 
state  of  remains  predicated  of  the  celestial-spiritual  manifested  in  the 
natural  man,  5335,  5336.  The  seven  years  of  abundance  now  com- 
mencing, and  Joseph  gathering  up  corn  till  he  ceased  to  number  it  (ver. 
47 — 49),  denotes  the  immense  plenty  of  truths  collected  in  series  under 
good,  5339 — 5341,  5345 — 5346.  Two  sons  born  to  Joseph  before  the 
famine  commenced  (ver.  50),  denotes  good  and  truth  from  the  influx  of 
the  celestial-spiritual  into  the  natural,  5348.  The  first-begotten  called 
Manasseh,  the  second  Ephraim  (ver.  51 — 52),  denotes  the  new  volun- 
tary part  and  the  uew  intellectual  part  thus  produced,  5351,  5354.  The 
seven  years  of  plenty  ended  and  the  seven  years'  dearth  begun  (ver.  53, 
54),  denotes  the  desolation  and  despair  of  the  natural  man  before  he 
receives  all  from  the  celestial-spiritual,  5358 — 5376.  The  ten  brothers 
of  Joseph  coming  to  Egypt  for  corn  (Gen.  xlii.  3),  denotes  the  truths 
of  the  church  seeking  the  good  of  truth  by  scientifics,  or  supported  by 
scientifics,  5409 — 5410,  5414.  CalHng  themselves  twelve  brethren,  all 
the  sons  of  one  man  (ver.  11,  13,  32),  denotes  the  truths  of  faith  in 
one  complex  from  a  common  origin,  5436,5440,  5514,  5515.  The 
least  is  with  our  father  and  one  is  not  (ver.  13,  32),  denotes  conjunction 
with  spiritual  good,  but  the  celestial-spiritual  not  apparent,  5453,  5444, 
5516,  5517.  Send  one  of  you  and  fetch  your  brother  (on  pain  of  being 
treated  as  spies,  ver.  16),  denotes  that  truths  cannot  be  genuine  without 
some  degree  of  conjunction  with  spiritual  good,  5451.  Put  in  prison 
for  three  days  by  Joseph  (ver.  17),  denotes  a  state  of  plenary  separation 
from  the  celestial  internal,  5457.  The  third  day,  when  Joseph  spake  to 
them  (ver.  18),  denotes  the  commencement  of  a  new  state,  and  percep- 
tion concerning  truths  thus  separated,  5458.  One  to  be  kept  bound 
(meaning  Simeon)  till  Benjamin  was  fetched  (ver.  19,  24,  33),  denotes 
faith  in  the  will  perceived  to  be  separate  from  the  truths  of  the  church, 
5461,  5482—5484,  5520,  5523.  Slay  my  two  sons  unless  I  return 
Benjamin  to  thee,  said  by  Reuben  to  his  father  (ver.  37),  denotes  the 
perception  that  the  doctrine  of  truth  and  the  doctrine  of  good  will  both 
perish  unless  the  medium  of  conjunction  exist,  5541 — 5543.  A  double 
amount  of  silver  taken  in  their  hand  by  the  brethren  of  Joseph  (Gen. 
xliii.  12,  15),  denotes  truth  according  to  the  facultj^  of  reception,  which 
is  good,  5623,  5635.  The  brethren  of  Joseph  sitting  down  to  meat 
with  him,  the  first-born  according  to  his  birthright,  &c.,  Benjamin 
being  now  with  them  (ver.  33),  denotes  the  order  in  which  the  truths 
of  the  church  are  disposed  when  the  celestial  internal  is  present,  5683, 
5704.  Benjamin's  portion  of  the  repast  five  times  more  than  any  of  the 
others  (ver.  34),  denotes  the  great  augmentation  of  good  in  the  medium 
of  conjunction,  5707 — 5708.  My  wife  bore  me  two  sons,  said  by  Jacob 
(Gen.  xliv.  27),  denotes  internal  good  and  truth  forming  the  church, 
5826.  One  went  from  me  and  I  said  surely  he  is  rent  in  pieces  (ver. 
28),  denotes  the  apparent  loss  of  internal  good  destroyed  by  evils  and 
falses,  5827 — 5828.     Already  two  years  of  famine,  and  yet  five  years 


NUM 


815 


(Gen.  xlv.  6,  11),  denotes  no  conjunction  of  good  and  truth  till  remains 
shine  forth,   thus,  the  duration  of  the  defect  of  good,   5893—5894, 
5916.     Three  hundred  of  silver   and  five  change-garments  given  to 
Benjamni  (vcr.  22),  denotes  the  fulness  of  truth  from  good  (or  from  the 
internal)  and  much  from  the  external,  5822,  5955—5956.     Ten  he-asses 
bearing  the  good  things  of  Egypt,  and  ten  she-asses  bearing  corn  and 
bread  and  sustenance  for  his  father  on  the  way  (ver.  23),  denotes  the 
sufhciency  of  serviceable  scientifics  of  both  kinds  as  the  means  of  con- 
veying interior  truths,  &c.,  5958-5960.     Reuben  called  Jacob's  first- 
born when  he  descended  into  Egypt  (Gen.  xlvi.  8),  denotes  faith  in 
the  understanding  apparently  in  the  first  place,  6024.     All  the  souls  of 
his  sons  and  daughters  (born  of  Leah)  thirty  and  three  (ver.  15),  denotes 
the  state  and  quality  of  spiritual  Hfe  in  the  natural  man,  6024.     The 
sons  of  Zilpah  sixteen  souls  (ver.  18),  denotes  the  state  and  quality  of 
the  external  church,  6024.     The  sons  of  Rachel  fourteen  (ver.  22) 
denotes  the  state  and  quality  of  the  internal  church  from  celestial  affec- 
tion  6024.     The  sons  of  Bilhah  seven  (ver.  25),  denotes  the  state  and 
quality  of  the  internal  church  from  the  afi'ection  of  internal  good,  6024. 
AH  the  souls  of  the  house  of  Jacob  that  came  into  Egypt  sixty  and  six 
(ver.  26),  denotes  the  quality  and  state  of  all  the  truths  and  goods 
initiated  into  the  scientifics  of  the  church,  6024.     The  sons  of  Joseph 
born  to  him  m  Egypt  two  souls  (ver.  27),   denotes  the  celestial  and 
spiritual  m  the  natural,  and  the  new  will  and  understanding  therefrom, 
6024.     All  the  souls  of  the  house  of  Jacob  that  came  into  Egypt 
seventy  (ver.  27),   denotes  fulness  in  order,   6024.     Five  men  of  his 
brethren  taken  by  Joseph  and  stood  before  Pharaoh  (Gen.  xlvii.  2), 
denotes  the  insinuation  of  some  of  the  truths  of  the  church  into  scienti- 
fics, 6070—6071.     Jacob  stood  before  Pharaoh  and  his  days  thirty  and 
a  hundred  years  (ver.  9),  denotes  the  insinuation  of  common  truth  from 
the  internal,  its  state  and  quality,  6089—6090,  6096.     A  fifth  part  of 
the  land  to  be  Pharaoh's  and  four  parts  left  to  the  people  (ver.  24,  26), 
denotes  the  in-drawing  of  remains  under  the  view  of  the  internal'  man 
represented  by  Joseph,  and  goods  and  truths  not  yet  made  remains  in 
the  external,  6156—6157,  6166.     Seventeen  years  that  Jacob  lived 
in  Egypt  (ver.  28),  denotes  the  state  of  spiritual  life  in  the  natural  man 
among  scientifics,  from  its  beginning  to  its  end,  thus  to  a  new  state,  6 1 74. 
The  years  of  Jacob's  life,   seven,  and  forty,  and  a  hundred  (ver.  28), 
denotes  in  general  the  entire  state  and  quality  of  what  he  represented, 
5      u/o        *^^  ®°"^  ^^  Joseph  named  again  at  the  time  of  Israel's 
death  (Gen.  xlviii.  1,  5),  denotes  as  before  the  new  will  and  new  under- 
standing given  in  the  natural  man,  6222,  6234.     Manasseh  called  the 
first-born  (ver.  14,  18),  denotes  the  priority  of  good,  6273,  6291,  6292. 
Reuben  called  his  first-born  by  Jacob  when  he  blessed  his  sons  (Gen 
xhx.  3;  also  previously,  xxxv.   23),  denotes  the  apparent  priority  of 
faith  m  the  understanding,  6342,  4605.      All  these  the  twelve  tribes  of 
Israel,   and  this  that  their  father  spake  to  them  (ver.  28),  denotes  all 
truths  and  goods  in  one  complex,  and  communication  by  influx  from 
spiritual  good,  6446—6447.     Forty  days  fulfilled  for  Israel  when  he 
was  embalmed  (Gen.  I.  3),   denotes  a  state  of  preparation  by  tempta- 

Rt?^y  '"r'!'n!f ^  ^o ^  "^"^  ^'^^  ^^  spiritual  good  is  preserved  from  evils, 
o^UJ— 0o06.  Seventy  days  that  the  Egyptians  mourned  for  him  (ver. 
J),  denotes  the  whole  state  predicated  of  scientifics  when  relinquished 


VOL.  H. 


N 


816 


NUM 


by  the  good  of  the  church,  6507 — 6508.  Seven  days  that  Joseph  and 
all  the  Israelites  mourned  for  him  (ver.  10),  denotes  the  state  of  similar 
grief  before  the  knowledges  of  good  and  truth  can  be  implanted  in  good, 
6539 — 6540.  A  hundred  and  ten  years  that  Joseph  lived  (ver.  22,  26), 
denotes  the  state  and  quality  of  the  life  of  scientifics  from  the  internal 
man,  6582,  6594.  Ephraim's  sons  of  the  third  (generation)  seen  by 
Joseph  (ver.  23),  denotes  the  restoration  of  the  intellectual  part,  and  its 
derivations,  6583. 

12.  Numbers  in  the  Departure  from  Egypt,     The  descendants  of 
Jacob  called  seventy  souls  (Exod.  i.  5),  denotes  the  fulness  of  distinct 
truths  and  goods  derived  from  common  truth,  6641 — 6642.     Said  to  be 
fruitful  and  productive  (ver.  7,  1 2,  20),  denotes  increase  as  to  good ; 
multiplied  and  made  numerous,  increase  as  to  truths  from  good,  6647 
6648,  ^^^^--G^^^,  6688.     Moses  born  of  the  house  of  Levi  and  hidden 
three  months  (Exod.  ii.  2),  denotes  the  divine  law  in  its  origin,  and  the 
fulness  of  time  before  it  could  appear,  6719,  6721.     Moses  grown  and 
going  out  a  first  and  second  time  amongst  his  brethren  (ver.  11,  13), 
denotes  increase  in  scientific  truths,  and  then,  conjunction  with  the  truths 
of  the  church  in  successive  states,  6755,   ^7b^,   6763.     The  priest  of 
Midian  and  his  seven  daughters  with  whom  Moses  dwelt  (ver.  16), 
denotes  the  holy  principles  of  the  church  with  those  who  are  in  simple 
good,  6775.     Moses  instructed  to  demand  permission  for  the  Israelites 
to  go  three  days*  journey  into  the  desert  (chap.  ii.  16;  v.  3),  denotes 
the  life  of  truth  separated  from  falses  by  an  entire  difference  of  state, 
6904,  7100.     The  years  of  the  life  of  Levi  seven,  and  thirty,  and  a 
hundred  (chap.  vi.  16),  denotes  the  quality  and  state  of  the  church  thus 
predicated  as  to  charity,  7230.     The  years  of  the  life  of  Kohath,  three, 
and  thirty,  and  a  hundred  (ver.  18),  denotes  the  quality  and  state  of 
good  and  truth  first  derived  from  charity,  7230.     The  years  of  the  life 
of  Amram  (the  father  of  Moses  and  Aaron)  seven,  and  thirty,  and  a 
hundred  (ver.  20)  denotes  good  and  truth  of  the  second  derivation, 
7230.    Moses  a  son  of  eighty  years,  and  Aaron  a  son  of  three  and  eighty 
years,  when  they  spoke  to  Pharaoh  (chap.  vii.  7),  denotes  the  whole 
state  and  quality  of  the  law  from  the  Divine,  and  of  doctrine,  with  those 
of  the  spiritual  church  at  the  time  of  its  visitation  and  deliverance  from 
falses,  7284 — 7286.     Seven  days  fulfilled  after  the  waters  of  Egypt 
were  turned  into  blood  (ver.  25),  denotes  the  end  of  the  state  in  which 
truths  were  falsified,   7346.     Three  days  of  thick  darkness  (chap.  x. 
23),  denotes  the  complete  deprivation  of  truth  and  good,  7715.     All 
the  first-bom  of  Egypt  slain  (chap.  xi.  5;  xii.  12,  29;  xiii.  15),  denotes 
the  damnation  of  faith  separate  from  charity  7778,  7871,  7948,  8086, 
8087.     The  time  of  departure  from  Egypt  to  be  the  head  of  months, 
the  first  of  the  year  (chap.  xii.  2;  xiii.  4),  denotes  the  beginning  of 
states  that  will  follow  each  other  to  eternity,  7827,  7828,  8053.     The 
tenth  day  of  this  month  when  a  lamb  was  to*  be  taken  in  preparation  for 
the  passover  (chap.  xii.  3),  denotes  the  initiation  of  the  interiors,  or  of 
remains,  by  which  man  is  prepared  to  receive  good  and  truth  from  the 
Lord,  7831.   The  passover  to  commence  on  the  fourteenth  day,  and  con- 
tinue seven  days,  till  the  twenty-first  (chap.  xii.  6,  15,  16, 18,  19  ;  xiii.  6, 
7),  denotes  the  state  of  initiation  holy  from  beginning  to  end,  7842, 
7885,  7900—7903,  7905,  8058.     During  all  the  seven  days  unleavened 
bread  to  be  eaten  (chap.  xii.  15;  xiii.  6,  7),  denotes  the  full  purification 


NUM 


817 


of  good  by  the  non-appropriation  of  anything  falsified,  7885—7890, 
8051,  8058—8063.     On  the  first  day  of  the  seven  and  on  the  last,  a 
holy  convocation  to  be  kept  (chap.  xii.  16),  denotes  the  representation 
of  heaven  and  its  societies,   7891—7892.     The  blood  of  the  passover 
lanib  put  upon  the  two  posts  and  upon  the  lintel  of  the  houses  (ver.  7, 
23),  denotes  holy  truth  proceeding  from  the  good  of  innocence  in  the 
truths  and  goods  of  the  natural  man,  7846—7847,  7927.     The  number 
of  men  who  came  up  from  Egypt,    six  hundred  thousand  (ver.  37), 
denotes  all  things  of  the  truth  and  good  of  faith  in  one  complex,  7973. 
rhirty  years  and  four  hundred  years  the  time  that  the  Israelites  dwelt 
m  Egypt  (ver.  40),  denotes  a  full  state  of  remains  on  the  one  part  and 
of  the  vastation  of  good  and  truth  on  the  other,  7984.     The  end  of  the 
430  years  when  they  went  up  from  Egypt  (ver.  41),  denotes  the  advent 
of  the  Lord  at  the  full  period  of  vastation,   7986.     All  the  first-born 
males  to  be  holy  to  Jehovah  (Exod.  xiii.  2,  12),  denotes  faith  that  is  to 
be  attributed  to  the  Lord,  8042,  8074—80/6;  as  in  chap,  xxxiv.  19, 
10,660—10,662.     The  first-born  of  an  ass  to  be  redeemed  with  a  lamb 
(ver.  13),  denotes  that  a  merely  natural  faith  is  not  to  be  attributed  to 
the  Lord,  unless  there  be  innocence  in  it  8078;  as  in  chap,  xxxiv.  20, 
10,663—10,664.     All  the  first-born   of  man  to  be  redeemed  (by  the 
service  of  the  Levites,  ver.  13,  15),  denotes  that  the  goods  of  faith,  not 
Its  truths,  are  to  be  attributed  to  the  Lord,   8080,  8089;  as  in  chap, 
xxxiv.  20,  10,665.     Six  hundred  chariots  taken  by  Pharaoh  to  pursue 
after  the  Israelites  (Exod.  xiv.  7),  denotes  all  and  every  false  doctrinal 
pertaining  to  faith  separate  from  charity,  8148.     Tertian  leaders  (chiefs 
of  three,  translated  captains)  over  all  of  them  (ver.  7,  and  chap.  xv.  4), 
denotes  the  general  or  common  falses  under  which  all  others  are  ar- 
ranged in  series,  8150,  8276.     Three  days  that  the  Israelites  went  in 
the  desert  without  finding  waters  (Exod.  xv.  22),  denotes  the  absolute 
deficiency  of  truths,  8347.     Twelve  springs  of  waters  and  seventy  palms 
at  Ehm  where  they  first  encamped  (ver.  27),  denotes  truths  and  goods 
in  all  abundance  after  temptations,   8368—8369.     The  fifteenth  day  of 
the  second  month  when  they  arrived  in  the  wilderness  of  sin   (Exod. 
xvi.  1),  denotes  the  new  state  in  which  the  good  of  truth  signified  by 
manna  was  given,  8400.     The  sixth  day,  when  double  the  quantity  was 
to  be  given  (ver.  5),  denotes  the  end  of  every  state  marked  by  the  con- 
junction of  good  and  truth,  8421,  8423.     Six  days  in  which  the  manna 
was  to  be  gathered,  and  the  seventh  when  the  people  rested  (ver.  26  — 
30),  denotes  the  state  of  receiving  truth  before  it  is  conjoined  to  good 
and  the  state  of  conjunction,  8506—8509,  8515—8519.     Forty  years 
that  the  Israelites  ate  manna  (ver.  35),  denotes  every  state  of  tempta- 
tion in  which  the  good  of  truth  is  appropriated,  8537.     An  omer  full  of 
manna  described  as  the  tenth  part  of  an  ephah  (ver.  36),  denotes  a  suf- 
ficient quantity  of  good,  8540.     The  wife  of  Moses  and  her  two  sons 
mentioned  (Exod.  xviii.  2,  3),  denotes  good  from  the  Divine  and  the 
goods  of  truth,  8647,  8649.     Princes  of  thousands,  of  hundreds,  of 
fifties,  and  of  tens,  appointed  by  advice  of  Moses'  father-in-law  (ver.  21, 
25),   denotes  truths  in  order  and  their  arrangement  from  divine  ffood, 
8641,  8712—8715,  8727.     The  third  month  in  which  the  Israelites 
arrived  m  the  wilderness  of  Sinai  (Exod.  xix.  1),  denotes  the  fulness  of 
the  preceding  state,  8750.     To  prepare  themselves  three  days,  and 
Jehovah's  descent  on  the  third  day  (ver.  11,  15,  16),  denotes  a  full 

n2 


818 


NUM 


state  of  purification  in  order  to  receive  the  Divine,  and  the  Lord's  pre- 
sence after  full  purification,  8788—8793,  8808,  8811,  8826. 

13.  Numbers  in  the  LawSy  JudgmentSy   and  Statutes.     See  above 
(12),  7827,  7842,  7891,  8042,  8078,  8080.     The  iniquity  of  the  fathers 
Tisited  upon  the  sons,  described  as  third  and  fourth  in  descent  (Exod. 
XX.  5),  denotes  the  prolification  of  the  false  from  evil  in  long  series  and 
conjoined,  887G— 8877;  as  in  chap,  xxxiv.  7,  10,623—10,024.     Doing 
mercy  to  thousands  (ver.   6),   denotes  good  and  truth  in  perpetuity, 
8879;  as  in  chap,  xxxiv.   7,    10,620.     Six  days  for  labour,  and  the 
seventh  called  the  Sabbath  of  Jehovah  (ver.  9,  1 0),  denotes  the  state  of 
combat  against  evils  and  falses,  and  the  holy  rest  from  the  marriage  of 
good  and  truth,  8888—8889 ;  see  below,   9278—9279.     Six  days  in 
which  Jehovah  made  heaven  and  earth,  &c.  (ver.  11),  denotes  the  rege- 
neration of  the  internal  and  external  man  by  the  Lord,  8891 .     Six  years 
that  a  Hebrew  servant  was  to  serve,  and  the  seventh  in  which  he  was  to 
go  out  free  (Exod.  xxi.  2),  denotes  the  state  of  labour  and  combat  at- 
tending the  confirmation  of  truth,  and  the  state  when  it  is  confirmed, 
8975—8976.     Thirty  shekels  of  silver  to  be  given  by  the  master  of  an 
ox  that  shall  gore  a  man-servant  or  maid-servant  (ver.  32),  denotes 
restitution  by  the  truth  of  faith  from  the  internal  man,  9082.     Five 
oxen  to  be  restored  for  one  ox  stolen  and  made  away  with,  and  four 
sheep  for  a  sheep  (Exod.  xxii.  1),  denotes  the  pain  attending  the  resti- 
tution of  exterior  and  interior  good,  the  latter  to  the  full,  the  former  as 
much  as  possible,  9099,  9102 — 9103.     Double  to  be  paid  by  any  one 
who  is  convicted  of  stealing,  or  trespassing  on  another's  goods  (ver.  4, 
7,   9),   denotes  restitution  in  full  according  to  the  explanation  in  each 
case,  9137,  9152,  9161.     The  first  fruits  of  corn  and  wine  and  the  first- 
born of  thy  sons  to  be  Jehovah's  (ver.  29;   xxiii.    19),   denotes  the 
ascription  of  all  goods  and  truths  to  the  Lord,   and  their  acknowledg- 
ment as  primary  in  the  church,   9223 — 9224,  9300.     Seven  days  the 
first-born  to  be  with  its  dam,  and  on  the  eighth  given  to  the  Lord  (ver. 
30),  denotes  the  life  of  the  regenerate  first  from  truths,  afterwards  from 
good,  9226,  9227.    Six  years  the  land  to  be  sown  and  its  fruits  gathered, 
the  seventh  to  rest  (Exod.  xxiii.  10),  denotes  the  first  state  of  the  church, 
one  of  instruction  and  the  good  of  truth,  the  second  one  of  charity  and 
hence  of  peace,  9272 — 9274.    Six  days  thou  shalt  do  all  thy  works  and  on 
the  seventh  thou  shalt  cease  (ver.  12),  denotes  the  state  when  in  externals 
and   in  internals   respectively,    9278 — 9279;    as  in  chap,  xxxiv.  21, 
10,667—10,668;  as  in  chap.  xxxv.  2,  3,   10,729—10,732.     The  first 
and  the  eighth  day  also  to  be  Sabbaths  (Lev.  xxiii.  39),  denotes  the  begin- 
ning of  a  new  state  when  the  conjunction  of  good  and  truth  takes  place, 
9296.     Three  festivals  to  be  observed  in  the  year  (Exod.  xxiii.  14; 
xxxiv.  22),  denotes  the  continual  worship  of  the  Lord  and  full  deliverance 
from  damnation,   9286,    10,669 — 10,671.      The  feast  of  unleavened 
bread  (or  passover)  seven  days  (ver.  15;  chap,  xxxiv.  18),  denotes  the 
full  purification  of  good  from  evils  and  falses,   9287 — 9289,  10,655 — 
10,656.     The  feast  of  harvest,  of  first  fruits  sown  in  the  field  (called  the 
feast  of  weeks,  ver.  16;  chap,  xxxiv.  22),  denotes  the  implantation  of 
truth  in  good,   9294—9295,    10,670.     The  feast  of  ingathering  in  the 
going  out  of  the  year  (called  the  feast  of  tabernacles,  ver.  16;  chap. 
xxxiv.  22),  denotes  the  implantation  of  good,  9296,    10,671.     The  fif- 
teenth day  of  the  seventh  month  when  this  feast  commenced  (Lev.  xxiii. 


NUM 


819 


39),  denotes  the  end  of  the  prior  state  in  which  truth  was  implanted  and 
the  beginning  of  the  new  one,  or  the  fruition  of  good,  9296.  The  first 
day  of  this  feast  and  the  eighth  both  called  a  Sabbath  (ver.  39),  denotes 
the  conjunction  of  good  and  truth  reciprocally  and  continually,  9296. 
Three  times  in  the  year  all  thy  males  shall  appear  before  the  faces  of 
the  Lord  Jehovah  (Exod.  xxiii.  17;  xxxiv.  23),  denotes  the  continual 
appearance  and  presence  of  the  Lord  in  the  truths  of  faith,  9297, 
10,672.  The  tenths  of  the  land,  of  seed,  of  fruits,  of  the  herd,  of  the 
flock,  to  be  Jehovah's  (Lev.  xxvii.  32),  denotes  that  all  of  good  and 
truth  called  remains  in  man  is  from  the  Lord,  576.  The  tenths  to  be 
given  every  third  year  to  the  Levite,  the  stranger,  the  orphan  and  the 
widow  (Deut.  xxvi.  12),  denotes  that  all  charity  is  from  such  remains 
of  good  and  truth,  ^7G.  An  Ammonite  or  Moabite,  to  the  tenth  gene- 
ration, not  to  enter  into  the  congregation  of  Jehovah  (Deut.  xxiii.  3), 
denotes  the  profanation  of  remains,  576.  The  seventh  year  to  be  a 
Sabbath  of  the  land,  and  a  jubilee  after  seven  Sabbaths  of  years,  or  seven 
times  seven  (Lev.  xxv.  6,  8),  denotes  the  marriage  of  good  and  truth, 
and  the  state  of  tranquilHty  and  peace  in  the  inmost  heaven,  8802,  9274, 
2075.  The  tenth  day  of  the  seventh  month  to  be  a  Sabbath,  commenc- 
ing on  the  evening  of  the  ninth  day,  and  with  affliction  (Lev.  xxiii.  27, 
32),  denotes  the  conjunction  of  remains  or  of  the  internal  and  external 
man  by  the  subjugation  of  the  latter,  1947,  20/5.  The  Levites  to 
commence  their  service  when  thirty  years  old  (Num.  iv.  3),  denotes  the 
fulness  of  remains,  5335. 

14.  Numbers  in  the  History  of  Sinai.  See  above  (12),  8750,  8808. 
An  altar  and  twelve  pillars  erected  under  the  mountain  (Exod.  xxiv.  4), 
denotes  the  divine  human  of  the  Lord  and  truth  divine  in  its  whole 
complex,  9388,  9389.  Seventy  of  the  elders  of  Israel  ascending  (ver. 
1,  9),  denotes  all  who  are  in  good  from  truths,  abstractly  all  the  truths 
of  the  church  in  agreement  with  good,  9376,  9404.  Six* days  the  cloud 
covered  the  mountain,  and  in  the  seventh  day  He  called  to' Moses  (ver. 
1 6),  denotes  the  obscurity  of  truth  before  man  is  introduced  into  good, 
and  his  state  when  truth  is  conjoined  to  good,  9431 — 9432.  Forty  days 
and  forty  nights  that  Moses  was  in  the  mountain,  at  two  difi^erent  times 
(ver.  18,  and  chap,  xxxiv.  28),  denotes  a  full  state  as  to  information  and 
influx  from  heaven,  and  the  state  of  temptation  when  the  interiors  are 
opened,  9437,  1 0,685.  Two  tables  of  testimony,  called  tables  of  stone, 
given  to  Moses  in  Sinai  (Exod.  xxxi.  18;  xxxii.  1.5),  denotes  the  con- 
junction of  the  Lord  with  man  by  means  of  the  Word,  10,375,  10,451 
— 10,453.  Three  thousand  men  slain  in  the  camp  after  the  tables  were 
broken  (ver.  28),  denotes  the  full  and  complete  closing  of  the  internal 
man  by  evils  and  falses,  10,492.  Two  other  tables  of  stone  hewn  by 
Moses  (Exod.  xxxiv.  1 ,  4,  29),  denotes  the  external  of  the  Word  as  before, 
but  changed  for  the  sake  of  the  Jewish  nation,  10,603,  10,613,  10,690. 
The  ten  words  written  upon  the  tables,  called  the  words  of  the  covenant 
(ver.  28),  denote  all  divine  truths  in  the  Word  as  the  medium  of  con- 
junction with  heaven,  10,687—10,688 ;  compare  576  end. 

15.  Numbers  in  the  account  of  the  Tabernacle  audits  Furniture, 
Two  cubits  and  a  half  the  length  of  the  ark  (Exod.  xxv.  10),  denotes 
all  as  to  good,  9487.  A  cubit  and  a  half  its  breadth,  (ver.  10),  denotes 
fulness  as  to  truth,  9488.  A  cubit  and  a  half  its  height  (ver.  10),  de- 
notes fulness  as  to  degree,  9489.     Four  rings  of  gold  upon  its  four  cor- 


820 


NUM 


ners  (ver.  1 2),  denotes  divine  truth  conjoined  with  divine  good,  and  the 
firmness  of  that  conjunction,  9493 — 9494.     Two  rings  upon  the  one 
side  and  two  upon  the  other  (ver.  12),  denotes  the  marriage  of  truth 
with  good,  and  of  good  with  truth,  reciprocal,  9495.     Two  cubits  and  a 
half  the  length  of  the  mercy-seat,  a  cubit  and  a  half  its  breadth  (ver. 
17),  denotes  all  as  to  good,  and  fulness  as  to  truth,  9507 — 9508.    Two 
cherubim  of  gold  at  the  two  extremities  of  the  mercy-seat  (ver.  18),  de- 
notes all  approach  to  the  Lord  by  the  good  of  love,  distinguished  as  ce- 
lestial and  spiritual,  9509,  9511,  9512.    Jehovah  to  speak  from  between 
the  two  cherubim  (ver.  22),  denotes  influx  where  celestial  and  spiritual 
good  are  conjoined,  9522,  9523.     Two  cubits  the  length  of  the  table  of 
shew-bread,  a  cubit  its  breadth,  a  cubit  and  a  half  its  height  (ver.  23), 
denotes  full  conjunction  as  to  good,  less  as  to  truth,  and  full  as  to  de- 
gree, 9529 — 9531.     Four  rings  of  gold  upon  the  four  corners  of  the 
table,  upon  the  four  feet  (ver.  26),  denotes  the  marriage  of  good  and 
truth,  and  its  firmness  inultimates,  9536 — 9538.    Six  pipes  or  branches 
going  out  from  the  sides  of  the  golden  candlestick,  three  out  of  the  one 
side,  three  out  of  the  other  (ver.  32),  denotes  all  truths  from  good,  and 
each  in  fulness;  hence,  the  power  of  truth  from  good,  9555 — 9556, 
9561,  9566.     Three  cups,  or  bowls,  like  almonds,  in  each  of  the  six 
pipes  (ver.  33),   denotes   fulness  as  to  scientifics  from  good,  9557 — 
9561.     Four  cups,  like  almonds,  in  the  stem  of  the  candlestick  (ver. 
34),  denotes  scientifics  from  good,  of  which  conjunction  is  predicated, 
because  in  the  midst,  9562 — 9563.     A  knop  (or  pomegranate)  under 
every  two  pipes,  three  times  repeated  (ver.  35),  denotes  the  plenary  con- 
junction of  truths  with  scientifics,  9565.     The  whole  candlestick  one 
solid  work  of  pure  gold  (ver.  36),  denotes  wholeness  and  perfection,  be- 
cause from  one  only  good,  9568.     Seven  lamps  made  to  the  candlestick 
(ver.  37),  denotes  spiritual  light,  holy  from  divine  truth,  9569.     Ten 
curtains  for  the  habitation  (Exod.  xxvi.  1),  denotes  all  the  interior  truths 
of  faith,  predicated  of  the  middle  heaven,  or  of  the  new  intellectual  part, 
9595.     The  length  of  every  curtain  eight  and  twenty  cubits,  its  breadth 
four  cubits  (ver.  2),  denotes  the  holy  proceeding  of  truth  from  good,  and 
its  marriage  with  good,  9600,  9601.     Five  curtains  coupled  one  to  an- 
other, and  other  five  coupled  one  to  another  (ver.  3),  denotes  the  all  of 
truth  in  constant  communication  with  good,  and  the  all  of  good  with 
truth,  9604.     Fifty  loops,  and  fifty  hooks  or  catches  of  gold,  to  couple 
the  curtains  (ver.  5,  6),  denotes  full  conjunction,  and  the  faculty  of  con- 
junction from  good,  9608 — 9611.     Eleven  curtains  of  goats'  (hair)  to 
cover  the  habitation  (ver.  7),  denotes  all  external  truths,  9616.     The 
length  of  every  curtain  thirty  cubits,  its  breadth  four  cubits  (ver.  8),  de- 
notes the  fulness  of  truth  from  good,  and  the  marriage  of  truth  with 
good,  9617 — 9620.     Five  curtains,  and  six  curtains  coupled  (ver.  9), 
denotes  as  before,  the  constant  communication  of  truth  with  good,  and 
of  good  with  truth,  9621.     The  sixth  curtain  to  be  doubled  over  in 
front  of  the  tent  (ver.  9),  denotes  influx  from  the  middle  heaven  to  the 
ultimate,  9622.     Fifty  loops,  and  fifty  hooks  of  brass  (ver.  10,  11),  de- 
notes as  before,  plenary  conjunction,  and  the  faculty  of  conjunction,  but 
now  from  external  good,  9623—9624.     The  superfluity  of  the  curtain 
to  hang  over  a  cubit  on  the  one  side,  and  a  cubit  on  the  other  (ver.  12, 
13),  denotes  the  ultimate  procedure  of  truth,  9627 — 9629.     Ten  cubits 
the  length  of  each  board,  and  a  cubit  and  a  half  its  breadth  (ver.  16), 


NUM 


821 


B? 


B 


denotes  the  good  of  the  Lord's  merit,  which  sustains  heaven,  all  in  all, 
and  truth  enough  for  conjunction,  9636 — 9637.     Two  tenons  (or  hands) 
in  each  board,  in  order  to  their  combination,  one  against  another  (ver. 
17),  denotes  the  power  of  conjunction  by  truth  from  good,  9638 — 9639. 
Twenty  boards  for  the  south  side,  and  twenty  for  the  north  (ver.  18, 
20),  denotes  the  universal  presence  and  prevalence  of  this  sustaining 
good  in  the  inmost,  where  truth  is  in  its  light,  and  in  exteriors,  where 
truths  are  in  obscurity,  9641—9642,  9648—9649,     Forty  sockets,  or 
vases  of  silver  for  each  side,  two  for  the  tenons  of  each  hoard  (ver.  19, 
21),   denotes  plenary  support  by  truth,   9643,  9645—9647,  9650— 
9652.     Six  boards  for  the  side  ("nr):  translated  legs,  ver.  22),  towards 
the  sea  (westward),  denotes  good  from  the  divine  human  entirely  form- 
ing the  state  in  externals,  9653 — 9654.     Two  boards  for  the  corner,  in 
the  two  sides  (or  legs,  ver.  23),  and  rings  to  couple  them  (ver.  24),  de- 
notes conjunction,  which  is  described  from  exteriors  to  interiors,  and 
everywhere,    9655  —  9658.     Eight   boards  (taking  the  six  and   two 
together),   with  their  sixteen   silver  sockets,  or  bases,  two  bases   to 
each,    (ver.  25),  denotes  full  and  complete  support  in  every  manner 
from   good  and  truth,   and   from   their   complete  conjunction,  9659 
—  9661.      Five  bars  for  the   boards   of  each  of  the   three   sides, 
(ver.    26,    27),   denotes  the  whole  power  of  truth  from   good,    with 
regard  to  each  heaven,  9663 — 9665.     Four  pillars  of  shittim  wood 
covered  with  gold,  upon  which  tha  vail  was  hung,  and  four  bases  of  sil- 
ver (ver.  32),  denotes  the  good  of  the  Lord's  merit  sustaining  heaven,  and 
conjoining  one  heaven  to  another,  and  the  power  of  conjunction  by  truth, 
9674,  9677.     Five  pillars  overlaid  with  gold  for  the  hanging  at  the 
door,  and  five  bases  of  brass  (ver.  37),  denotes  the  sufficiency  of  such 
good  in  externals,  9689 — 9692.     The  altar  for  burnt-ofl'erings  five  cubits 
long,  five  cubits  broad,  and  three  cubits  in  height  (Exod.  xxvii.  1),  de- 
notes the  worship  of  the  Lord  equally  full  from  good  and  from  truth, 
and  full  as  to  degree,  9716,  9718.     The  altar  called  four-square  (ver. 
1),  denotes  all  that  is  just  in  externals  from  good,  9717.     Horns  upon 
the  four  corners  of  it  (ver.  2),  denotes  power  from  the  universal  con- 
junction of  truth  and  good,  9719 — 9721.     Four  rings  of  brass  upon  the 
four  extremities  of  the  brass  network  (ver.  4),  denotes  the  sphere  of 
good,  conjunction  predicated  of  it  everywhere  in  the  extremes  of  life, 
9728 — 9729.     Bars  for  the  two  sides  of  the  altar,  to  carry  it  (ver.  7), 
denotes  the  power  of  truth  and  good,  reciprocally,  9736.     Hangings,  a 
hundred  cubits  long,  for  each  side  of  the  court,  south  and  north  (ver.  9, 
11),  denotes  the  truths  and  faith  which  form  the  ultimate  heaven  full 
with  good  from  the  Lord,  9743,  9745,  9751.     Twenty  pillars  for  the 
hangings  of  each  side,  and  twenty  bases  for  each  side,  of  brass  (ver.  10, 
11),  denotes  the  fulness  of  sustaining  power,  predicated  of  the  goods 
of  truth,  and  of  truths  from  good,  9747—9748,  9752—9753.     Hang- 
ings of  fifty  cubits  for  the  breadth  of  the  court  on  the  west  side, 
(ver.   12),  denotes  the  sufficiency  of  scientific  truths  in  the  ultimate 
heaven,  9755,  9756.     Ten  pillars  and  ten  sockets  for  these  hangings, 
(ver.  12),  denotes  the  sufficiency  of  sustaining  goods  and  truths,  9757. 
Fifty  cubits  the  breadth  of  the  court  on  the  east  (ver.  13),  denotes  the 
sufficiency  of  the  good  of  love  in  the  heaven  thus  represented,  9758 — 
9759.     Fifteen  cubits  the  hangings  on  either  side  the  gate  (ver.  14,  15), 
denotes  the  sufficiency  of  truths,  whether  received  in  light  or  obscurity. 


822 


NUM 


9760,  9762.  Three  columns,  with  three  hases  on  either  side  for  these 
hangings  (ver.  14,  15),  denotes  the  fulness  of  sustaining  goods  and 
truths,  9761 — 9762.  A  covering  of  twenty  cubits  for  the  gate  of  the 
court,  denotes  communication  and  introduction  fully  guarded,  9763 — • 
9764.  The  length  of  the  court  a  hundred  cubits,  the  breadth  every- 
where fifty,  the  height  five  (ver.  18),  denotes  the  fulness  of  good  that 
characterises  the  ultimate  heaven,  the  sufficiency  of  truth,  and  the  suf- 
ficiency of  both  as  to  degree,  9771 — 9773.  The  altar  of  incense  a  cubit 
in  length,  a  cubit  in  breadth,  and  two  cubits  in  height  (chap.  xxx.  2), 
denotes  the  equality  of  good  and  truth,  and  their  conjunction,  10,179, 
10,181.  The  altar  called  four-square  (ver.  2),  denotes  what  is  perfect 
and  just,  10,180.  Two  golden  rings,  upon  its  two  ribs,  upon  its  two 
sides  (ver.  4),  denotes  the  sphere  of  divine  good,  and  its  conjunction 
with  truths  and  goods  respectively,  10,188 — 10,190.  Haifa  shekel  (a 
shekel  being  twenty  gerahs,  or  oboli,)  given  by  every  one  that  was  num- 
bered, whether  rich  or  poor,  for  the  making  of  the  tabernacle  (ver.  13, 
15),  denotes  the  all  of  truth  from  good  to  be  attributed  to  the  Lord, 
whatever  the  faculty,  10,221—10,222,  10,227.  The  same  particulars 
repeated  concerning  the  tabernacle  in  Exod.  xxxvi.,  xxxvii.,  xxxviii.,  are 
not  further  explained,  see  10,750,  10,767,  10,782. 

16.  Numbers  in  the  Description  of  the  Holy  Garments.  The  two 
shoulder  pieces  of  the  ephod  joined  together  at  their  two  extremities  (or 
edges)  (Exod.  xxviii.  7),  denotes  the  conjunction  and  conservation  of  good 
and  truth  with  all  power,  9836.  Two  onyx  stones  on  the  two  shoulders, 
and  six  names  engraven  on  each  (ver.  9 — 12),  denotes  the  truths  and 
goods  of  faith  impressed  in  order  upon  the  interior  memory,  thus  per- 
petually preserved,  9840 — 9850.  Two  chains  of  gold  (for  suspending 
the  breastplate  from  the  shoulders,  ver.  14),  denotes  coherence,  9852. 
The  breastplate  to  be  four-square,  doubled  (ver.  1 6),  denotes  what  is 
just  and  perfect,  predicated  of  all  things  of  truth,  and  all  things  of  good, 
also  of  their  conjunction,  9861.  Four  rows  of  precious  stones,  three  in 
each  row  (ver.  1 7 — 20),  denotes  the  conjunction  and  perfection  of  all 
truths  from  one  good,  according  to  the  difference  of  the  heavens,  9864, 
9866.  The  twelve  stones,  and  twelve  names  on  them  (ver.  21),  denotes 
all  the  distinct  truths  and  goods  of  heaven  in  their  order,  9873,  9875 — 
9878,  9905  end.  Two  rings  of  gold  by  which  to  hold  the  breastplate 
suspended,  &c.  (ver.  23 — 27),  denotes  the  sphere  of  divine  good  and  its 
conjunction,  9882 — 9886,  9892.  Seven  days  that  the  holy  garments 
were  to  be  worn  (Exod.  xxix.  30),  denotes  the  plenary  acknowledgment 
and  reception  of  the  divine  spiritual,  10,102,  cited  9228.  The  same 
particulars  repeated  in  Exod.  xxxix.  are  not  further  explained,  see 
10,807. 

17.  Numbers  in  the  Ritual,  Sacrifices,  ^c.  See  above  (13).  One 
young  bullock  and  two  rams  in  the  sacrifice  of  consecration  (Exod.  xxix. 
1,  3,  15,  19),  denotes  the  purification  of  the  external  and  internal  man 
respectively,  9990—9991,  9998,  10,042,  10,057.  The  bread,  &c.,  put 
in  one  basket  (ver.  3),  denotes  all  the  interiors,  which  close  together  in 
the  sensual  part,  9996.  One  loaf  of  bread  (ver.  23),  denotes  inmost  ce- 
lestial good,  which  is  from  the  Lord,  10,077.  One  cake  of  oiled  bread 
(ver.  23),  denotes  middle  celestial  good,  10,078.  One  wafer  (ver. 
23),  denotes  ultimate  celestial  good,  10,079.  Seven  days  that  their 
hands  were  to  be  filled,  or  consecrated  (ver.  35),  denotes  a  full  state  of 


NUM 


823 


power  by  influx  from  the  Lord,  10,120.  Seven  days  in  the  sanctifica- 
tion  of  the  altar  (ver.  37),  denotes  fulness  as  to  influx  in  heaven  and  the 
church,  10,127.  Two  lambs  for  the  continual  burnt-offering,  one  in  the 
morning,  one  between  the  evenings  (ver.  38,  39),  denotes  the  good  of 
innocence  in  the  light  of  the  internal  man,  and  in  the  external,  10,132, 
10,134,  10,135.  A  tenth  of  fine  flour  mingled  with  afourth  of  a  hin  of 
bruised  oil,  (with  the  first  lamb,  ver.  40),  denotes  spiritual  good,  and 
enough  of  celestial  for  conjunction,  10,136.  A  fourth  part  of  a  hin  of 
wine  for  a  drink-offering  (ver.  40),  denotes  spiritual  truth  enough  for 
conjunction,  10,137.  Once  in  a  year  that  expiation  was  to  be  made  upon 
the  horns  of  the  altar  of  incense  (Exod.  xxx.  10),  denotes  perpetual 
purification  from  evils  by  the  truths  of  faith,  10,209,  10,211.  Of  best 
myrrh  five  hundred  (shekels),  in  the  composition  of  the  anointing  oil  (ver. 
23),  denotes  the  full  perception  of  sensual  truth,  10,253.  Of  aromatic 
cinnamon  and  aromatic  calamus,  half  as  much,  fifty  and  two  hundred 
(shekels,  ver.  23,  24),  denotes  the  perception  of  natural  truth,  and  inte- 
rior truth,  in  sufficiency  or  corresponding  proportion,  10,255,  10,257.  Of 
cassia,  five  hundred  (shekels,  ver.  24),  denotes  interior  truth  from  good 
in  fulness,  10,259.  Equal  quantities  of  all  the  ingredients  in  the  per- 
fume (ver.  34),  denotes  the  correspondence  of  all  good  and  truth  in 
worship,  10,297. 

18.  Number  of  the  Israelites.  Numbering  the  people  of  Israel, 
(Exod.  xxx.  12 — 16),  and  the  sin  imputed  to  David  for  numbering  them, 
fully  explained,  10,216 — 10,232;  see  above  (3).  Every  one  numbered, 
from  a  son  of  twenty  years  and  upward  (ver.  14),  denotes  a  state  of  the 
intelligence  of  truth  and  good,  10,225.  The  seed  of  Abraham  compared 
to  the  number  of  the  stars  (Gen.  xv.  5),  denotes  the  immense  fructifica- 
cation  of  good,  and  multiplication  of  truth,  in  the  vastness  of  the  Lord's 
kingdom,  1809 — 1810.  His  seed  to  be  multiplied  as  the  stars  of 
heaven,  and  as  the  sand  upon  the  sea  shore  (Gen.  xxii.  17),  denotes  the 
immense  multitude  of  the  knowledges  of  good  and  truth,  and  of  corre- 
sponding scientifics,  2849 — 2850.  The  seed  of  Isaac  to  be  multiplied 
as  the  stars  of  heaven,  to  possess  all  the  lands  (of  Canaan),  and  a  bless- 
ing to  all  nations  of  the  earth  (Gen,  xxvi.  4),  denotes  the  knowledges 
of  faith,  churches  in  illustration  from  them,  and  the  salvation  of  all  who 
are  in  good,  3378 — 3380.  The  promise  renewed  to  Jacob,  his  seed  to 
be  as  the  sand  of  the  sea,  which  cannot  be  numbered  for  multitude, 
(Gen.  xxxii.  1 2),  denotes  the  immense  multiplication  of  the  truth  of  faith 
when  from  charity,  4259.  Who  hath  numbered  the  dust  of  Jacob,  and 
the  fourth  part  of  Israel  (Num.  xxiii.  10),  denotes  the  truth  of  faith 
understood  as  external  and  internal,  4286,  10,217.  The  number  of  the 
sons  of  Israel  as  the  sand  of  the  sea  (Hos.  i.  10),  denotes  spiritual  truths 
and  goods,  which  are  innumerable,  10,217-  Note:  where  Jacob  calls 
himself  few  in  number  (Gen.  xxxiv.  30;  Hebrew,  men  of  number,  or 
mortals  ofjiumber  :  see  -iddq  and  e^o  Lee's  Lexicon),  he  represents  the 
ancient  church  which  then  perished,  4518. 

1 9.  Numbers  in  the  Temple,  Twelve  oxen,  three  looking  towards 
each  of  the  four  quarters,  made  to  support  the  brazen  sea  (1  Kings  vii. 
25),  denote  all  the  goods  of  the  natural  and  sensual  man,  which  are  the 
receptacles  of  all  things  flowing-in  from  the  world,  10,235.  The  diame- 
ter of  the  sea  ten  cubits,  the  circumference  thirty  (ver.  23),  denotes  ful- 
ness in  particulars  and  in  the  complex,  10,235;  see  above  (thirty). 


I 


824 


NUM 


NUM 


825 


5291.  The  capacity  of  it,  two  thousand  baths  (ver.  26),  denotes  the 
conjunction  of  good  and  truth,  thus  purification  and  regeneration, 
10,235.  The  porch  of  the  gate  eight  cubits,  the  steps  eight,  in  the 
temple  seen  by  Ezekiel  (xl.  9,  31),  denotes  the  fulness  of  introduction, 
and  of  truths,  leading  to  spiritual  good,  7847  end,  9659. 

20.  Numbers  in  the  Prophecies,  Ten  acres  of  vineyard  shall  yield 
one  bath,  Isa.  v.  10;  a  tenth  left,  Isa.  vi.  12;  ten  men  in  one  house, 
Amos  vi.  9,  and  similar  passages,  denote  remains  of  good  or  truth,  or 
of  both  according  to  the  subject,  ^7^,  The  city  that  went  out  a  thou- 
sand shall  leave  a  hundred,  and  that  which  went  out  a  hundred  shall 
leave  ten  (Amos  v.  3),  denotes  the  remains  of  remains  only,  576.  Bring 
ye  tenths  into  the  treasure  house  that  there  may  be  spoil  in  my  house 
(Mai.  iii.  10),  denotes  the  insinuation  of  remains,  as  by  stealth,  among 
evils  and  falses,  b7^.  Two,  three,  berries  in  the  top  of  the  uppermost 
bough,  four,  five,  in  the  outmost  fruitful  branches  (Isa.  xvii.  6),  denotes 
respectively  a  few  who  are  in  good  and  thence  in  truths,  and  a  few  who 
are  in  good  only,  649.  Six  men  coming,  every  man  with  a  slaughter- 
weapon  in  his  hand  (Ezek  ix.  2),  denotes  the  total  destruction  of  the 
church  by  the  false  of  evil,  737,  2242.  After  two  days  he  will  revive 
us,  in  the  third  day  he  will  raise  us  up,  (Hosea  vi.  2),  denotes  the 
advent  of  the  Lord  and  the  resurrection,  2788,  4495  end.  The  beast 
with  ten  horns  seen  in  vision  (Dan.  vii.  7),  denotes  the  fourth  or  last 
state  of  the  church  when  falses  and  heresies  prevail  universally  and  are 
in  full  j)Ower,  2832.  The  two  horns  of  the  ram  seen  in  vision  (Dan. 
viii.  2),  denote  the  internal  and  external  truths  of  the  spiritual  church, 
2832.  Four  chariots  going  out  between  two  mountains  (Zech.  vi. 
1 — 8)^  denote  doctrinals  from  the  conjunction  of  good  and  truth,  and 
the  two  loves  celestial  and  spiritual,  3708.  The  sixth  part  of  an  ephah 
of  an  homer  of  wheat  for  the  oblation  (Ezek.  xlv.  13),  denotes  spiritual 
good  in  fulness,  8468,  8540;  particularly,  10,262.  Two  olive  trees  and 
two  sons  of  oil  (anointed  ones,  Zech.  iv.  3,  14),  denotes  the  good  of  love 
to  the  Lord  and  the  good  of  charity,  9780.  Eight  princes  of  men 
raised  against  Assyria  (Micah  v.  5),  denotes  the  primary  truths  of  good 
whereby  is  full  deliverance  from  false  reasonings,  9659.  Seventy  weeks 
determined  upon  the  holy  city,  and  seven  weeks  from  the  going  forth 
of  the  commandment  to  restore  and  rebuild  Jerusalem  to  Messiah  the 
prince  (Dan.  ix.  24,  25),  denotes  the  fulness  of  state  when  the  Lord 
shall  come  and  the  new  church  exist,  6508  end,  9228.  Seventy  years 
that  Tyre  shall  be  forgotten  (Isa.  xxiii.  15,  17),  denotes  the  complete 
oblivion  of  the  knowledges  of  good  and  truth,  6508.  Seventy  years  of 
captivity  in  Babylon,  and  after  seventy  years  the  iniquity  of  the  King 
of  Babylon  visited  upon  him  (Jer.  xxv.  11,  12;  xxix.  10),  denotes  a 
full  state  of  devastation  and  desolation,  6508.  Seven  years  burning  the 
weapons  of  Gog,  and  seven  months  cleansing  the  land  of  them  (Ezek. 
xxxix.  9,  12),  denotes  the  full  destruction  of  falses  by  which  evils  fight 
against  truths,  and  the  full  restitution  of  good  and  truth,  9228.  The 
light  of  the  moon  to  be  as  the  sun,  and  the  light  of  the  sun  as  the  light 
of  seven  days  (Isa.  xxx.  26),  denotes  that  faith  shall  be  as  love,  which 
is  characterized  (by  the  number  seven)  as  holy,  395,  716,  9228. 

21.  Numbers  in  the  New  Testament,  The  Lord  twelve  years  of  age 
when  left  at  Jerusalem  (Luke  ii.  42),  denotes  the  beginning  of  tempta- 
tion combats  from  apparent  goods  and  truths,   1667;  see  above  (6). 


Ihirty  years  of  age  when  he  began  to  manifest  himself  (Luke  iii.  23, 
correspondent  to  the  age  of  David  when  he  began  to  reign,  and  to  that 
of  the  Levites  when  they  began  to  serve),  denotes  the  fulness  of  remains, 
5335.  Forty  days  that  he  was  tempted  in  the  desert,  denotes  the  com- 
bats that  he  sustained  against  the  infernal  crew,  not  for  forty  days 
merely,  but  to  the  full,  9937,  1663.  Twelve  apostles  chosen  by  the 
Lord,  denote  the  all  of  faith  and  love,  2129  end,  2130  end,  3858  ;  and 
other  passages  cited  above  (twelve).  The  seventy  disciples  of  the  Lord 
(Luke  X.  1,  17),  denote  all  who  are  in  good  from  truths,  and  abstractly 
the  good  of  truth  in  fulness,  9404.  The  command  not  to  provide  two 
coats,  &c.  (Matt.  x.  10),  denotes  that  truth  from  the  Lord  and  at  the 
same  time  from  self  are  impossible,  9942.  Five  in  one  house  divided, 
three  against  two  and  two  against  three  (Luke  xii.  52),  denotes  the  spi- 
ritual combat  amongst  all  of  the  church,  truths  against  evils,  and  evils 
against  truths,  5023,  cited  4843,  5291.  Ten  virgins  in  the  parable,  five 
wise  and  five  foolish  (Matt.  xxv.  1 — 13),  denotes  all  in  the  church, 
some  of  whom  are  in  truths  in  which  are  goods,  and  some  void  of  good, 
4638.  The  five,  the  two,  and  the  one  talent,  in  the  parable  (Matt. 
xxv.  14),  denote  respectively  goods  and  truths  received  from  the  Lord, 
charity  adjoined  to  faith,  and  faith  without  charity,  5291,  2967.  Ten 
and  five  in  the  parable  (Luke  xix.  12,  and  in  the  Lord's  words  else- 
where), denote  remains  larger  and  fewer  respectively,  5291,  2967. 
Thirty,  sixty,  and  a  hundred,  in  the  parable  of  the  sower  (Mark  iv.  8, 
20),  each  denotes  the  fulness  of  remains,  5335.  A  man  to  forgive  his 
brother  not  only  seven  times,  but  till  seventy  times  seven  (Matt,  xviii. 
22),  denotes  forgiveness  without  end  or  limit,  eternal,  and  hence  holy, 
because  charity  is  too  sacred  to  be  violated,  433.  Seven  spirits  worse 
than  himself  in  the  house  (Matt.  xii.  45),  denotes  the  fulness  of  falses 
and  evils  in  the  mind  when  empty  of  truths  and  goods,  3142  end,  4744, 
cited  9228.  I  cast  out  demons,  I  do  cures  to-day  and  to-morrow,  but 
in  the  third  day  I  shall  be  consummated  (perfected,  Luke  xiii.  32), 
denotes  the  three  states  into  which  the  Lord  thus  distinguishes  his  life, 
2788.  The  denial  of  the  Lord  three  times  by  Peter  (Matt,  xxvi.), 
denotes  the  full  rejection  of  the  Lord  at  the  end  of  the  church,  6000, 
8093,  10,134.  Three  hours*  darkness,  from  the  sixth  to  the  ninth 
hour  (Matt,  xxvii.  45;  Mark  xv.  33;  liuke  xxiii.  44),  denotes  full 
consummation  when  the  all  of  love  and  faith  perishes,  1839,  2788. 
The  Lord's  resurrection  on  the  third  day,  &c.  (Matt.  xvi.  21),  denotes 
that  he  is  always  arising  in  the  regenerate,  2405  end. 

22.  Numbers  in  the  Apocalypse  ;  see  above  (4),  particularly  twenty- 
four,  six  hundred  and  sixty-six,  and  one  thousand.     The  ten  horns  of 
the  dragon  and  the  beasts,  (chap.  xii.  3;  xiii.  1;   xvii.  3),  denote  the 
full  power  of  the  false,  2832. 

NUPTIALS.     See  Marriage. 

NURSE  \nutrix'].  A  nurse,  or  one  that  gives  suck,  denotes  inno- 
cence, 3183.  Nursing  or  suckling,  denotes  the  insinuation  of  innocence 
by  means  of  the  celestial  spiritual ;  in  the  opposite  sense,  hereditary 
evil,  4563.  See  Rebecca.  Nursing  fathers  and  nursing  mothers, 
denotes  the  insinuation  of  truth  and  good  respectively,  sh.  6740,  6745. 
See  Milk,  Suckling,  Infant,  Innocence. 

NUT  \nux].     Turpentine  nuts  and  almonds,  denote  the  goods  of 


826 


OBO 


OBS 


827 


life  corresponding  to  the  truths  of  natural  good,  respectively  exterior 
and  interior,  5622. 

NUTRIMENT.     See  Nourishment,  Food. 

NYMPH  OR  CHRYSALIS.     See  Butterfly. 


o 

OAK  [quercus].  Oaks  and  oak-groves,  on  account  of  their  twisted 
branches,  denote  perceptions  grounded  in  scientifics,  thus  the  first  and 
earliest,  1442,  1443,  ill.  2144,  2831,  4552.  Abram  said  to  arrive  at 
the  oak-grove  of  Moreh,  denotes  the  Lord's  first  perception  when  the 
scientifics  of  boyhood  were  implanted,  1442,  1443,  1616.  His  coming 
to  the  oak-groves  of  Mamre,  denotes  interior  perception,  or  that  of  the 
rational  mind,  1616,  1704.  See  Hebron,  Grove.  Jacob  said  to 
bury  the  idols  of  his  house  under  an  oak,  denotes  their  eternal  rejection 
among  the  lowest  fallacies  and  falses,  ill.  4552. 

OATH  [juramentvtn].     See  to  Swear. 

OBAL,  one  of  the  sons  of  Joktan,  denotes  a  ritual  of  the  church 
named  after  Eber,  1245—1247. 

OBEDIENCE,  Obey,  to  [ohedientia,  ohedire].  Obedience,  when 
predicated  of  the  Lord,  denotes  the  union  of  his  divine  essence  with  his 
human  essence  by  temptations;  to  hearken,  understood  of  hearkening 
to  a  voice,  has  the  same  signification,  sh.  3381.  To  obey  implies  to  do, 
or  bring  into  act;  hence,  it  has  reference  to  the  existence  of  actual  evils 
or  actual  falses,  and  the  contrary,  4551,  5368,  8686,  8690  collated; 
see  below,  9398.  Application  and  obedience  is  predicated  of  the  natural 
or  external  man,  which  ought  to  obey  the  internal,  ill.  5368.  Obedience 
denotes  reception ;  the  obedience  of  the  peoples  to  Shiloh,  the  reception 
of  divine  truths,  6374.  Obedience  implies  consent,  but  the  latter 
expression  is  higher  or  more  interior,  6513.  Obedience  is  predicated  of 
the  first  state  in  regeneration  when  the  truth  is  brought  into  act,  be- 
cause it  is  commanded,  but  not  yet  from  affection,  8690.  In  illustra- 
tion of  the  foregoing— that  Hebrew  servants  denote  those  who  act  from 
the  obedience  of  faith  or  from  truths;  freemen  and  lords,  those  who  act 
from  the  affection  of  charity,  8987  ;  further  ill.  and  the  signification  of 
boring  through  the  servant's  ear  explained,  8988—8990.  Obedience  is 
predicated  of  the  soul,  of  the  understanding,  of  faith,  in  which  case  it 
is  denoted  by  hearing ;  but  it  is  also  predicated  of  the  will  or  the  affec- 
tion of  love,  in  which  case  it  is  denoted  by  doing,  9398;  compare 
9404.  The  sons  of  Ammon  are  called  the  Obedience  of  the  Philistines, 
because  of  falses  received  from  them,  2468.  Description  of  certain 
spirits  who  are  called  Obediences,  4653.     See  Ear,  Hearing. 

OBJECTS,  the  extension  of  thought  from,  variously  ill.  6601; 
compare  1389.  External  objects,  the  means  of  thinking  concerning 
internal  things,  2143,  2275,  2995,  3857  end.  That  the  objects  of  in- 
ternal sight  are  scientifics  and  truths,  6084;  further  ill.  9723. 

OBLATION.     See  Sacrifice. 

OBLIVION.     See  to  Forget. 

OBOLI.     See  Weight. 


i 


OBSCURE,  Obscuration.    The  life  of  man  in  the  body  is  so 
obscure,  compared  with  his  interior  life,  that  myriads  of  perceptions 
merge  in  one,  2367,  2380.     Man  in  the  affection  of  truth  is  in  a  state 
of  obscurity  compared  with  him  who  is  in  the  affection  of  good,  2708. 
The  state  of  the  spiritual  church  is  obscure  compared  with  the  state  of 
the  celestial  church,  2708,  Mh  ill.  2715;  see  below,  6256;  passages 
cited,  6289,  6904,  7313,  8819,  '8928.     The  literal  sense  of  the  Word 
is  obscure  compared  with  the  spiritual  sense,  ill.  3438;  further  ill.  by 
a  cloud  and  glory  in  the  cloud,  8443.   Obscurity  is  predicated  in  regard 
both  to  the  understanding  of  truth  and  the  wisdom  of  good,   3693. 
Good  incipient,  is  obscure;  when  perfect  it  is  lucid,  3708;  see  below, 
3833.     The  natural  mind  is  obscure,  respectively,  because  in  the  ulti- 
mate of  order,  where  all  the  interiors  coalesce  together  as  in  one  general 
form,  3720  end.     The  state  of  initiation  before  good  is  conjoined  with 
truth  is  obscure;  the  state  of  their  conjunction  clear,  3833.     The  dif- 
ference between  obscurity  in  the  natural  world,  and  spiritual  obscurity 
illustrated;  that  the  latter  in  all  its  kinds  is  from  the  non-reception  of 
intelligence,  which  is  hght  from  the  Lord,  5092.     The  kinds  of  spi- 
ritual obscurity  are  three ;  first,  that  originating  from  the  false  of  evil, 
second,  from  ignorance  of  the  truth,  third,  from  the  state  of  the  exteriors 
compared  with  that  of  the  interiors,  5092.     [Obscurity  from  ignorance 
of  the  truth  is  more  in  the  external  man  than  in  the  internal,  5092. 
E.  S.]     Scientific  truths  are  obscure  unless  good  from  the  Lord  is 
received  into  them,  for  by  no  other  means  can  divine  truth  or  divine 
light  be  received,  5219;  compare  5700.     The  obscurity  produced  when 
good  scientifics  are  exterminated  by  scientifics  of  no  use  may  be  en- 
lightened, but  not  the  obscurity  arising  from  falses,   5219.     A  new 
state  is  predicated  of  the  natural  man  about  to  be  regenerated  when 
he  comes  into  obscurity  bv  the  extermination  of  truths,  5224 ;  com- 
pare 5207,   5208,   5217,    5222,   5270,    and   see  Ignorance  (2682, 
4251).     The  internal  is  brought  into  obscurity  when  truths  are  exter- 
minated in  the  external,  but  is  in  clearness  when  they  are  received, 
5224.     Good  and  truth  are  obscured  by  their  procedure  to  externals, 
and  in  proportion  to  their  remoteness  from  the  internal,  5920.     Spi- 
ritual good  is  obscure,  because  from  the  natural  man,  6256.     The  light 
of  the  world  is  rendered  obscure  by  the  influx  of  heavenly  hght,   6865. 
Obscuration  of  the  whole  natural  mind,  signified  by  darkness  in  Egypt, 
is  caused  by  the  influx  of  heavenly  light,  7645.     Obscuration  of  the 
Lord  is  predicated  according  to  the  appearance ;  while  the  truth  is,  all 
obscurity  is  in  man,  variously  ill.  1838,  2708,  4060,  5092,  5097.     The 
Lord  is  obscured  in  all  who  do  not  live  according  to  his  commandments, 
ill.  8512—8516.    The  state  of  spiritual  obscurity  represented  by  life  in 
a  desert,  2708,  6904,  7313 ;  by  evening  and  night,  3833,  3438,  3693, 
5092;  by  darkness,  7645,  8928  ;  by  dreaming,  5219;  by  the  north  and 
west  respectively,  3708;  bv  smoke,  8819;  by  a  cave,  and  by  the  fissure 
of  a  rock,  2463,  2935,  2971,  6548,  6556,  10,582.     The  obscure  state 
of  the  Jews,  in  their  day,  and  of  all  who  do  not  receive  the  interior 
truths  of  the  Word  represented,  8819,  8928,  10,551.    See  Darkness, 
Shade. 

OBSERVANCES.  Things  to  be  observed  [ohservanda]  have  refer- 
ence to  the  whole  contents  of  the  Word  in  general ;  preceptSy  to  all  its 
internals;  statutes,  to  its  externals;  and  laws,  to  all  in  particular. 


828 


ODO 


ODO 


829 


3382.  To  observe  things  to  be  observed  is  of  the  same  import  as  to 
preserve  or  keep  [servare]  things  to  be  kept,  3382. 

OBSESSION.  At  this  day  there  are  not  external  obsessions  as  of 
old,  but  internal,  and  this  chiefly  by  sirens,  1983  end;  4/93.  The 
evil,  who  have  no  conscience,  are  thus  obsessed,  and  are  internally  mad, 
however  decorous  in  externals,  1983  end,  5990.  Obsessions  in  ancient 
times  were  caused  by  spirits  flowing  into  man  from  their  exterior 
memory,  2477  end.  When  this  is  the  case,  a  man  can  no  longer  think 
from  his  own  memory,  or  act  his  own  life,  2477  end,  2478.  Adulterers, 
beyond  all  others,  desire  to  obsess  men,  and  by  them  return  into  the  world 
again,  but  the  Lord  detains  them  shut  up  m  their  hells,  2752,  5990. 
Sirens  continually  endeavour  to  obsess  the  interiors,  by  influx  into  the 
taste ;  the  author's  experience ;  and  that  interior  obsessions  are  still 
eflfected,  4793.  Were  spirits  able  to  speak  by  the  mouth  of  man,  it 
would  be  obsession,  which  is  not  permitted,  and  for  this  reason  they  do 
not  know  they  are  with  him,  5862.  There  are  very  many  spirits  at  this 
day  who  seek  to  enter  into  the  speech  and  actions  of  men ;  much  of  the 
preceding  repeated,  5990.  How  the  prophets  were  possessed  by  spirits 
occupying  their  bodies ;  the  difi^erence  between  these  and  the  spirits 
spoken  of  above;  farther  experience  of  the  author,  6212.  That  there  is 
an  obsession  by  falses  and  evils,  in  states  of  temptation,  6829.  See 
Magic  (4,  5). 

OBSTINATE.     See  Hard.  (7272,  &c.) 

OBSTIPATION,  OR  Constipation  (these  words  being  used  by  the 
author  in  the  same  sense),  is  predicated  of  falses  and  evils  when  man  is 
wholly  given  up  to  them,  and  thus  closed  up  against  heaven,  8210, 
8232,  8334.  Obstipations  of  the  brain,  and  the  spirits  who  cause  them 
described,  4054. 

OBSTRICTION,  or  Compulsion,  called  holy,  because,  in  the 
case  treated  of,  from  conjugial  love,  6179. 

OBSTRUCTION,  of  the  interior  vessels  by  evil,  mentioned  as  the 
first  cause  of  disease,  5726.  Description  of  certain  spirits  who  cause 
obstructions,  5718. 

OCCIPIJT.  Description  of  certain  very  dangerous  and  clandestine 
spirits  who  act  under  the  occiput  and  cerebellum,  4227.  Good  spirits 
pertaining  to  the  same  region,  4403. 

OCCULT.     See  Secret;  and  ^o  Hide. 

OCCULTATION,  the,  of  good  and  truth,  predicated  of  the  state 
in  which  it  is  remotely  or  not  at  all  perceived,  5962,  5964. 

OCEAN.     See  Sea. 

ODIUM.     See  Hatred. 

ODOUR.  1.  Sweet  Odours,  denote  the  good  of  love  and  the  truth 
of  faith,  because  the  spheres  of  love  and  faith  which  surround  angels 
and  good  spirits  are  perceived  as  odours,  925.  The  spheres  of  charity 
and  faith,  when  perceived  as  odours,  are  most  delightful,  resembling 
the  smell  of  flowers,  of  lilies,  and  of  various  kinds  of  aromas  in  endless 
variety,  1519.  The  perception  of  truth  from  good  is  like  the  smell  of 
a  harvest-field ;  and  odour,  which  is  the  natural  perceptivity  of  what  is 
grateful,  corresponds  to  spiritual  perceptivity,  3577.  Odour  corres- 
ponds to  perception,  such  as  of  truth  from  good,  or  of  faith  from  charity ; 
also,  perceptions  themselves,  at  the  good  pleasure  of  the  Lord,  are 
turned  into  odours,  4748 ;  the  latter  repeated,  5621,  10,254.     From 


the  correspondence  of  odour  to  perception,  aromatics,  incense,  and 
odours  in  ointments,  were  made  representative,  4748,  5621,  9474;  see 
below  (7).  All  aromatics  or  sweet-smelling  odours,  signify  truths  from 
good,  5621,  9475.  Sweet  odours  denote  all  that  is  grateful  to  the 
Lord,  thus  the  good  of  faith  and  charity;  passages  cited,  7161,  9475. 
The  smoke  from  incense  denotes  the  elevation  of  worship  from  love  and 
charity;  its  fragrant  odour,  the  grateful  perception  and  reception  of  such 
worship  by  the  Lord,  10,177,  10,298.  Odour  denotes  perception 
according  to  the  subject  treated  of;  in  a  high  sense,  the  perceptivity  of 
interior  truth  from  the  good  of  love ;  remarks  on  sensations  in  general, 
10,199,  10,254.  Odour  denotes  perception  in  both  senses,  according 
to  the  quality  of  the  love ;  this,  because  grateful  or  ungrateful  is  predi- 
cated of  perception,  from  the  afiTection  of  love;  passages  cited,  10,292. 
See  Aromatics,  Incense  ;  as  to  the  odour  of  the  oil  of  anointing,  see 
Oil  (5). 

2.  The  Sense  of  Smelling,  corresponds  to  the  affection  of  perceiving, 
4404,  4624,  4625.  Specifically,  the  smell  denotes  perceptivity  of  in- 
terior truth  from  the  good  of  love,  10,199. 

3.  The  Correspondence  of  Odour  or  Smell,  and  the  Organ  of  Smelling, 
in  seriatim  passages  concerning  the  Grand  Man,  4624 — 4633.  In  the 
province  of  the  nostrils  they  are  all  in  common  perception,  with  a  dif- 
ference as  to  exterior  and  interior,  4625,  4626,  4627.  Spheres  of 
spiritual  life  such  as  they  perceive,  are  turned  into  odours,  in  other 
words,  perception  may  be  called  spiritual  odour,  and  odour  really  des- 
cends therefrom,  4626 ;  see  also  4748  cited  above  (1).  Odours  are 
from  two  origins,  the  perception  of  good  and  the  perception  of  evil, 
these  unpleasant  and  stinking,  but  those  grateful,  4628.  Some  of  the 
former  described,  4629,  4630,  4631;  cited  below  (4).     See  Nose. 

4.  That  Spheres  are  rendered  sensible  by  Odours  (as  well  as  by  other 
efiFects,  which  are  previously  treated  of),  1514 — 1520.  The  odour  of 
hypocritical  deceivers  is  like  the  stench  from  vomiting,  1514.  The 
odour  of  those  who  study  eloquence  for  the  sake  of  the  admiration  it 
draws  to  them,  is  like  the  smell  of  burnt  bread,  1514.  The  odour  of 
those  who  indulge  in  the  mere  pleasures  of  life,  and  of  adulterers,  is 
excrementitious ;  those  of  hatred,  revenge,  and  cruelty,  is  cadaverous, 
1514;  see  below,  4631.  The  odour  of  the  sordidly  avaricious  is  like 
the  smell  of  mice,  1514.  Those  who  persecute  the  innocent,  smell  like 
bugs,  1514.  The  odour  of  sirens,  whose  interiors  are  filthy,  but  their 
exteriors  beautiful,  is  described  as  deadly,  1515.  A  vinous  odour,  said 
to  proceed  from  those  who  delight  in  the  blandishments  of  friendship 
and  lawful  love,  1517.  The  rich  who  have  lived  in  magnificence,  with- 
out conscience,  dwell  most  vilely  in  the  other  life,  and  exhale  a  sphere 
like  the  stench  of  teeth,  1631;  see  below,  4630.  The  sphere  of  those 
whose  thoughts  consist  of  mere  scandals  against  the  Lord,  is  perceived 
as  putrid  water,  and  like  water  defiled  by  things  refuse  and  fcetid,  4629. 
The  sphere  of  those  who  are  absorbed  in  worldly  business,  and  are 
called  invisible  natural  spirits  (because  they  cannot  be  seen  in  a  spiritual 
sphere),  is  like  the  stench  of  rotten  teeth,  and  like  burnt  horn  or  bone, 
4630;  the  same  characters  further  described  5573.  The  sphere  of 
robbers  and  murderers  is  cadaverous ;  that  of  adulterers  excrementi- 
tious ;  that  of  adulterers  prone  to  cruelty,  mixed  cadaverous  and  excre- 


fr^ 


830 


OFF 


OIL 


831 


mentitious,  4631.  That  such  odours  are  grateful  to  those  who  are  in 
hell,  because  correspondent  with  their  hfe,  4628,  5387,  7161.  Gene- 
rally, that  these  odours  cannot  be  perceived  by  man  unless  his  interior 
sensations  are  opened,  1514  end,  4628.  Also,  that  they  are  not  always 
manifested,  but  are  variously  tempered  by  the  Lord,  1520. 

5.  The  Odour  of  a  Corpse  when  man  is  resuscitated,  is  perceived 
by  spirits  like  the  aromatic  odour  of  an  embalmed  body;  this  arises 
from  the  presence  of  celestial  angels,  and  its  effect  is  to  prevent  the 
approach  of  evil  spirits,  175,  1518. 

6.  Odour  of  Rest,  which  is  an  expression  frequently  occurring  in 
the  Word,  denotes  what  is  pleasant,  grateful,  acceptable,  925.  An 
odour  of  rest  is  to  be  understood  as  the  odour  of  peace,  or  the  sweetness 
of  the  perception  of  peace  [gratiim  pads],  925;  or,  the  perceptivity  of 
peace  ;  passages  cited,  10,054,  10,085.  Odour  of  rest  denotes  what  is 
grateful,  from  the  good  of  love,  5943. 

7.  The  Odour  of  Incense,  was  introduced  into  representatives 
from  correspondence  with  the  spheres  of  love  and  faith  in  heaven,  925  ; 
more  particularly,  4748,  5621.  To  make  incense,  or  odour  similar  to 
it,  unlawfully,  denotes  the  imitation  of  divine  worship  from  the  pro- 
prium,  10,309.     See  Incense,  Frankincense. 

8.  The  Odour,  or  Smell,  of  his  Raiment,  like  the  Odour  of  a  Field, 
predicated  of  Jacob  (Gen.  xxvii.  27),  denotes  natural  good  and  truth, 
which  is  grateful  when  it  accords  with  celestial  and  spiritual  good  and 
truth,  925  end,  3575—3577. 

OFFENCE  [ofendiculum].     See  Scandal. 

OFFERING,  OR  Present  [munus].  From  the  custom  of  offering 
the  first-fruits,  &c.,  in  the  representative  church,  a  gift  or  offering 
denotes  worship,  349.  Presents  offered  to  kings  and  priests  denote 
initiation  ;  those  put  on  the  altar,  worship,  sh.  4262.  Presents  to  kings 
and  priests  were  made  to  obtain  favours,  and  they  denote  such  things 
as  ought  to  be  offered  to  God  from  freedom  grounded  in  love,  5619, 
5671,  5675.  The  presents  offered  to  Jehovah  were  testifications  of 
offerings  from  the  heart ;  thus  they  testified  to  the  reception  of  good 
and  the  action  of  grace,  ill.  and  sh.  9293.  Gifts  and  offerings,  which 
(with  the  Jews)  consisted  in  sacrifices,  holocausts,  meat-offerings  and 
the  like,  denote  the  interiors  of  worship,  thus  states  of  faith  and  love, 
which  are  really  given  by  the  Lord,  though  they  appear  to  be  from 
man,  9939;  in  a  comprehensive  summary,  10,042.  See  Sacrifice, 
to  Give,  Gift. 

The  offering  of  Cain  denotes  worship  from  faith  without  charity ; 
that  of  Abel,  worship  from  charity,  348,  350.  A  gift  or  offering  in 
righteousness  denotes  interior  worship,  349.  The  offering  of  Judah 
denotes  worship  from  celestial  love;  the  offering  of  Jerusalem,  worship 
from  spiritual  love,  2906,  9293.  An  offering  in  a  clean  vessel  denotes 
worship  from  the  external  concordant  and  correspondent  with  the  inter- 
nal, 3079.  The  offerings  of  the  wise  men,  gold  and  frankincense  and 
myrrh,  denote  celestial  and  spiritual  love,  or  the  good  of  love  and  the 
good  of  faith,  and  both  conjoined  in  the  external  man,  4262,  9293. 
The  offerings  of  the  kings  of  Tharshish  and  the  Isles  denote  worship 
from  the  doctrinals  of  faith  and  love;  the  gifts  of  the  kings  of  Sheba 
and  Seba,  from  the  knowledges  of  good  and  truth,  9293. 


OFFICER.     See  Guard,  Government. 

OFFICES  OR  Uses,  in  a  spiritual  expression  are  goods,  because 
the  good  of  charity  consists  in  use,  6073.     See  Use. 

OHALIM,  the  Hebrew  word  translated  tabernacles,  derives  its 
signification  from  the  holy  [principle]  of  good;  succoth,  translated  tents, 
from  the  holv  [principle]  of  truth,  4391.     See  Tent. 

OHOLAI  OHOLIBA.     See  Aholo  (in  Supplement). 

OIL  [oleum].  1.  It  was  with  the  oil  of  olives  and  aromatics  that 
they  anointed  priests  and  kings,  and  it  was  olive  oil  they  used  for 
lamps,  886.  Olive  denotes  the  good  of  charity;  oil,  the  celestial  prin- 
ciple of  love,  886;  in  general,  the  good  of  love,  3728;  or  the  divine 
good  of  love,  4582;  see  below  9780,  10,261.  Oil  of  olives  represented 
all  that  is  celestial,  because  it  is  the  very  soul  or  essential  of  the  tree ; 
as  the  celestial  principle,  or  the  good  of  love  and  charity,  is  the  very 
soul  or  essential  of  faith,  886.  Oil  and  wine,  respectively,  denote  the 
good  of  love  and  the  good  of  faith,  4581,  cited  below  (3).  Oil  and  wine 
are  both  implied  in  Deut.  xvi.  1 3,  oil  for  good  from  which  truth  pro- 
ceeds, wine  for  truth  from  good,  9296.  Oil  to  make  light,  denotes 
internal  love  in  mutual  love  and  charity,  ill.  9473.  Oil  of  olives  among 
the  offerings  for  the  tent,  denotes  the  good  of  spiritual  love,  which  is 
the  good  of  charity  and  faith,  9712,  9780.  Oil,  and  olive  tree,  denote 
either  celestial  good,  or  spiritual  good,  according  as  the  subject  treated 
of  is  celestial  or  spiritual,  9780;  fully  ill.  10,261.  Oil  of  olive  denotes 
divine  celestial  good,  which  is  only  one  good  because  infinite,  but  is  yet 
distinguished  as  celestial  or  spiritual  according  to  reception,  ill.  10,261. 
The  vine  and  olive  are  sometimes  named  together;  the  vine  for  the 
internal  good  of  the  spiritual  church,  the  olive  for  that  of  the  celestial, 
10,261. 

2.  Olive,  and  Olive  Tree[oliva,  olea],  denote  good,  886, 4197.  Wood 
of  the  olive  tree  denotes  the  good  of  truth,  or  the  good  of  the  spiritual 
church,  for  which  reason  the  doors  and  posts  of  the  temple  were  of 
oHve  wood,  7847  end,  9278  end;  see  below  9510,  10,261.  A  vine  and 
vineyard  denotes  the  spiritual  church  and  kingdom;  an  olive  tree  and 
olive-yard,  the  celestial;  both  as  to  good,  br.  sh.  9139;  more  at  large, 
9277.  Wood  of  the  olive,  from  which  the  cherubim  were  made,  de- 
notes the  good  of  love,  the  same  as  oil,  9510,  10,261.  Oliveyards, 
vineyards,  gardens,  rosaries,  and  shrubberies,  in  heaven,  represent 
living  states;  stony  and  barren  places,  the  reverse  of  life,  9841.  The 
olive  (fruit)  denotes  celestial  love;  olive  tree,  the  perception  and  affec- 
tion of  that  love,  sh.  10,261.  By  the  Mount  of  Olives,  is  signified  the 
divine  good  of  the  divine  love,  10,261.     See  below  (7). 

3.  Anointing  [unctio].*  Kings  were  anointed  with  oil  poured  from 
a  horn,  to  represent  truth  from  good,  because  oil  denotes  good,  2832; 
the  latter  cited,  3009.  Statues  were  anointed  with  oil  to  represent  the 
good  of  love  as  the  life  of  faith  or  truth,  3728.  Oil  was  mixed  with 
flour  in  the  sacrifices  to  represent  the  celestial  principle  of  love  and  the 
principle  of  charity,  3880,  4581 .  By  setting  up  a  statue  of  stone,  and 
pouring  wine  and  oil  on  it,  was  represented  the  process  of  the  glorifica- 
tion of  the  Lord  and  of  the  regeneration  of  man,  namely,  from  ultimate 

*  The  article,  Vol.  I.,  is  superseded  by  its  fuller  treatment  here,  and  will  be 
omitted  in  future  editions. 

VOL.  II.  o 


832 


OIL 


|. 


OIL 


833 


tl 


truth,  to  interior  truth  and  good,  and  finally  to  the  good  of  love,  4582 ; 
see  below  9954.  Oil  in  all  the  anointings  represented  the  good  of  love 
from  the  Lord,  9277  end.  The  anointing  of  things  was  their  inaugu- 
ration to  represent  the  Lord  as  to  divine  good,  and  the  procedure  of  the 
good  of  love  from  him,  9474,  but  particularly  9954.  Stones  when  set 
up  as  statues  were  anointed  because  they  represent  truths,  which  have 
no  life  without  good,  ill,  and  sh,  9954.  Shields  and  weapons  were 
anointed  because  they  denote  truths  combating  against  falses,  and  truths 
without  good  do  not  prevail  against  them,  ilL  and  ah.  9954.  The  altar 
and  all  its  vessels,  the  tent  and  all  it  contained,  were  anointed  because 
they  were  to  represent  the  holy  things  of  heaven  and  the  church,  thus 
holy  worship,  which  is  not  such  without  the  good  of  love,  ill,  and  ah. 
passages  cited,  9954.  The  priests  and  their  garments,  Aaron  and  his 
sons,  were  anointed,  because  the  priesthood  represented  the  Lord  as  to 
the  whole  work  of  salvation,  and  all  inauguration  into  the  holy  things 
of  heaven  and  the  church  is  by  the  good  of  love,  ill,  and  sh,  9954. 
Prophets  were  anointed  because  they  represented  the  Lord  as  to  the 
doctrine  of  divine  truth,  thus  as  the  Word,  br,  sh.  9954.  Kings  were 
anointed,  and  especially  called  the  anointed  of  Jehovah,  because  they 
represented  the  Lord  as  to  judgment  from  divine  truth  and  as  to  the 
divine  human,  fully  sh,  and  ill,  9954.  The  people  commonly  anointed 
themselves  and  others  with  oil  (but  not  with  the  oil  of  holiness  used  in 
all  the  preceding  instances),  because  common  oil  denotes  gladness  and 
joy,  which  are  of  the  good  of  love,  br,  sh,  9954  end.  Anointing  the 
head  (of  Aaron)  represented  divine  good  in  the  whole  human,  because 
the  head  comprehends  the  whole  man,  sh.  10,011.  By  anointing  was 
represented  divine  good;  by  filling  the  hand,  divine  truth,  and  power 
thereby,  t7/.  and  passages  cited,  10,019.  By  the  sprinkling  of  blood, 
at  the  same  time  that  the  oil  of  anointing  was  put  upon  Aaron  and  his 
garments,  was  represented  the  reciprocal  union  of  divine  truth  and 
divine  good  in  the  Lord's  divine  human,  ill.  and^A.  10,067.  Whatever 
was  inaugurated  to  represent  the  Lord  (by  the  custom  of  anoiuting), 
represented  him  also  in  the  angels  of  heaven  and  the  men  of  the  church, 
ill.  10,125.  Generally,  that  anointing  was  to  induce  the  representation 
of  divine  good,  and  that  hence  all  the  holy  things  of  the  church,  as  the 
altar,  the  tent,  all  the  furniture  of  the  tent,  and  likewise  Aaron  and  his 
sons  who  ministered,  and  their  garments,  were  anointed  with  oil,  10,268 
and  following  passages. 

4.  That  the  Sick  were  anointed  with  Oil,  and  thus  healed,  because 
oil  denotes  the  good  of  charity,  9780. 

5.  Oil  of  anointing,  or  Ointment.  Aromatics  were  used  in  the  oint- 
ments because  they  denote  interior  truths,  by  which  good  comes  to  be 
perceived ;  thus,  to  represent  the  revelation  and  very  formation  of  good, 
6r.  j7/.  9474;  compare  9781.  The  aromatics,  from  which  the  oil  of 
anointing  was  made,  belong  to  the  celestial  class,  that  is,  they  denote 
celestial  perceptions  and  affections,  as  distinguished  from  spiritual, 
10,254;  but  that  aromatics  of  incense  belong  to  the  spiritual  class, 
10,295.  Four  aromatic  spices  were  used  in  the  oil  of  anointing,  namely, 
best  myrrh  [myrrha  nobilis']^  which  denotes  the  perception  of  exterior  or 
sensual  truth  in  the  external  man;  aromatic  cinnamon^  which  denotes 
the  perception  and  affection  of  natural  truth,  also  in  the  external  man ; 
aromatic  calamus  [sweet  cane]y  which  denotes  exterior  truth  in  the 


internal  man;  and  cassia,  which  denotes  interior  truth;  the  oil  of  the 
olive,  with  which  these  were  mingled,  denotes  the  one  good,  from  which 
proceed  the  affections  and  perceptions  of  those  truths,  10,256,  10,264. 
The  preparation  of  the  oil  of  anointing  represents  the  generation  and 
formation  of  the  good  of  love  in  man  by  the  Lord;  showing  that  it  is 
formed  by  truths  from  the  Word,  first  external,  afterwards  more  and 
more  interior,  br,  ill,  10,266.  This  oil  called  an  ointment  of  ointments, 
denotes  the  one  good  in  which  all  the  affections  and  perceptions  are 
comprehended,  ill,  10,264.  Called  the  work  of  a  maker  of  ointments, 
denotes  its  procedure  from  the  Lord;  in  the  highest  sense,  the  influx 
and  operation  of  the  divine  itself  in  the  human  of  the  Lord,  10,264, 
10,265.  Called  most  holy,  denotes  the  representation  of  the  Lord  as 
to  the  divine  human,  which  is  the  all  in  heaven  and  the  very  principle 
of  holiness  therein,  10,267.  Its  sanctifying  the  things  on  which  it  was 
put,  denotes  the  influx  and  presence  of  the  Lord  in  the  worship  of  the 
representative  church,  ill.  10,276.  The  man  who  should  make  an 
ointment  like  it  to  be  cut  off  from  his  people,  denotes  the  separation 
and  spiritual  death  of  those  who  cunningly  imitate  the  affections  of 
good  and  truth,  10,284—10,288. 

6.  That  the  Lord  is  called  the  Anointed  or  Messiah,  because  the 
divine  good  was  in  him,  and  the  divine  proceeding  from  that  good,  in 
his  human  when  he  was  in  the  world,  sh.  9954. 

7.  Harmony  of  Passages,  The  dove  returning  with  an  olive  leaf 
plucked  off  in  her  mouth,  denotes  some  little  of  the  truth  of  faith  from 
the  good  of  charity,  884—886.  Jacob  anointing  the  head  of  the  stone 
with  oil  denotes  the  dominion  of  good  over  truth,  3728,  4582.  Rest 
in  the  seventh  year,  in  the  vineyard  and  the  oliveyard,  denotes  the  state 
of  peace  when  man  comes  into  good,  whether  spiritual  or  celestial, 
9277.  Oil  to  light  the  tabernacle,  among  the  ofierings,  denotes  internal 
good,  by  which  the  good  of  charity  and  the  truth  of  faith  may  be  kin- 
dled, 9473.  Aromatics  for  the  oil  of  anointing,  and  aroma  for  incense, 
denote  the  truths  of  internal  good,  and  grateful  perception,  9474,  9475. 
Oil  of  the  olive,  pure,  bruised  out,  to  make  the  lamp  burn  continually, 
denotes  the  good  of  spiritual  love,  genuine,  perspicuous,  that  the  mind 
may  be  illuminated  with  faith,  9780 — 9783.  Aaron  and  his  sons 
anointed,  denotes  the  state  of  divine  good  from  the  Lord,  and  of  the 
divine  truths  of  such  good,  in  the  spiritual  church  and  kingdom  and  in 
the  Lord's  human,  9951—9957,  10,011.  Cakes  unleavened,  mixed 
with  oil,  and  wafers  unleavened  anointed  with  oil,  used  in  the  ceremony 
of  consecration,  denote  purification  respectively  in  the  celestial  medium 
and  in  the  external  man,  9993—9994,  10,078,  10,079.  The  oil  of 
anointing  put  upon  Aaron  and  his  sons,  and  upon  their  garments,  at 
the  same  time  as  the  blood,  denotes  the  union  of  divine  good  with  divine 
truth,  reciprocating  the  union  of  divine  truth  with  divine  good,  and  this 
in  all  the  heavens,  10,067—10,069.  The  young  bullock  of  the  sin 
offering  anointed,  denotes  the  good  of  innocence  in  the  natural  man 
purified  from  evils  and  falses,  and  then  the  influx  and  presence  of  the 
Lord  therein,  10,122—10,128.  A  green  flourishing  olive  tree,  fair  in 
fruit,  &c.  (Jer.  xi.  16),  denotes  the  celestial  or  most  ancient  church, 
which  was  the  fundamental  of  the  Jewish  Church,  886.  His  beauty 
[honor^  shall  be  as  the  olive  tree,  said  of  Israel  (Hosea,  xiv.  7),  denotes 
the  good  of  charity  in  the  future  church,  886  ;  compare  10,261.     Two 

o2 


III 


834 


OLD 


\l 


olive  trees  near  the  candlestick,  called  two  sons  of  pure  oil  (anointed 
ones,  Zech.  iv.  3,  11,  14),  denote  love  and  charity,  or  celestial  and  spi- 
ritual good,  886,  9277,  9780;  compare  10,261.  Thy  wife  like  a 
fruitbearing  vine,  thy  sons  like  olive  plants  (Ps.  cxxviii.  3),  denotes  the 
spiritual  church  and  the  truths  of  faith,  which  are  called  olive  plants 
because  from  the  good  of  charity,  886,  10,261.  Gleanings  of  grapes 
Hke  the  shaking  of  an  olive  tree  (Is.  xvii.  6,  xxiv.  13),  denotes  celestial 
remains,  886;  compare  10,261.  Thou  shalt  tread  the  olives,  and  not 
anoint  thee  with  oil;  and  new  wine,  and  shall  not  drink  wine  (Micah  vi. 
15,  and  the  parallel  passages  in  Deut.  xxix.  30),  denotes  the  abundance 
of  doctrinals,  both  of  good  and  truth,  which  are  nevertheless  rejected, 
886,  9277.  The  two  witnesses  called  two  olive  trees,  and  two  candlesticks 
(Rev.  xi.),  denotes  celestial  and  spiritual  good  and  the  truths  of  such 
good,  4197,  9780.  Hurt  not  the  oil  and  the  wine  (Rev.  vi.  6),  oil  and 
wine  in  the  parable  of  the  good  Samaritan  (Luke  x.  33,  34),  and  their 
occurrence  in  similar  passages  here  cited,  denote  the  good  of  love  and 
the  good  of  charity,  6377,  9780.  The  foolish  virgins  having  no  oil  in 
their  lamps,  &c.  (Matt,  xxv.),  denotes  those  of  the  church  who  have 
truths  but  have  not  good  in  their  truths,  4638,  9780.  Thou  makest 
my  head  fat  with  oil  (Ps.  xxiii.  5),  denotes  celestial  good  given  to  man, 
9780.  Oil  from  the  stony  rock  (Deut.  xxxii.  13),  denotes  good  imbued 
by  the  truths  of  faith,  9780.  They  make  a  covenant  with  the  Assy- 
nans,  and  oil  is  carried  into  Egypt,  said  of  Ephraim  (Hosea  xii.  1), 
denotes  the  perversion  of  the  intellectual  part  by  reasonings,  and  the 
defilement  of  good  by  scientifics,  9780.  His  feet  shall  stand  upon  the 
Mount  of  Olives,  &c.,  predicated  of  the  Lord  (Zech.  xiv.  3,  4),  denotes 
the  divine  love  from  which  he  fought  against  the  hells,  and  the  good  of 
love  and  charity  upon  which  the  church  is  founded,  9780,  10,261.  The 
division  of  the  Mount  of  Olives  in  the  same  prophecy,  denotes  the  state 
of  heaven  and  the  church  at  the  Lord's  coming,  10,261.  The  cedar  and 
the  oil  tree  [lignum  olet]  to  be  planted  in  the  desert  (Is.  xli.  19),  de- 
notes spiritual  and  celestial  good  given  among  the  nations  out  of  the 
church,  10,261.  Your  vineyards,  your  figs,  and  your  olive  trees  (Amos 
iv.  9,  and  the  parallel  expressions  in  Hab.  iii.  17),  denote  the  good  of 
the  external  church,  and  the  good  of  the  internal  church,  both  spiritual 
and  celestial,  10,261 ;  compare  9277.  The  olive  tree,  the  fig  tree  and 
the  vine,  in  the  parable  of  Jotham  (Judges  ix.  7 — 16),  denote  respec- 
tively celestial  good,  internal  and  external,  and  spiritual  good  ;  the 
bramble  in  the  same  parable,  spurious  good,  9277.  A  vineyard  in  the 
horn  of  a  son  of  oil  (fruitful  hill.  Is.  v.  1),  denotes  the  good  of  faith 
from  the  good  of  love  in  which  the  church  is  planted,  9139. 

OINTMENT  [unguentum].     See  Oil  (5),  Aromatics. 

OLD,  OLD  AGE,  ELDERS  [senex,  senectus,  seniores],  1.  In  the 
internal  sense,  old  age  denotes  the  fruition  of  all  good,  because  none 
grow  old  in  heaven,  but  continually  tend  to  a  youthful  and  more  perfect 
life,  1854,  3016;  see  below  4676.  Old  age  denotes  the  completion  of 
a  state,  according  to  the  subject  treated  of;  when  predicated  of  the 
Lord,  the  putting  off  of  the  human,  and  putting  on  the  divine,  2 1 98, 
2624,  3016.  Old  men  and  old  women  denote  confirmed  goods  and 
truths;  boys  and  girls,  such  as  are  recent;  in  the  opposite  sense,  evils 
and  falses,  2348,  2465.  An  old  man  denotes  wisdom  in  which  is  inno- 
cence, ill,  3183.     Old  age  denotes  the  putting  off  what  is  old,  and  put- 


OLD 


835 


1 


; 


ting  on  what  is  new ;  thus,  a  new  state  or  act  in  the  representation  of 
divine  things  by  the  patriarchs,  3254,  3492;  or  the  end  of  a  representa- 
tion, 6257.  Old  and  full  of  days,  denotes  a  new  state  of  life,  4620, 
5804.  The  spirit  or  internal  man  knows  nothing  of  old  age ;  how  this 
consists  with  the  influx  of  thought  in  the  body,  4676.  Elders  denote 
chief  points  of  wisdom,  and  chief  points  of  intelligence ;  namely,  such 
things  of  the  life  as  agree  with  good,  and,  distinct  from  these,  such  as 
agree  with  truth,  6524,  6525  ;  compare  8578.  Elders  have  this  signi- 
fication because  by  old  men  are  meant  the  wise,  and  abstractly  wisdom 
itself;  also,  the  intelligent,  and  therefore  intelligence  itself;  the  former, 
sh.  6524 ;  the  latter,  br,  6890.  lu  the  opposite  sense,  elders  denote 
the  contrary  of  wisdom  and  its  especial  verities,  6524  end.  The  elders 
of  Israel  sometimes  represent  celestial  men,  in  which  case  they  are 
called  wise,  intelligent,  knowing,  according  to  the  order  of  celestial  life, 
121.  The  elders  of  Israel,  especially,  denote  the  intelligent  in  the  spi- 
ritual church ;  or  the  primary  doctrines  of  intelligence  and  wisdom, 
thus,  which  are  in  accordance  with  truth  and  good,  6890,  7062,  7912, 
8578,  8585,  8773,  9376.  The  seventy  elders,  considered  as  the  repre- 
sentative chiefs  of  the  people,  denote  all  who  are  in  the  external  sense 
of  the  Word  only,  9421—9422.  Generally,  elders  denote  all  who  are  in 
good  from  truth,  and  in  truth  from  good  ;  abstractly,  goods  derived 
from  truth,  9404,  9411,  9930.     As  to  the  elder-born,  see  Elder. 

2.  Harmony  of  Passages  [so  many  years  old  is  not  according  to  the 
Hebrew  idiom,  but  a  son  of  so  many  years ;  for  such  passages  therefore 
refer  to  the  article  Numbers,  6,  &c.]  The  men  of  the  city  from  a  boy 
even  to  an  old  man  besetting  the  house  of  Lot  (Gen.  xix.  4),  denotes 
falses  and  evils,  recent  as  well  as  confirmed,  against  the  good  of  charity, 
2348.  Our  father  old,  and  not  a  man  in  the  earth,  said  by  the  daughters 
of  Lot  (chap.  xix.  31),  denotes  the  state  of  the  church  in  which  there 
is  no  longer  any  good  or  truth,  2465.  Thou  shalt  be  buried  in  a  good 
old  age,  said  to  Abram  (chap.  xv.  15),  denotes  the  fruition  of  all  celes- 
tial and  spiritual  good  by  those  who  are  in  the  Lord,  1854.  Abraham 
and  Sarah  called  old  (chap,  xviii.  1 1 ),  denotes  the  human  in  the  Lord 
as  to  rational  good  and  rational  truth,  about  to  be  put  off,  2198,  2203, 
2204.  Isaac  born  and  called  the  son  of  Abraham's  old  age  (chap.  xxi. 
2),  denotes  the  existence  of  the  divine  rational  in  the  fulness  of  state 
when  the  human  was  put  off,  2624,  3154.  Abraham  said  to  be  old 
and  come  into  days,  and  Jehovah  blessed  him  in  all  things  (chap.  xxiv. 
1),  denotes  the  state  when  the  human  of  the  Lord  was  made  divine, 
3016.  Abraham  said  to  die  in  a  good  old  age,  old,  and  full  (satur, 
chap.  xxv.  8),  denotes  the  end  of  that  representation  and  the  com- 
mencement of  a  new  one  by  Isaac,  3253 — 3256.  Isaac  old  and  his 
eyes  dim  (chap,  xxvii.  1),  denotes  the  commencement  of  a  new  state  of 
the  representation,  when  the  natural  man  is  to  be  illustrated,  because 
the  rational,  as  yet,  has  no  discernment  therein,  3492,  3493,  3497, 
3498.  Isaac  dying,  old  and  full  of  days,  and  his  sons  Esau  and  Jacob 
said  to  bury  him  (chap.  xxxv.  29),  denotes  the  fulness  of  that  state  and 
the  resuscitation  or  newness  of  life  in  the  natural  man,  4618 — 4621. 
Joseph  loved  by  Israel  because  he  was  the  son  of  his  old  age  (chap, 
xxxvii.  3),  denotes  the  conjunction  of  the  divine  spiritual  of  the  rational 
with  the  divine  spiritual  of  the  natural  (the  change  of  state  when  the 
life  of  the  one  is  in  the  other  being  now  represented),  4675,  4676;  see 


•1 


lli 


I 


836 


OMN 


also  5678,  5803,  5804,  5807,  6092—6098.  The  eyes  of  Israel  dim 
because  of  his  old  age  (chap,  xlviii.  10),  denotes  the  obscure  appercep- 
tion of  the  natural  man  made  spiritual,  and  the  representation  again 
about  to  change,  6256 — 6258.  All  the  servants  of  Pharoah,  the  elders 
of  his  house,  and  all  the  elders  of  the  laud  of  Egypt  said  to  go  up  with 
Joseph  to  bury  his  father  (chap.  1.  7),  denotes  the  adjunction  of  scien- 
tifics,  all  such  as  agree  with  good,  and  all  such  as  agree  with  truth, 
when  the  church  is  resuscitated,  6523 — 6525.  All  the  elders  of  Israel 
gathered  together,  to  receive  the  message  of  Moses  (Exod.  iii.  16),  de- 
notes the  intelligent  in  the  spiritual  church  instructed  by  truth  divine, 
or  the  law  from  the  divine,  6890—6891,  7062.  All  the  elders  of  Israel 
called  by  Moses,  and  commanded  concerning  the  passover  (chap.  xii. 
21),  denotes  the  illustration  of  their  understanding  by  the  influx  and 
presence  of  truth  divine,  when  about  to  be  liberated  from  falses,  7912. 
Moses  to  pass  on  before  the  people  with  some  of  the  elders  of  Israel 
(chap.  xvii.  5),  denotes  the  leading  and  teaching  of  the  spiritual,  from 
primary  truths,  8577 — 8578.  Aaron  and  all  the  elders  of  Israel  coming 
to  eat  bread  with  Moses'  father-in-law  (chap,  xviii.  12),  denotes  the 
truth  of  doctrine  and  the  primary  truths  of  the  church,  appropriated 
from  good,  8681—8682.  Moses  said  to  call  the  elders  of  the  people, 
when  they  reached  Sinai,  and  to  put  the  words  of  Jehovah  before  them 
(chap.  xix.  7),  denotes  the  election  of  essential  or  primary  truths 
whereby  to  form  good,  and  influx  from  the  divine,  8773,  8774.  Nadab 
and  Abihu  and  seventy  of  the  elders  of  Israel  to  ascend  with  Moses 
(chap.  xxiv.  1,  9),  denotes  doctrine  from  the  Word  in  both  senses,  and 
the  chief  truths  of  the  church  in  accordance  with  good,  9375 — 9376, 
9403 — 9404.  The  elders  commanded  to  sit  down,  while  Moses  ascended 
higher  (ver.  14),  denotes  the  state  of  those  who  remain  in  the  external 
sense,  9421 — 9422  cited  above.  Four  and  twenty  elders  described  as 
sitting  round  the  throne  (Rev.  iv.  2),  denotes  the  all  of  divine  truth,  and 
the  all  of  faith  in  the  complex,  5313. 

OLD  TESTAMENT.     See  Word. 

OLIVE.     See  Oil  (2). 

OMEGA.     See  Alpha. 

OMER.     See  Measure. 

OMNIPOTENCE,  is  predicated  of  quantity  considered  as  magni- 
tude, thus,  of  infinite  good,  of  divine  love,  of  the  divine  will;  but 
omniscience  is  predicated  of  quantity  considered  as  multitude,  thus,  of 
infinite  truth,  of  divine  intelligence,  3934.  It  is  the  good  of  charity  that 
corresponds  to  omnipotence,  the  truth  of  faith  to  omniscience,  3934.  The 
acknowledgment  of  the  Lord's  omnipotence  was  represented  by  parts  of 
the  sacrifice  put  in  the  hollow  of  Aaron's  hand  and  the  hands  of  his 
sons;  passages  cited  10,082.  It  would  be  possible  for  the  Lord  to 
lead  man  to  good  by  omnipotent  force,  but  it  is  an  inviolable  divine  law 
that  charity  and  faith  are  to  be  implanted  in  freedom,  5854. 

OMNIPRESENCE,  the,  of  the  Lord  in  heaven  is  the  cause  of  its 
universal  form,  which  is  that  of  one  man,  1276.  The  omnipresence  of 
the  Lord  in  the  holy  supper  could  not  be  acknowledged  in  the  church 
unless  his  human  were  divine,  10,738. 

OMNISCIENCE,  is  predicated  of  divine  truth;  omnipotence  of 
divine  good,  3934.  Omniscience  includes  prcevidence  and  providence, 
and  is  an  attribute  of  divine  good,  8688.     Omniscience  is  predicated  of 


\ 


OPE 


837 


the  Lord  because  the  divine  and  the  human  are  reciprocally  united  in 
him,  2569;  compare  5477. 

ON,  the  priest  of,  denotes  good;  the  subject  here  being  the  reci- 
procal marricige  of  good  and  truth,  5332.     See  Tribes  (Joseph), 

ONAN,  denotes  evil  from  the  false  of  evil,  in  which  the  Jewish 
nation  came  to  be  principled,  4823,  4824,  4836,  4837.  His  trespass 
denotes  their  aversion  and  hatred  against  the  good  and  truth  of  the 
church,  and  the  destruction  of  conjugial  love,  4836 — 4838.  See  Jew 
(6),  Tribes  (Judah), 

ONCE.     See  Numbers  (17),  10,209,  10,211. 

ONE.     See  Numbers  (417). 

ONYCHA,  denotes  the  afl'ection  of  interior  truth  in  the  natural 
man,  10,293.     See  Incense. 

ONYX-STONE  [schoam-lapis].     See  Precious  Stones. 

OPEN,  to  [aperire\t  predicated  of  opening  a  sack  or  a  box,  denotes 
observation,  introspection,  investigation,  5494,  5656,  6735;  also,  mani- 
festation, 5768.  To  open  a  door  of  a  house  or  room  is  to  communicate, 
5370.  To  open  the  womb,  has  reference  to  the  conception  of  truth  and 
good,  and  the  production  of  the  doctrinals  of  the  church,  3856,  3967, 
sh.  4918.  To  open  the  womb  is  to  give  the  power  by  which  truth  may 
be  born,  and  this  is  done  by  good;  hence  the  first-born  is  called  the 
opening  of  the  womb,  and  denotes  good,  4925  end.  To  open  the  eyes, 
denotes  internal  dictate  (which  is  intermediate  between  perception  and 
conscience),  sh.  212.  How  the  sense  of  the  soul  is  opened,  and  solace 
afibrded  in  certain  states,  2693. 

2.  The  Open  Mind.  When  man  is  in  the  true  order  of  his  creation, 
all  his  thoughts,  ideas,  words,  and  actions,  are  open  to  heaven,  and  to 
the  Lord,  99.  The  ideas  of  the  thought  when  in  this  order  are  like 
pictured  images,  opening  with  inexpressible  variety  and  beauty,  one 
scene  within  another,  1869.  The  ideas  of  children,  especially,  are  open 
to  the  Lord,  as  becomes  manifest  when  they  repeat  the  Lord's  Prayer, 
229 1 .  The  nations  without  the  church  have  their  minds  open  and  re- 
ceptive of  truth,  Uke  children,  and  hence  they  receive  truth,  if  not  in 
this  life,  in  the  next,  9256. 

3.  Open  Truths.     So  far  as  scientifics  are  loved  for  themselves 
alone  they  are  closed  against  the  Lord,  but  so  far  as  they  are  regarded 
for  the  sake  of  human  society  and  the  Lord's  kingdom,  they  are  more 
and  more  opened,  1472.  Scientific  and  rational  truths  are  vessels  which 
ought  to  be  open  to  the  influx  of  celestial  and  spiritual  truths ;  hence 
all  instruction  is  only  an  opening  of  the  way  to  interior  things,  1495; 
the  former  especially,   9922  and  citations  seriatim.     The  interaal  can- 
not flow  into  the  external  unless  its  organic  vessels  are  open,  the  means 
of  opening  which  are  scientifics,   knowledges,  pleasures,  and  delights 
imbibed  by  means  of  the  senses,    1563.     The  way  of  influx  for  the 
internal  man  may  be  either  opened  or  closed  by  scientifics,  4156,  8628 ; 
9922  cited  above.     When  the  scientifics  of  the  natural  man  are  open  to 
influx,  they  are  disposed  into  order  and  vivified  by  light  from  the  inter- 
nal man,  3086,  4156;  10,067  end.     Scientifics  are  of  various  degrees, 
and  they  open  the  mind  according  to  such  degrees,  which  are  more  and 
more  interior,  5934;  see  below  (4),  9594.     All  truths  that  are  really 
such  are  living,  and  open  to  the  Lord,  and  this  in  the  other  life  is 
manifestly  perceived,   ill.  8868.     The  truths  of  faith  and  goods  of 


838 


OPE 


m 


love  are  what  open  and  form  the  internal  man,  10,067  end;  10,099 
end. 

4.  The  opening  of  the  Interior  Mind,  can  only  take  place  with  those 
who  are  in  innocence,  in  love  to  the  Lord,  and  in  charity  towards  the 
neighbour,  3224,  3427.     The  interiors  are  opened  by  illumination  from 
the  Word,  for  thus  influx  and  communication  is  received  from  heaven, 
and  through  heaven  from  the  Lord,  3708.     Ideas  of  truth  and  good,  or 
the  interiors  of  man,  are  open  to  heaven  when  he  is  in  charity,  but 
otherwise  they  are  open  to  the  world,  7506.     The  loves  of  self  and  the 
world  must  be  removed  in  order  that  the  way  may  be  opened  for  the 
love  of  the  Lord  and  the  neighbour  to  flow  in,  7750.     The  interiors  of 
the  regenerated  are  open  to  the  Lord,  and  hence  the  whole  mind  is  dis- 
posed in  a  celestial  form  from  inmost  to  outmost,  8456.     Whatever  is 
done  according  to  divine  order  is  open  to  the  Lord,  and  contains  heaven 
in  it,  but  whatever  is  done  not  according  to  order  is  closed  against  the 
Lord  and  heaven,  ill.  8513.     The  intellectual  part  of  the  mind  is  open 
in  all  who  are  in  good,  and  hence  in  the  afl^ection  of  truth,  and  such  are 
illustrated  when  they  read  the  Word,  because  angels  are  in  consort  with 
them,  8694.     The  interiors  of  all  are  open  to  heaven  if  they  are  prin- 
cipled in  good,  and  they  perceive  by  virtue  of  influx  from  the  angels 
that  the  Word  is  holy,  8971,  8975;  further  ill.  10,551.     The  internal 
man  cannot  be  opened  in  those  who  know  what  evil  is,  and  yet  do  not 
repress  it,  hence  they  cannot  have  spiritual  life,  9075.     When  the  fire 
of  evil  passes  from  the  voluntary  part  into  the  intellectual  part  of  man, 
the  intellectual  is  closed  above  or  towards  heaven,  and  opened  below  or 
towards  hell,  ill.  9144.     The  internal  man  cannot  be  opened  in  those 
who  live  evilly,  or  if  it  be  opened  it  is  by  a  total  inversion  of  the  life, 
which  must  occupy  many  years,  ill.  9256.     The  mind  of  man  can  be 
opened  in  three  degrees,  according  to  his  good,  corresponding  respec- 
tively to  the  three  heavens,  ill.  9594,  9701—9709;  see  below  10,099, 
10,367.   The  opening  of  the  internal  takes  place  successively  from  boy- 
hood to  adult  age,  9755.     So  far  as  the  internal  man  is  open  to  heaven 
and  the  Lord,  he  is  so  far  in  the  fire  of  heaven  and  the  will  of  good  ; 
and  the  contrary  of  this,  9798,  9801.  The  interiors  can  only  be  opened 
successively,  and  they  are  opened  by  divine  truths,  which  are  vessels 
recipient  of  the  good  of  love  from  the  Lord,  10,099  end;  see  below 
10,367.     When  the  interiors  are  opened  man  is  elevated  by  the  Lord 
into  the  light  of  heaven,  hell  is  removed  from  him,  the  world  is  subject 
to  him,  and  he  then  first  knows  what  is  good  and  evil,  ill.  10,156.  The 
internal   is   not   opened   by   truths   of  doctrine  merely,    but  remains 
closed  unless  man  is  in  good,  10,367.  When  the  internal  is  opened,  man 
is  really  in  heaven,  because  heaven  is  not  in  place,  but  in  the  human 
interiors,  10,367,  10,578;  in  further  verification  of  this,  that  the  inter- 
nal man  never  comes  into  hell,  10,483  cited  below  (6);  and  still  further, 
how  it  comes  to  be  closed,   10,492.     It  is  the  same  thing  whether 
we  say  the  internal  is  opened  and  closed,  or  whether  we  say  heaven^ 
10,492  end. 

5.  The  Exteriors  opened.  The  exteriors  are  opened  and  the  inter- 
nals closed  when  man  is  merely  natural  and  sees  all  things  in  the  light 
of  the  world,  ill.  10,156;  see  also  9801  cited  above  (4). 

6.  That  all  the  thoughts  of  man  are  openly  manifested  in  the  other 
lifet  4689,  8944.     The  discourse  of  the  angels  is  clearly  perceived 


OPE 


839 


I 


to  be  open  to  the  Lord;   so  likewise  all  truths  in  which  the  Lord 

is,  ill.  8868. 

7.  Openings  of  the  Hells.  A  great  opening  into  hell  described,  as 
seen  by  the  author,  5715.  The  opening  of  the  hells  for  the  reception 
of  the  damned,  ill.  8146.  How  rarely  the  profound  and  direful  hells 
of  profaners  are  opened,  10,287.  The  openings  into  hell  represented  by 
the  gates  of  the  camp,  at  which  the  Levites  stood  to  slay  the  idolatrous 
Jews,  10,483.  The  hells  are  only  opened  according  to  necessity  and 
want  \indigentia\  and  the  openings  to  them  are  guarded  by  angels, 

10,483. 

8.  Harmony  of  Passages.  The  cataracts  of  heaven  opened  (Gen. 
vii.  11),  denotes  the  extreme  of  temptations  as  to  things  intellectual, 
757.  The  promise  of  the  serpent,  that  their  eyes  should  be  opened 
(Gen.  iii.  4,  5),  denotes  self-intelligence,  204—206.  The  eyes  of  them 
both  opened,  and  they  knew  that  they  were  naked  (ver.  7),  denotes  the 
interior  dictate  whereby  they  knew  and  acknowledged  that  they  were  no 
longer  in  innocence,  211 — 212.  God  said  to  open  the  eyes  of  Hagar 
(chap.  xxi.  19),  denotes  the  interior  sight  or  understanding,  which  is 
opened  by  interior  influx,  2701.  Said  to  open  the  womb  of  Leah 
(chap.  xxix.  31),  denotes  the  conception  and  birth  of  doctrinals  whereby 
the  church  comes  to  be,  3856.  Said  to  open  the  womb  of  Rachel 
(chap.  XXX.  22),  denotes  the  faculty  of  receiving  and  acknowledging 
goods  and  truths,  3967.  Joseph  said  to  open  all  [the  storehouses], 
when  the  famine  prevailed  in  Egypt  (chap.  xlix.  56),  denotes  commu- 
nication from  Remains,  5370.  One  of  the  brethren  of  Joseph  opening 
his  sack,  which  contained  provender  (chap.  xlii.  27),  denotes  observa- 
tion previous  to  reflection  upon  scientifics,  5494,  5495.  When  we  came 
to  the  inn,  and  opened  our  sacks,  behold  the  silver  of  every  one  in  the 
mouth  of  his  sack  (chap,  xliii.  21),  denotes  introspection  in  the  exterior 
natural,  and  then  the  free  gift  of  truth,  5656,  5657.  They  opened  every 
man  his  sack,  and  found  the  cup  in  Benjamin's  (chap.  xUv,  11,  12), 
denotes  the  manifestation  of  interior  truth  in  the  natural  man,  that  it  is 
from  the  celestial  in  the  midst,  5768 — 5771.  The  ark  opened,  and  the 
child  Moses  discovered  in  it  (Exod.  ii.  6),  denotes  investigation,  followed 
by  apperception  of  the  divine  law,  6735.  All  that  openeth  the  womb 
to  be  sanctified  (chap.  xiii.  1,12;  xxxiv.  19),  denotes  all  that  is  of  the 
regenerate  life,  and  hence  of  charity,  or  all  the  good  of  innocence,  8043, 
8074,  8075—10,660;  the  ass  excepted  (chap.  xiii.  13;  xxxiv.  20), 
8078,  10,663.* 

9.  The  re-opening  of  Ancient  Truths^  denoted  by  Isaac  returning  and 
digging  again  the  wells  of  water  that  had  been  dug  in  the  days  of  Abra- 
ham, 3419. 

OPERATE,  tOy  in  the  sense  of  *  to  make,'  or  work  a  thing  into 
fashion,  is  to  regenerate,  8329.     Signs  wrought  [operated]  in  Egypt, 

*  Some  passages  in  the  authorised  version,  contain  the  verb  or  adjective  "open,** 
when  it  does  not  appear  in  the  original,  thus,  Gen.  i.  20,  "open  firmament,**  pro- 
perly, *•  faces  of  the  expanse;'*  Gen.  xxxviii.  14,  21,  "open  place"  and  "openly," 
properly,  "gate  of  the  fountains,**  "at  the  fountains  ;'*  Ex.  xxi.  33,  "open  a  pit," 
properly,  "dig  a  pit."  These  differences  of  expression,  many  of  which  are  idiomatic, 
may  sometimes,  in  many  other  instances  as  well  as  the  present,  occasion  a  little 
difficulty  to  the  English  reader  in  the  application  of  correspondences,  but  really 
there  is  an  advantage  in  them,  as  they  enlarge  and  vary  the  terms  by  which  the 
spiritual  idea  is  expressed,  and  show  the  living  usage  as  well  as  the  mere  anatomy  of 
the  original  language. 


840 


ORA 


ORD 


841 


I 


denotes  what  is  done  spiritually  to  deliver  those  who  arc  infested, 
7634. 

OPERATIONS.  There  are  four  common  operations  of  heaven  hy 
influx  into  the  body;  described  from  experience,  3884.  The  conjoint 
operation  of  the  heart  and  lungs  in  the  body  described  and  compared 
with  the  marriage  of  good  and  truth,  3889.  The  operation  of  the 
societies  of  heaven  is  upon  those  parts  of  the  body  to  which  they  corre- 
spond; so  of  infernal  societies  who  are  in  the  contrary  principles,  5060. 
The  operation  of  angels  cannot  be  perceived  by  man  while  he  is  in  the 
world  unless  his  interiors  are  opened,  and  not  then  unless  the  Lord 
gives  him  sensitive  reflection  and  perception  at  the  same  time,  5171. 
The  plane  into  which  the  angels  operate  [not  the  four  common  opera- 
tions of  heaven  treated  of  in  the  above  passages,]  is  formed  by  the 
implantation  of  the  truths  of  faith,  5893.  The  angelic  operation  in 
the  plane  of  truths  is  by  an  imperceptible  influx,  or  if  perceived,  it 
appears  like  light  flowing  in,  5893.  All  operations  of  the  mind  arc 
variations  of  form,  which  variations  are  more  perfect  as  the  forms  are 
purer,  and  agree  with  states  of  the  affections,  6326.  The  influx  and 
operation  of  the  Lord  is  into  all  genuine  worship,  and  every  act  of  the 
mind  pertaining  to  it,  i7/.  and  the  author's  experience  cited,  10,299; 
also,  that  there  is  divine  worship  in  all  that  man  does,  when  he  is 
regenerated,  10,143. 

OPERATORS,  used  in  the  sense  of  labourers,  meaning  those  of  the 
spiritual  church,  1069,  3820  compared. 

OPHIR,  one  of  the  sons  of  Joktan,  denotes  a  ritual  of  the  Hebrew 
church,  1245,  1247.     See  Eber. 

OPHIR,  GOLD  OF.     See  Gold. 

OPINION.  Description  of  those  who  tenaciously  adhere  to  the 
opinion  they  have  once  conceived  of  anything,  806,  5386. 

OPPOSITES.  Many  words  and  names  have  an  opposite  as  well  as 
a  right  sense,  because  goods  and  truths  become  changed  into  evils  and 
falses,  1066,  3322,  5268;  see  also,  245.  The  internal  and  external  of 
the  Word  appear  like  opposites,  but  the  reason  is,  the  external  and 
internal  man  are  opposites,  ill.  by  examples,  3425,  5422.  Those  are 
said  to  be  in  opposites  whose  external  and  internal  man  are  not  in  cor- 
respondence, 3425;  their  opposition  ill,  3913,  4104,  4612.  The  false 
and  evil  represented  as  the  opposites  of  faith  and  charity,  in  the  pro- 
phetic description  of  Simeon  and  Levi,  6352.  The  opposition  of  those 
who  are  in  falses  against  those  who  are  in  truths  represented  by  the 
oppression  of  the  Israelites  by  Pharaoh,  6907. 

OPPRESS,  to  [opprimere],  is  predicated  of  infestation  by  evils  of 
life;  to  afflict,  of  infestation  by  the  falses  of  faith;  both  in  reference  to 
those  who  desire  to  be  instructed  in  the  truths  of  the  church,  9196, 
9268. 

OPPRESSION,  the,  of  the  Israelites  in  Egypt  denotes  the  infesta- 
tion of  the  spiritual  by  infernal  spirits,  or  by  those  who  are  in  falses, 
ill.  6639,  ill.  6657,  br.  6863. 

OPPROBRIUM,  or  reproach,  applied  to  what  is  against  the  religion 
of  another,  in  the  case  of  Dinah,  4463. 

OPULENCE.     See  Riches. 

ORACLES  [oracula  :  the  author  inserted  this  word  in  his  own 
Index  with  a  reference  to  the  Treatise  on  the  Sacred  Scripture,  n.  44, 


where  the  urim  and  thummim,  or  the  signification  of  the  breastplate,  is 
briefly  explained].     See  Representatives. 

ORB,  denotes  the  church  in  a  universal  sense,  earth  in  a  particular 
sense,  sh,  6297,  10,248;  more  particularly  as  to  the  earth,  9325  and 
citations. 

ORDER,  Arrangement  [ordoy  ordinatio],  1.  That  Bivine  Truth 
is  Order  and  Divine  Good  the  essential  of  Order,  1728,  2258;  see  below 
4839,  7995.  Divine  truth  is  order  itself  in  the  Lord's  kingdom,  and 
all  the  laws  of  order  are  truths;  but  divine  good  is  the  very  essential  of 
order,  and  its  whole  procedure  is  a  series  of  mercies,  1728,  2258,  2447 
cited  below.  The  Lord  is  order  itself,  and  from  himself  he  governs  all 
things  in  order,  not  only  in  the  universal,  but  the  most  singular,  1919 ; 
see  below  5703 — 5704.  The  Lord  when  he  was  in  the  world  was  in 
the  perception  of  all  things  in  heaven  and  earth,  such  being  their  order, 
connection,  and  influx,  that  he  who  is  in  the  perception  of  one  is  in  the 
perception  of  the  other,  1919.  Since  the  human  of  the  Lord  was  made 
divine,  he  is  one  with  Jehovah,  and  therefore  above  order  in  the  heavens 
and  the  earths;  yet,  from  himself  he  rules  order,  1919.  All  order  is 
from  Jehovah,  that  is,  from  the  Lord,  who  rules  all  and  everything 
from  good  and  truth,  but  with  a  difference,  namely,  from  his  will,  from 
his  good  pleasure,  from  leave,  and  from  permission;  each  br.ilL  2447. 
When  man  separates  himself  from  good,  he  becomes  subject  to  the  laws 
of  order,  which  are  of  truth  separate  from  good,  and  these  are  such  that 
they  condemn  all  to  hell,  2447.  The  essential  of  order  is  good,  which 
elevates  all  to  heaven;  but  the  secondary  of  order  is  truth,  which  con- 
demns all  to  hell,  2258,  2447.  Divine  order  is  really  the  perpetual 
command  of  God;  hence,  laws  of  order,  or  of  good  and  truth,  are 
signified  by  the  several  commands  given  in  the  Word,  ill.  2634,  3693 ; 
see  below  7206.  Divine  order  is  the  Lord  himself  in  heaven,  because 
good  and  truth  from  him  are  order  itself;  good  the  essential  of  order, 
truth  the  formal,  4839.  Divine  order  when  represented  in  form  appears 
as  a  man,  because  the  Lord  who  governs  all  order  is  alone  man,  4839. 
Order  itself  is  divine  truth  from  divine  good,  and  all  are  in  that  order 
who  are  in  truth  from  good,  but  not  who  are  in  the  truth  or  the  false 
from  evil,  5076.  The  Lord  is  order  itself;  hence,  where  he  is  present, 
all  things  are  disposed  into  order;  and  consequently  wherever  there  is 
order  he  is  present,  5703.  Universal  order  flowing  in  from  the  Lord, 
comprises  in  itself  singulars,  and  most  singulars,  and  by  its  action  all 
things  are  reduced  into  order  in  the  heavens ;  and  it  is  the  same  by 
common  influx  into  the  human  body,  6338.  Divine  truths  are  the 
same  thing  as  laws  of  order  from  the  Lord's  divine  human,  or  what  is 
called  the  Word,  by  which  all  things  were  made,  7206;  passages  cited 
9987  end.  Divine  truths  are  laws  of  order  in  the  internal  form,  as 
were  the  statutes  which  represented  them  in  the  external;  the  complex 
of  which  is  divine  truth  from  divine  good,  7995.  Divine  truth  arranges 
all  order  in  heaven,  hell,  and  earth ;  and  by  its  potency  all  the  miracles  of 
Moses  were  performed;  in  short,  it  is  power  itself,  8200.  Everything 
is  possible  that  is  according  to  order,  that  is,  to  divine  truth ;  but  every- 
thing against  order  is  impossible,  howsoever  it  may  appear  otherwise, 
8700.  Divine  truth  proceeding  from  the  Lord  makes  order,  and  is 
order  itself;  consistent  with  which,  divine  order  is  meant  by  God,  which 


842 


ORD 


ORD 


843 


is  the  expression  used  when  truth  is  treated  of  in  the  Word,  8700 , 
8988;  but  that  divine  truth  having  in  it  divine  good  is  meant,  9336. 

2.  That  Order  is  the  same  as  the  Divine  Law,  7186.  See  above  (1), 
2634,  3693,  7206,  7995.  That  the  laws  of  divine  order  are  truths  in 
heaven,  8999,  9290,  9987.  That  the  statutes  commanded  to  the  sons 
of  Israel  were  from  the  order  of  heaven  flowing  in;  and  that  the  expres- 
sion "a  statute  for  ever"  denotes  the  eternal  law  of  order  from  which 
they  proceed,  7884,  8070.  See  Law,  Judgments,  Statutes,  Moses 
(1,  22). 

3.  The  Order  of  In/lux  and  of  all  Existence,  is  from  the  Lord  to  the 
celestial,  from  the  celestial  to  the  spiritual,  and  from  the  spiritual  to 
the  natural;  in  this  order  all  things  are  derived,  and  only  in  this  order 
the  Lord  is  present,  775,  880,  1096,  1495,  1702,  1707,  7270.  There 
are  three  things  which  always  follow  in  order  of  succession,  ends, 
causes,  and  effects,  in  which  latter  the  end  of  the  love  is  imaged  either 
in  heavenly  order  or  the  contrary,  4104.  All  things  in  both  worlds, 
spiritual  and  natural,  exist  in  order  from  the  first  cause  or  fountain  of 
life,  and  not  only  exist  but  perpetually  subsist  in  such  order  from  him, 
4523—4524.  Vegetable  forms,  and  whatever  things  exist  from  light 
in  the  world,  are  disposed  into  order  by  the  heat  which  proceeds  from 
the  fire  of  the  sun  and  is  in  its  light;  this,  because  the  sun  represents 
the  ^ord;  its  fire  his  divine  love,  and  the  heat  proceeding  from  that  fire, 
his  inflowing  good,  5704.  Influx  from  the  Lord  is  by  the  spiritual 
world  into  the  natural,  and  is  distinguished  as  common  and  particular ; 
common  or  general  influx  into  all  things  that  are  in  order,  but  particular 
into  all  things  not  in  order,  5850;  but  that  natural  men  are  not  willing 
to  admit  that  all  influx  is  from  the  spiritual  world  into  the  natural, 
because  they  are  in  inverse  order,  5116.  The  influx  of  universal  order 
from  the  Lord  contains  in  itself  the  order  of  all  things,  to  the  most 
minute;  unless  this  were  so,  heaven,  hell,  man,  and  all  nature  would 
be  involved  in  confusion,  6338.  When  universal  order  acts,  it  appears 
that  goods  and  truths,  or  the  subjects  receiving  it,  act  of  themselves, 
6338.  Order  is  so  instituted  that  the  first  esse  is  in  derived  existences 
both  mediately  and  immediately;  thus  equally  in  the  ultimate  of  order 
as  in  the  first,  7004.  See  Influx  (I)  6063,*  6307,  6472,  6473,  7270, 
8719,  9682,  9683,  5147,  5150;  (11)  all  the  passages. 

4.  That  the  influx  of  Order  from  the  Lord  ruling  all  things,  is  yet 
consistent  with  man* s  freedom,  ill,  6487.     See  Liberty,  Man  (15). 

5.  The  true  Order  of  life  for  man,  is  to  love  another  as  himself, 
but  he  is  in  the  contrary  of  this  order,  637  end,  2219  cited  below. 
The  true  order  of  his  life  is  the  same  as  the  order  of  heaven,  celestial, 
spiritual,  natural,  91 1,  5013.  The  order  of  his  life  requires  the  external 
to  serve,  and  correspond  to  the  internal,  91 1,  5127,  5305.  According 
to  order,  the  celestial  flows  into  the  spiritual  and  adapts  it  to  itself; 
the  spiritual  into  the  rational;  and  the  rational  into  scientifics,  1495. 
It  is  equally  contrary  to  order  for  man  to  wait  passively  as  if  he  were 
not  able  to  do  good,  and  to  attribute  the  good  he  does  to  himself,  1712. 
According  to  the  order  in  which  man  is  created,  he  should  be  distin- 
guished from  brute  animals  by  love  towards  God  and  towards  his 
neighbour,  which  also  is  the  order  of  heaven,  2219,  4219.  When 
genuine  order  obtains,  good  is  elevated  to  the  highest  place  in  the 


affections,  and  truth  is  loved  for  the  sake  of  good,  3563  end.  The 
order  of  the  regenerate  man  is  the  same  as  that  of  truths  under  good, 
which  is  the  same  as  the  order  of  heaven ;  hence  he  is  a  heaven  in  its 
least  form,  5704,  6013.  The  internal  man  is  formed  in  the  order  of 
heaven,  the  external  in  that  of  the  world,  6057.  The  order  of  heaven 
consists  in  a  life  of  uses,  and  in  doctrine  or  worship  so  far  as  derived 
from  a  life  of  use,  7884. 

6.  The  Order  of  life  destroyed  or  inverted ;  that  this  is  the  case 
with  all  in  whom  the  love  of  self  and  the  world  rules,  who  are  therefore 
images  of  hell;  and  that  the  love  of  self  in  particular  is  diametrically 
opposed  to  the  order  into  which  man  is  created,  911,  2219.  Goods 
and  truths  in  the  natural  man  are  in  inverse  order  compared  with  the 
rational ;  hence,  it  is  impossible  and  contrary  to  order  to  discern  spi- 
ritual truths  from  the  light  of  the  natural  man,  4612,  5008  end,  5116. 
The  life  of  man  is  utterly  contrary  to  heavenly  order,  for  which  reason 
he  cannot  be  ruled  by  common  influx,  but  by  separate  spirits  and 
angels,  5850,  5993.  The  state  of  man  is  such  that  what  ought  to  rule 
in  him  serves,  and  what  ought  to  serve  commands ;  his  salvation  re- 
quires this  order  to  be  completely  inverted,  which  is  done  by  regenera- 
tion, 8553.     See  Evil  (2). 

7.  The  Order  of  life  before  and  after  Regeneration,  is  respectively 
inverse,  for  in  the  first  state  truth  is  primary,  but  in  the  second  state 
good,  i7/.  3563,  3679  end,  3726  and  citations,  4250,  4612;  and  the 
passages  cited  in  Man  (26).  He  who  is  led  of  the  Lord  by  good  is  led 
according  to  order,  and  is  in  the  Lord,  but  he  who  is  led  by  truth  is 
not  yet  in  order,  8510,  8512;  but  that  divine  truth  is  to  be  considered 
differently,  see  from  a  comparison  of  8700;  and  the  passages  cited 
above  (I);  and  what  is  to  be  done  that  such  may  enter  into  a  state 
according  to  divine  order,  8988.  See  Rectitude,  but  especially 
Regeneration. 

8.  The  Order  of  life  with  the  Spiritual  and  the  Celestial,  respec- 
tively, is  inverse;  the  spiritual  do  not  perceive  that  intelligence  flows  in 
from  the  Lord,  but  the  celestial  perceive  this  to  be  the  case,  99. 

9.  The  Order  of  Celestial  Life,  namely,  that  it  begins  from  the  Lord, 
from  whom  is  wisdom,  from  wisdom  intelligence,  from  intelligence 
reason,  and  by  reason  the  scientifics  of  the  memory  are  vivified,  121, 
123—124. 

10.  Wisdom,  Intelligence,  and  Science,  described  in  Order,  10,331; 
the  same  represented  by  Bezaleel,  121,  9598,  10,326—10,335. 

1 1 .  Wisdom,  Intelligence,  and  Order,  as  defined  by  a  wise  Gentile, 
2592.     See  Understanding,  Wisdom. 

12.  The  Order  of  teaching  and  learning  in  the  Word,  begins  from 
the  most  general  form  of  truths,  ill,  245.  The  order  of  influx  and 
instruction  is  such  that  celestial  and  intellectual  truths  flow  down  into 
and  adapt  scientifics  to  themselves;  this,  notwithstanding  the  appear- 
ance to  the  contrary,  1495.  See  Idea,  3819,  3820;  Education, 
Initiation,  Implantation,  Inapplication. 

13.  The  Order  of  the  Lord^s  life  when  he  was  in  the  world,  resem- 
bled that  of  other  men;  first,  therefore,  he  imbued  the  affections  of 
celestial  love,  1450,  1451,  1458,  1460,  1548,  1556.  See  Lord  (22, 
23).  The  Lord  was  born  as  another  man,  and  instructed  as  another 
man,  but  according  to  divine  order,  1414,  1438,  1450,  1457,  1461, 


n 


844 


ORD 


ORD 


845 


1487,  1489,  1554,  1555,  1557,  1864,  1902,  2500,  2523,  6716.  The 
Lord  made  his  natural  divine  according  to  the  same  order  in  which  he 
regenerates  the  natural  mind  of  man,  3726,  3993,  9987  end,  10,052. 
See  Lord  (61).  The  divine  had  no  need  of  the  means  used  by  the 
Lord,  but  he  willed  that  all  should  be  done  according  to  order,  4065  ; 
further  ilL  4075.     See  Lord  (21). 

14.  The  Order  of  Heaven  is  such,   that  the  Lord  by  the  celestial 
governs  the  spiritual,  and  by  the  spiritual  the  natural;  thus,  he  governs 
the  universal  heaven  as  one  man,  911,  3739;  see  below  4939.     All  the 
societies  of  heaven  are  ordered  or  arranged  according  to  correspondence 
with  the  Lord's  divine  human,   3189;  see  below  7206.     The  arrange- 
ment of  all  the  heavenly  societies  is  according  to  the  stupendous  form 
impressed  on  heaven  by  the  Lord;   and  the  same  form  is  impressed  on 
the  human  brain,  the  circumvolutions  of  which  correspond  to  the  fluxion 
of  heaven,  4040 — 4043,  6607.      The  whole  heaven   represents   one 
man,  because  its  order  is  from  the  Lord,  who  is  alone  man,  4839;  and 
the  passages  cited  below  (23).     The  relation  of  superior  and  inferior 
principles  is  the  same  in  man  on  earth  as  in  the  Grand  Man  of  heaven, 
for  the  celestial  is  the  first  in  order  and  flows  into  the  spiritual,  the 
spiritual  is  the  second  in  order  and  flows  into  the  natural,  and  the 
natural  is  third  in  order,  4939,  6013.    Order  in  heaven  rules  all  the  socie- 
ties there  according  to  the  arrangement  of  truths  under  good  from  the 
Lord,  5704,  9877.     It  is  the  influx  of  universal  order  from  the  Lord 
(containing  in  itself  all  things  of  order  even  to  the  most  minute,)  that 
arranges  the  societies  of  heaven  and  all  angels  and  spirits  into  order;  so 
in  universal  nature,   6338,  br.  6470.     The  laws  of  order  by  which 
heaven  is  arranged  are  from  the  Lord's  divine  human,   and  are  divine 
truths,   7206;  the  reception  of  which  is  ill.  7270  \  see  below  7931. 
Heaven  is  continually  reduced  into  order  by  the  Lord,  and  by  the  same 
procedure  the  evil  are  continually  devastated,    7710.      The   inferior 
heavens  are  arranged  into  order  by  influx  from  the  superior,  and  all  the 
societies  of  heaven  are  disposed  according  to  their  respective  good,  and 
thence  truth ;  ilL  by  the  arrangement  of  the  Israelites  in  tribes,  fami- 
lies, and  houses,  and  by  the  arrangement  of  organs  in  the  human  form, 
7836.     See  Heaven  (7).     In  the  order  of  the  three  heavens,  three 
goods  succeed  each  other,  like  end,  cause,  and  effect ;  namely,  celestial 
good,  spiritual  good,  and  natural  good ;  and  these  three  are  so  con- 
nected by  the  successive  influx  of  one  into  the  other,  that  they  make 
one,  9812,  10,099.     See  Heaven  (5,  6,  7).     The  order  of  heaven  is 
to  be  understood  as  the  order  which  commenced  when  the  Lord  began 
to  arrange  all  things  in  heaven  and  earth  from  his  divine  human;  hence 
the  elevation  of  the  spiritual  into  heaven,  and  the  recession  of  the  evil 
on  all  sides,  7931.    The  Lord,  when  he  came  into  the  world,  subjugated 
the  hells,  and  reduced  all  to  order  in  hell  and  in  heaven,  in  which  order 
he  now  holds  them  to  eternity  because  he  has  glorified  his  human, 
10,659.     See  Lord  (21). 

15.  The  Order  of  the  Lord's  kingdom^  requires  that  the  affection  of 
good  and  truth  be  separated  from  every  affection  of  the  love  of  self,  for 
otherwise  profanation  takes  place,  1326  ;  compare  3993. 

16.  The  Order  of  good  and  evil,  respectively.  Goods  are  arranged 
in  heavenly  order  in  man,  the  best  in  the  midst ;  evil  in  the  order  of 
hell,  the  worst  in  the  midst,  6028.     There  is  order  in  hell  as  well  as  in 


heaven,  but  it  is  like  the  consociation  of  robbers,  according  to  evils, 
7773,  8226.  See  Hell  (I),  693,  694,  3642,  6370,  6605,  6626,  7643, 
7679,  7681,  Evil  (3),  9336. 

17.  The  Order  of  goods  and  truths  in  Man,  how  they  are  arranged 
by  the  Lord  so  as  to  hold  the  centre,  while  evils  and  falses  are  arranged 
subordinately  towards  the  peripheries,  3993.  The  arrangement  of 
goods  and  truths  in  the  natural  man,  when  regenerated,  is  according  to 
spiritual  ends,  which  are  of  love  and  charity,  of  which  they  become  the 
images  and  mirrors,  4104.  The  arrangement  of  goods  and  truths  is  in 
a  celestial  order  like  that  of  heaven,  in  other  words  it  is  the  same  as 
the  arrangement  of  the  angels  in  societies,  4236;  see  below  4302;  and 
that  this  order  obtains  with  the  regenerate,  but  the  reverse  with  the  un- 
regenerate,  5339.  Truths  are  arranged  into  celestial  order,  more  and 
more  perfect  according  to  the  reception  of  good  and  its  quality,  4250. 
Heaven  is  called  the  Grand  Man  because  of  the  order  in  which  truths  and 
goods  are  arranged,  4302.  The  order  in  which  truths  must  be  when 
they  enter  good  in  the  heavenly  form  is  imaged  in  the  human  body,  ill. 
4302.  In  man  who  is  regenerating  there  are  many  falses  mixed  with 
truths,  which  are  arranged  into  order  when  he  is  regenerated,  and  acts 
from  good ;  in  this  order  truths  occupy  the  inmost,  and  falses  are  re- 
jected to  the  last  circumferences;  but  with  the  evil  the  contrary  takes 
place,  4551,  4552;  see  also  3993.  The  object  of  thought  is  imme- 
diately under  the  intuition,  and  in  order  round  about  it  are  such  things 
of  the  memory  as  are  in  aflinity  with  it,  those  in  less  affinity  verging  to 
the  distance  and  to  oblivion,  5278;  the  same  order  in  reference  to  truths 
which  agree  with  the  loves,  5530,  5881;  and  with  scientifics  under  the 
internal  sight,  or  intellectual  mind,  6068  ;  see  below  6338.  The  order 
of  goods  and  truths  in  the  natural  or  external  mind,  is  produced  by 
influx  from  the  internal,  5288.  All  goods  and  truths  with  the  regene- 
rate are  carried  down  into  scientifics  in  the  natural  mind,  because 
scientifics  are  the  ultimate  of  order,  5373.  Scientifics  in  genuine  order 
are  arranged  in  the  form  of  heaven ;  but  in  inverse  order,  they  are  in 
the  form  of  hell,  5700.  Order  consists  in  the  right  disposition  of  truths 
under  good,  in  which  good  the  Lord  is  present,  5703 — 5704.  The 
order  of  scientifics  and  truths  under  good  is  more  wonderful  than  man 
would  ever  believe,  but  it  is  apparent  in  the  light  of  heaven  and  is  known 
to  angels,  588 1 .  The  order  of  spiritual  good  is  in  the  interior  of  the 
natural  mind,  and  in  order  round  about  it  are  goods  and  truths  called 
natural,  6451.  The  order  of  all  goods  is  from  the  Lord,  who  is  in  the 
inmost,  by  successive  degrees  to  the  outermost,  9683.  The  order  in 
which  all  truths  are  arranged  is  from  the  one  good,  for  truths  are  the 
form  of  good,  9863,  9864.     See  Good  (21). 

18.  Order  in  the  procedure  of  Ideas.  Unless  the  thoughts  of  man 
were  arranged  universally  and  singularly  under  the  affections  of  his 
love,  it  would  be  impossible  for  him  to  think  rationally  and  analytically, 
or  to  act  rationally,  6338;  seriatim  passages  on  thought  and  its  ideas, 
6598,  6626;  and  see  Idea,  1008  and  following  passages. 

19.  Successive  and  Simultaneous  Order  explained.  Man  begins 
truly  to  live  when  divested  of  corporeals,  and  he  owes  his  ability  so  to 
live,  to  the  disposition  of  his  interiors,  distinctly,  in  successive  order, 
634;  more  fully  ill.  3691,  5114;  compare  9216  cited  below.  The 
distinct  degrees   are   three,    formed  in  successive  order  according  to 


846 


ORD 


the  three  heavens,  ill.  5114,  5145;  see  below  9866.  The  inmost  or 
highest  in  successive  order  becomes  the  middle  in  simultaneous  order, 
because  the  interiors  flow  down  and  subside  together  in  the  external, 
5897,  6239,  6451,  6465.  Successive  and  simultaneous  order  summa- 
rily explained  ;  especially  that  simultaneous  order  is  from  the  existence 
of  interior  things  all-together  in  ultimates,  645 1 .  All  things  in  nature 
exist  from  interior  things,  not  by  continuity,  but  distinctly,  by  exser- 
tions  and  compositions,  formed  in  successive  order,  ill.  6803.  Succes- 
sive order  is  the  difference  of  degree  between  interior  and  exterior,  as 
between  life  and  the  forms  recipient  of  life,  ill.  8603  ;  or  heaven,  spirit, 
and  body,  10,099.  The  prior  or  interior  in  order  cannot  exist  without 
connection  with  the  ultimate  in  order,  illustrated  by  the  skin,  and  the 
connection  of  heaven  with  the  human  race,  9215—9216  ;  and  by  the 
belt  as  a  common  bond,  9828.  Things  in  simultaneous  order  serve  as 
the  plane  or  fulcrum  of  things  in  successive  order;  and  hence  the  pre- 
servation and  state  of  the  interiors  depends  on  the  exteriors  or  ultimate, 
of  which,  therefore,  power  is  predicated,  9836.  The  supreme,  or  first, 
contains  all  the  interiors  together  in  order  by  means  of  the  last,  and 
subsists  together  with  the  interiors  in  the  last,  10,044;  see  below 
10,329.  The  interiors  in  successive  order  are  three,  which  make  one 
when  they  close  together  in  simultaneous  order;  thus  every  three  make 
one  in  ultimates,  and  every  one  comprehends  three,  9866,  10,099.  From 
the  order  here  described  it  follows  that  the  first  and  the  last  both  sig- 
nify a//,  10,044,  10,329,  10,335.  See  First,  Degree,  Man  (19), 
Internal  (1),  (10),  4618,  9216,  External  (1),  9824,  Heaven  (5); 
as  to  the  order  of  succession  by  which  divine  truth  is  at  length  received 
in  heaven  as  truth  divine,  see  7270  and  compare  8603. 

20.  The  Ultimates  or  Extremes  in  which  Divine  Order  is  terminated, 
are  the  gestures,  actions,  looks,  speech,  and  external  sensations  of  man, 
3632,3721,  5862,  5990,  6192,  6211.  Interior  and  highest  things, 
even  to  the  divine,  all  close  in  together  in  the  ultimates  of  order,  3701, 
3721,3739.  See  External  (1),  6451,  6454,  9828,  9824,  10,614, 
9826,  10,044.  The  natural  mind  of  man  is  the  ultimate  of  order,  and 
the  gate  by  which  all  things  of  nature  ascend  to  the  divine,  and  through 
which  the  divine  flows  into  nature,  3721  and  citations.  See  Man  (29), 
Natural  (14).  The  ultimate  of  order  is  truth,  because  it  is  the  re- 
cipient of  good,  3726  and  citations,  3739. 

2 1 .  Worship  according  to  Heavenly  Order,  consists  in  the  exercise  of 
good  according  to  the  Lord's  commands,  not  essentially  in  congre- 
gational worship,  morning  and  evening,  7884.     See  External  (3), 

Worship. 

22.  Maintenance  of  Order  in  the  world.  Order  cannot  be  main- 
tained in  the  world  without  governors  (Pra/ecti),  having  the  power  of 
reward  and  punishment,  10,790.  Without  governors,  and  laws  to 
restrain  the  evil  within  bounds,  the  human  race  would  perish,  10,791. 
There  must  be  order  also  (secured  by  the  subordination  of  the  inferior 
to  the  superior)  among  governors,  who  must  be  skilled  in  the  laws, 
wise,  and  godfearing  men,  10,792.  To  secure  such  order  there  are 
governors  in  ecclesiastical  afiairs,  or  priests,  who  are  appointed  to  teach 
and  lead  men  according  to  the  doctrine  of  their  church,  and  there  are 
governors  over  civil  affairs,  such  as  kings  and  magistrates;  the  duties 
of  each  respectively,  10,789,  10,793—10,806.     See  Government. 


ORD 


847 


23.  Summary  of  Passages  concerning  Order  (some  of  the  foregoing 
citations  repeated,  but  differently  arranged).  The  universal  heaven,  con- 
sisting of  innumerable  angelic  societies,  is  disposed  by  the  Lord  according 
to  his  own  divine  order;  this,  because  the  divine  proceeding  of  the  Lord, 
received  by  the  angels,  makes  heaven,  551,  1274—1277,  1376—1382, 

;?i^.\^^l^'  ^^^^'  ^^^^'  7211,  8192,  9144,  9338,  10,125,  10,151, 
10,157.     See  Angel,  Influx  (7),  Heaven  (8),  Lord  (17).     The 
torrn  of  heaven  is  a  form  of  order,  because  from  the  Lord  who  is  a 
dUvme  man,  4040—4043,  6605,  6607,  9877.    See  Form,  6605  to  end, 
Ueaven  (7).     It  IS  in  man  that  all  things  of  divine  order  are  collated, 
and  hence,  from  creation,  he  is  divine  order  in  form,  4219,  4283,  4523, 
4524,  4931,  6013,  6057,  6605,  6626,  9279.     See  Man  (7),  particu- 
larly 9706,   10,156,   10,472;   Life  (2),   Correspondence.     Every 
angel  is  a  recipient  of  divine  order  from  the  Lord,  and  is  in  a  human 
torm,  perfect  and  beautiful  according  to  reception,  322,  553,    1880, 
1881,  3633,  3804,  4622,  4735,  4797,  4803,  4985,  5199,  5530,  6054, 
iu    '  l^:^'^'^'  10,594.     See  Angel,  Beauty,  Life  (14),  Man  (14). 
Ihe  whole  angelic  heaven  also,  in  its  whole  complex,  is  in  form  as  a 
man,  for  which  reason  heaven  is  called  the  grand  man;  this,  because 
the  universal  heaven  as  to  all  the  angelic  societies  there,  is  arranged 
by  the  Lord,  according  to  divine   order,  2996—2998,   3624—3649, 
3636—3644,  3741—3750,  4218—4228,  4625.     See  Heaven  (7).    It 
is  the  divine  human  of  the  Lord  which  gives  birth  to  the  order  and  form 
of  heaven,  and  to  the  order  corresponding  thereto,  and  the  forms  within 
forms,  of  the  human  body,  2996,  2998,  3624—3649,  3741—3745.  See 
Lord  (27),  Life  (2).     Man  is  not  born  into  good  and  truth,  thus  nei- 
ther into  divme  order,  but  against  it,  and  in  contrary  order;  hence,  he 
is  born  into  mere  ignorance,  for  which  reason  it  is  necessary  that  he  be 
bornagam,  or  regenerated;  this  is  effected  by  divine  truths  from  the 
Lord,  whereby  he  is  initiated  into  order,  and  made  really  a  man.  210, 
V^hoo^hll^^'  ^^^^'  2577,  3701,  3812,  5660,  5786,  8480,  8550, 
10  283,  10,284,  10,731.     See  Man  (1,  7,  10,  22,  24,  25,  29);  Evil 
(2),    Kegeneration.     When  the  Lord  forms   man  anew,   that   is, 
regenerates  him,  he  arranges  all  things  appertaining  to  him  according 
to  order,  thus,  into  a  celestial  form,  5700,  6690,  9931,  10,303.     See 
booD  (20),  Heaven  (7,  9),  Man  (25);  and  see  above  (17).    The  inte- 
riors are  open  into  heaven,  even  to  the  Lord,  with  that  man  who  is  in 
divme  order,  but  are  closed  with  him  who  is  not  in  order,  8513.     See 
Idea,  Internal  (2,  3),  Open  (2,  3).     So  far  as  man  lives  according 
to  order,  so  far  he  has  intelligence  and  wisdom,  2592.     See  Under- 
standing.    The  Lord  rules  the  first  principles  of  order,  and  at  the 
same  time  the  last,  also  he  rules  the  last  from  the  first,  and  the  first 
from  the  last,  and  thus  all  things  are  kept  in  connection,  3739,  9828. 
bee  First,  Influx  (1 ).     Illustrations  of  successive  order,  and  the  ulti- 
mate of  order  m  which  successive  or  interior  things  are  together  in  their 
order,  634,  3691,  5114,  5145,  5897.  6239,  6451,  6465,  8603,  9215- 
??j^  9^28  9836;  9866,  10,044,   10,099,   10,329,   10,335;  see  above 
\     A      u  ^       ^^^  contrary  to  order,  still  they  are  ruled  by  the 

w? -Zq  S^^  "^^  according  to  order,  yet  from  order,  4839,  7877, 
10,// 8.  Evils  and  falses  are  ruled  from  permission,  and  this  is  for  the 
sake  of  order,  7877,  8700,  10,778.  See  Lord  (9),  Liberty,  Provi- 
dence; and  see  above  (4).     Every  thing  is  impossible  which  is  con- 

VOL.  II.  ^  p 


848 


ORD 


ORD 


849 


trary  to  order,  thus  that  a  man  who  lives  in  evil  can  be  saved  from 
mercy  alone,  that  in  the  other  life  the  evil  can  be  consociated  with  the 
good,  that  man  can  be  compelled  to  live  well,  and  similar  fancies,  8700. 

24.  The  Order  of  Life  in  brute  animals ;  that  it  is  not  perverted  as 
in  man,  637  end,  5859,  5992.  See  other  passages  collected  under 
Influx  (13),  Life  (12). 

25.  Various  laws  of  Order.  It  is  a  law  of  order  in  the  other  life 
that  evil  and  the  false  incur  their  own  punishment,  10,  1 1.  It  is  a  law 
of  order  that  no  one  is  cast  into  hell  by  the  Lord,  but  that  the  evil  cast 
themselves  in,  and  this  to  full  consummation,  1857,  2258,  2447,  9320. 
The  law  of  order  by  which  the  evil  are  separated  from  the  good,  and 
rush  into  punishment,  is  a  law  of  mercy  lest  they  should  do  hurt  to  the 
good  and  destroy  the  order  of  heaven,  2258.  It  is  a  law  of  order  that 
no  one  can  enter  into  heaven  except  by  purification  of  the  heart,  and  so 
far  as  man  submits  himself  to  this  law  the  order  of  heaven  is  formed  in 
him,  2634.  It  is  a  law  of  order  in  the  Lord's  kingdom,  that  when  good 
spirits  are  affected  by  any  love  of  self,  they  are  remitted  a  little  into 
their  natural  state,  in  which  they  imbue  knowledge  of  good  and  truth 
concerning  that  particular  fault,  3693.  In  the  other  life,  so  far  as  any 
are  in  evil  or  contrary  to  order,  they  appear  as  monsters,  but  so  far  as 
they  are  in  good,  or  in  order,  they  appear  as  men;  this,  because  all 
good  is  according  to  divine  order,  and  the  Lord  from  whom  all  order 
flows  is  alone  man,  4839.  It  is  a  law  of  order  that  inferior  or  exterior 
things  be  subject  to  superior,  5127,  5305.  It  is  according  to  divine 
order  that  the  evil  who  infest  should  be  removed  gradually,  and  the  spi- 
ritual church  be  delivered  gradually,  7186,  further  ill,  7710;  applied 
immediately  to  regeneration,  9336.  It  is  according  to  order  in  the 
other  hfe  that  all  should  be  consociated  according  to  the  life  they 
have  acquired  to  themselves  in  the  world,  8/00.  See  Law,  pp. 
502—503. 

26.  Order  represented  in  the  Word.  The  order  of  life  in  the  celes- 
tial man  represented  by  a  garden  in  Eden  from  the  east,  99,  121,  122 
— 124.  The  order  of  the  Lord's  life  in  the  world  represented  by  the 
journeyings  of  Abram,  1450.  The  order  in  which  he  proceeded  to 
intelligence  and  to  wisdom  until  the  whole  human  became  wisdom  itself, 
represented  by  the  transactions  between  Sarai  and  Abram,  first  in 
Egypt,  1489,  1493,  1495.  All  things  that  are  of  divine  order  denoted 
by  the  precepts  in  the  Mosaic  law,  2634.  The  presence  of  highest 
things  in  the  ultimates  of  order,  their  eternal  communication  and  con- 
junction, represented  by  the  angels  of  God  ascending  and  descending  in 
the  dream  of  Jacob,  3701.  The  Lord's  kingdom  in  the  ultimate  of 
order  denoted  by  the  house  of  God  (after  Jacob's  dream),  3739.  The 
order  in  which  the  universals  of  good  and  truth,  or  of  love  and  faith,  are 
received  in  various  states,  denoted  by  the  arrangement  of  the  names  of 
the  twelve  tribes,  3862.  The  order  into  which  goods  and  truths  are 
disposed  when  mixed  with  evils  and  falses,  represented  by  the  removal 
of  all  the  speckled  and  spotted  cattle,  &c.,  3993;  see  4551,  4552  cited 
above  (17).  The  elevation  of  truths  and  the  affections  of  truth,  and 
their  arrangement  in  common  principles  or  effects,  denoted  by  Jacob 
setting  his  sons  and  his  women  upon  camels,  4104.  The  arrangement 
of  goods  and  truths  in  celestial  order,  denoted  by  the  camp  of  God,  and 
by  the  encampings  of  the  Israelites,  4236,  6335,  8561.     The  prepara- 


tion and  arrangement  of  goods  and  truths  in  the  natural  man  to  receive 
good  flowing  in  from  the  divine,  represented  by  Jacob  when  he  pre- 
pared his  people  and  his  flocks  and  herds  to  meet  Esau,  4250.     Truths 
not  yet  disposed  in  order  to  enter  good  denoted  by  Jacob  halting  upon 
his  thigh  when  he  passed  Penuel,  4302.    The  order  in  which  truths  are 
insinuated  into  good  denoted  by  the  wives  of  Jacob,  and  the  hand- 
maids and  their  children,  arranged  to  receive  Esau,  4342—4345.     The 
contrary  of  divine  order  denoted  by  what  is  evil  in  the  eyes  of  Jehovah, 
by  smnmg,  &c.,   4839,  5076.     Those  who  are  in  genuine  order,  thus 
who  are  in  the  truths  and  goods  of  the  church,  denoted  by  the  Hebrews, 
5701.     Those  in  whom  the  truths  of  the  church  are  brought  into  order 
under  Christian  good,  denoted  by  the  sons  of  Israel,  5704.     The  new 
disposition  and  ordination  of  truths  in  the  natural  man,  when  good  is 
present,  denoted  by  Joseph's  brethren  troubled  when  he  discovered 
himself  to  them,  5881 .     The  order  of  the  truths  of  faith  and  goods  of 

r-jQ-^Viifo^^^S.'*^^  ™«"'  denoted  by  Jacob  calling  his  sons  around  him, 
OJ^o,  (,338.     The  order  of  spiritual  good  in  the  midst  of  natural  goods 
and  truths,  denoted  by  Israel  gathered  to  his  people,  6451.    Liberation 
trom  falses,  according  to  the  laws  of  divine  order,  denoted  by  the  deli- 
verance of  the  Israelites  with  great  judgments,  7206.     Divine  order  in 
f  ^^^  too  ^"°*^^  ^^  *  'statute  for  ever'  when  so  expressed  in  the  Jewish 
law,  /  884,  793 1 .  The  order  in  which  the  interiors  are  disposed  when  man 
is  about  to  undergo  temptations,  denoted  by  the  encampment  in  Rephi- 
dim,  8.)61.     Divme  truths  in  successive  order  denoted  by  Moses,  and 
Aaron  and  Hur,  in  the  battle  with  the  Amalekites,  8603.     Perpetual 
obedience  the  means  of  leading  those  into  divine  order  who  are  not  yet 
m  good,  but  in  truths,  denoted  by  the  statute  concerning  the  Hebrew 
servant,  8988.     The  order  in  which  goods  and  truths  succeed  in  the 
regenerate  and  m  heaven,  represented  in  the  tabernacle,  9596,  9683. 
iJivme  truths  in  their  order  from  divine  good,  denoted  by  the  precious 
stones  in  the  breastplate  of  judgment,  9863—9873.    'The  law  of  order 
according  to  which  the  Lord  glorified  his  human,  represented  in  the 
ritual  of  consecration,  9987  end.     The  order  in  which  the  interiors  are 
arranged  when  the  good  of  innocence  and  charity  in  the  internal  man  is 
about  to  be  purified,  or,  when  the  internal  human  of  the  Lord  was  about 
,  n  nrf    JJ?    '  denoted  by  the  preparation  of  the  burnt-offering,  10,048. 
1  U,Uj  J.  The  ordination  and  disposition  of  the  truths  of  faith  and  goods 
o7*  °lf°^*^^  ^y  ^*^^"g  the  number  of  the  sons  of  Israel,  10,217. 
^>^^  Orefer  in  which  the  Sons  of  Jacob  and  the  Tribes  of  Israel 
are  named,  denote  the  universals  of  love  and  faith,  in  the  several  phases 
of  the  regenerate  life,  3862,  cited  above  (26).     See  Tribes. 
•     ^'^^\^^^^^  ^^  *^^  Precious  Stones  in  the  Breastplate,  is  given 
m  the  Word,  but  it  is  not  stated  what  particular  tribes  correspond  to 
the  several  stones,  3862.     The  precious  stones  in  the  breastplate,  the 
variations  of  light  in  them,  represented  in  one  complex  the  order  of 
truths  and  goods  the  same  as  the  various  order  of  the  tribes,  6335,  par- 
ticularly 9863-9873.     See  Precious  Stones.  ^ 

29.  Order,  or  ordering,  named  in  the  Word.  Abraham  laid  the 
wood  in  order  upon  the  altar  (Gen.  xxii.  9,  disposuit  ligna),  denotes 
the  merit  of  justice  adjoined  to  the  divine  human  when  the  Lord  was 
about  to  undergo  the  direst  temptations,  2811,  2812,  2814.  Aaron 
and  his  sons  shall  order  it  from  evening  to  morning,  meaning  the  lamp 

p  2 


850 


OUT 


(Ex.  xxvii.  21— orefinare),  denotes  the  perpetual  influx  of  good  and 
truth  from  the  Lord,  in  every  state,  9  780 — 9787. 

30.   Order,  Ecclesiastical  and  Civil;  see  above  (22). 
ORDINANCES  \observanda\     See  Observances. 
ORDINANCES  [statutd].     See  Statutes. 
ORGAN  {organmn].     See  Music. 

ORGANS,  OF  THE  BODY.  See  Life  (I),  2888,  3001,  3484,  3629; 
(3),  290,  5077,  6451,  6472,  9276;  (4),  all  the  passages;  Influx  (9)  ; 
Man  (10);  generally,  that  there  is  but  one  only  life,  to  which  all  forms, 
which  are  substances  or  organs,  correspond,  and  that  their  correspond- 
ence is  according  to  their  quality  as  recipients  of  life,  3484. 

ORGANS,  OF  EXCRETION  AND  SECRETION,  description  of  the 
spirits  that  correspond  to  them,  5380 — 5390. 

ORGANS,  OF  GENERATION.     Scc  Marriage  (12). 
ORGANS,  OF  THE  SENSES.     Scc  Sense. 
ORGANICAL  FORMS.     See  Form,  Vessel. 
ORIGINAL  SIN,  not  true  as  commonly  understood,  yet  that  man 
is  nothing  but  sin,  ill,  5280.     See  Evil  (2). 

ORNAMENT  and  ADORNMENT  [omatusX  in  the  general  sense 
of  fine  clothes,  denotes  holy  truth,  also,  what  is  diivine  in  externals,  sh. 
10,536,  10,540.  In  the  opposite  sense,  where  the  whoredom  of  Samaria 
with  the  Assyrians  is  treated  of,  ornamental  clothes  and  vessels  denote 
truths  perverted,  thus,  falses,  and  knowledges  of  good  and  truth  turned 
to  confirm  falses,  2466.  A  crown  of  glory  [corona  ornatusy  Isa.  xxviii. 
5],  denotes  wisdom,  from  divine  good;  a  diadem  of  beauty  [cidaris 
decorisy  ib,\  intelligence,  predicated  of  truth  from  good,  9930,  10,540 
and  citations.     See  Mitre. 

ORNAMENT  [monile\  in  the  sense  of  jewellery.    In  ancient  times 
it  was  customary  to  present  the  bride  with  a  nose  ornament  and  brace- 
lets; the  nose  ornament  was  a  token  of  good,  the  bracelets  of  truth, 
because  good  and  truth  make  the  church,  and  the  church  was  repre- 
sented by  the  bride,  3103,  3105;  ill.  by  the  story  of  Rebecca,  3132. 
This  sort  of  jewels  [monilia]y  when  applied  to  the  ears,  likewise  signify 
good,  but  good  in  act;  in  the  opposite  sense,  evil  in  act,  3103  end.  The 
monilia  were  put  on  the  forehead  above  the  nose,  and  were  the  repre- 
sentative badges  of  good;  the  same  word  in  Hebrew  means  ear-rings, 
which  were  the  representative  badges  of  obedience,  4551  end.     A  nose 
ornament  denotes  the  perception  of  good;  ear-rings,  the  perception  of 
truth,  and  obedience,  br.  9930;  compare,  10,540.     Ear-rings  of  gold 
were  the  representative  badges  of  obedience  and  of  the  apperception  of 
the  delights  of  external  love,  sh.  10,402.     A  seal  denotes  consent  and 
confirmation,  4874,  5317  end;  a  ring  put  on  the  hand,  the  confirmation 
of  power  yielded  by  one  to  another,  5317,  5318;  a  chain  of  gold  upon 
the  neck,  the  conjunction  of  the  interiors  and  exteriors  by  good,  5320, 
or  truth  from  good  as  to  influx,  10,540;  bracelets,  truths  as  to  power, 
10,540;  bracelets  on  the  arm  of  a  king,  divine  truth  in  power,  3105. 
See  Ring,  Seal,  Crown. 

ORPHAN.     See  Fatherless. 
OUT,  to  go.     See  Go  Forth. 

OUTERMOST  [extimum].  The  senses  and  appetites,  which  are 
corporeal,  do  not  constitute  the  external  man,  but  the  outmost,  1718. 
The  outermost  is  the  most  common  or  general,  with  which  the  inmost 


\ 


OX 


851 


communicates,  3695.  Illustration  of  the  graduated  order  from  inmost 
to  outermost,  2973,  4154.  What  the  outmost  or  lowest  affections  are 
in  themselves,  4459.     See  Centre,  Middle. 

OVEN  [clibanus'].     See  Furnace. 

OVERFLOW.     See  Flood. 

OVERTAKE  [assequi].  To  overtake,  or  reach  to,  or  come  up  with 
(as  when  one  follows  another),  denotes  communication  and  influx,  8155. 
bee  Moses  (15),  and  compare  the  different  treatment  of  the  subject 
wliere  Jacob  is  pursued  by  Laban,  in  Jacob  (7). 

OVUM  [ovulum'].     See  Egg. 

OWL  [noctua'].     See  Raven. 

OX  [bos].  1.  Flocks,  and  animals  of  the  flock  in  the  sacrifices, 
denote  interior  or  rational  goods;  those  of  the  herd  exterior  or  natural 
goods,  2180,  and  other  passages  cited  in  Herd.  Oxen  and  young  bul- 
locks, or  the  sons  of  oxen,  which  are  animals  of  the  herd,  denote  celes- 
tial natural  goods,  2179,  2180,  8937.  The. son  of  an  ox  denotes  the 
celestial  natural,  which  is  the  same  as  natural  good,  or  good  in  the 
natural,  2184  end,  5895.  See  Natural  (8),  Good  (3).  An  ox  denotes 
natural  exterior  good;  an  ass,  natural  truth,  2781,  2830,  4244,  9086, 
oQQn  ^^^^L  *^^  signification  of  some  other  animals  also  sh,  2781, 
"  u  n    r°°^^^  ^'^®  good  of  the  church,  4502,  5895.     Oxen  and 

?m2^  «^uIlocks  signify  natural  goods;  cows  and  heifers,  natural  truths, 
,^198.     Oxen  and  young  bullocks  denote  the  external  goods  of  charity, 
or  goods  of  the  external  man,  5913,  6357;  also  goods  of  the  exterior 
natural  as  distinguished  from  goods  of  the  natural,  5642.     An  ox  de- 
notes the  affection  of  natural  good;  an  ass,  the  affection  of  natural 
truth,  8912.     In  the  opposite  sense,  an  ox  denotes  the  affection  of  evil 
in  the  natural  man,  9065,  9070,  9081,  9083,  9090.     A  young  ox  or 
UnMock  Ijuvencus^y  denotes  the  good  of  innocence  and  of  charity  in  the 
external  or  natural  man,  ill,  and  sh.  9391,  9990,  10,122.    Oxen  denote 
goods  m  their  power,  10,236.     The  idolatrous  worship  of  the  ox  and 
the  cow,  in  Egypt,  was  derived  from  their  correspondence,  ill.  9391. 
a    1       /u '"T"^  of  passages.     Abram  had  sheep  and  oxen   [put  for 
flock  and  herd],  and  asses,  and  servants,  and  handmaids,  and  she-asses, 
and  camels  (Gen.  xii.  16),  denotes  generally,  the  possessions  of  the 
external  man  which  serve  the  internal,  1486.     The  son  of  an  ox,  tender 
and  good,  taken  from  the  herd  by  Abraham  (chap,  xviii.  7),  denotes 
celestial  natural  good  which  the  rational  chooses  to  Conjoin  to  itself, 

1  A  u  r""^J  *"^  ™*^^»  *"^  ^^e  son  of  the  ox,  set  before  the  angels 
by  Abraham  (ver.  8),  denotes  the  celestial,  the  spiritual,  and  the  cor- 
responding natural,  which  must  be  conjoined  in  order  to  receive  percep- 
tion, 2183—2185.  I  have  ox,  and  ass,  and  flock,  and  man-servant, 
and  maid- servant,  said  by  Jacob  (chap,  xxxii.  5),  denotes  goods  and 
truths,  exterior  and  interior,  in  order,  4244.  Slay  and  make  ready 
(oxen  being  understood),  in  the  commands  given  by  Joseph  for  the  wel- 
come reception  of  his  brethren  (chap,  xliii.  16),  denotes  the  goods  of 
the  exterior  natural  by  which  man  is  first  introduced  into  celestial  spi- 
ritual  good,  5642.  Their  sheep  and  their  oxen  [put  for  flocks  and 
lierdsj,  mentioned  in  the  slaughter  of  Sheckhem  (chap,  xxxiv.  28),  de- 
notes rational  and  natural  good  both  destroved,  4505.  The  hand  of  the 
i.ord  upon  the  oxen  and  upon  the  sheep  [put  for  herd  and  flock],  in  the 
judgments  upon  Egypt  (Ex.  ix.  3),  denotes  the  vastation  of  natural  good, 


852 


OX 


PAI 


853 


exterior  and  interior,   7504.     The  house  and  wife,  man-servant  and 
maid-servant,  ox  and  ass,  of  another  not  to  be  coveted  (chap.  xx.  1 7), 
denotes  good  and  truth  in  general,  the  affection  of  spiritual  good  and 
truth,  and  the  affection  of  natural  good  and  truth,  to  be  inviolable, 
8912.     An  ox  that  gores  a  man  or  woman  to  be  stoned  to  death,  but 
the  lord  [owner]  of  the  ox  to  be  acquitted,  if  not  aware  of  its  character 
(chap.  xxi.  28),  denotes  the  affection  of  evil  that  hurts  the  good  or 
truth  of  faith  to  be  rejected,  and  evil  not  attributed  to  the  internal  man, 
9065—9069.  The  ox  that  gores  a  person,  after  his  character  was  made 
known  to  the  owner  (ver.  29),  to  be  stoned,  and  the  lord  of  the  ox  like- 
wise to  be  put  to  death,  denotes  the  damnation  of  the  internal  man  if 
evil  pass  into  the  understanding,  9070—9075.    A  fine  of  thirty  shekels 
of  silver  to  be  paid  by  the  owner  of  the  ox,   when  it  gored  a  man- 
servant or  a  maid-servant  (ver.  32),  denotes  full  restitution  by  truth 
from  the  Word,  9081—9083.     A  man  who  digs  a  pit,  to  pay  in  silver 
the  value  of  any  ox  or  ass  that  falls  into  it  and  is  killed  (ver.  33,  34), 
denotes  the  means  of  restitution  by  truth  when  natural  good  or  truth  is 
perverted  by  somewhat  false,  9084—9088.     The  ox  of  one  that  has 
wounded  the  ox  of  another,  and  caused  its  death,  to  be  sold,  and  the 
silver  divided  (ver.  35,  36),  denotes  the  alienation  of  a  good  affection 
if  contrary  to  another  good,  and   the  dissipation  of  its  truth,  9090 
— 9093.     Five  oxen  to  be  restored  for  one  ox  stolen,  and  four  sheep 
for  a  sheep  (chap.  xxii.  1),  denotes  the  full  meed  of  punishment  or  suf- 
fering before  exterior  or  interior  good  can  be  restored,  if  once  alienated, 
9098 — 9103.    Double  to  be  repaid  by  a  thief  in  whose  hand  the  ox  or  ass 
or  sheep  is  found  alive  (the  time  after  sunrise  being  spoken  of,  ver.  4), 
denotes  the  full  restitution  of  good  or  truth,  if  any  spiritual  life  remain, 
9133—9137.     Double  to  be  paid,  after  legal  decision  concerning  any 
manner  of  trespass  (by  the  purchase  of  things  stolen  or  otherwise),  for 
ox,  for  ass,  for  sheep,  for  raiment,  &c.  (ver.  9),  denotes  full  restitution 
of  good  and  truth  in  those  various  degrees,  after  inquisition  and  adjudi- 
cation by  truth,  9148,  9157—9161.     Ass,  or  ox,  or  sheep,  entrusted 
to  another,  and  afterwards  dying,  or  being  stolen,  through  neglect,  to 
be  restored  by  him  (ver.    10),  denotes  the  restitution  of  goods  and 
truths  which  have  unconsciously  gone  out  of  memory,  91G2 — 9170. 
Not  to  repay  the  value  if  he  bring  evidence  that  the  animal  was  torn 
[by  dogs  or  wild  beasts],  (ver.  13),  denotes  that  no  punishment  accrues 
to  man  for  hurt  done  by  the  falses  of  evil  without  his  own  fault,  9171-;— 
9173.     The  firstling  of  an  ox,  or  a  sheep,  to  be  seven  days  with  its 
mother,  and  on  the  eighth  day  to  be  given  to  Jehovah  (ver.  30),  denotes 
the  state  of  good  exterior  and  interior,  first  with  truths,  afterwards 
with  the  Lord,  when  vivified  by  good  from  him,  9225—9227.     The  ox 
or  the  ass  of  an  enemy  found  astray  to  be  led  back  to  him  again  (chap, 
xxiii.  4),  denotes  good  and  truth  not  genuine  of  those  without  the 
church  to  be  restored  by  instruction  and  emendation,  9255 — 9256. 
Burnt-offerings  and  peace-offerings  of  young  oxen  offered  to  Jehovah 
at  Sinai  (chap.  xxiv.  5),  denotes  worship  from  the  good  of  love  and  the 
truth  of  faith,  and  the  quality  of  good  in  such  worship,  939 1 .     One 
young  ox  or  bullock,  a  son  of  the  herd,  and  two  rams  in  the  ceremony 
of  consecration  (chap.  xxix.  1,  3),  denotes  the  purification  of  the  natu- 
ral man,  and  also  of  the  spiritual  man  as  to  good  and  truth  respectively, 
9990,  9991;  ver.  10—14,  10,021,   10,023,   10,026.     A  bullock  to  be 


' 


1 


offered  every  day  for  a  sin-offering  (ver.  36),  denotes  the  continual 
removal  of  evils  and  falses  from  the  natural  man  by  the  good  of  inno- 
cence from  the  Lord,  10,122;  anticipated  2830.     A  calf,  or  bullock,  or 


young  ox 
denotes  na 


yitulutnjy  made  of  molten  gold  by  Aaron  (chap,  xxxii.  4), 
itural  and  sensual  delight  so  fashioned  that  evils  appear  as 
goods,   10,406,   10,407,    10,423.     The  calf  and  the  dancing  seen  by 
Moses  when  he  descended  from  the  mountain  (ver.  19),  denotes  the 
state  of  infernal  worship,  and  hell,  its  interior  festivity,  when  seen  from 
interior  intuition,   10,459.     The  calf  burnt  with  fire,  and  reduced  to 
powder,  and  sprinkled  on  the  faces  of  the  waters  (ver.  20),  denotes  the 
nature  of  such  worship  filled  full  with  the  love  of  self,  the  infernal  false 
therefrom,  and  its  profane  commixture  with  truths,  10,462 — 10,465. 
The  explanation  of  Aaron,  that  he  cast  the  gold  into  the  fire  and  there 
came  out  this  calf  (ver.  24),  denotes  the  process  by  which  doctrine  and 
worship  are  fashioned  from  the  loves  of  self  and  the  world,   10,472— 
10,478.     Jehovah  smote  the  people  because  they  made  the  calf  (ver. 
35),  denotes  the  devastation  of  truth  and  good  by  reason  of  worship 
from  infernal  love,  10,510,  10,511.     The  firstling  male  (that  openeth 
the  womb),  whether  of  ox,  or  cattle  [pecus-pecudisy  the  small  cattle, 
sheep,  &c.],  to  be  Jehovah's  (chap,  xxxiv.  19),  denotes  all  the  good  of 
innocence,  internal  and  external,  to  be  attributed  to  the  Lord,  10,660, 
10,662.     An  ox  and  an  ass  not  to  be  yoked  together  for  ploughing 
(Deut.  xxii.  10),  denotes  that  a  divided  regard  for  good  on  the  one  hand, 
and  for  truth  on  the  other,  is  contrary  to  spiritual  laws,  5895,  cited 
2781  end;  compare  10,669  end.     Twelve  oxen  to  support  the  laver  of 
purification,  denotes  all  the  goods  of  the  natural  and  sensual  man  in 
one  complex;  their  looking  to  all  the  quarters  of  the  world,  that  the 
good  of  the  natural  man  receives  all  that  flows  in  from  the  world, 
10,235.     Four  living  creatures  seen  by  Ezekiel,  the  sole  of  their  feet 
like  the  sole  of  a  calfs  foot,  &c.  (i.  7),  denotes  the  guardianship  or 
providence  of  the  Lord,  and  good  in  ultimates,  9391.     A  lion  and  a 
calf  in  the  description  of  the  four  animals  round  the  throne  (Rev.  iv.  6, 
7),  denotes  providence  effective  by  truth  and  the  good  of  truth,  9391, 
cited  2180.     The  best  robe  and  the  fatted  calf,  bestowed  on  the  re- 
turned prodigal  (Matt.  xv.  22,  23),  denote  common  truths  and  goods 
corresponding  to  them,  given  to  those  who  arc  repentant  in  heart,  9391 . 
Citation  of  some  of  the  above  laws  concerning  the  ox  and  ass,  and  that 
that  they  are  important  in  the  spiritual  sense  because  the  natural  man 
as  to  good  and  truth  is  represented,  2781  end;  concerning  sacrifices 
from  the  flock  and  the  herd  respectively,  2180,  2830,  8937,  9391. 


PADAN-ARAM.     See  Syria. 

PAGANS  [ethnici].     See  Nations  (7). 

PAIN  [dolor].  All  diseases  and  pains  correspond  to  the  lusts  and 
passions  of  the  soul,  and  are  induced  by  evil  spirits,  5711 — 5727. 
The  pain  after  circumcision  denotes  lust,  because  circumcision  denotes 
purification  from  lust,  the  effect  of  which  is  grief  and  anxiety,  4496. 


854 


PAL 


PAR 


855 


11  < 


IB 


Pain  or  grief,  denotes  anxiety  of  the  heart  or  will,  5887.      See  Grief, 
Disease. 

PAIRS  [paria],  or  two  and  two,  denote  correspondence  as  between 
truths  and  goods,  or  evils  and  falses,  br,  ill.  747.  See  Man  (order  of 
the  subject  in  Gen.  vi.  7),  p.  663. 

PALACES  [palatiiB].    Besides  the  paradisiacal  scenery  of  the  other 
life,  there  are  cities  and  palaces  to  be  seen,  surpassing  all  architectural 
art;  a  general  description  given,  1626 — 1629.     The  steps  and  porches 
of  the  heavenly  palaces  described ;  how  life-hke  they  are,  and  how  they 
ever  exhibit  some  new  beauty  and  symmetry,    1627.     The  angels  have 
magnificent  habitations,  corresponding  to  their  state,   and  adapted  to 
their  mode  of  sense ;  how  dead  and  comparatively  worthless  they  con- 
sider our  structures  of  wood  and  stone,  1628.     Tlie  habitations  of  good 
spirits  and  angelic  spirits  generally  have  a  porch  or  arched  court;   how 
beautifully  the  walls  are  formed,  sometimes  decorated  with  flowers  won- 
derfully entwined,  1629.    As  good  spirits  are  perfected  their  habitations 
are  changed  into  fairer  ones;   the  signs  by  which  they  are  forewarned  of 
such  changes,  1629.     Those  who  were  rich  in  the  hfe  of  the  body,  but 
lived  without  charity  or  conscience,  are  at  first  surrounded  with  their 
accustomed  splendour,  and  live  in  palaces;  but  soon  the  scene  is  changed, 
tlieir  palaces  are  dissipated,   and  they  dwell  in  houses,  which  become 
viler  and  viler,  till  they  even  ask  alms  and  are  rejected  from  society, 
1631.     Palaces,  like  houses,  when  mentioned  in  the  Word,  denote  the 
voluntary  part;    windows,   the  intellectual;    the  text    of  Jer.  ix.  21, 
**  Death  is  come  up  into  our  windows,  and  is  entered  into  our  palaces," 
br.  ex.  2348.     Palaces  and  also  castles  denote  the  internals  of  the 
church,  and  they  are  both  expressed  by  the  same  word  in  Hebrew ; 
courts,  and  villages  or  suburbs,  in  like  manner  denote  the  externals  of 
the  church,  and  are  also  both  represented  by  one  and  the  same  word, 
327 1 .     Palace  (Amos  iv.  3)  denotes  the  Word,  and  hence  the  truth  of 
doctrine  from  good;  to  go  out  at  the  breaches  (ibid. J  denotes  by  falses 
from  reasonings,  4926.       Simile,  concerning  the  divine   providence, 
taken  from  the  manner  of  erecting  a  palace  ;  the  design  of  which  is 
known  to  the  architect,  but  not  to  the  labourers,  who  prepare  the  mate- 
rials in  quite  a  different  order,  6486 — 6487. 

PALESTINA.     See  Philistines,  especially  9340  (cited  1,  9). 

PALLAS,  PALLADES.  The  author,  in  discourse  with  Aristotle, 
mentions  the  appearance  of  a  woman,  such,  as  he  was  told,  often 
appeared  to  the  wise  ancients ;  also,  that  such  an  one  often  appeared  to 
Aristotle  when  he  lived  in  the  world,  and,  with  a  fair  hand,  stroked  as  it 
were  his  knee,  4658. 

PALLIUM.     See  Robe. 

PALMER- WORM  [eriica'],  occurs  Joel  i.  4,  and  Amos  iv.  9.  The 
devastation  committed  by  this  animal,  signifies  punishment  arising  from 
the  non-reception  of  the  good  of  faith  and  love,  9277;  insects  of  this 
kind  signifying  falses  and  evils  in  the  external  sensual,  9331.  See 
Caterpillar,  Loclst,  Worm. 

PALMS  OF  THE  HANDS,  the,  expanded  in  supplication  towards 
heaven,  is  a  gesture  which  corresponds  to  the  supplication  of  the  heart, 
7596.     See  Hand. 

PALM-TREES  [palmce'],  denote  the  goods  of  truth,  or  spiritual 
good;  also,  the  affection  of  good  ;   holy  festivity  from  good;  delight. 


sh.  8369.    Sec  Moses  ( 1 7).    Branches  of  palms  [spathdB  palmarum,  on 
which  the  dates  hang]   denote  the  good  of  faith,    7093,  8369;    or, 
(understood  perhaps  without  the  fruit)  the  internal  truths  of  good, 
9296,  and  citations.     The  sculptures  in  Solomon's  temple,   cherubim, 
and  palm-trees,  and  open  flowers   (1  Kings  vi.  29),  denote  the  state  of 
heaven ;  the  cherubim,  providence ;  the  palms,  wisdom,  which  is  of 
good  from  the  Lord ;  the  flowers,  intelligence,   which  is  of  truth  from 
him,  8369.     The  cherubs  and  palms  being  covered  with  gold  (ver.  30) 
denotes  the  universal  prevalence  of  the  good  of  love  in  heaven,  8369 
end. 

PALPITATION  OF  THE  HEART,  denotes  fear,  5501. 
PANCREAS.     The  spirits  who  correspond  to  it  described;  also 
those  who  correspond  to  the  pancreatic,  the  hepatic,  and  the  cystic 
ducts,  5184,  5185. 

PANNICLE  [panniculus]  in  the  Authorised  Version  bracelets  (Gen. 
xxxviii.  17),  denotes  outmost  or  lowest  truth,  4875. 

PANS  [lebetes],  to  receive  the  ashes  of  the  altar  of  burnt-offerings 
(Ex.  xxvii.  3),  denote  the  means  by  which  the  mere  knowledges  of  good 
and  truth  are  removed,  when  all  that  can  conduce  to  the  spiritual  life 
has  been  extracted  from  them,  9723. 
PAPACY.     See  Religion. 

PAPS  or  breasts  [uberdjy  denote  the  affections  of  good  and 
truth,   ill.  and  sh.  6432.     Blessings  of  the  breasts  and  of  the  womb, 
predicated  of  Joseph  (Gen.  xHx.  25),  denotes  the  affections  of  good  and 
truth  from  interiors,  and  their  conjunction,  or  the  heavenly  marriage  in 
the  spiritual  church,  6432—6433.     Gird  ye  upon  the  loins,  beating 
themselves  upon  the  breasts  (Is.  xxxii.  11,  12),  denotes  grief  on  account 
of  lost  good,  and  lost  good  of  truth,  6432.     The  breasts  fashioned,  thy 
hair  grown  (Eze.  xvi.  7),  denotes  the  affections  of  good  and  truth  inte- 
rior and  exterior,  6432.      Jerusalem    and  Samaria  compared  to  two 
women,  their  breasts  said  to  be  pressed  in  whoredom  (chap,  xxiii.  2,  3, 
8,  21),  denotes  the  falsifications  by  which  the  affections  of  good  and 
truth  are  perverted,  6432.     Let  her  remove  her  whoredoms  from  her 
faces,  and  her  adulteries  from  between  her  breasts  (Hos.  ii.  2),  denotes 
the  falsifications  of  truth  and  the  adulterations  of  good  and  its  affec- 
tions,  6432.     Give  them  a  miscarrying  womb  and  dry  breasts  (chap. 
ix.  14),  said  of  Ephraim,  denotes  no  longer  the  affection  of  good  and 
truth,  but  the  lust  of  perverting,   9325.     Blessed  is  the  womb  which 
bore  thee,  and  the  paps  which  thou  hast  sucked  (Luke  xi.  27),  denotes 
those  who  hear  the  Word ;  or  abstractly,   the  affections  of  truth,  and 
those  who  keep  it,  or,  abstractly,  the  affections  of  good,  6432.     The 
appearance  of  the  Lord  described  as  the  Son  of  Man,  girded  around  at 
the  paps  with  a  golden  girdle  (Rev.  i.  13),  denotes  divine  truth;   and 
the  good  of  love,  6432.     Thou  shalt  suck  the  milk  of  the  nations,  yea, 
thou  shalt  suck  the  breasts  of  kings  (Is.  Ix.  16),   denotes  the  reception 
of  goods,  and  instruction  in  truths  ;  or,  the  insinuation  of  celestial  good 
and  truth,  2015,  6745,  and  citations.     See  Nurse. 

PARABLES  [parabolcB].  The  Lord,  like  the  prophets,  spoke  by 
parables  on  account  of  the  people  at  that  time,  who  had  no  regard  for 
internal  truths,  sh.  2520;  and  lest  they  should  profane  internal  truths, 
3898.  The  Lord's  parables  are  not  common  similitudes,  but  all  is  divine 
in  them;  and  hence  celestial  and  spiritual,  4637.     The  parable  in  Eze. 


«,.:!! 


856 


PAR 


xvii.  2,  and  xxiv.  3,  cited  3812,  3901;  that  concerning  the  fig-tree 
(Matt.  xxiv.  32),  4231;  and  concerning  the  ten  virgins,  4638.  Various 
parables  in  the  New  Testament  which  show  the  state  of  the  Jewish 
nation  at  that  time,  4314.     See  Word. 

PARACLETE.  Divine  truth  proceeding  from  the  Lord's  divine 
human,  or  from  divine  good,  is  called  the  paraclete  or  spirit  of  truth, 
br.  4673  ;  sh.  6788;  sh.  8724  ;  sh.  and  passages  cited  concerning  the 
Lord,  9199;  sh,  at  length,  together  with  the  various  senses  in  which 
the  word  "  spirit "  is  used,  9818.     See  Holy  (2). 

PARADISE.   The  most  ancient  people  represented  the  state  of  man 
as  to  intelligence  by  a  garden  or  paradise,  99,    100,    108,  225,  4447. 
They  did  not  merely  compare  the  state  of  man  to  a  garden,   &c.,  but 
they  applied  such  names  to  him  as  the  proper  descriptive  terms,    108, 
2702.     The  celestial  church  is  described  by  the  garden  of  Eden  ;  its 
perceptions  by  all  manner  of  trees  ;  its  goods  by  fruits,   1069.     Para- 
disiacal representations  were  shown  to  the  most  ancient  people  in  their 
dreams,  accompanied  with  a  sense  of  their  signification,   1122.     Celes- 
tial paradises,   exceeding  in  beauty  all  human  imagination,    are  the 
actual  products  of  influx  from  the  Lord  into  the  rational  part  of  man ; 
hence,  the  rational  mind,  when  celestial,  is  called  the  garden  of  Jehovah; 
when  spiritual,  the  garden  of  God,   1588,   4014,   5376.     Paradisiacal 
scenes  in  heaven  are  more  real,  even  to  every  sense,  than  similar  things 
in  the  world,  and  are  of  immense  extent  and  variety;  everything  they 
contain,   likewise,    represents   somewhat   celestial   and   spiritual,    and 
afll'cts  the  mind  itself  with  felicity,  1622.     Infants  walk  in  paradisiacal 
places  in  the  other  life,  the  flowers  of  which  blossom  with  fresh  life  as 
they  pass  by,  2296.     When  the  angels  discourse  of  intelligence  and 
wisdom,  their  influx  into  the  societies  of  spirits  who  correspond  with 
them  falls  into  the  representation  of  paradises,  vineyards,  woods,  and 
meadows  adorned  with  flowers;  hence  the  signification  of  such  things 
in  the  Word,  3220,  further  ill.  441 1.     The  character  and  influx  of  the 
spirits  described  who  correspond  to  the  tunics  of  the  eye;   such  spirits 
it  is  stated  communicate  with  the  paradisiacal  heavens,  4412.    The  eye, 
or  rather  its  sight,  corresponds  especially  to  those  societies  who  are  in 
the  paradisiacal  heavens,  which  paradises  are  in  the  first  heavens,  at 
the  threshold  of  its  interiors;  the  beauty  of  the  scenes  here  presented 
to  view  described  from  experience,  4528,  4529. 

PARALLELISM.  Between  the  Lord  and  man  there  is  parallelism 
and  correspondence  as  to  things  celestial,  which  are  of  good,  1831. 
1862,  2935;  not  as  to  things  spiritual,  which  are  of  truth,  1832,  3451, 
3514.  There  is  a  parallelism,  and  hence  communication,  between  inte- 
rior and  exterior  good,  but  not  between  interior  good  and  exterior  truth, 
unless  the  influx  of  good  is  according  to  genuine  order,  3564.  The 
intermediate  between  the  Lord  and  man,  when  there  is  parallehsm,  is 
formed  by  conscience,  1862.     See  Miracles  (1). 

PARAN.  Mount  Seir  and  Mount  Paran,  denote  celestial  love  per- 
taining to  the  Lord's  human  essence  ;  in  the  opposite  sense,  the  hells 
which  were  overcome  by  his  first  victory,  1675,  1676.  Mount  Seir, 
denotes  the  Lord's  human  essence  as  to  celestial  love;  Paran,  as  to 
spiritual  love,  2714.  God  came  from  Teman,  denotes  the  advent  of 
the  Lord  as  to  celestial  love;  the  Holy  One  from  Mount  Paran,  as  to 
spiritual  love,  2714.     See  Seir,  Edom,  Esau. 


PAS 


857 


PARASITE.     See  Complaisant. 

PARCHED  [exiistus].  Ears  of  corn  parched  with  the  east  wmd 
(Gen.  xli.  6),  denote  scientifics  of  no  use  because  full  of  lusts,  ill.  5215. 
Your  cities  parched  (or  burned)  with  fire  (Isa.  i.  7),  denotes  the  truths 
of  the  church,  or  doctrinals,  consumed  by  the  evils  of  the  oves  of  self 
and  the  world,  10,287.  Parched  places  in  the  wilderness,  salt  earths  not 
inhabited  (Jer.  xvii.  6),  denote  vastated  goods  and  vastated  truths,  245o. 
PARENTS.     See  Father,  Mother.  .       ,     , 

PARNASSUS,  and  the  virgins  of  the  fountain,  the  horse  Pegasus, 
the  wooden  horse  of  Troy,  &c.,  were  significatives  derived  from  the 
ancient  church,  br.  ex.  2762,  4966,  7729.  ^      ... 

PART,  used  in  the  sense  of  lot,  or  portion,  where  the  words  ot  the 
Lord  are  explained  (Matt.  xxiv.  42),  4424.  Submission  in  part  to  the 
Lord,  or  a  divided  mind,  not  allowable,  6138.  Man  said  to  consist  of 
three  parts,  which  are  described  in  order  as  corporeal,  natural,  and 
rational,  4038.  The  whole  man  from  inmost  to  outmost  described  m 
two  parts,  the  one  voluntary,  the  other  intellectual,  each  of  which  per- 
vades  every  other  distinction  of  his  nature,  5072,  5077,  5094,  5110, 
5114,  5140,  5144,  5146,  5148,  5163,  5167;  7503.  See  Man  (17). 
Mind  (1),  Miracles  (1). 

PART,  OR  DIVIDE,  to.     See  Division. 
PARTICULARS.     See  Common,  Memory. 
PARTITION  OF  THE  ISRAELITES.     See  Tribes. 
PARTRIDGE   [perdix].     To  get  eggs  as   a  partridge,   and  not 
hatch  them  (Jer.  xvii.  11),  denotes  the  acquisition  of  knowledges,  with- 
out use  as  the  end,  10,227. 

PASCHAL  LAMB.     See  Moses  (13),  Passover.  ^    .    .' 

PASS,  to  [transire].     This  word,  like  come,  go,  walk,  and  similar 
words,  is  subject  to  numerous  changes  of  meaning ;  where  it  is  said  the 
angels  shall  pass  on,  after  their  entertainment  by  Abraham,  it  denotes 
the  end  of  that  state  of  perception,  2167—2168.     Where  it  is  stated 
that  Jacob  should  pass  through  all  the  flock,  it  denotes  knowledge  and 
perception  in  respect  to  good,  3992.     In  the  covenant  between  Jacob 
and  Laban,  it  denotes  influx  limited  according  to  good  on  the  one  side, 
and  truth  on  the  other,  4205.     Where  it  is  said  that  God  made  a  wind 
to  pass  upon  the  earth,  it  denotes  the  arrangement  of  all  things  in  their 
order,  consequent  of  course,  on  influx  from  him,  842.    Most  frequently 
this  word  occurs  in  reference  to  the  passage  of  the  Red  Sea,  and  hence 
it  denotes  to  be  saved,  8321,  8323.     The  spiritual  are  saved  by  their 
nassa»e  through  the  midst  of  hell,  without  hazard  of  infestation,  which 
was  represented  by  the  passage  of  the  Red  Sea,  7849,  7889,  7939, 
8039,    8099,    8125,   8159,    8182-8184,   8200-8206,   8234-8236, 
8345*     In  the  place  where  Moses  is  commanded  to  pass  on  before  the 
people    in  company  with  the  elders  of  Israel,  it  denotes  to  lead  and 
teach  from  the  primary  truths  of  intelligence,  8577.     In  other  places 
where  it  refers  to  the  crossing  of  Jordan,  to  pass  denotes  initiation  into 
knowledges  of  good  and  truth,  4255,  6538.     When  Jacob  orders  his 
servants,  and  flocks,  and  wives,  to  pass  on  before  him  over  the  Jordan, 
it  denotes  the  insinuation  of  truth  into  good  (signified  by  the  coming  of 
Esau)  in  the  order  there  treated  of,  4266,  especially  4271.     When 
Jacob  is  afterwards  said  to  pass  on  before  them  all,  to  humble  himself 
before  Esau,  it  denotes  the  ultimate  insinuation  of  all  truth  into  good. 


858 


PAS 


4345  end,  4346.  "Where  Esau  is  requested  by  Jacob  to  pass  on  before 
him,  it  denotes  the  more  remote  action,  or  the  less  immediate  presence, 
of  good,  4380.  Where  Joseph  is  said  to  pass  through  Egypt,  it  denotes 
the  action  of  the  internal  upon  the  external,  subordinating  all  things 
and  reducing  them  to  submission,  5338.  Where  Jehovah  is  said  to 
pass  through  Egypt,  to  smite  the  firstborn,  &c.,  it  denotes  the  presence 
of  the  divine,  which  causes  the  damnation  of  the  evil,  7869,  ilL  7926. 
See  Moses  (13),  7955,  7964—7965.  Where  it  occurs  in  the  Mosaic 
ritual,  the  animals  being  made  to  pass  before  Jehovah,  &c.,  it  denotes 
the  affections  which  are  to  be  attributed  to  the  Lord,  and  to  be  sacred 
to  him,  8074,  8078,  8088.  Where  the  Levites  are  ordered  to  slay  the 
idolatrous  people  (pass  and  return  from  gate  to  gate),  it  denotes  a  general 
survey  and  introspection  wherever  there  is  any  opening  from  the  internal 
into  the  external,  10,489.  See  Moses  (24;.  Where  Jehovah  makes 
all  his  good  and  his  glory  pass  by  Moses,  &c.,  it  denotes  the  divine 
upon  the  external  separate  from  the  internal,  10,575,  10,581,  10,616. 
See  Moses  (25).  To  pass  in  peace  [sa/ely^y  and,  The  way  he  had  not 
gone  with  his  ieet  (Isa.  xli.  3),  has  reference  respectively  to  the  will  and 
the  understanding,  683.  How  ideas  of  corporeal  and  worldly  things 
pass  by  correspondence  into  ideas  of  celestial  and  spiritual  things. 
1430,  2015,  2333,  5648.  ^ 

PASSAGE  OR  OPENING  [iransitus],  has  reference,  generally,  to 
influx;  description  of  those  in  whom  the  passage  for  the  influx  of  light 
from  heaven  is  closed,  6971.     See  Communication,  Gate,  Open. 

PASS  AWAY,  to  [transire],  used  in  the  sense  of  dying,  5726. 

PASSED  OR  EXPIRED,  in  reference  to  time,  denotes  the  conclu- 
sion of  a  state  treated  of,  6510. 

PASS  THE  NIGHT,  to  [pernoctare].  To  pass  the  night  in  the 
street,  said  of  the  angels  who  visited  Lot  (Gen.  xix.  2),  denotes  to  judge 
from  truth,  2328,  2335.  To  pass  the  night  in  the  house  (ver.  3),  de- 
notes in  the  good  of  charity,  2333.  To  pass  the  night,  denotes  to  remain 
or  to  abide  according  to  the  subject;  where  the  servant  of  Isaac  is  pro- 
mised a  place  to  pass  the  night  in  (Gen.  xxiv.  25),  it  denotes  the  state 
of  the  affection  of  truth,  specifically  the  obscure  state  in  which  it  begins, 
3115.  To  pass  the  night,  considered  as  a  term  that  implies  rest,  de- 
notes internal  peace  when  nothing  evil  or  false  disturbs  the  affections  of 
good  and  truth,  3170;  4213  cited  below.  To  pass  the  night  in  the 
forest,  said  of  Arabia  (Isa.  xx.  13),  denotes  to  be  desolated  as  to  good, 
or  to  be  no  longer  in  the  goods  of  faith,  c240.  Jacob  said  to  pass  the 
night  in  a  certain  place  (Bethel),  because  the  sun  had  set  (Gen.  xxviii. 
11),  denotes  to  live  in  a  state  of  obscurity  as  to  good  and  truth,  3693. 
Jacob  and  Laban  said  to  pass  the  night  in  the  mount  (Gen.  xxxi.  54), 
denotes  tranquility  from  the  good  of  love;  remark  on  an  ancient  cus- 
tom, 4213.  Jacob  said  to  pass  the  night  at  Mahanaim  (Gen.  xxxii. 
13),  before  he  met  Esau,  denotes  the  obscure  state  of  the  natural  man 
as  to  truth  before  conjunction  with  good,  4261.  To  pass  the  night, 
denotes  a  state  in  the  proprium;  hence,  the  fat  of  the  sacrifice  and  the 
passover  not  to  be  left  through  the  night  (Ex.  xxiii.  18;  xxxiv.  25), 
denotes  that  the  good  of  worship  is  never  from  the  proprium,  but 
always  new  from  the  Lord,  9299,  10,679. 

PASSION  OF  THE  CROSS,  the,  was  the  last  of  the  Lord's  tempta- 
tions, by  which  he  fully  subjugated  the  hells  and  restored  the  heavens  to 


PAS 


859 


order,  and  at  the  same  time  glorified  his  human,  10,026,  i7Z.  10,152. 
All  that  was  merely  human  died  in  the  passion  of  the  cross,  2818;  pas- 
sages cited  4287.  The  Lord  suffered  temptations,  and  the  passion  of 
the  cross,  which  represented  the  last  and  direst  of  all  temptations,  not 
as  divine  truth  or  the  Son  of  God,  but  as  truth  divine  or  the  Son  of 
Man,  ill.  and  «A.  2813.     See  Lord  (47,  48). 

PASSIONS,  the,  of  the  soul  are  the  causes  of  disease,  and  corre- 
spond to  diseases,  5712,  5726,  8364.     See  Disease. 

PASSIVE  AND  ACTIVE,  that  they  form  as  it  were  a  marriage 
through  all  the  organization,  even  to  the  most  minute  parts,  and  that 
this  is  from  the  heavenly  marriage,  718,  5194. 

PASSOVER  [Pascha],     Explanation  of  the  passover  anticipated,  in 
a  general  summary  concerning  the  diet  of  unleavened  bread  and  the 
paschal  lamb,  2342.     The  passover  represented  the  glorification  of  the 
Lord,  and  his  conjunction  with  the  human  race,  which  is  by  love  and 
charity,  2342.     The  chief  representative  signs  in  the  passover  were 
these — that  it  was  ate  in  the  night ;  that  the  flesh  was  roasted  with 
fire;  that  the  unleavened  bread  was  ate  with  bitters  [asyma  super  ama- 
rihu8\ ;  that  it  was  to  be  roasted  whole  [caput  super  crura— the  head 
upon  the  legs]  ;  that  it  was  neither  to  be  raw  nor  boiled ;  that  no  por- 
tion of  it  was  to  be  left  till  morning ;  and  that  the  part  not  eaten  [resi- 
duum— the  bones,  &c.]  was  to  be  consumed  with  fire,  2342  ;  see  also 
8020.     Unleavened  bread  (which  was  commanded  to  be  ate  all  the  days 
of  the  passover),  denotes  pure  love,  purified  from  all  that  is  false,  2342, 
7853,  7886,  7887,  7902,  9286,  9287,  9289,  9292,  9992.     The  pass- 
over,  in  the  supreme  sense,  denotes  the  glorification  of  the  Lord,  and 
the  paschal  lamb  is  the  Lord  himself;  in  the  representative  sense  it 
signifies  the  regeneration  of  man,  and  the  paschal  lamb  is  the  essential 
of  regeneration,   which  is  innocence  dwelling  in  charity,   3994 ;    the 
latter,   7831 — 7832,  7836.     The  chapter  concerning  the  passover  (Ex. 
xii.),  treats  of  the  deliverance  of  the  spiritual  from  falses,  that  is,  from 
damnation,  and  at  the  same  time  of  the  damnation  of  the  unfaithful, 
when  the  Lord  was  glorified,  7093  end,  7822,  7823,  8038,  9197,  9286 
— 9292,  9992.     It  is  called  the  passover  of  Jehovah  because  it  repre- 
sented the  presence  of  the  Lord  and  the  deliverance  of  those  who  are  of 
the  spiritual  church  by  the  divine  human  of  the  Lord  when  he  rose 
again,  7867  and  citations,  8017,  9197,   10,134  near  the  end.     The 
manner  of  eating  the  passover  (so  many  together,  and  sometimes  more 
than  one  family),  represented  the  initiation  of  the  spiritual  into  a  full 
state  of  truth  and  good,  and  also,  consociations  as  they  are  in  heaven, 
7836,  7849,   7997;  hence,   to  eat  the  passover  is  to  be  one  with  those 
angelic  consociations,  or  to  consociate,  8001 ;  not  to  eat  it,  the  contrary, 
7996.     The  statutes  of  the  passover  are  laws  of  order  for  those  who  are 
delivered  from  damnation,  and  from  infestations  by  falses,  7995,  8020, 
9290.     The  feast  of  the  passover  (including  the  feast  of  unleavened 
bread),  was  instituted  in  remembrance  of  the  glorification  of  the  Lord's 
human,  and  of  deliverance  from  evil  and  from  the  falses  of  evil ;  it  also 
involves  thanksgiving  for  such  deliverance,  10,655.    See  Feasts  [festal, 
Moses  (13). 

PASTOR.     See  Sheep. 

PASTURE  [pascuuni],  denotes  that  which  supports  spiritual  life ; 
thus,   scientifics  in  which  are  the  goods  of  truth,  ill.  and  sh.  6078, 


860 


PEA 


6277.  By  another  mode  of  expressing  the  same  thing,  pasture  denotes 
truth  and  the  good  of  truth  (Lam.  i.  6);  cited  6413.  To  feed  is  to 
instruct;  hence,  pastors  or  shepherds  denote  instructors;  and  pasture, 
instruction  ;  passages  cited,  and  a  remark  on  the  appearance  of  gar- 
dens, pastures,  flocks,  &c.,  in  the  spiritual  world,  5201.  Pastures 
trodden  down,  and  water  defiled  (Ezek.  i.  18,  19),  denotes  the  good  and 
truth  of  the  Word  destroyed  by  those  who  are  in  faith  only,  4/83  end. 
A  joy  of  wild  asses  and  a  pasture  of  flocks  (Isa.  xxxii.  14),  denotes 
Tastation,  predicated  of  truths  and  goods  respectively,  1949.  See 
Sheep. 

PATH.     See  Way. 

PATHRUSIM.     See  Egypt. 

PATRIOTISM.     See  Lo ve  ( 1 8). 

PAU,  the  name  of  a  city  (Gen.  xxxvi.  39),  denotes  doctrine,  4G50. 

PAWN  [arrhabo].     See  Pledge. 

PEACE  [pax].  1.  The  State  of  Peace,  such  as  enjoyed  by  Me 
Celestial  Man,  exceeds  all  idea  of  delight,  and  the  external  tranquility 
flowing  from  it,  is  described  by  all  that  is  sweet  and  healthful  in  natiite, 
92,  93.  Peace  comprehends  in  one  complex  all  and  everything  of  the 
Lord's  kingdom;  and  in  the  state  of  peace  exist  all  the  happy  states 
flowing  from  love  and  faith  in  the  Lord,  925;  see  below,  5662.  By 
peace  is  meant  the  Lord's  kingdom,  and  his  kingdom  consists  in  mutual 
love,  in  which  alone  is  peace,  1038,  1/26.  Peace  in  the  Lord's  king- 
dom is  as  day-dawn  or  spring  in  the  world,  and  affects  all  there  with 
ineffable  and  interior  happiness,  1726,  2780,  3780,  5662,  8455,  8665. 
cited  below.  Innocence  in  heaven  exists  in  peace,  and  this  peace  is 
such  that  it  affects  all  things  of  faith  and  love  with  a  common  blessed- 
ness, 2780;  see  below,  5052,  5662.  In  the  supreme  sense,  peace  is 
the  Lord;  in  the  representative  or  internal  sense,  it  is  his  kingdom; 
thus,  it  is  the  divine  peace  inmostly  affecting  the  good  in  which  all  in 
heaven  are  principled,  sh,  3780,  8722.  Peace  and  tranquility  are  from 
the  good  of  love  and  charity,  4213.  By  peace  the  ancients^  understood 
the  Lord,  also  his  kingdom  and  life  therein,  or  salvation;  externally,  it 
expressed  safety  and  health  in  the  world,  4681,  br,  4712,  4713,  5662. 
The  sweetest  peace  is  in  the  inmost  heaven,  for  the  angels  there  are  the 
most  wise  of  all,  and  from  innocence  appear  to  others  like  infants;  this, 
because  they  are  in  conjugial  love  beyond  others,  5052;  their  state  of 
peace  represented  in  a  dream,  5051;  see  below,  8665.  They  are  in 
peace  who  accept  a  celestial  proprium  from  the  Lord,  for  they  confide 
in  him,  and  know  that  no  evil  can  happen  to  them  ;  besides  which  they 
are  led  in  freedom  from  good  to  good,  5660,  ill.  8455.  Peace  is  the 
inmost  of  all  fehcity  and  blessedness ;  therefore  it  is  the  universal  of 
all,  which  affects  every  perception  of  delight  insensibly,  5662.  Peace 
can  only  flow-in  when  the  lusts  of  self  and  the  world  are  removed,  for 
these  destroy  peace,  infest  the  interiors  of  man,  and  make  rest  consist 
in  unrest,  5662.  Peace,  meant  in  the  Word,  immensely  transcends 
every  idea  of  peace  on  earth,  5662.  None  but  those  who  are  in  faith 
from  charity  can  have  peace,  for  otherwise  they  continually  cast  them- 
selves into  anxieties  and  lusts,  6325.  Man  is  so  far  in  peace  as  he  is 
in  love  to  the  Lord,  and  this  state  of  peace  withdraws  him  from  all  evil, 
especially  self-confidence,  8455.  When  man  is  in  a  state  of  peace  the 
Lord  leads  him  to  good,  and  if  he  would  then  lead  himself,   even  by 


PEA 


861 


truth,  the  state  of  peace  is  dissipated,  8517.  The  conjunction  of  good 
and  truth  is  effected  in  a  state  of  peace,  8517,  9278.  Man  is  in  peace 
when  in  good,  because  evil  spirits  fly  from  him  on  the  first  appercep- 
tion of  good;  but  he  is  not  in  peace  when  in  truth,  because  truth  is 
exposed  to  their  assaults,  8722.  Peace  is  the  divine  in  good,  and  it 
makes  the  felicity  of  those  who  are  in  good,  8722.  When  peace  is 
predicated  of  the  divine  in  heaven,  the  state  of  the  inmost  heaven  is 
meant,  which  is  called  divine  celestial,  8665.  Man  is  in  peace  when  in 
good  because  he  is  then  led  by  the  Lord  according  to  the  laws  of  order 
in  heaven,  8993.  The  first  state  of  the  regenerate  is  to  be  led  by 
truths  to  good,  and  the  second  to  be  led  by  good  ;  in  this  state  iioan  is 
led  by  the  Lord,  and  he  is  then  in  heaven  and  in  the  tranquility  of 
peace,  which  is  denoted  by  the  seventh  day,  8506,  9274,  9278,  9431, 
and  citations,  10,668,  and  citations. 

2.  Peace  represented  by  the  Sabbath.  By  the  seventh  day  or  the 
Sabbath,  is  meant  peace  in  the  heavens  and  earths,  because  it  denotes 
the  union  of  the  human  and  divine  in  the  Lord  after  his  combats  with 
the  hells;  also  the  conjunction  of  good  and  truth  in  man  after  tempta- 
tions; and  the  conjunction  of  man  with  the  Lord,  10,360,  10,367, 
10,374,  10,730.  The  celestial  man  is  especially  meant  by  the  Sabbath, 
because  he  is  no  longer  tempted,  but  in  good,  and  therefore  in  peace 
and  rest,  85—88,  8491,  8494,  8495,  8506,  8510,  8517,  8889,  8890, 
8893,  9274,  9296,  9741  end,  10,353,  10,360,  10,367,  10,370,  10,374, 
10,668.     See  Sabbath. 

3.  That  Peace  in  the  Supreme  Sense  is  the  Lord  Himself,  who  is 
called  the  Prince  of  Peace,  and  Shiloh,  which  means  Peace,  sh.  3780, 
4681,  4712,  4713,  5662,  6373,  8722.     See  Sabbath  (10). 

4.  The  Truth  of  Peace  and  of  Faith.  The  truth  of  peace  is  like 
the  light  of  morning,  for  it  is  truth  divine  in  heaven,  which  makes 
heaven  and  affects  all  there  with  internal  felicity,  ill.  8455.  The  truth 
of  faith  derives  Its  life  from  the^ruth  of  peace,  ill.  84^. 

5.  Tranquility ;  TranquiUty  of  Peace.  Tranquility  and  delight 
are  predicated^?  the  external;  felicity  and  peace  of  the  internal,  85 
end.  Tranquility  is  predicated  when  the  spiritual  man  begins  to  be 
made  qc]estial,  and  is  called  the  tranquility  of  peace,  91 — 93.  The 
tranquility  of  peace  is  not  the  mere  cessation  of  combats,  but  it  is  a 
life  flowmg  from  interior  peace,  92.  The  Author  mentions  a  state  of 
tranquillity,  almost  like  a  state  of  peace  in  one  society  that  he  visited, 
1275.  Man  cannot  come  into  the  tranquility  of  peace,  or  be  a  whole 
man,  before  the  rational  and  natural  are  conjoined,  because  the  one 
fights  with  the  other,  2183,  8893.  Tranquility  is  a  state  of  external 
peace,  produced  from  internal  peace  when  cupidities  and  falses  are 
removed,  3696.  All  who  become  regenerate  are  in  this  state  of  tran- 
quility at  the  beginning  of  regeneration,  and  they  return  into  it  again 
at  the  end  when  temptation  combats  have  ceased,  3696.  Those 
enjoy  tranquility  and  peace  who  are  conjoined  as  to  good  and  truth, 
4213.  They  are  in  the  tranquility  of  peace  who  are  principled  in 
interior  truths,  that  is,  who  have  imbued  them  in  faith  and  life  ;  such 
also  are  in  the  Lord's  kingdom,  and  they  regard  the  restlessness  of 
exteriors  as  one  who  looks  from  an  eminence  upon  a  raging  sea,  4393, 
4394.  They  are  in  the  tranquility  of  peace  who  are  in  the  perception 
of  the  Lord's  presence,  and  their  tranquility  varies  as  that  perception 


862 


PEA 


il 
ll 


II 


varies,  5963,  differently  expressed,  G325  cited.  Description  of  the 
tranquility  and  delight  of  heart  which  the  spirits  of  Jupiter  inspired, 
8113. 

6.  That  States  of  Peace  are  given  to  those  who  sustain  the  Combats 
of  Temptation,  and  that  such  states  are  signified  by  Shalem,  and  by 
bread  and  wine  brought  forth  by  Melchizedek,  1726.  A  similar  state 
represented  by  Jacob*s  arrival  at  Shalem,  4393. 

7.  Resty  Restlessness.  Rest  is  an  external  expression,  meaning  in 
the  internal  sense  to  have  peace,  3170.  All  unrest  is  from  evil  and  the 
false;  all  peace  from  what  is  good  and  true,  6r.  3170,  3696,  b(}(d2. 
Rest  or  peace  denotes  the  Lord,  and  good  from  the  Lord ;  thus,  good 
works  done  without  a  view  to  reward,  6391.  Rest,  and  the  seventh 
day,  named  together,  denote  peace,  and  the  good  of  love  which  brings 
peace,  8893.     See  Sabbath,  especially  (6). 

8.  That  rest  is  attributed  to  the  Lord,  when  man  is  in  good,  after 
the  six  days'  labor  of  regeneration,  because  it  is  not  man  that  fights  but 
the  Lord  for  him,  63,  84,  87,  88,  8506,  8510.  An  odor  of  rest  to 
Jehovah,  is  a  common  form  of  expression  in  the  Word,  especially  in 
reference  to  the  burnt-oflTerings  and  sacrifices,  and  it  denotes  the  grate- 
ful perception  of  peace,  925.  The  rest  of  Jehovah  is  peace  and  safety, 
enjoyed  by  angels  in  heaven  and  by  men  on  earth,  in  consequence  of  his 
victories  over  the  hells,  10,374,  10,730;  the  former  cited  below  (1 1). 

9.  The  rest  of  Interiors  in  Exteriors,  br.  ill.  10,567. 

10.  Rest  and  peace  variously  represented  in  the  Word ;  by  the 
Sabbath,  see  above  (2);  by  a  covenant  of  peace,  because  it  denotes  the 
presence  of  the  Lord  in  love  and  charity,  1038  ;  by  passing  the  night, 
3170,  4213;  by  laying  in  a  place  to  sleep,  3696;  by  rising  in  the 
morning,  2780;  by  the  morning,  the  dew  and  manna  on  the  ground, 
8455,  and  following  passages;  by  avoiding  strife,  in  Joseph's  advice  to 
his  brethren,  5963. 

11.  Rest  and  peace  named  in  the  Word.  God  said  to  rest  in  the 
account  of  the  creation  (Gen.  ii.  2,  and  elsewhere)  denotes  the  cessa- 
tion of  temptation  combats  in  the  regeneration  of  man,  83 — 87,  10,373, 
— 10,374.  The  dove  said  to  find  no  rest  for  the  sole  of  her  foot  (Gen. 
viii.  9)  denotes  that  nothing  of  the  good  and  truth  of  faith  could  yet  fix 
itself,  875.  Jacob's  enquiry,  whether  it  was  peace  to  Laban  (whether 
he  were  well,  ch.  xxix.  6),  denotes  whether  the  good  which  Laban  repre- 
sented was  of  the  Lord,  3780,  3781 .  He  rested  and  was  refreshed  (or 
breathed,  respiravit)  said  of  Jehovah  (ch.  xxxi.  1 7),  denotes  the  state  of 
good  when  the  church  is  estabHshed,  or  when  man  is  regenerated,  10,374. 
Those  men  are  peaceful  with  us,  said  by  Hamor  and  Shechem,  of  the 
sons  of  Jacob  (chap,  xxxiv.  21),  denotes  agreement  as  to  doctrine,  4479. 
They  hated  him  and  could  not  speak  peaceably  to  him  (meaning 
Joseph,  chap,  xxxvii.  4),  denotes  aversion  from  divine  truth,  4681. 
Joseph  sent  to  enquire  whether  it  were  well  (peace)  with  his  brethren, 
and  well  (peace)  with  the  flocks  (ver.  14),  denotes  the  advent  of  the 
Lord,  or  truth  from  the  Lord,  giving  perception,  4712 — 4713.  Joseph's 
brethren  greeted  with  peace  by  the  steward  of  his  house,  when  they 
were  alarmed  on  account  of  the  silver  returned  to  them  (chap,  xliii. 
23),  denotes  the  perception  that  all  is  well,  after  the  state  of  despair 
occasioned  by  the  change  of  state  when  truth  is  no  longer  ascribed  to 
self,  but  to  the  Lord,  5662.     The  enquiry  of  Joseph  concerning  the 


PEO' 


863 


peace  (or  health)  of  his  father  (ver.  27,  28),  denotes  perception  concern- 
ing good,  and  spiritual  life  therewith  in  the  natural  man,  5677—5680. 
He  saw  the  rest  that  it  was  good,  said  of  Issachar  described  as  a  bony 
ass,  &c.  (chap.  xlix.  14),  denotes  the  peace  which  attends  good  works 
when  done  without  a  view  to  recompense,  6391.  The  locusts  said  to 
rest  (or  lodge  themselves)  in  all  the  borders  of  Egypt  (Ex.  x.  14), 
denotes  the  false  principle  pervading  the  natural  mind  to  its  very  ulti- 
mates,  7684.  Everyone  commanded  to  rest,  &c.  (abide  in  his  place, 
chap.  xvi.  29),  denotes  the  state  of  peace  as  represented  by  the  Sabbath, 
8517.  Moses  and  Jethro  asking  each  other  of  their  peace  (welfare, 
chap,  xviii.  7),  denotes  consociation  in  the  celestial  state,  8665.  All 
this  people  shall  come  upon  their  place  in  peace,  said  of  the  IsraeHtes 
(ver.  23),  denotes  the  state  of  the  spiritual  when  in  good,  8722.  No 
peace  to  any  flesh  (Gen.  xii.  12),  denotes  no  good  by  which  the  vas- 
tated  church  is  afilected,  394 1 . 

1 2.  Peace  enjoyed  by  the  Evil,  is  the  delight  of  their  cupidities,  which 
eventually  turns  to  unhappiness,  8455.  The  evil  can  never  know  truly 
what  peace  is,  because  their  only  rest  is  in  the  opposite  of  peace,  5662. 

PEARL  [margarita'].  The  precious  or  beautiful  pearl  denotes 
charity  or  the  good  of  faith,  2967.  [Pearls  signify  knowledge  of  good 
and  truth  both  celestial  and  spiritual.  A,  R.,  727,  899 ;  especially  the 
knowledge  and  acknowledgment  of  the  Lord,  ib.  916.  As  there  are 
pearls  of  a  yellow  and  red  tint,  as  well  as  silver-grey,  and  white,  it  is 
probable  that  ;)emwiiw,  translated  rubies,  Job  xxviii.  18;  Prov.  iii.  15; 
viii.  11;  XX.  15;  xxxi.  iv. ;  and  Lam.  iv.  7,  may  mean  pearls  of  a  beau- 
tiful red  tinge].     See  Precious  Stones  (Ruby), 

PECULIAR  Treasure  [peculium,  Ex.  xix.  5 ;  Ps.  cxxxv.  4 ; 
and  peculiar  people,  Deut.  vii.  6;  xiv.  2;  xxvi.  8],  denotes  those  who 
have  the  Word,  or  who  form  the  church  because  such  are  especially  the 
possession  of  the  Lord,  8768. 

PEG  [paxillus'].     See  Nail. 

PEGASUS.     See  Parnassus. 

PELEG,  in  the  first  genealogy  of  the  Shemitic  families,  signifies 
the  internal  of  the  Hebrew  Church,  Joktan,  its  external,  1137;  1240, 
1242.  In  the  second  genealogy,  Peleg  denotes  the  Hebrew  Church, 
when  entering  upon  a  period  wholly  external  1345.    See  Eber. 

PELLUCID.  The  natural  mind  becomes  pellucid  when  light  from 
heaven  is  admitted  into  it,  that  is,  when  it  corresponds  to  the  rational, 
ill.  3493.  The  literal  sense  of  the  Word  is  pellucid  from  the  spiritual 
sense,  ill,  9407.  See  Illumination,  Illustration,  Light,  Pre- 
cious Stones. 

PENIEL,  meaning  in  the  original  **  the  faces  of  God,"  denotes  a 
state  of  the  heaviest  temptations,  4298,  ill.  4299.  In  the  internal  his- 
torical sense,  it  denotes  that  representations  were  commenced ;  for 
"  I  have  seen  God  faces  to  faces,"  denotes  that  the  Lord  was  repre- 
sentatively present,  4310.     See  Jacob  (8,  10). 

PENUEL,  denotes  a  state  of  truth  in  good ;  Jabbok,  mentioned 
immediately  before,  denotes  the  first  insinuation  of  truth,  ill.  4301. 
In  the  internal  historical  sense  it  denotes  the  juncture  at  which  repre- 
sentations were  commenced,  namely,  when  they  came  into  the  land  of 
Canaan,  4313.     See  Jacob  (8,  10). 

PEOPLE  [populus^.  1.  Peoples  distinguished  from  Nations,  de- 
VOL.  II.  a 


864 


*PEO 


PEO 


865 


note  truths;  in  the  opposite  sense,  falses,  #A.  1259,  1260,  2349,  3272, 
4250.  Families  predicated  of  peoples  denote  truths;  but  predicated  of 
nations  they  denote  goods,  hr,  «A.  1 26 1 .  A  people  denotes  the  truth 
of  faith,  or  those  who  are  in  the  truth  of  faith,  1316,  7108.  Peoples 
denote  truths,  &c.,  in  a  more  general  expression,  whatever  is  spiritual,  as 
distinguished  from  celestial,  2069.  A  people  denotes  those  who  belong 
to  the  spiritual  church,  because  such  are  they  whose  conscience  is 
formed  by  the  truths  of  faith,  2928,  2950,  7108,  7277,  7439,  7551 
and  citations;  see  below,  7789.  Peoples  denote  truth,  and  also  the 
good  of  truth,  because  such  good  in  its  first  existence,  or  in  itself, 
really  is  truth,  3294 — 3295.  Truths  denoted  by  people  are  spiritual 
truths,  called  also  truths  of  the  church ;  but  truths  of  good,  denoted 
likewise  by  people,  are  the  goods  of  charity,  properly  called  truths, 
3581.  In  the  Hebrew  tongue,  the  word  translated  people  is  not  the 
same  when  the  truths  of  good  are  signified,  as  when  it  denotes  truths ; 
but  the  two  words  are  in  affinity,  3581.  People  (in  this  case  called 
men  likewise),  denote  the  truths  of  good,  understood  as  truths  pro- 
ceeding from  internal  good  when  it  enters  the  external  man,  4385 ; 
compare  with  this  and  with  the  citations  immediately  preceding,  4557. 
People  denotes  doctrine,  because  the  truth  of  the  church,  4468.  When 
predicated  of  the  natural  mind,  people  denotes  the  knowledges  of  good 
and  truth,  and  scientifics,  because  these  are  truths  to  the  natural  man, 
5312,  6146,  6152 ;  see  below  6653.  In  the  same  sense  it  denotes  the 
external  truths  of  the  church  corresponding  to  internal,  5409,  5418. 
Peoples  in  large  numbers  or  multitudes,  denotes  the  indefinite  increase 
of  truths,  6232.  When  all  the  tribes  of  Israel  are  meant  by  people,  it 
denotes  all  the  goods  and  truths  of  the  natural  man,  considered  in  their 
order  under  spiritual  good,  6451,  6465.  In  the  right  sense,  a  people 
denotes  truths,  or  scientifics  ruled  by  truth;  in  the  opposite  sense, 
falses,  and  also  scientifics  separated  from  truth,  6653 ;  the  latter,  6692; 
as  to  falses,  8311.  To  become  the  Lord's  people,  is  predicated  of  the 
spiritual  when  elevated  into  heaven,  which  was  done  by  the  Lord's  vic- 
tories over  the  hells,  7207,  7277;  passages  cited  9229  end.  People 
denotes  all  who  are  in  the  truth  of  good,  and  in  the  good  of  truth,  also 
in  truth  from  the  divine ;  comprehensively,  all  of  the  spiritual  church, 
7789,  8321,  8805,  10,288.  The  people  at  Mount  Sinai,  denote  the 
spiritual  church  as  to  good  in  which  the  truths  of  faith  are  about  to  be 
implanted,  8805,  8816.  When  a  people  is  called  poor,  it  denotes  those 
who  are  in  need  of  truth,  thus  of  instruction,  9209.  When  they  who 
belong  to  the  church  are  called  a  people,  the  spiritual  church  is  meant; 
when  called  a  nation,  the  celestial  church,  10,288.    See  Nations  (12). 

2.  Kings  and  Peoples  understood  together.  By  a  people  in  the  Word, 
is  meant  those  who  are  under  a  king,  and  a  king  denotes  truth;  people, 
those  who  are  in  truths,  6653;  compare  7396.  The  Jews  were  at  first  a 
nation,  but  after  they  had  kings  they  are  called  a  people,  1259  end. 

3.  The  Lord's  People,  are  so  called,  who  have  been  elevated  to 
heaven,  after  death ;  likewise,  all  who  are  in  heaven  as  to  their  souls, 
though  they  are  yet  in  the  body,  7207  ;  cited  above  (1).  The  Israelites 
were  called  the  people  of  Jehovah,  because  they  represented  those  who 
belong  to  the  Lord's  spiritual  kingdom,  not  because  they  were  better 
than  other  nations,  7439,  9229  and  citations,  10,393,  10,394,  10,396 
and  citations.  That  Moses  and  the  people  together  represented  the 
Lord's  spiritual  kingdom,  8261,  8645,  8760,  8805  cited  in  .Moses  (4). 


4.  To  be  gathered  to  his  Fathers,  to  he  collected  to  his  People,  was 
a  proverbial  mode  of  expression  among  the  ancients,  because  they 
understood  that  man  really  went  to  his  own  after  death,  3255,  4619 
cited  below.  In  the  representative  sense,  it  denotes  that  the  person 
meant  ceases  to  represent ;  at  those  places  in  the  Word,  therefore,  the  re- 
presentation changes  to  another,  3255,  3276.  As  man  is  in  society  with 
spints  and  angels,  even  while  he  lives  in  the  body,  to  be  collected  to  his 
people,  IS  to  come  among  his  own  associate  spirits  after  death,  4619  In 
the  mternal  sense,  to  be  collected  to  his  people,  is  to  be  understood  as 
reternng  to  the  truths  and  goods  in  which  the  people  or  the  society  is 
pnncipled;  thus,  peoples  are  either  the  truths  in  which  societies  are 
agreed,  or  the  societies  which  are  in  those  truths,  4619.  To  be  col- 
lected to  his  people,  where  the  death  of  Israel  is  treated  of,  denotes  the 
existence  of  spmtual  good  henceforth  in  the  midst  of  the  goods  and 
truths  of  the  natural  man,  6451,  6464,  6465. 

5.  Harmony  of  Passages,  The  people  one,  and  their  life  one  (Gen. 
XI.  0)   denotes  the  truth  of  faith  and  doctrine  before  perversion  by  the 

ove  of  self,  1316      That  soul  shall  be  cut  ofi"  from  his  people,  said  of 
the  uncircuracised  (chap.  xvii.  14),  denotes  eternal  death  to  those  who 
are  m  truths  and  at  the  same  time  in  the  love  of  self,  2055,  2058 
Kings  of  peoples  shall  be  from  her,  said  of  Sarah  (ver.  16),  denotes 
truths  (which  are  truths  of  the  internal  church),  from  conjoined  goods 
and  truths,  2069.         The  men  of  the  city,  the  men  of  Sodom,  from  a 
boy  to  an  old  man  all  the  people  from  every  quarter  (ah  extremo)  said 
to  surround  the  house  (chap.  xix.  4),  denotes  those  who  are  in  falses 
and  evils,  recent  and  confirmed,  in  general  and  in  singular,  against  the 
good  of  chanty,  2346-2349.     The  people  of  the  fand,  thi  sons  of 
Ueth  (chap,  xxiii.  7),  denotes  those  with  whom  a  new  spiritual  church 
could  be  raised  up,  those  who  are  in  truths,  2928.     The  field  and  the 
T^ifr.^  /^^^  in  the  sight  of  the  sons  of  my  people,  said  by  Ephron 
the  Hittite  (ver.  10),  denotes  the  prepared  state,  especially  as  to  the 
understanding,  of  such  as  are  first  initiated  into  truths,  2946,  2947 
Called  the  people  of  the  land  only  (and  not  at  the  same  time  the  sous 
ot  Heth,  ver.  12),  denotes  the  state  of  those  who  are  in  progression,  as 
distinguished  from  those  who  are  first  initiated  into  truths,    2950 
Abraham  said  to  be  collected  to  his  people  when  he  died,  and  afterwards 
to  be  buried  m  the  field  of  Ephron  the  Hittite  (chap.  xxv.  8—10)  de- 
notes the  end  of  the  representation  by  him,  and  the  church  resuscitated 
among  the  spiritual,  or  such  as  receive  truth  and  good,  3255—3257 
1  wo  nations  are  m  thy  womb,  and  two  peoples  shall  be  separated  from 
thy  bowels,  said  of  Rebecca  (chap.  xxv.  23),  denotes  good  and  truth 

^9oT^foi°i  ^^l  ""^^"[^^  ?  n°'  ^°*^  ^^  ^*^^^^  *'^  i"t^"^r  and  exterior, 
«5^yj---3J94.  A  people  shall  prevail  over  a  people,  and  the  greater  shall 

serve  the  less  (ver  23),  denotes  the  state  in  which  truth  is  held  supe- 
nor  to  the  good  of  truth,  3295-3296.  Let  peoples  serve  thee,  and 
peoples  bow  down  to  thee,  in  the  blessing  of  Jacob  (chap,  xxvii  29) 
denotes  the  truths  of  the  church  and  the  truths  of  good,  understood 
distinctly,  3o81  Jacob  said  to  divide,  or  halve,  the  people  who  were 
with  him,  and  the  flock,  and  the  herd,  and  the  camels,  into  two  camps, 
before  Esau  met  him  (chap,  xxxii.  7),  denotes  the  preparation  and  dis- 
position of  tniths  and  goods  in  the  natural  mind,  when  good  from  the 
Lord  IS  about  to  flow  m,  4250.     Esau's  proposal  to  leave  some  of  his 

q2 


866 


PEO 


PEO 


867 


' 


men  with  Jacob  (chap,  xxxiii.  15),  denotes  that  the  truths  which  pro- 
ceed from  internal  good  may  be  conjoined,  4385.  We  will  dwell  with 
you,  and  we  will  become  one  people,  said  to  the  men  of  Sheckhem 
(chap,  xxxiv.  16),  denotes  conjunction  as  to  life  and  as  to  doctrine, 
4468.  Jacob  said  to  arrive  at  Luz,  or  Bethel,  he  and  all  the  people 
that  were  with  him  (chap.  xxxv.  6),  denotes  the  natural  man  and  the 
truths  of  the  natural,  when  about  to  be  regenerated,  4556,  4557.  Isaac 
said  to  be  collected  to  his  people,  when  he  died  (ver.  29),  denotes  the 
new  life  of  the  divine  rational  in  the  goods  and  truths  of  the  natural 
man,  4619 — 4621.  All  the  people  of  Pharaoh  to  be  ruled  by  Joseph 
(chap.  xli.  40),  denotes  the  subjection  of  all  the  truths  of  the  natural 
man  (which  are  scientifics,  and  knowledges  of  good  and  truth),  to  the 
celestial  spiritual,  5312.  Joseph  governor  over  the  land,  seUing  (pro- 
visions) to  all  the  people  of  the  land  (chap.  xlii.  6),  denotes  the  celes- 
tial spiritual  which  rules  scientifics,  5416—5418.  All  the  people,  when 
their  land  was  bought,  translated  to  the  cities  by  Joseph  (chap,  xlvii. 
21),  denotes  the  reference  of  scientific  truths  to  doctrinals,  6146. 
Joseph  said  to  speak  to  the  people  (ver.  23),  denotes  influx  from  the 
internal,  or  celestial  spiritual,  into  scientific  truths,  6152.  A  company 
of  peoples  from  Jacob  (chap,  xlviii.  4),  denotes  the  indefinite  increase 
of  truths,  6232;  compare  4574.  Jacob,  called  Israel,  said  to  be  col- 
lected to  his  people  when  he  died  (chap.  xlix.  33),  denotes  the  existence 
and  life  of  spiritual  good  in  the  midst  of  natural  goods  and  truths, 
6451,  6465.  The  king  of  Egypt  and  his  people,  after  the  time  of 
Joseph  (Ex.  i.  8,  9),  denote  the'  state  of  scientifics  separated  from,  and 
opposed  to  the  truths  of  the  church,  6651 — 6653.  The  people  of 
Israel  said  to  be  multiplied  (ver.  20  and  chap.  v.  5),  denotes  the  con- 
tinual production  of  truths,  6688,  7108.  Pharaoh  commanding  his 
people  to  cast  every  son  born  to  the  Israelites  into  the  river  (ver.  22), 
denotes  common  influx  into  scientifics  opposed  to  the  truths  of  the 
church,  and  the  immersion  of  such  truths  in  falses,  6692,  6693.  Jeho- 
vah said  to  see  the  affliction  of  his  people  when  the  Israelites  were 
oppressed  (chap.  iii.  7),  denotes  the  mercy  of  the  Lord  towards  the 
spiritual  when  infested  by  falses,  6851.  Thou  shalt  deliver  my  people, 
the  sons  of  Israel,  from  Egypt,  said  to  Moses  (ver.  10,  12),  denotes 
the  deliverance  of  the  spiritual  from  infestating  falses,  6865,  6871.  I 
will  give  grace  to  this  people  in  the  eyes  of  the  Egyptians  (chap.  iii. 
21 ;  xi.  3 ;  xii.  36),  denotes  the  fear  of  those  who  are  in  falses  on  ac- 
count of  the  spiritual,  6914,  7771,  7969.  The  people  of  Israel  said  to 
believe  and  to  hearken  to  Moses  (chap.  iv.  31),  denotes  faith  and  hope 
given  to  those  of  the  spiritual  church,  7065.  Let  my  people  go,  in 
the  message  to  Pharaoh  (chap.  v.  1),  denotes  that  the  truths  of  the 
church  are  no  longer  to  be  infested  by  falses,  7092,  7096.  Wherefore 
do  ye,  Moses  and  Aaron,  withdraw  the  people  from  their  works,  and 
the  people  commanded  to  resume  their  works  (ver.  4),  denotes  that  the 
divine  law  and  doctrine  do  not  exempt  the  spiritual  from  the  grief  of 
combats,  7104.  Exactors  or  taskmasters  appointed  over  the  people 
(ver.  6,  1 0),  denotes  the  subject  spirits  or  emissaries  of  hell  by  whom 
the  spiritual  are  more  closely  infested,  7111,  7124—7125.  The  people 
not  to  have  straw  [palea],  to  make  bricks  (ver.  7),  denotes  that  the 
lowest  scientifics  shall  not,  under  the  circumstances  predicated,  be  any 
longer  applied  to  the  falses  which  are  fabricated  and  injected  by  evil 
spirits,  7112,  7113.     The  people  dispersing  themselves  through  all  the 


land  of  Egypt  to  find  straw  (ver.    12),   denotes  inquisition  into  the 
natural  mind  to  find  some  scientific  truth,  7130 — 7131.  Wherefore  hast 
thou  done  evil  to  this  people  (in  the  appeal  of  Moses,  ver.  22),  and. 
Since  I  came  to  Pharaoh  to  speak  in  thy  name  he  hath  done  evil  to  this 
people  (ver.  23),  denotes  the  infestation  of  those  who  are  in  truths  and 
goods,  and  why  permitted,  when  yet  it  is  contrary  to  the  law  from  the 
divine,  7165 — 7168.      In  delivering  thou  hast  not  delivered  thy  people 
(ver.  23),  denotes  that  they  are  not  exempt  from  infestation  by  falses, 
7169.     The  promise  of  Jehovah  to  deliver  them  with  great  judgments, 
and  to  accept  them  for  his  people  (chap.  vi.  7 ;  xiii.  4),  denotes  the 
deliverance  of  the  spiritual  according  to  laws  of  order  from  the  divine 
human,  and  their  elevation  to  heaven,  where  they  are  added  to  those 
who  serve  the  Lord,  7203,  7206,  7207,  7277.  'The  demand  several 
times  repeated.  Let  my  people  go  (chap.  vii.  16;  viii.  1,  20;  ix.  1,  13; 
X.  3),  denotes,  as  above,  that  falses  shall  no  longer  infest,  7312,  7349, 
7439,  7500,  7540,  764 1 .     The  sons  of  Israel  called  an  army,  a  people 
(chap.  vii.  4),  or  a  people  only  (chap.  viii.  32;  ix.  17),  denotes  all  kinds 
of  good  in  truths,  and  those  who  are  in  spiritual  truth  and  good,  7277, 
7474,  7551.     Pharaoh  and  his  servants,   and   his  people,   distinctly 
mentioned  in  the  account  of  the  miracles  (chap.  viii.  3,  4,  8,  9,  11,  21, 
29,  31;   ix.   14),  denote  falses  in  general  and  in  particular,  or  in  all 
and  singular  things  of  the  natural  mind,   7355,  7357,  7392,   7396, 
7402,  7441,  7465,  7471,  7543;  8143,  8147  cited  below.     Pharaoh's 
promise  to  let  the  people  go,  if  the  frogs  were  removed  (chap.  viii.  8), 
denotes  that  the  evil  cannot  infest  those  who  are  in  goods  and  truths 
with  mere  falses,  7393.     Jehovah  is  just,  and  I  and  my  people  wicked 
[improbus,  chap.  ix.  27),  denotes  the  divine  good  by  which  the  malice 
of  those  who  infest  is  rendered  ineffective,  7590.     Moses  commanded 
to  speak  in  the  ears  of  the  people  when  their  deliverance  was  nigh 
(chap.  xi.  3),  denotes  the  information  and  obedience  of  the  spiritual, 
7769.     Get  thee  out  and  all  the  people  that  follow  thee  [qui  in  pedibm 
tuis,  ver.  8],  and.  Get  ye  out  from  the  midst  of  my  people,  ye  and  the 
sons  of  Israel  (chap.  xii.  31),  denotes  the  separation  of  those  who  are 
damned  from  all  who  are  in  truth  from  the  divine,  from  the  highest  to 
the  lowest  of  such,  7789,  7956,  7957.    The  people  urged  and  hastened 
to  depart  by  the  Egyptians  (ver.  33),  denotes  the  aversion  and  fear  of 
those  who  are  in  the  mere  false  from  evil,  in  respect  to  those  who  are 
in  truth  from  good,  7964.    The  people,  departing  in  haste,  said  to  carry 
away  their  dough  before  it  was  leavened  (ver.  34),  denotes  the  first  state 
of  truth  from  good  in  which  there  is  nothing  of  the  false,  7966.     The 
people  led  by  the  desert,  and  not  by  the  way  of  the  land  of  the  Philis- 
tines (chap.  xiii.  17),  denotes  the  providence  of  the  Lord  leading  the 
spiritual  to  confirm  goods  and  truths  by  temptations,  not  into  combats 
concerning  the  mere  truth  of  faith,  8096—8098.     Pharaoh  told  of  the 
flight  of  the  people,  and  the  heart  of  Pharaoh  and  his  servants  turned 
against  the  people  (chap.  xiv.  5),  denotes  the  thought  of  those  who  are 
in  falses  concerning  their  separation  from  those  who  are  in  truth,  and 
their  state  changing  to  one  of  evil  against  them,  8142—8143.     His 
chariot  made  ready  to  pursue  them,  and  all  his  people  with  him,  and 
six  hundred  chosen  chariots,  and  all  the  chariots  of  Egypt,  and  tertian 
leaders  over  all  of  them  (ver.  6,  7),  denotes  the  doctrine  of  the  false, 
the  whole  mass  of  falses  in  general  and  particular,  doctrinals  principal 


<L 


868 


PEO 


and  subservient,  and  all  these  in  infernal  order  or  series  opposed  to  the 
spiritual  church,  8146 — 8150.  Moses  commanding  the  people.  Fear 
ye  not,  stand  ye  still,  and  see  the  salvation  of  Jehovah  (ver.  13), 
denotes  the  elevation  of  the  spiritual  from  a  state  of  despair  by  truth 
divine,  and  salvation  from  the  Lord  alone,  8170 — 8172.  Thou  hast  led 
forth  in  thy  mercy  that  people  thou  hast  redeemed  (chap.  xv.  13),  de- 
notes the  divine  influx  with  those  who  abstain  from  evils  and  thus 
receive  good,  and  are  delivered  from  hell,  8307,  8308.  The  peoples 
shall  hear  and  be  afraid,  sorrow  shall  take  hold  of  the  inhabitants  of 
Philistea  (ver.  14),  denotes  the  terror  of  all  who  are  in  the  falses  of  evil, 
and  the  despair  of  those  who  are  in  faith  separate  from  charity,  83 1 1 — 
8313.  Till  thy  people  pass  over  O  Lord,  even  till  this  people  thou  hast 
possessed  thyself  of  [possedistt],  pass  over  (ver.  1 6),  denotes  the  salva- 
tion of  the  spiritual,  described  as  those  who  are  in  the  faculty  of  receiv- 
ing the  truth  of  good  and  the  good  of  truth,  without  danger  of  infesta- 
tion, 8321 — 8323.  Bread  made  to  rain  from  heaven  and  the  people  to 
go  out  and  collect  it  (chap.  xvi.  4),  denotes  celestial  good  flowing  in, 
reception  and  life  therefrom,  8416 — 8418.  Some  said  to  go  out  from 
the  people  to  collect  manna  on  the  Sabbath  (chap.  xvi.  27),  denotes  the 
will  to  act  from  the  truth  of  faith  contrary  to  order,  8510.  The  people 
(afterwards)  said  to  rest  on  the  seventh  day  (ver.  30),  denotes  the  con- 
junction of  good  and  truth,  which  can  only  be  effected  in  a  state  of 
peace,  8519.  No  water  for  the  people  to  drink  at  Rephidim,  and  the 
people  chiding  with  Moses  (chap.  xvii.  1 — 2),  denotes  the  defect  of  truth 
and  of  recreation  from  truth  in  a  state  of  temptation,  8562 — 8563.  The 
people  thirsted  there  and  the  people  murmured  against  Moses  (ver.  3), 
denotes  the  increased  desire  for  truth  and  increasing  grief,  8568,  8569. 
Moses  crying  to  Jehovah,  What  shall  I  do  unto  this  people,  they  be 
almost  ready  to  stone  me  (ver.  4),  denotes  interior  lamentation  because 
of  the  non-reception  of  truth,  and  almost  violence  to  truth  divine,  8573 
— 8575.  Pass  thee  On  before  the  people,  and  take  with  thee  of  the 
elders  of  Israel  (ver.  5),  denotes  truth  from  the  divine  to  lead  and  teach, 
and  this  from  the  primary  truths  of  wisdom  and  intelligence,  8577, 
8578.  Smite  the  rock,  and  water  shall  come  out  from  it,  which  the 
people  may  drink  (ver.  6),  denotes  urgent  prayer  to  the  Lord,  the 
truths  of  faith  from  him,  and  spiritual  life  thereby,  8582 — 8584. 
Moses  sitting  to  judge  the  people,  and  the  people  said  to  stand  by  him 
[super  Moschenjy  from  morning  to  evening  (chap,  xviii.  13),  denotes 
the  disposition  of  truth  divine  received  from  immediate  influx,  and 
obedience  to  it  in  every  state,  8685 — 8686.  All  that  Moses  did  to  the 
people  seen  by  his  father-in-law,  Jethro  (ver.  14),  denotes  the  omni- 
science of  divine  good,  8688.  Why  sittest  thou  alone,  and  all  the  people 
stand  by  thee,  said  by  Jethro  (ver.  14),  denotes  the  first  state  of  the 
spiritual  when  they  are  obedient  to  truth  alone,  not  to  truth  as  from 
good,  8689,  8690.  Because  the  people  come  unto  me  to  inquire  of  God, 
in  the  answer  of  Moses  (ver.  15),  denotes  that  they  only  will  to  act 
from  the  dictate  of  the  Word,  8692.  Thou  wilt  surely  wear  away 
[Marcescendo  marcesces],  both  thou  and  this  people  that  is  with  thee 
(ver.  19),  denotes  that  their  truth  must  perish,  8699.  Be  thou  to  the 
people  God-ward  [apud  Deum],  and  bring  the  words  to  God,  in  the  ad- 
vice of  Jethro  (ver.  1 9),  denotes  the  office  of  divine  truth  immediately 
proceeding  from  the  Lord  intercessory  and  mediatory,  8704 — 8705. 


PER 


869 


I 


Provide  [videos],  out  of  all  the  people  men  of  strength,  fearing  God, 
men  of  truth,  hating  lucre  (ver.  21),  denotes  the  election  of  subservient 
truths  to  which  good  can  be  conjoined,  pure  truths,  separate  from  any 
worldly  end,  8709 — 8711.  Let  them  judge  the  people  at  all  seasons, 
and  all  this  people  shall  go  to  their  place  in  peace  (ver.  22—23,  26), 
denotes  the  orderly  disposition  of  truths  in  perpetuity,  and  the  state  of 
the  spiritual  in  good,  8716,  8722,  8728.  Men  of  strength  elected  and 
set  as  heads  over  the  people,  rulers  of  thousands,  of  hundreds,  of  fifties 
and  of  tens  (ver.  25),  denotes  such  truths  as  above  spoken  of  become 
the  channels  of  influx  for  truth  divine,  and  hence  the  just  order  of 
primary  and  subordinate  truths  established,  8725 — 8727.  Moses  after- 
wards ascending  from  the  people  to  Jehovah,  communicating  the  law  to 
the  people,  &c.  (commencing  with  chap,  xix.),  denotes  truth  from  the 
divine,  and  truth  mediating,  thus,  the  Word  in  various  senses,  8805, 
8806,  8817,  8840,  8841,  8844,  8928,  9370,  9372,  9374,  9378,  9379, 
9382—9383,  9403,  9414,  9415,  9419—9421,  9426,  9437.  See  par- 
ticulars, and  the  subsequent  passages  where  people  occurs,  in  Moses 
(21,  23,  24,  25);  as  to  passages  from  the  Prophets  and  other  parts  of 
the  Word,  see  1259—1261,  1416  end,  2015,  2928,  9209  end,  9256; 
also  in  Nations  (10),  5897;  (13),  10,566. 

6.  That  the  People  themselves  were  represented  by  Moses  in  his 
Mediatorial  Character,  9415;  and  this,  when  he  was  in  the  camp, 
10,566.     See  Mosks  (1). 

PERCEPTION.  1.  The  Quality  of  Perception  Described,  first, 
such  as  it  was  in  the  most  ancient  times,  104,  125,  371,  483,  495,  501 
—503,  521,  536,  597,  607,  784,  805,  895,  1121,  1442,  1616,  5121 ; 
and  as  it  is  with  the  spiritual,  5228;  see  below  (4).  The  men  of  the 
most  ancient  church  were  in  continual  perception  from  the  Lord,  and 
they  knew,  the  instant  they  began  to  think  from  the  memory,  whether 
it  was  truth  and  good,  125.  All  who  have  perception  (such  as  the 
celestial  men  of  the  most  ancient  times,  and  the  celestial  angels),  think 
from  love  only,  not  from  sensuals  and  scientifics,  202,  cited  below  (17). 
The  principal  characteristic  of  the  most  ancient  church  was  perception, 
and  the  difference  of  the  churches,  when  the  age  dechned,  was  a  dif- 
ference of  perception,  483.  The  perception  of  the  church  was  a  per- 
ception from  the  Lord,  concerning  the  good  of  love  and  the  truth  of 
faith,  such  as  that  of  the  angels ;  not  of  good  and  truth  in  matters 
pertaining  to  civil  society,  495.  Perception  in  that  age  was  not  a  mere 
perception  of  good  and  truth,  but  happiness  and  delight  was  perceived 
in  doing  good,  without  which  the  perceptive  faculty  is  not  living,  br,  ill, 
503,  511.  They  who  have  perception  (as  the  celestial  men  of  the  most 
ancient  church)  have  no  need  to  learn  from  doctrine,  because  good  and 
truth  flow  in  from  the  Lord  by  an  internal  way,  br,  ilL  521.  The  per- 
ceptions of  the  celestial  cannot  be  described,  for  it  comprehends  the 
most  minute  and  singular  things,  and  this  with  all  variety  according  to 
the  state  and  circumstances,  521.  In  the  most  ancient  church  they 
were  informed  in  general  truths  by  immediate  revelation  (through  con- 
sort with  spirits  and  angels),  likewise,  by  visions  and  dreams;  the 
common  principles  thus  made  known  to  them  were  confirmed  in  innu- 
merable particular  ways  by  perceptions ;  which  innumerable  subjects  of 
perception  were  the  particulars  or  singulars  of  the  common  principle  in 
each  case,  597;  see  also  865,  895,  cited  (5).    The  perception  of  the 


870 


PER 


PER 


871 


most  ancient  church  was  derived  from  love  to  the  Lord,  but  proximately 
from  communication  with  heaven  by  means  of  internal  respiration ; 
their  own  account  of  such  perception  given  as  communicated  to  the 
Author,  1121,  1384.  The  most  ancient  people,  and,  in  a  less  degree, 
the  ancients,  were  in  the  instant  perception  of  good  and  truth,  because 
there  was  an  influx  from  the  Lord,  through  heaven,  into  their  rational 
minds,  2144.  The  perceptions  of  the  most  ancient  people  were  infe- 
rior, in  the  degree  they  were  in  scientifics,  and  superior  in  the  degree 
they  were  elevated  above  scientifics  to  the  celestial  things  of  love  and 
charity,  2145.  Such  life  from  the  Lord  was  in  the  internal  sight  and 
perception  of  this  people,  that  it  made  inanimate  objects  appear  living ; 
hence,  they  saw  in  all  things  the  images  of  that  life,  3702;  see  also 
3887  cited  below  (31).  That  they  who  are  in  celestial  perception  are 
in  the  light  of  heaven,  which  is  from  the  Lord,  in  which  Hght  is  intelli- 
gence and  wisdom,  4302. 

2.  That  Genuine  Perception  is  from  the  Lord  (heaven  understood 
as  the  medium);  that  it  affects  the  intellectual  part  spiritually,  and 
leads  it  perceptibly  to  think  as  the  thing  really  is,  with  internal  con- 
sent, 5121;  compare,  as  to  the  Author,  1640,  5171,  7055,  8685.  It 
appears  to  those  who  have  perception,  that  it  is  in  themselves,  and  that 
it  flows  from  the  connexion  of  things,  but  it  is  a  dictate  through  heaven 
from  the  Lord,  received  in  the  interiors  of  the  thought,  5121.  So  long 
as  man  cannot  perceive,  sensibly,  the  influx  of  good  from  the  Lord,  he 
does  good  as  from  himself,  yet  is  able  to  acknowledge  that  it  is  from 
the  Lord,  ill.  10,219;  further,  as  to  the  difference  between  acknowledg- 
ment and  perception,  10,093,  10,155  cited  below  (20). 

3.  Collection  of  Passages  (in  the  same  order  as  cited  in  the  Author  s 
Treatise,  Be  IS  ova  Hierosolyma,  145).  Perception  consists  in  seeing 
what  is  true  and  good  by  influx  from  the  Lord,  202,  895,  7680,  9128. 
Perception  is  given  to  those  only  who  are  in  the  good  of  love  from  the 
Lord,  thus,  who  are  principled  in  love  to  the  Lord,  202,  371,  1442, 
5228.  The  angels  who  have  perception  are  such,  as  when  they  lived 
in  the  world,  committed  the  doctrines  of  the  church  immediately  to  the 
life,  not  first  to  the  memory ;  thus,  whose  interiors  are  formed  to  the 
reception  of  influx  from  the  Lord,  495,  503,  521,  536,  1616,  5145. 
The  field  of  wisdom  opens  even  to  the  Lord,  in  all  who  have  perception  ; 
and  hence  their  wisdom  is  ineffable,  2718,  9543.  They  who  have  per- 
ception, do  not  reason  concerning  the  truths  of  faith,  for  by  reasoning 
perception  would  perish,  122—129,  233,301,  585—586,  1385,  5897. 
They  who  believe  they  know  of  themselves  and  become  wise  of  them- 
selves cannot  have  perception,  1386.  The  experience  of  the  Author, 
showing  that  the  learned  cannot  comprehend  perception,  1387.  They 
who  are  in  the  Lord's  celestial  kingdom  have  perception,  but  they  who 
are  in  his  spiritual  kingdom  have  conscience  in  place  of  it,  104,  371, 
597,  607—609,  805,  895,  1442,  1919,  2144,  2831,  5145,  8081.  The 
celestial  do  not  think  from  faith,  like  the  spiritual,  but  they  have  per- 
ception of  all  things  of  faith  from  the  Lord;  hence,  the  discourse  of  the 
celestial  is  represented  by  the  command  of  the  Lord,  "Let  your  com- 
munication be  *Yea,  yea;  nay  nay,'"  202,  337,  597,  607,  784,  1121, 
1384,  1387,  2715,  2718,  3246,  4448,  7877,  8780,  9166,  10,155, 
10,786.  The  celestial,  who  know  the  truths  of  faith  from  perception, 
are  not  willing  even  to  name  faith  or  truth,  as  a  thing  by  itself,   202, 


337,  3246,  4448.  Passages  concerning  the  difference  between  the 
celestial  angels  and  the  spiritual,  81,  202,  337,  765,  784,  895,  1155, 
1577,  1824,  2023,  2048,  2088,  2227,  2507,  2669,  2708,  2715,  3235, 
3240,  4788,  8521,  9277  and  citations,  10,093,  10,295.  Concerning 
the  perception  of  those  who  were  of  the  most  ancient  church,  which 
was  a  celestial  church,  104,  and  passages  cited  above  (1).  Concerning 
interior  and  exterior  perception,  1616,  2145,  2171,  2831,  3562,  5920. 
Concerning  perception  at  this  day;  that  there  is  a  perception  of  justice 
and  equity,  or  natural  good  and  truth,  but  rarely  of  spiritual  good  and 
truth,  2831,  5937,  7977.  That  the  light  of  perception  is  altogether 
different  from  the  light  of  confirmation,  although  to  some  it  may  appear 
similar,  7680,  7950,  8521,  8780. 

4.  Perception  predicated  of  the  Spiritual,  proceeds  by  knowledges 
[cognitiones'],  derived  from  doctrine  or  from  the  Word,  because  such 
knowledges  become  of  the  faith  and  conscience,  2722  end,  ill.  2831  ; 
see  below  7935.  The  spiritual  cannot  have  a  perception  of  good  and 
truth  because  good  and  truth  are  not  implanted  in  their  voluntary  part, 
but  in  the  intellectual  part;  hence,  they  cannot  come  even  to  the  first 
light  in  which  the  celestial  are,  2831;  their  different  states  in  respect 
to  the  voluntary  and  intellectual  part,  further  ill.  5113;  5145  cited 
below;  9716  end.  The  celestial  perceive  that  it  is  divine  truth  which 
becomes  rational  truth  in  them;  but  the  spiritual  cannot  perceive  that 
it  can  be  divine  if  it  is  rational ;  this  because  they  attribute  truth  to 
themselves,  ill.  3394.  Celestial  perception  is  enjoyed  by  those  only 
in  whom  the  interior  rational  is  terminated;  spiritual  perception  by 
those  in  whom  the  next  inferior  degree  is  terminated,  5145.  Spiritual 
perception  is  from  the  discourse  or  the  thought  of  the  angels  attendant 
on  man  flowing  in ;  which  only  those  who  are  in  the  good  of  love  or 
charity  can  receive,  5228.  They  are  in  the  perception  of  spiritual  things 
who  are  in  the  affection  of  truth  from  good,  for  they  continually  desire 
to  know  truths,  and  hence  their  intellectual  part  is  illuminated,  5937. 
The  first  plane  of  instruction  or  introduction  into  truths  is  formed  by 
things  received  sensually,  the  next  by  scientifics,  and  from  these,  judg- 
ments or  conclusions  are  formed;  so,  in  the  regeneration,  the  first  plane 
is  formed  by  the  common  doctrines  of  faith,  afterwards  the  particulars 
of  doctrine  and  of  faith  are  insinuated,  and  so  on  to  interior  truths, 
which  are  at  length  illustrated  by  light  from  heaven;  hence  the  spiritual 
faculty  of  perception,  6751;  further  ill.  9103.  With  those  who  have 
perception,  truth  immediately  from  the  Lord  is  conjoined  with  truth 
acquired  doctrinally;  but  those  who  have  not  perception  confirm  them- 
selves in  the  doctrinals  in  which  they  have  been  educated;  such  are 
they  who  have  no  affection  of  truth  for  the  sake  of  truth  or  of  life, 
7055;  further  ill.  8685,  9103.  No  one  can  have  perception  unless  he 
is  so  far  regenerated  that  he  can  be  elevated  from  the  sensual  towards 
the  rational,  and  thus  to  the  light  of  heaven,  7055.  Perception  consists 
in  seeing  that  truth  is  truth,  and  good,  good;  that  the  false  is  false, 
and  evil,  evil ;  not  in  the  discernment  of  means  by  which  falses  and 
evils  are  confirmed,  7680;  and  to  the  same  effect,  4741,  7012,  7950, 
8521;  but  particularly  8780  cited  below  (16).  Interior  perception  is 
predicated  of  the  spiritual,  and  is  otherwise  called  conscience;  this  con- 
science is  formed  from  the  truths  of  the  church,  when  they  have  become 
of  the  life,  and  are  so  impressed  in  the  interior  memory  that  they  are 


872 


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exhibited  in  the  actions,  and  in  the  very  gestures  and  looks,  without 
premeditation,  7935.  The  spiritual  must  acquire  good  by  truth  in 
which  they  are  to  be  instructed;  for  they  have  a  perception  of  civil  and 
moral  truth  and  good  (these  being  in  agreement  with  things  of  the 
world)  but  not  of  spiritual  truth  and  good,  7977.     See  above  (5,  6). 

5.  Difference  between  Perception  and  Conscience.  The  celestial 
have  perception,  the  spiritual  conscience,  104,  597,  607 — 609.  The 
spiritual  have  a  perception  of  all  things  pertaining  to  faith,  which  ap- 
pears like  celestial  perception,  but  is  really  a  kind  of  conscience,  1 203 ; 
or  a  dictate  that  may  be  called  conscience,  607,  608;  see  below  (31), 
1384.  Perception  ceased  when  faith  was  separated  from  love  and 
charity,  and  then  conscience  began,  371.  Conscience  is  said  to  dictate 
or  affirm  positively  (compare  202),  but  not  in  the  same  manner  as  per- 
ception, 371.  Perception  and  conscience  are  altogether  dififerent  states, 
co-existent  with  differences  of  respiration  and  of  language,  ill,  597,  607 
— 609.  The  celestial  man  from  perception  apprehends  the  particulars 
which  enter  into  general  tniths,  and  the  singulars  of  particulars;  not 
so  the  spiritual  man  of  whom  conscience  is  predicated,  for  he  can  only 
apprehend  common  or  general  truths,  865;  see  also  597  cited  above 
(1).  The  men  of  the  most  ancient  church  were  initiated  from  infancy 
into  the  perception  of  goods  and  truths  by  means  of  revelations;  this 
because  goods  could  be  insinuated  into  the  voluntary  part;  the  man  of 
the  spiritual  church,  on  the  contrary,  can  only  know  when  he  learns, 
and  instead  of  perception  he  acquires  a  conscience,  and  from  conscience 
a  kind  of  dictate  concerning  truth,  895.  The  celestial  have  perception 
from  the  Lord;  the  spiritual  have  something  analogous  to  perception, 
called  the  dictate  of  conscience,  1442.  Perception  is  from  the  influx 
of  good  into  the  rational  mind;  conscience  is  from  the  influx  of  truth ; 
passages  cited,  seriatim,  2144.  Perception  is  the  faculty  of  the  celes- 
tial who  are  in  love  to  the  Lord;  but  the  spiritual  have  conscience  which 
dictates,  and  which  is  formed  from  knowledges  derived  externally,  2831. 
In  those  who  have  perceptions  of  good  and  truth  (as  the  celestial  angels), 
all  the  distinct  planes  or  degrees  exist  in  order  from  first  to  last ;  but 
in  those  who  have  conscience  (as  the  spiritual  angels),  the  first  plane  in 
which  influx  should  terminate  is  wanting,  ill,  5145. 

6.  Perceptiony  Dictate,  and  Conscience,  named  in  order,  as  the 
various  means  by  which  man  is  made  acquainted  with  the  combats  of 
spirits  and  angels,  227.  The  perception  ascribed  to  the  spiritual  is  a 
kind  of  dictate  or  conscience,  203,  607,  608  cited  above  (5),  1442. 
The  perception  of  the  most  ancient  church  was  succeeded  by  a  kind  of 
dictate  or  conscience,  intermediate  between  perception  and  what  we  call 
conscience  at  the  present  day,  608.  Perception  is  a  kind  of  internal 
speech,  also  all  interior  dictate,  and  even  conscience  ;  but  perception  is 
more  interior,  or  superior,  1822.     See  Conscience,  Dictate. 

7.  That  there  is  Thought  from  Perception,  Thought  /rom  Conscience, 
and  Thought  from  no  Conscience,  br,  ill.  2515,  2552.  Only  the  celes- 
tial, who  are  principled  in  love  to  the  Lord,  think  from  perception ;  the 
spiritual  from  conscience  ;  and  the  evil  from  no  conscience,  2515,  2552, 
Perception  is  not  the  same  thing  as  thought,  but  thought  flows  from  it ; 
ill.  by  comparison  with  thought  flowing  in  like  manner  from  conscience, 
1919,  2552.  Perception  is  from  good;  thought,  from  truth,  2619. 
Apparently^  perception  is  from  thought ;  but  really,  thought  is  from 


PER 


873 


perception,  because  from  the  influx  of  the  discourse  and  thoughts  of 
angels,  5228. 

8.  Perception  (understood  in  common)  is  from  the  faculty  of  Con- 
cluding, and  this  faculty  exists  by  influx  from  the  spiritual  world,  5937 
cited  below  (27). 

9.  Perception  adjoined  to  sensitive  Reflection,  briefly  mentioned  as 
the  means  by  which  the  operation  of  spirits  can  be  discerned  by  man, 

5171. 

10.  That  Perception  is  really  Sensation,  All  the  varieties  of  sen- 
sation have  reference  to  the  sense  of  touch  as  the  one  universal  and 
common  sense;  the  sense  of  touch  also  is  the  external  perceptive,  and 
the  perceptive  is  the  internal  sensitive,  3528.  The  perceptive  faculty, 
or  internal  sensitive,  is  all  from  good,  not  from  truth  unless  secondarily, 
because  the  influx  of  life  from  the  Lord  is  into  good,  3528.  All  per- 
ception and  all  sensation  is  from  the  Lord,  by  influx  through  the  inter- 
nal man,  and  every  appearance  to  the  contrary  is  a  fallacy,  5779  cited 
below  (25). 

1 1 .  That  all  Perception  and  Sensation,  all  Power  and  Action,  are 
from  Good  and  Truth,  3887  end.  In  connexion  with  this  (especially  the 
power  of  action),  see  the  explanation  of  halting,  4302.  See  also  con- 
cerning the  arrangement  of  truths  from  good,  which  form  the  very  man 
or  spirit  himself,  8370,  10,298. 

12.  That  Superior  Intuition  and  Perception  are  from  Good,  because 
influx  from  the  Lord  is  by  good  and  into  good;  hence,  good  is  actually 
and  substantially  first,  but  truth  apparently,  4925;  compare  10,729. 
The  truths  of  the  church  are  apprehended  in  a  manner  altogether  dif- 
ferent by  those  who  are  in  good,  and  those  who  are  not  in  good,  ilL 
5478.  They  only  have  perception  of  truth  in  whom  immediate  divine 
influx  is  conjoined  with  mediate,  thus,  who  sufier  themselves  to  be  led 
by  good,  br.  ill,  7055;  further  ill,  8685.  All  such  must  be  in  the  love 
of  truth  from  good,  which  good  must  also  be  genuine,  8685  end.  The 
reception  of  good  by  man,  and  reaction  in  consequence,  is  the  cause  of 
perception,  ill,  10,729. 

13.  That  the  Natural  Man  can  Perceive  Good  and  Truth,  but  only 
in  the  natural  degree,  not  spiritual,  ill,  3768.  That  natural  perception 
is  from  the  light  of  heaven  received  in  natural  light,  and  is  propor- 
tionate to  its  reception,  4302;  see  below  5121,  5937.  The  natural 
man  perceives  somewhat  of  heaven  in  good,  when  he  begins  to  act  it 
from  the  will,  not  when  he  does  good  from  the  understanding  or  from 
truth  only,  4353  end.  The  influx  of  perception  from  the  Lord  is  into 
the  interiors  of  the  thought,  and  it  regards  such  things  as  are  above  the 
natural  and  sensual,  thus,  which  are  of  the  spiritual  world  and  of 
heaven,  5121;  see  below  9103.  The  perception  of  the  natural  man  is 
from  the  celestial  internal,  not  the  contrary,  because  the  order  of  per- 
ception is  the^same  as  the  order  of  influx,  5937;  see  below  3525,  3549. 
The  natural  man  is  first  in  light  from  the  world,  afterwards  hght  from 
heaven  flows  in,  so  that  he  discerns,  not  only  between  truths,  but  be- 
tween truths  in  these  truths ;  still,  he  cannot  have  perception,  unless 
the  light  of  heaven  is  received  in  knowledges  derived  from  revelation, 
9103.  When  perception  is  predicated  of  the  natural  man  it  is  called 
apperception  and  is  to  be  understood  as  from  the  rational,  3525,  3549 ; 
compare  4214. 


874 


PER 


PER 


875 


14.  That  the  Perception  of  Good  and  Truth  succeeds  to  Vastation 
(namely,  when  the  spiritual  are  treated  of),  because  the  proprium  is 
then  softened ;  also,  because  the  sphere  of  perception,  and  the  extension 
of  its  limit,  is  actually  formed  from  relatives,  2694;  the  latter  subject 
further  ilL  5962.  That  goods  and  truths  are  implanted  in  man  by 
temptations,  and  their  arrangement  is  effected  in  the  succeeding  state  of 
tranquility;  hence  illustration  from  truth  and  delight  from  the  affection 
of  good,  8367,  8370;  see  also  10,685. 

15.  That  Perception  is  Internal  Revelation^  5097.  That  there  is 
revelation  from  internal  perception,  which  only  the  celestial  can  have  ; 
and  revelation  from  discourse  with  angels;  the  difference  ill.  5121.  See 
Inspiration  (2);  and  see  8694,  8780  cited  below  (16). 

16.  Illustration  and  Perception  named  together;  illustration  as  the 
cause  of  perception,  8685,  8694.  Illustration  and  perception  (the  for- 
mer meaning  the  same  thing  as  internal  revelation)  are  from  the  light 
of  heaven  affecting  the  internal  sight,  8694,  8780.  The  light  of  per- 
ception (or  that  by  which  the  internal  sight  is  illustrated),  is  from  the 
divine,  affecting  those  who  are  in  the  affection  of  truth  from  good ;  but 
the  light  of  confirmation  is  sensual  and  infernal,  ill.  8780.  Man  is 
illustrated,  and  perception  is  given  to  him,  when  he  reads  the  Word ; 
but  this,  according  to  his  desire  for  truth,  which  desire  again  is  propor- 
tioned to  his  love  of  good,  10,290;  further  ill,  10,551;  as  to  sight  from 
interiors  or  the  internal  man,  9128,  and  other  passages  cited  below  (25) ; 
see  also  Light  (5),  Internal  (2),  Life  (2). 

1 7.  That  Perception  Obtains  when  Love  is  Principal^  or  that  Per- 
ception is  the  Procedure  of  the  Love,  through  all  the  understanding, 
202,  371,  597  end,  1121,  1384,  1442,  1616;  cited  below  5121,  8370. 
As  to  the  perception  and  acknowledgment  of  the  divine  from  love,  which 
is  predicated  of  the  Lord,  and  of  no  other,  6872;  see  Love  (20). 

18.  That  Perception  is  the  Celestial  Faculty  itself  \ipsum  coeleste], 
given  by  the  Lord  to  those  who  are  in  the  faith  of  love,  536,  597  end. 
This  fact,  and  other  similar  truths,  confirmed  to  the  Author  by  the  sons 
of  the  most  ancient  church,  1121,  1384.  That  all  perception  is  from 
celestial  love,  and  that  all  who  arrive  at  the  celestial  state,  or  in  whom 
the  external  and  internal  are  conjoined,  receive  perception  from  the 
Lord,  1442,  1616.  As  to  the  perception  of  those  who  are  in  common 
celestial  good,  that  is,  who  are  intermediate  between  the  celestial  and 
spiritual,  8802. 

19.  That  Perception  is  really  Divine  Influx  into  the  Intellectual 
Faculty y  2513,  see  also  2701. 

20.  That  Perception  is  attributed  both  to  the  Voluntary  part  and 
the  Intellectual  part,  but  perception  of  the  intellectual  part  is  still  from 
the  voluntary  part,  or  from  good,  flowing  in,  3619.  The  perception  of 
truth  from  good  is  predicated  of  the  intellectual  part;  the  perception  of 
good  and  truth  of  the  voluntary  part,  9716  end.  In  the  spiritual  king- 
dom, divine  truth  is  received  in  the  intellectual  part,  and  is  said  to  be 
acknowledged;  in  the  celestial  kingdom  it  is  received  in  the  voluntary 
part,  and  is  said  to  be  perceived,  10,093,  10,155.  Understanding  is 
predicated  of  the  intellectual  part  alone;  belief  of  the  intellectual  part 
and  the  voluntary  part  together;  perception  of  the  voluntary  part  alone; 
each  of  these  is  denoted  by  cognoscere,  to  know,  according  to  the  sense 
in  which  it  is  used,  10,155.     See  Man  (17,  18). 


21.  Perceptions  and  Truths  explained  organically.  Truths  are  the 
vessels,  rational  or  natural,  into  which  good  or  life  from  the  Lord  flows ; 
perceptions  are  predicated  of  the  variations  of  the  forms  of  such  vessels, 
which  are  subject  to  continual  change  according  to  state,  ill.  3318.  Per- 
ceptions are  clear  or  obscure  according  to  the  order  of  truths  in  good, 
ill.  4302.  Perceptions  of  good  and  truth,  properly,  so  called  (namely, 
celestial),  are  only  given  to  those  in  whom  the  interior  rational  degree 
is  terminated,  consequently  in  whom  all  the  degrees  are  opened,  and 
exist  distinctly  from  first  to  last,  ill.  5145.     See  Man  (19). 

22.  The  Perfection  of  Perception,  consists  in  seeing  particulars  dis- 
tinctly, 502  cited  below  (29);  also  597  cited  above  (1). 

23.  The  Species  amd  Varieties  of  Perception,  first,  that  they  are 
innumerable,  483,  536.  Perception,  in  general,  consists  of  three  kinds; 
the  perception  of  good  and  truth  in  things  celestial  and  spiritual,  such 
as  the  men  of  the  most  ancient  church  and  the  interior  angels  enjoy ; 
the  perception  of  what  is  just  and  equitable  in  civil  life,  such  as  all  in 
the  world  have  who  are  rational;  and  the  perception  of  honesty  or  virtue 
in  moral  life,  2831.  All  the  varieties  of  the  sensitive  and  perceptive 
faculties  have  reference  to  one  only  common  and  universal  sense,  which 
is  that  of  the  touch,  3526;  see  above  (10). 

24.  That  innumerable  Interior  Perceptions  concur  in  forming  one 
common  Idea,  ill.  6622 — 6623.     See  Idea. 

25.  Interior  Perception;  the  Interior  Man.  Perception  becomes 
more  and  more  interior,  in  the  degree  that  the  external  man  is  con- 
joined to  the  internal,  1616,  2144 — 2145.  Perception  is  predicated  of 
the  internal  man  seeing  in  the  external,  not  the  contrary,  1701,  1914, 
1953,  5427,  5477,  5779,  5937.  Perception  is  natural,  rational,  and 
internal;  but  the  latter  is  divine  and  pertained  to  the  Lord  alone,  2171 ; 
compare  the  citation  from  the  same  number  (31).  He  who  has  inmost 
perception,  is  in  the  perception  of  all  that  is  below,  because  inferior 
things  are  but  the  derivatives  or  compositions  of  superior,  3562.  Per- 
ception is  clearer  and  more  exquisitely  delicate  in  proportion  as  it  is 
more  interior,  5920.  While  man  lives  in  the  world  he  cannot  perceive 
anything  that  is  transacted  in  the  internal  man,  but  from  the  internal 
he  sees  what  is  done  in  the  external,  10,236,  10,240,  3679.  In  like 
manner,  while  in  the  world,  man  cannot  think  perceptibly  in  the  inter- 
nal, but  from  the  internal  in  the  external,  10,685.  To  see  from  inte- 
riors, or  from  the  internal  man  into  the  external,  is  to  see  from  the 
Lord,  ill.  9128;  as  to  the  state  of  reception  in  the  external,  and  the 
contrary,  10,702.  See  Internal  (3),  Light  (5),  Influx  (6),  Life 
(3),  Man  (7),  Memory  (3). 

26.  How  obscure  Perception  is  while  Man  lives  in  the  body,  even  if 
he  is  regenerated,  2367;  see  also,  2514,  6622. 

27.  That  Perception  is  now  unknown  even  in  its  most  common  form, 
483,  536,  2144,  5228.  Perception  is  from  the  faculty  of  concluding, 
and  no  one  could  have  this  faculty,  except  by  influx  from  the  spiritual 
world;  in  our  day,  however,  it  is  occupied  with  worldly  things,  not  spi- 
ritual, which  are  taken  on  trust,  ill.  5937;  see  also  7977. 

28.  That  Phantasy  has  the  appearance  of  Perception;  also  that  it 
really  takes  its  place  with  those  who  are  confirmed  in  evils  and  falses, 
br.  ill  7680. 

29.  Historical  Notices;  the  Decline  of  Perception.     In  the  most 


876 


PER 


PER 


877 


ancient  times  they  had  the  fullest  knowledge  of  perception,  104.  The  re- 
yelations  and  the  perception  of  the  most  ancient  church  were  succeeded 
by  the  knowledge  [coffnitio],  of  truth  and  good  derived  from  what  had  been 
previously  revealed,  and  later  still  from  the  things  revealed  in  the  Word, 
125.  The  perception  of  the  most  ancient  church  was  co-existent  with 
its  celestial  love,  and  it  perished  in  the  degree  that  such  love  declined, 
371.  The  dififerences  which  arose  in  the  most  ancient  church  were  dif- 
ferences of  perception  corresponding  to  its  innumerable  genera  and  spe- 
cies existing  in  heaven,  483.  The  houses,  families,  and  nations  of  the 
early  ages,  were  preserved  thus  distinct  in  order  that  such  genera  and 
species  of  perception  might  be  preserved,  483.  The  perception  of  the 
most  ancient  church  diminished  from  particular  to  more  common,  from 
distinct  and  clear  to  obscure,  and  so  vanished,  501,  502,  511.  From 
the  perceptions  of  truth  and  good  which  characterised  the  most  ancient 
church,  and  the  churches  immediately  succeeding  it,  doctrine  was 
fashioned  which  afterwards  served  as  the  rule  by  which  good  and  truth 
might  be  known,  519,  521,  609.  All  perception  perished  when  the  doc- 
trinals  of  faith  were  immersed  in  the  lusts,  and  in  place  of  it,  a  deadly 
persuasion  prevailed,  585,  607  end.  With  the  change  of  perception 
there  also  took  place  a  change  of  the  respiration  and  the  manner  of  ex- 
pressing thought;  hence  the  first  language  of  words  and  the  method  of 
instruction  by  doctrinals  in  the  external  way,  in  brief,  a  complete  change 
in  man's  state,  608,  805.  In  our  day,  the  spiritual  light  that  flows  in 
and  gives  perception  is  obscured  and  almost  extinguished  by  the  delights 
of  self-love  and  the  love  of  the  world,  5937. 

30.  Communication  with  Heaven  by  Perception  and  Respiration. 
The  men  of  the  most  ancient  church  had  internal  respiration,  and  only 
external  tacitly;  hence  their  connexion  with  angels,  their  profound  ideas 
of  thought,  and  their  ineffable,  nay,  their  incredible  perception,  607, 
1121.  When  internal  respiration  ceased,  the  communication  with  hea- 
ven, and  hence  celestial  perception  ceased  also,  608,  784,  805. 

31.  Perception  of  the  Angels.  The  angels  perceive  what  is  true  and 
good,  what  is  from  the  Lord,  what  from  themselves,  104,  1383,  1384  ; 
see  also  10,219  cited  above  (2).  Angelic  perception  is  from  the  Lord 
by  love,  not  of  faith  separate  from  love,  202.  The  angels  have  an  ex- 
quisite perception  of  whatever  is  opposed  to  the  t-uth  of  faith  and  the 
good  of  love,  228.  The  perception  of  truth  and  good  is  universal  in 
heaven,  and  consists  in  innumerable  species  and  varieties,  483,  536. 
They  who  lived  in  the  most  ancient  times  dwell  together  in  heaven  be- 
cause they  are  in  similar  perceptions,  and  the  distinctness  of  their  per- 
ceptions was  preserved  in  the  world  by  their  marriages  with  those  in 
affinity,  or  the  preservation  of  houses,  families,  and  nations,  483.  The 
celestial  angels  are  in  a  state  of  perception  similar  to  that  of  the  most 
ancient  church,  which  was  a  perception  from  the  Lord  of  innumerable 
things  confirming  the  general  truths  otherwise  revealed  to  them,  597 
cited  above  (1);  895  cited  above  (5).  Celestial  angels  are  in  the  per- 
ception of  good  primarily,  and  from  good  of  all  things  which  are  of 
truth,  1384.  Spiritual  angels  have  perception,  but  not  like  the 
celestial;  the  varieties  of  such  perception  briefly  described,  1384;  see 
203  cited  above  (5).  The  celestial  angels  think  from  perception,  the 
spiritual  from  conscience;  but  angelic  perception  is  hardly  anything 
compared  with  that  of  the  Lord  when  he  was  in  the  world,  because  it 


was  from  the  divine  itself,  1919.  They  who  have  perception  (as  the 
angels),  know  very  well  in  what  degree  of  perception  they  are,  whether 
in  natural  or  rational,  or  in  that  still  more  interior  degree  which,  to 
them,  is  divine,  2171.  The  celestial  angels  are  more  in  the  Lord  than 
others,  and  everything  in  their  presence  is  living,  because  immediately 
from  the  Lord;  the  difference  between  the  celestial  and  spiritual,  and 
the  influx  of  the  one  into  the  other  illustrated  by  the  heart  and  lungs, 
3887.  The  celestial  angels  have  perception  because  the  interior  rational 
is  opened,  or  influx  from  the  Lord  is  received  in  an  interior  plane;  but 
the  spiritual  have  conscience,  and  not  perception,  because  influx  is  re- 
ceived in  the  next  inferior  plane,  without  termination  above,  ill,  5145. 
The  angels  enjoy  a  continual  perception  of  the  Lord  except  in  states  of 
short  duration,  in  which  states  they  are  not  affected  with  good;  these 
states  are  denoted  by  the  evening,  and  by  their  recurrence,  the  angels 
are  continually  advanced  to  perfection,  ill.  5962,  10,200.  Generally, 
that  the  changes  of  state  in  heaven  as  to  illustration  and  perception,  are 
like  the  times  of  the  day  in  the  natural  world,  5672,  5962,  6110,  8426, 
9213,  10,605.  That  the  angels  are  kept  in  the  tranquility  of  peace  by 
the  perception  of  the  Lord's  presence,  5963,  6325. 

32.  Perception  of  Spirits  in  the  other  Life.  The  ideas  and  thoughts 
of  another  are  clearly  perceived  among  spirits,  for  every  idea  is  a  pic- 
tured image  of  the  man,  and  from  a  single  idea  it  is  possible  to  evolve 
and  exhibit  his  every  word,  thought,  and  action,  during  the  whole 
period  of  his  life  in  the  world,  1008;  seriatim,  1383—1399,  1504— 
1520.  There  are  two  kinds  of  perceptions  in  the  other  life;  the  one, 
angelic,  is  a  perception  of  what  is  good  and  true,  what  from  the  Lord, 
what  from  themselves;  the  other,  common  to  all  spirits  (but  in  the 
highest  perfection  to  angels),  is  a  perception  of  the  quality  of  others  the 
instant  they  approach,  1383,  1384,  1388;  also  104  cited  above  (31). 
The  perception  of  the  quality  of  others  is  from  the  influx  and  commu- 
nication of  ideas;  for  there  is  a  communication  of  all  thoughts  and 
affections,  and  this  by  real  transmission  from  one  to  another,  1388, 
1390 — 1393;  see  below,  1504.  All  are  consociated  in  the  other  life, 
according  to  such  perceptions  as  are  here  described,  for  one  instantly 
knows  another,  and  agreement  and  consent  conjoins,  but  the  want  of  it 
disjoins,  1394,  1398  end.  So  exquisite  are  the  perceptions  of  spirits, 
that  the  evil  cannot  approach  the  sphere  of  the  good,  but  feel  torment 
at  the  very  threshold  of  heaven,  1397;  nay,  that  myriads  of  evil  spirits 
cannot  endure  the  presence  of  one  angel,  1271,  1398.  The  quality  of 
another  as  to  love  and  faith  is  instantly  known  by  perception;  the  cause 
of  which  is  the  activity  of  the  human  interiors,  which  forms  a  sphere 
around  man,  and  even  extends  to  a  distance,  1394,  but  particularly 
1504.  The  perception  of  another's  quality  by  angels  and  spirits,  may 
be  illustrated  by  a  similar  faculty  in  the  world,  where  often  the  looks, 
the  gestures,  &c.,  discover  a  nature  different  from  that  assumed,  1388, 
1640.  The  community  of  perception  in  the  other  life  derives  its  origin 
from  the  Lord's  will  that  all  goods  should  be  communicable,  hence  from 
mutual  love,  1388  end;  also  from  the  more  perfect  state  of  spirits  (as 
to  the  same  faculties  they  had  when  they  were  in  the  body),  1389.  The 
Author  relates  that  he  had  learned  much  concerning  this  kind  of  percep- 
tion from  actual  experience ;  by  way  of  example,  he  mentions  the  case 
of  a  deceitful  spirit  whose  quality  he  perceived,  1395;  and  an  example 


878 


PER 


PER 


879 


of  perception  from  a  distance,  1396;  see  also  1640,  4628  and  following 
passages.  Spirits  who  have  made  wisdom  consist  in  reasonings  concern- 
ing good  and  truth,  have  Httle  perception,  1385.  They  who  are  in  the 
conceit  of  self-intelligence,  who  lead  themselves,  and  fancy  they  are.wise 
of  themselves,  have  no  perception,  1386.  Some  who  were  learned  ui 
the  world  are  in  such  denial  of  influx  from  the  Lord,  that  they  know 
not  what  perception  is,  and  cannot  be  instructed,  1387.  An  argument 
with  some,  to  convince  them  what  innumerable  things  are  perceived  as 
one  only  by  grosser  spirits,  6622—6623.  See  further,  as  to  some  of 
the  above  points  in  Communication,  Conjunction,  Sphere. 

33.  Perception  of  the  Angels  in  Man.  The  angels  perceive  a  thou- 
sand times  better  than  the  man  himself  whatever  enters  into  him 
opposed  to  the  truth  of  faith  and  the  good  of  love,  br.  228.  The  least 
movement  of  man's  thought  [minimum  cogitationis],  is  as  perceptible  to 
the  angels  as  the  greatest,  br,  228.  Ordinary  spirits  perceive  the 
thoughts  of  man  better  than  the  man  himself;  angelic  spirits  perceive 
the  interiors  of  his  thought;  and  angels  the  causes,  and  ends,  of  which 
little  is  known  toman,  1931.  ,   .  ^  .„    .    .-         i* 

34.  The  Perception  of  Evil  Spirits  in  Man y  a  bnef  illustration  ot 
what  occurs  with  the  regenerate  and  the  uuregenerate  respectively, 
1695.  Perceptions  are  predicated  of  infesting  spirits,  so  long  as  any 
remains  of  the  knowledges  of  the  church  exist  with  them;  thus,  till 
they  are  altogether  vastated;  not  so,  illustration,  7680. 

35.  Concerning  the  Imagery  of  Perception,  how  instantaneously 
such  things  afpear  in  spiritual  light,  3342.  That  perception  is  in  the 
things  themselves  thus  represented,  541 1.     See  Representation. 

36.  The  Perception  of  Infants  is  such  that  inanimate  things  appear 
living  to  them,  3702;  also  the  passages  there  referred  to,  2297,  2298. 
The  functions  of  the  thymus  gland  belong  especially  to  infancy,  and 
the  spirits  pertaining  to  that  province  are  remarkable  for  their  quick 
and  unpremeditated  interior  perception;  their  perception  also  regards 
the  goodness  rather  than  the  truth  of  things,  5172. 

37.  The  Perception  qf  the  Lord  when  he  was  in  the  World;  first, 
that  it  commenced  in  his  boyhood,  and  that  it  progressed  according  to 
order,  1440—1443,  1446,  1616.  1785,  2000,  2137,  2144,  2145,  2171, 
2249.     The  perception  of  the  Lord  was  most  perfect,  far  above  the 
perception  of  men  and  angels,  because  from  communication  and  internal 
discourse  with  Jehovah,  1786,  1791,  1815,  1919,  1921,  2144,  2171, 
2245,  2500,  2515,  5121  end.     The  perception  of  the  Lord  was  infi- 
nitely beyond  that  of  all  men  and  angels,  because  his  love  was  infinitely 
greater,  and  the  influx  of  wisdom  is  into  love,  2500.     The  Lord's  per- 
ception was  divine  and  human  reciprocally,  for  he  so  prepared  himself 
that  the  divine  was  lowered  nearer  to  his  intellectual  state,  and  his 
human  was  elevated  nearer  to  the  divine,  2137,  2161—2163,  2165  and 
following  passages,  especially  2166,  2186,  3382.     The  Lord's  percep- 
tion  was  from  the  divine  according  to  reception  in  the  human,  4571. 
Why  so  much  is  said  concerning  the  unition  of  the  divine  essence  of 
the  Lord  with  the  human  in  him,  and  concerning  his  perception  and 
thought,  2249.     That  his  perceptions  and  thoughts  could  be  foreseen 
and  expressed  in  the  internal  sense  of  the  Word,  because  from  the 
divine,  2523,  2540,  2551,  2574.     See  particulars  in  Lord  (43). 

38.  Perceptibly  to  receive  the  Divine.     Man  is  not  such  from  his 


\ 


outward  form,  nor  from  speech,  nor  even  from  thought;  but  from  the 
ability  to  think  truth  and  will  good;  and  then,  when  he  thinks  truth 
and  wills  good,  to  regard  the  divine  (by  intuition),  and  perceptibly  re- 
ceive the  divine,  5302.  See  above  (31),  3887;  Man  (9);  Lord  (23, 
24;  especially  30,  2520,  4724);  see  also  Connexion.  ^ 

39.  The  Perception  of  the  Lord's  Presence ;  the  tranquility  that  it 
brings,  and  the  perfect  confidence  it  inspires  (in  the  regenerate  here 
treated  of,)  that  no  evil  can  happen  to  them,  5963. 

40.  The  Grateful  Perception  of  Peace  by  the  Lord  in  heaven;  sig- 
nified by  an  odour  of  rest  in  the  sacrifices,  925.  See  Odour  (6), 
Peace  (8). 

41.  The  Correspondence  of  Odour  or  Smell,  and  of  the  Organ  of 
Smelling,  to  Perception,  in  seriatim  passages  concerning  the  Grand  Man, 
4624 — 4633.  That  they  who  belong  to  the  nostrils  are  in  common 
perception,  with  a  difi'erence  as  to  exterior  and  interior,  4625 — 4627. 
That  perceptions,  or  the  spheres  of  perception  really  become  odours, 
4626,  4628,  4748.  That  the  perception  and  grateful  reception  of  wor- 
ship when  from  love  and  charity,  is  denoted  by  the  fragrant  odour  of 
incense,  10,292,  10,298.     See  Odour,  Incense. 

42.  Perception  and  Thought  from  Perception,  denoted  by  SpeaMng, 
Saying,  and  similar  expressions,  371,  1602,  1791,  1815,  1819,  1822, 
1898,  1913,  1919,  2032,  2061,  2080,  2238,  2260,  2287,  2506,  2515, 
2552,  2619,  2807,  2862,  3029,  3367,  3395,  3509,  3619,  4571,  5000, 
5111,  5121,  5228,  5259,  5779,  5877,  5937,  6251,  7094,  7107,  7191, 
7226,  7244,  7935,  7937,  8786,  10,234,  10,290,  10,551;  10,702.  See 
Language  (7,  8). 

43.  Perception  or  Apperception  denoted  by  Hearing,  3163,  5017, 
5254,  5477,  8360,  8645,  8802.  In  its  full  sense,  hearing  denotes  to 
perceive,  to  understand,  to  have  faith ;  but  this  when  conjoined  with 
obedience,  br.  ill.  8361.  The  all  of  the  perceptive  faculty  of  divine 
truth  from  divine  good,  represented  by  the  putting  of  blood  upon  the 
auricle  [or  little  ear]  of  Aaron's  ear,  10,061.     See  Ear,  Hearing. 

44.  Illumination,  Perception,  Apperception,  Understanding,  ^c, 
denoted  by  Seeing,  by  Lifting  up  the  Eyes,  by  Opening  the  Eyes,  and 
similar  expressions,  1584,  2148,  2325,  2701,  2789,  2807,  2829,  3529, 
3764,  3827,  3863,  4083,  4404—4420,  4526,  4567,  4723,  5304,  5400, 
7017,  8160,  8792.  The  difference  between  sight  and  hearing;  that 
sight  is  predicated  of  the  intellectual  part,  hearing,  of  the  will  and  the 
intellect  together,  3869.     See  Eye. 

45.  Perception  denoted  by  Touch.  The  sense  of  feeling  denotes  the 
inmost  and  the  all  of  perception,  because  it  is  the  universal,  or  the  one 
common  sense,  to  which  all  the  senses  are  reducible,  322,  3528,  3559, 
3562.     See  to  Feel. 

46.  The  Affection  of  Wisdom  and  Perception  denoted  by  the  Taste, 
4793.     See  Language  (1),  Taste. 

47.  Perception  denoted  by  expressions  which  imply  Motion,  Pro- 
cedure, ^c.  To  come,  to  come  near,  and  similar  expressions,  denote 
perception;  because  perception  is  from  influx,  2513,  3572,  3574.  To 
go  and  meet  another,  to  go  up  or  come  down  from  the  mountains,  to 
enter  in,  and  similar  expressions  frequently  precede  speaking,  or  saying, 
because  influx  is  the  cause  of  perception  and  of  thought  from  percep- 
tion, 7016,  7020,  7025,  7056,  7058,  7306—7308,  7435—7440,  7497 


VOL.  II. 


880 


PER 


PER 


881 


—7499,  7538,  7539,  7549—7551,  7631,  7637—7640,  7650,  8760, 
8781—8782,  8792—8793,  8840—8844,  10,551,  10,605,  10,611, 
10,689—10,690,  10,702.  To  arise,  especially  to  arise  in  the  morning, 
denotes  elevation  of  state;  the  nearer  presence  of  the  Lord;  illustra- 
tion in  spiritual  and  celestial  things,  2401,  2785,  2912,  2927,  3171, 
3458,  3723,  4103,  4881,  6010,  9387.  To  be  elevated  towards  interiors, 
is  to  emerge  into  celestial  light,  to  think  interiorly;  thus,  influx  and 
illustration  from  the  Lord,  or  life  from  him  received  in  the  external 
man,  4881,  6007,  6183,  6210,  6262,  6309,  6315.  6954,  9227.  The 
heave-ofi'ering,  or  elevation  of  part  of  the  sacrifice  (Ex.  xxix.  27),  repre- 
sented the  divine  celestial,  or  divine  good  perceived  in  heaven  and  the 
church;  the  wave-offering  (ib,),  the  divine  spiritual,  of  which  acknow- 
ledgment, not  perception,  is  predicated,  10,093  and  preceding  numbers. 

48.  That  Perception  is  signified  by  Trees  (the  trees  of  Paradise 
understood),  but  only  when  the  celestial  man  is  treated  of,  br,  103; 
further///.  1443,  1616,  2163.  Trees  in  general  denote  perceptions 
relative  to  the  celestial  church,  but  knowledges  [cognitiones']  relative  to 
the  spiritual  cliurch,  2722  end,  2972,  4013;  compare  2682.  Abstractly, 
the  various  species  of  trees  denote  goods  and  truths  interior  and  exterior, 
because  goods  and  truths  are  the  subjects  of  perception  and  knowledges, 
4013;  for  particulars,  see  Tree. 

49.  Apperception  as  distinguished  from  Perception,  is  predicated  of 
the  natural  man,  but  it  is  from  the  rational,  3525,  3549,  cited  above 
(13).  Apperception  is  described  in  three  kinds,  or  degrees,  viz.,  from 
the  sensual  or  exterior  natural,  from  the  interior  natural,  and  from  the 
rational,  5141.  The  cause  of  apperception  is  influx,  the  operation  of 
which  is  described  from  the  author's  experience,  6200. 

PEEL,  to  [decor ticare],  denotes  the  removal  of  exteriors,  in  order 
that  the  interiors  may  become  manifest,  4015. 

PERDITION,  is  spoken  of  from  appearances  as  an  act  of  the  Lord, 
but  it  always  signifies  to  perish  by  reason  of  evil,  2395,  2397,  2402, 
7643.  The  devastation  of  evil  or  perdition  comes  by  influx  from  hell, 
7879,  7929.     See  Damnation. 

PEREGRINATION.     See  to  Journey. 

PEREZ.     See  PHAREZ. 

PERFECTION.  Men  possess  all  their  faculties  in  much  greater 
perfection  in  the  other  life,  ill.  by  the  more  copious  thought  and 
speech  of  spirits,  &c.,  1524,  1642.  The  state  of  man,  even  when  he 
becomes  an  angel,  never  can  be  perfected,  but  is  one  of  continually  ad- 
vancing perfection ;  accordingly,  regeneration  is  progressive,  not  instan- 
taneous, 675,  3200,  4803.  The  regenerate  state  is  advanced  as  the 
new  voluntary  part  is  perfected,  by  the  implantation  of  truth,  9296 ; 
further  ill.  9568.  The  perfection  of  perception  consists  in  seeing  dis- 
tinctly particulars,  and  the  singulars  of  particulars,  502,  597.  Perfec- 
tion increases  with  the  numbers  associated  in  unanimity,  or  with  the 
more  perfect  correspondence,  3629.  Interiors  are  more  perfect  than 
exteriors,  because  nearer  to  the  divine,  5146,  9666.  That  the  number 
three,  denotes  what  is  ^>erfect,  or  complete  from  beginning  to  end,  ill, 
9825,  9866.     See  Numbers  (p,  797). 

PERFECT  MAN.  The  Lord  alone  is  perfect  man,  ill.  1414,  4803. 
Man  is  called  whole  and  perfect  when  good  is  all  and  all  with  him,  ill. 
9568. 


PERFIDY.  To  act  perfidiously  {transl.  deceitfully,  Ex.  xxi.  8), 
denotes  agamst  divine  order,  or  against  truth  and  good  in  heaven,  sh. 
8999  ;  compare  8998  end. 

PERFORATE,  or  BORE  THROUGH.     See  Ear. 

PERFORATED,  understood  of  basket  work  (Gen.  xl.  16),  denotes 
without  termmations  or  distinct  planes ;  hence,  the  dissipation  or  mis- 
direction of  influx,  5145, 

PERICARDIUM.  Description  of  the  spirits  whose  influx  is  into 
the  diseases  of  the  pericardium,  the  pleura,  and  other  parts  of  the  chest, 

PERIOD.     See  Age. 

PERIOSTEUM.     An  adulterous  spirit  described,  whose  presence 
occasioned  pain  m  the  periosteum  of  several  parts,  5714. 
^^RJPHERY  OR  CIRCUMFERENCE      See  Middle. 

u  11   JL..^  ^^  ^^^'  '^'  ^^  predicated  of  damnation,  or  the  state  in 
neil,  7655. 

PERITONEUM.  Description  of  the  spirits  who  qprrespond  to 
l^^r^^rS?*''"'  *°^  ^^^  ^^^7  ^e^end  themselves  from  the  renal  spirits, 
^J7«.  I  he  appearance  presented  when  they  defend  themselves  from 
the  spirits  of  the  colon,  5379. 

PERIZZITE  [perisita].  The  Canaanite  denotes  evil,  Perizzite  the 
false,  or  persuasions  of  the  false,  1573,  1574,  1867.  So  long  as  any 
remains  of  the  ancient  church  existed  with  them,  the  Canaanite  denotes 
the  church  as  to  good;  the  Perizzite  as  to  truth  ;  afterwards  when  they 
became  idolatrous,  the  Canaanite  denotes  evil,  Perizzite  the  false,  as 
above,  4517.  Canaanites  and  Amorites,  denote  evil  in  two  kinds;  the 
one  originating  in  the  love  of  self  and  the  worid,  the  other  in  false  reli- 
gion; m  like  manner,  Hittites  and  Perizzites  denote  falses  in  two  kinds  • 
the  one  originating  from  those  evil  loves,  the  other  from  doctrine  or 
religion,  6859.     See  citations  10,638;  and  Nations  (6). 

P??^^^^^'^^'  *^**  ^*  ^^  predicated  of  state,  when  truths  become 
ot  the  life,  and  was  represented  by  the  three  great  festivals  observed 
every  year,  9286.  That  truths  are  not  permanent  unless  received  with 
delight,  3502.     See  Confirmation. 

PERMISSION.     See  Providence. 

PERPETUAL.  That  is  said  to  be  perpetually  in  remembrance 
which  prevads  universally  in  the  mind,  8885,  8888.  See  Sabbath 
(17).  Perpetually,  or  for  ever  (meaning,  in  the  literal  sense,  to  the 
end  of  one*s  life),  denotes  the  state  after  death,  thus,  eternity,  8991. 
See  Eternal. 

PERPLEXED  [perplexum].     See  Entwisting. 

PERSECUTIONS  (Mark  x.  30,  and  other  passages),  denote  temp- 
tations, ill.  4843,  9048;  passages  cited  concerning  afflictions,  1844 

1846.     See  Afflictions. 

PERSEVERE,  to,  or  endure  to  the  end,  is  not  to  be  seduced,  or 
succumb  in  temptations;  hence,  it  denotes  the  salvation  of  those  who 
are  in  charity,  3488. 

PERSON.  The  idea  of  person,  whenever  it  occurs  in  the  external 
sense  of  the  Word,  is  changed  into  the  idea  of  thing  in  the  internal  sense; 
thus,  into  something  of  truth  and  good,  5225,  5287,  5434;  see  also 
5253,  10,133  cited  below.  The  angels  always  think  abstractly  from 
persons,  and  remain  in  the  idea  of  the  substantial  things;  this,  because 

r2 


882 


PHA 


PHA 


883 


the  idea  is  fixed  and  limited  when  determined  to  person;  also  because 
the  idea  of  person  in  the  other  life  excites  those  who  are  thought  of, 
and  even  disturbs  the  societies  in  which  they  are,  8343;  then  in  order 
6040  end,  8985,  9007.  The  names  of  persons  and  places  mentioned 
in  the  Word  do  not  enter  heaven,  but  the  things  signified  by  them ; 
passages  cited  10,282.  Such  persons  as  Shem,  Ham,  Japhet,  and 
others  named  in  that  portion  of  the  Word,  never  really  existed,  but 
the  history  is  significative,  1140,  1238.  Persons  named  in  the  Word 
signify  divine  things  in  the  sense  which  treats  of  the  Lord,  and  things 
relative  in  man  according  to  the  subject  treated  of,  3979.  Several  per- 
sons named  in  connexion  in  the  Word,  denote  various  things  m  one 
person,  5095.  Three  things  must  be  rejected  in  order  to  elicit  the 
internal  sense  from  the  letter  of  the  Word,  namely,  the  idea  of  time, 
the  idea  of  space,  and  the  idea  of  person,  5253,  10,133.  See  Lan- 
guage (6),  Abstraction,  Word. 

PERSUASION.    See  Principle. 

PERTUJLBATION  of  MIND,  that  it  is  caused  by  spirits,  whose 
character  is  br,  described,  5716.     See  Crowd,  Phantasy. 

PERVERT,  tOy  in  the  spiritual  sense  is  to  turn  truth  into  the  false, 
and  good  into  evil.  9252.  With  those  who  are  in  natural  light  not 
spiritual,  truths  and  the  affections  of  truth  cannot  be  elevated,  but  are 
either  suffocated,  or  rejected  or  perverted,  ill.  4104  ;  after  which  read 

4214,  9265—9267.  •  ,  ^  .  ,       ,     .. 

PETER  [Petrus].  Peter,  James  and  John,  denote  faith,  charity 
and  the  good  of  charity;  preface  before  2135,  and  before  2760;  com- 
pare 3869  cited  in  Tribes.  The  keys  given  to  Peter,  denote  the  faith 
of  charity,  which  is  from  the  Lord  alone,  and  by  which  heaven  is  opened 
to  those  who  love  the  Lord  and  the  neighbour,  preface  before  2760; 
3750,  3769,  4738  end.  Peter  denying  the  Lord  three  times  in  the 
night  when  he  was  taken,  denotes  the  state  of  the  church  in  the  last 
time  when  faith  is  taught,  but  the  Lord  rejected  from  the  heart,  6000 ; 
or,  when  faith  without  charity  rejects  the  Lord,  6073  end;  passages 
cited  ]iiP,134.  The  words  of  the  Lord  to  Peter,  When  thou  wast  a  boy 
thou  girdedst  thy  loins  and  walkedst  whither  thou  wouldst,  but  when 
thou  shalt  be  old  thou  shalt  stretch  forth  thy  hands,  and  another  shall 
gird  thy  loins  and  lead  thee  whither  thou  wouldest  not  (John  xxi.  18), 
denotes  the  faith  of  the  church  in  its  beginning  and  in  its  end,  ill.  and 
passages  cited  9212;  the  same  passage  further  explained,  including  the 
command  addressed  to  Peter,  Feed  my  sheep,  and  the  reference  to 
John  who  lay  upon  the  Lord's  breast,  10,087.  That  Peter  is  a  simple 
spirit,  and  has  no  more  power  than  any  other,  3750. 

PETULANTES,  a  class  of  vagabond  spirits,  so  called  on  account  of 
their  impertinent  curiosity,  5180. 

PHANTASY  [phantasia].  1.  Phantasies  are  ascribed  to  the  un- 
derstanding when  not  occupied  with  truths;  cupidities,  to  the  will  when 
not  occupied  with  goods,  568.  Phantasy  takes  the  place  of  perception, 
and  appears  like  it,  when  all  good  and  truth  are  vastated,  7680.  The 
antediluvians  were  in  the  perception  of  good  and  truth,  which  was  lost 
when  they  immersed  the  doctrinals  of  faith  in  their  lusts ;  in  place 
of  perception  also,  there  then  succeeded  a  dire  persuasion,  or  a  most 
obstinate  and  deadly  phantasy,  sh.  585;  its  character  further  ill,  806; 
and  the  experience  of  the  author,  1270,  1512.     Phantasies  are  from 


crowds  of  evil  spirits,  whose  influx  is  like  an  inundation ;  such  phanta- 
sies also  are  dissipated  by  companies  of  good  spirits,  whose  influx  is 
denoted  by  the  east  wind,  ill,  and  sh,  842.  Phantasies  which  are  in- 
dulged in  the  life  of  the  body,  are  turned  into  others  corresponding  to 
them  in  the  other  life ;  some  examples  given,  954,  1110,  1270,  1510 
— 1512.  A  spirit  described  sitting  at  a  mill  and  grinding,  small  look- 
ing-glasses by  him ;  such  are  they  who  suppose  all  things  to  be  phan- 
tasies, not  real,  1510,  4335.  Spirits,  by  phantasy,  induce  visions  of 
things  which  appear  as  if  they  were  real;  especially  in  shade,  or  moon- 
light, 1967;  read  also  2385,  3224,  6400.  The  infernals  are  continually 
surrounded  by  phantasies,  and  they  cruelly  torment  each  other  by  means 
of  them,  1969.  Phantasies  are  believed  to  be  truths  by  those  in  whom 
the  interior  mind  is  not  opened  to  heaven,  their  phantasies  also,  are 
mixed  up  with  filthy  and  obscene  objects,  3224.  Evil  spirits  are  hardly 
anything  but  phantasies  and  cupidities,  1969.  The  sensitive  percep- 
tion of  spirits  is  of  two  distinct  kinds,  real  in  heaven,  and  not  real 
in  hell,  where  all  is  of  phantasy  because  opposed  to  the  divine,  ill. 
4623.  Evil  spirits,  from  the  phantasy  in  which  they  are;  appear  like 
men,  but  in  the  light  of  heaven  like  monsters ;  this,  because  evil  is 
against  order,  thus  against  the  human  form,  4839  end.  Evil  spirits  by 
phantasy  form  magical  rods,  and  seem  to  exercise  miraculous  power;  a 
shoulder  is  also  sometimes  represented  by  them  from  phantasy,  as  a 
sign  of  power,  4936,  4937.  The  arts  by  which  truths  are  made  to 
appear  as  falses,  and  falses  as  truths,  correspond  to  the  phantasies  of 
evil  spirits,  which  are  a  kind  of  sorcery,  7297.  By  the  phantasy  of 
evil  spirits  foul  things  are  made  to  appear  fair,  and  fair  foul,  7297. 
The  almost  heavenly  beauty  of  the  spirits  called  sirens,  and  the  fair 
scenes  around  them  are  all  the  effects  of  phantasy,  and  they  are  in- 
stantly dissipated  by  light  from  heaven,  which  discovers  their  filthy 
interiors,  10,286.  Illustrated  by  these  phenomena,  what  it  is  to  imitate 
divine  things  by  study  and  art,  10,284,  10,286.  That  phantasies  con- 
cerning spiritual  things  are  from  sensuals,  and  that  such  phantasies  are 
described  in  Isaiah  (xxii.  1 — 5)  by  the  valley  of  vision,  4715;  read  also 
5125,  6400.  As  to  the  persuasions  from  which  phantasies  arise,  see 
Principle. 

2.  Spheres  of  Phantasies,  in  the  other  life,  appear  like  clouds;  a 
misty  or  cloudy  rock  described,  where  the  antediluvians  are,  1512;  read 
also  1510.  As  to  those  who  are  imposed  on  by  the  phantasies  induced 
by  evil  spirits,  1967,  1969,  10,286,  cited  above.     See  Magic. 

3.  The  Phantasies  and  the  Cupidities  of  the  Jews,  briefly  described; 
also  from  experience  in  the  other  life,  4293. 

PHARAOH.  1.  Signification,  In  a  good  sense,  Pharaoh  and 
Egypt  both  alike  denote  science,  1482,  4789;  see  below,  6015,  &c.  In 
the  sense  which  treats  of  the  Lord,  Pharaoh  denotes  the  science  of 
knowledges  from  the  Word,  thus,  scientifics  understood  as  the  vessels 
of  celestial  and  spiritual  things ;  in  respect  to  other  men,  it  denotes  sci- 
ence in  general,  1462,  1487,  1491,  4789,  4964—4967;  see  below 
6236.  Egypt  (and  consequently  Pharaoh),  denotes  the  natural  mind, 
because  science ;  when  regeneration  is  treated  of,  the  interior  natural, 
or  the  natural  man  renewed,  4967,  4973,  5079,  5080,  5094,  5095, 
5118,  5147,  5160,  5336,  5799,  5882,  6511.  Pharaoh  denotes  the 
natural  man,  in  general,  or  as  a  whole,  because,  in  the  case  of  the  rege- 


I 


884 


PHA 


PHA 


885 


11 


nerate,  the  iaterior  and  exterior  natural  make  one  by  correspondence, 
5160,  5192,  5875.  Pharaoh,  as  king  of  Egypt,  denotes  science  in 
general,  and  also  the  natural  mind  in  general,  because  truths  and  the 
vessels  containing  truths  make  one,  5882,  6147  and  citations.  Strictly, 
Pharaoh  denotes  the  natural  mind,  not  as  to  truths,  but  as  to  scientifics 
into  which,  as  vessels,  truths  are  to  be  initiated  and  insinuated,  6236. 
Pharaoh,  therefore,  denotes  the  scientifics  of  the  church,  or  the  natural 
mind  in  which  they  are ;  but  in  the  opposite  sense,  scientifics  separated, 
and  opposed  to  the  truths  of  the  church,  6015,  6042,  6092,  6145, 
6511,  6651,  6673,  6679,  6681,  6683,  7090.  In  general  (continuing 
the  opposite  sense),  Pharaoh  and  his  people  denote  falses,  and  the  per- 
sons themselves  who  are  in  falses  and  from  evil  infest  others  with  them ; 
such  are  all  who  have  belonged  to  the  church  in  the  world,  but  have 
remained  in  faith  alone  and  lived  an  evil  life,  6867,  7097,  7107,  7110, 
7126,  7142,  7161,  7187,  7280,  7317,  7429,  7498,  7502,  7506,  7766, 
7926,  8049,  8132,  8138,  8146,  8148,  8165,  8275,  8364,  8528.  Pha- 
raoh without  his  people,  called  king  of  Egypt,  denotes  those  who  infest 
by  the  absolute  false,  because  king  in  the  genuine  sense  is  truth,  6651, 
7220,  7228.  Pharaoh  and  his  servants,  or  his  people,  understood  dis- 
tinctly, denote  the  natural  mind,  and  all  things  of  the  natural  mind 
from  which  man  thinks  and  concludes,  7331,  7355,  7396,  7562,  7563, 
7565.  Pharaoh  and  his  people,  or  Pharaoh  and  his  servants,  denote 
all  falses  in  general  and  every  false  principle  in  particular;  or  all  and 
each  one  of  the  persons  themselves  who  are  in  falses,  8143,  8147.  The 
servants  of  Pharaoh  denote  infesting  spirits  of  the  inferior  kind,  7652 ; 
see  also  7396.  When  the  last  of  the  plagues  is  treated  of,  and  the 
Israelites  are  about  to  be  delivered,  Pharaoh  denotes  those  who  are 
damned,  7766  end.  See  Egypt  (2),  5275;  and  concerning  the  hell 
denoted  by  the  Red  Sea;  Egypt  (7);  Moses  (15);  see  also  the 
summary  cited  below  (4). 

2.  Abraham  and  Pharaoh.  Sarah  going  into  Egypt  with  Abram, 
and  she  passing  for  his  sister  (Gen.  xii.  10 — 13),  denotes  instruction  in 
the  science  of  the  Word,  and  celestial  truth  first  appearing  to  the  natu- 
ral man  as  intellectual  truth,  1402,  1461—1477,  1495.  The  woman 
seen  by  the  princes  of  Pharaoh,  and  commended  to  Pharaoh,  and  taken 
to  the  house  of  Pharoah  (ver.  1 5),  denotes  the  influx  of  celestial  truth 
into  scientifics,  the  mind  captivated  by  it,  1482 — 1484.  Pharaoh  said 
to  entreat  Abram  well  for  her  sake,  and  he  had  flock  and  herd,  and  he- 
asses  and  men-servants,  and  she-asses  and  maid-servants,  and  camels 
(ver.  1 6),  denotes  the  multiplication  of  scientifics,  and  all  that  is  service- 
able to  scientifics  because  of  the  desire  for  truth,  1484| — 1486.  Pharaoh 
and  his  house  meanwhile  smitten  with  great  plagues  because  of  the  word 
of  Sarai,  Abram's  wife  (ver.  17),  denotes  the  destruction  of  such  scien- 
tifics as  are  not  serviceable  to  the  internal  man,  1487 — 1489.  Pharaoh 
said  to  call  Abram,  and  the  words  he  addressed  to  him  (ver.  18,  19), 
denotes  the  awakened  attention,  or  animadvertence,  which  comes  by  sci- 
ence, and  which  teaches  that  truth  is  really  celestial,  1492 — 1497.  The 
command  of  Pharaoh  to  his  men,  who  then  sent  away  Abram  and  his 
wife,  and  all  that  he  had  (ver.  20),  denotes  the  state  when  scientifics 
are  relinquished,  and  celestial  things,  truths  and  goods,  make  one,  1498 
— 1502;  the  whole  in  a  summary,  1495. 

3.  Joseph  and  Pharaoh,     Joseph  sold  into  Egypt  by  the  Midian- 


ites  (Gen.  xxxvii.  36),  denotes  the  state  in  which  divine  truth  is  alien- 
ated, or  referred  to  scientifics,  by  those  who  are  in  the  truth  of  simple 
good,  4788.   Sold  to  Potiphar  the  chamberlain  of  Pharaoh  (ver.  36  and 
chap,  xxxix.  1),  denotes  its  reception  in  the  interiors  of  scientifics,  4789, 
4962,  4965.     Pharaoh's  anger  against  the  chief  of  the  butlers  and  the 
chief  of  the  bakers  (chap.  xl.  2),  denotes  the  commencement  of  a  new 
state  in  the  natural  man,  his  aversion  for  the  sensual  things  of  the 
body,  both  intellectual  and  voluntary,  5073—5081.  Joseph  ministering 
to  them  in  prison,  and  interpreting  their  dreams  (ver.  4,   12,   18), 
denotes  instruction  as  to  these  things,  and  the  influx  of  perception  into 
the  natural  man,  5088,  5121,  5142,  5150,  5168.     The  third  day  after, 
called  the  birth-day  of  Pharaoh,  when  he  made  a  feast  to  all  his  servants 
(ver.  20),  denotes  the  completion  of  the  state  when  the  natural  man  is 
regenerated,  5123,  5159 — 5161.     The  prince  of  the  butlers  restored  to 
his  office,   and  said  to  give  the  cup  into  Pharaoh's  hand  (ver.  21), 
denotes  the  sensual  things  of  the  intellectual  part  received  and  rendered 
subordinate  to  the  interior  natural,  5125,  5126,  5165,  5166,  5241.  The 
chief  of  the  bakers,  at  the  same  time,  said  to  be  hanged  (ver.  22),  denotes 
the  sensual  things  of  the  voluntary  part  rejected  and  damned,  5156,  5157, 
5167,  5242.     Pharaoh,  after  these  events,  at  the  end  of  two  years  of 
days,  said  to  dream,  and  in  his  dream  to  stand  by  a  river  (chap.  xli.  1), 
denotes  the  foresight  of  the  natural  man  after  the  state  of  conjunction 
(namely  of  sensual  things  exterior  and  interior),  that  it  extends  from 
interiors  to  ultimates,  5193—5196.     Seven  kine  ascending  out  of  the 
river,  fair  in  appearance  and  fat  fleshed,  and  seen  to  feed  (ver.  2), 
denotes  the  truths  of  the  natural  man,  characterised  by  faith  and  cha- 
rity, and  instruction  therein,  5197,  5201.     Seven  other  kine,  evil  in 
appearance  and  lean  in  flesh,  said  to  stand  by  the  first  seven  on  the 
brink  of  the  river,  and  to  devour  them  (ver.  3,  4),  denotes  the  falses 
which  appear  with  truths  in  the  extreme  natural,  and  truths  apparently 
exterminated  by  them,  5202 — 5207.     Pharaoh  now  said  to  awake,  and 
then  to  sleep  and  dream  a  second  time  (ver.  4,  5),  denotes  the  state  of 
illustration  when  truths  are  apparently  exterminated  but  really  drawn 
into  interiors,  and  presently  a  state  of  obscurity,  5208 — 5211.     Seven 
ears  of  com  now  seen  to  come  up  on  one  stalk,  fat  and  good  (ver.  5), 
denotes  the  scientifics  of  the  church  conjoined  in  their  origin,  and  recep- 
tive of  faith  and  charity,  5212 — 5213.     Seven  thin  ears,  blasted  with 
the  east  wind,  said  to  spring  up  after  them,  and  to  absorb  the  fat  and 
full  ears  (ver.  6,  7),  denotes  useless  scientifics,  consumed  with  cupidi- 
ties, exterminating  the  good,  5214—5217.     Pharaoh  said  to  awake 
again,  and  his  spirit  troubled  in  the  morning  (ver.  7,  8),  denotes  a  state 
of  illustration,  and  disturbance  of  the  interior  affection  and  thought, 
5220—5222.     The  magicians  and  the  wise  men  consulted  by  Pharaoh 
concerning  his  dreams,  and  no  one  able  to  interpret  them  to  Pharaoh 
(ver.  8),  denotes  the  reference  to  interior  and  exterior  scientifics,  and 
no  knowledge  therefrom  concerning  the  event,  5223 — 5225.    The  chief 
of  the  butlers  now  speaking  with  Pharaoh  concerning  Joseph  (ver.  9), 
denotes  thought  reflected  from  the  sensual  part  subject  to  the  intellec- 
tual, and  hence  perception  concerning  the  celestial-spiritual.  5227,  5228. 
Pharaoh  sending,  and  calling  Joseph  (ver.  14),  denotes  the  new  state 
when  the  natural  man  is  in  the  affection  of  receiving  the  celestial-spi- 
ritual, 5244,  5245.     Joseph  drawn  hastily  out  of  the  pit,  and  shaved. 


886 


PHA 


and  his  vestments  changed,  and  he  came  to  Pharaoh  (ver.  1 4),  denotes 
the  rejection  of  whatever  impedes  influx^  the  mutation  of  state  as  to 
those  things  which  are  of  the  exterior  and  interior  natural  respectively 
and  finally,  communication,  5246 — 5249.  Pharaoh  now  said  to  speak 
to  Joseph  (ver.  15,  17,  39,  41,  44),  and  Joseph  to  Pharaoh  (ver.  16, 
25),  denotes  the  perception  and  thought  of  the  celestial-spiritual  out  of 
the  natural,  and,  conversely,  of  the  natural  from  the  celestial-spiritual, 
5251,  5255,  5259,  5262,  5308,  5315,  5325.  The  dreams  of  Pharaoh 
called  one  dream  by  Joseph  (ver.  25),  and  a  dream  twice  reiterated  (ver. 
32),  denotes  their  reference  to  the  interior  and  exterior  natural  respect- 
ively, which  act  as  one  mind  by  conjunction,  5263,  5282.  The  dreams 
given  that  Pharaoh  might  see  what  God  intended  towards  him  (ver.  25, 
28),  denotes  that  apperception  is  given  to  the  natural  man,  5264,  5274. 
Pharaoh  to  look  out  a  man  intelligent  and  wise,  and  place  him  over  the 
land  of  Egypt  (ver.  33),  denotes  the  result  of  such  apperception  as  to 
inflowing  truth  by  which  all  things  in  the  natural  mind  are  now  to  be 
ordered,  5286 — 5288.  Pharaoh  also  to  appoint  officers  over  the  land, 
and  take  up  a  fifth  part  of  the  land  in  the  seven  plenteous  years  (ver. 
34),  denotes  the  common  principle  under  which  all  arrangement  must 
take  place,  and  truths  and  goods  (understood  as  remains),  to  be  stored 
up,  5290 — 5292.  Corn,  by  this  means,  said  to  be  laid  up  under  the 
hand  of  Pharaoh,  and  food  in  the  cities  (ver.  35),  denotes  the  good  of 
truth  in  the  power  of  the  natural  man,  in  the  interiors  of  the  natural 
mind,  5295 — 5297.  The  intelligence  and  wisdom  of  Joseph  acknow- 
ledged by  Pharaoh,  and  his  advancement  over  all  in  the  kingdom  (ver. 
37 — 41,  45),  denotes  the  perception  of  the  natural  man  that  truth  and 
good  can  only  be  derived  from  the  celestial- spiritual,  and  hence,  sub- 
mission thereto,  5306,  5307,  5310—5312,  5316,  5324,  5329,  5333, 
5338.  The  words  of  Pharaoh,  **  Only  in  the  throne  will  I  be  greater 
than  thou,"  (ver.  40),  denotes  the  appearance  that  such  order  and  au- 
thority are  from  the  natural,  because  from  the  celestial-spiritual  by  the 
natural,  5313.  Pharaoh  said  to  take  his  ring  from  off"  his  hand,  and  to 
put  it  upon  the  hand  of  Joseph  (ver.  42),  denotes  the  abdication  of 
power  by  the  natural,  and  confirmation  in  power  of  the  celestial-spi- 
ritual, 5317 — 5318.  Vestures  of  fine  linen  given  to  him,  and  a  chain  of 
gold  put  upon  his  neck  (ver.  42),  denotes  the  external  state  of  the 
celestial-spiritual  resplendent  from  divine  truths,  and  the  conjunction  of 
the  interiors  with  exteriors  by  good,  5319 — 5320.  His  riding  in  the 
second  chariot  of  Pharaoh,  and  the  people  commanded  to  bow  the  knee 
before  him  (ver.  43),  denotes  the  doctrine  of  good  and  truth  in  which 
the  celestial-spiritual  is  acknowledged  and  adored,  5321 — 5323.  Joseph 
now  said  to  be  a  son  of  thirty  years  when  he  stood  before  Pharaoh  king 
of  Egypt  (ver.  46),  denotes  the  fulness  of  remains  necessary  for  the 
presence  of  the  celestial-spiritual  in  the  natural,  5335 — 5336.  Said  to 
go  out  from  before  Pharaoh,  and  to  pass  through  all  the  land  of  Egypt 
(ver.  46),  denotes  the  procedure  of  the  celestial-spiritual  through  all  the 
natural,  reducing  all  to  order  and  submission,  5337—5338.  The  Egyp- 
tians and  the  house  of  Pharaoh  mentioned  again  when  Joseph  discovered 
himself  to  his  brethren  (chap.  xlv.  2),  denotes  the  ultimates,  which  are 
scientifics,  and  the  whole  natural  mind  affected  by  the  manifestation  of 
love  when  the  good  of  the  internal  is  conjoined  with  the  truths  of  faith 
in  the  external,  5874—5875.     God  hath  made  me  a  father  to  Pharaoh, 


PHA 


887 


lord  of  all  his  house,  and  master  [dominor],  of  all  the  land  of  Egypt, 
said  by  Joseph  (ver.  8),  denotes  the  state  of  the  natural  mind,  and  all 
therein,  now  formed  by  the  influx  of  good,  5902 — 5904.  The  report 
that  Joseph's  brethren  were  come,  said  to  be  heard  in  the  house  of 
Pharaoh  (ver.  16),  denotes  the  conjunction  that  takes  place  between  the 
truths  of  the  church  and  the  celestial  internal  man,  causing  that  such 
influx  fills  the  whole  natural  mind,  5933.  Their  coming  said  to  be  good 
in  the  eyes  of  Pharaoh,  and  in  the  eyes  of  his  servants  (ver.  16), 
denotes  the  joy  that  is  now  difi^used  through  the  natural  man,  even  to 
his  lowest  scientifics,  5935—5936.  Pharaoh  said  to  Joseph,  Say  unto 
your  brethren,  &c.  (in  reference  to  the  settlement  of  Jacob  and  his 
family  in  Egypt,  ver.  17),  denotes  the  perception  of  the  natural  man 
from  the  celestial  internal  concerning  the  truths  of  the  church  which 
are  now  to  possess  the  scientific  mind,  5937,  5938  and  following  num- 
bers. The  wagons  of  Pharaoh  conveying  Jacob,  and  the  infants,  and 
the  women  (his  sons'  wives),  into  Egypt  (chap.  xlvi.  5),  denotes  doc- 
trinals  from  the  scientifics  of  the  church,  now  occupied  with  truth,  and 
all  things  of  innocence  and  charity,  6012—6015.  The  wagons  previously 
said  to  be  given  by  Joseph  at  the  command  of  Pharaoh  (chap.  xlv.  21), 
denotes  the  origin  of  such  doctrinals  from  the  internal  man,  or 
internal  good,  according  to  the  pleasure  of  the  external  man  in  them, 
5952.  Pharaoh  told  by  Joseph  concerning  the  arrival  of  his  father  and 
brethren,  their  flocks  and  their  herds,  that  they  came  from  Canaan  and 
were  in  the  land  of  Goshen  (chap,  xlvii.  1),  denotes  perception  in  the 
natural  from  the  presence  of  the  celestial  internal,  that  now  spiritual 
good,  and  all  the  goods  and  truths  of  the  church  are  in  the  natural 
mind,  in  the  midst  of  its  scientifics,  6062—6068.  Five  men,  from 
among  his  brothers,  taken  by  Joseph  and  stood  before  Pharaoh  (ver.  2), 
denotes  the  insinuation  of  the  truths  of  the  church,  in  some  measure, 
into  scientifics,  6070 — 607 1 .  Pharaoh's  inquiry  concerning  their  works 
(occupation),  and  their  reply.  We  are  shepherds,  &c.  (ver.  3),  denotes 
perception  concerning  the  uses  of  such  truths,  and  the  conclusion  that 
they  lead  to  good,  6073—6074.  Pharaoh's  name  mentioned  a  second 
time  in  their  reply.  To  sojourn  in  the  land  we  are  come,  &c.  (ver.  4), 
denotes  the  continuation  of  such  perception,  now  as  to  life  in  scientifics, 
6076—6077.  Pharaoh  now  off'ering  to  Joseph  the  best  of  the  land  for 
the  use  of  his  father  and  his  brethren  (ver.  5,  6),  denotes  the  state  of 
the  natural  mind  under  the  auspice  of  the  celestial  internal,  to  which 
spiritual  good  and  the  truths  of  the  church  are  elevated  out  of  the 
natural,  6081—6085.  Jacob  brought  to  Pharaoh  by  Joseph  and  stood 
before  him  and  said  to  bless  him  (ver.  7,  10),  denotes  the  insinuation 
of  common  or  general  truth  (as  distinguished  from  particulars)  into  the 
scientific  mind,  6089—6091,  6099.  Jacob  afterwards  said  to  go  out 
from  before  Pharaoh  (ver.  10),  denotes  apparent  separation  between 
the  periods  of  insinuation  and  conjunction,  6100.  The  silver  of  the 
Egyptians,  and  all  their  possessions,  and  the  people  themselves,  and 
their  land,  all  become  Pharaoh's,  in  exchange  for  food  (ver.  14,  17 — 
20,  23),  denotes  that  all  applicable  scientific  truth,  all  the  goods  of 
truth,  and  all  that  is  receptive  of  such  good  and  truth,  thus,  the  whole 
scientific  mind  becomes  subject  to  the  natural  under  the  auspice  of  the 
celestial  internal,  6112,  6115.  6119,  6121—6128,  6135-6138,  6143, 
6145.     Pharaoh  not  allowed  to  buy  the  land  of  the  priests,  but  said 


888 


PHI 


to  give  them  an  appointed  portion  of  food  for  their  sustenance  (ver.  22, 
26),  denotes  that  the  original  faculty  receptive  of  good  and  truth  is  not 
in  the  power  of  the  natural  man,  but  exists  by  immediate  influx  from 
the  internal,  according  to  the  arrangement  and  submission  of  all  besides 
in  the  external,  6148—6151,  61 67.  A  fifth  part  of  all  the  land  or  its 
produce  when  it  was  again  sown  by  the  people,  to  be  Pharaoh's  (ver. 
24,  26),  denotes  the  storing  up  of  all  remains  of  good  and  truth  in  the 
interior  natural,  under  the  auspice  of  the  celestial  internal,  as  the 
means  of  future  salvation,  or  regeneration,  6156,  6164 — 6166.  The 
part  of  Pharaoh,  and  his  servants,  and  the  elders  of  his  house,  and  the 
elders  of  Egypt,  in  the  solemnities  of  Jacob's  funeral  (chap.  1.  1 — 13), 
denotes  the  ascent  and  co-operation  of  the  natural  mind,  and  all  therein 
that  agrees  with  good  and  truth,  in  the  resuscitation  of  the  church, 
6497,6509,6511,6517,6519,6523,6535,6554. 

4.  Pharaoh  and  the  Israelites  (commencing  Exod.  i.).  First,  the 
restored  church  is  treated  of  when  good  is  primary,  and  it  is  fructified 
by  the  multiplication  of  truths ;  afterwards,  when  those  truths  are  in- 
fested by  evils  and  falses  in  the  natural  man,  6634,  6635.  For 
particulars,  see  Egypt  (6),  Moses  (11,  12,  13,  14,  15,  16),  Miracle 
(7),  Numbers  (12)  p.  816. 

5.  Passages  concerning  Pharaoh  in  the  Prophecies^  generally,  that 
Pharaoh  denotes  those  who  have  faith  in  scientifics,  not  in  the  Word  (Is. 
xix.  11;  XXX.  2,  3;  Jer.  xlvi.  25;  xlvii.  1—3;  Ezek.  xxix.  2—4; 
xxxii.  2,  3,  7,  8),  6015. 

PHAREZ  and  ZARAH,  the  sons  of  Tamar,  denote  the  strife 
whether  truth  or  good  is  prior  in  the  church,  3325  ;  thus,  the  manner 
in  which  truth  and  good  or  faith  and  charity  are  produced  in  that  state 
of  the  church,  4918.     See  Marriage  (36). 

PHICOL,  the  chief  captain  of  Abimelech's  army,  denotes  those 
who  are  in  doctrinals,  and  are  indifferent  with  regard  to  charity, 
3447.     See  Abimelech. 

PHILAUTIA  (from  the  Greek),  used  to  denote  the  love  of  one's 
own  selfhood,  or  the  proprium,  1326. 

PHILISTIA.     See  below  (Philistines),  9340,  &c. 

PHILISTINES  [Philist€ei\  1.  Their  signification  in  various 
senses,  Pelisthim,  or  Philistim,  according  to  the  Book  of  Genesis, 
belongs  to  the  same  family  as  Mizraim,  1197,  cited  in  Egypt  (1);  but 
especially  1198.  The  Philistines  are  generally  meant  where  the  uncir- 
cumcised  or  foreskinned  are  mentioned  in  the  Word,  4462  end.  In  the 
ancient  church,  all  those  were  called  Philistines  who  talked  much  of 
faith  and  salvation  by  faith,  but  had  little  of  its  Ufe ;  for  which  reason, 
they  were  also  especially  called  the  uncircumcised,  that  is,  devoid  of 
charity,  1197;  see  below,  3412.  In  consequence  of  this  character,  the 
Philistines  denote  all  those  who  make  the  knowledges  of  faith  consist 
in  things  of  the  memory;  abstractly,  the  knowledges  themselves,  or  the 
science  of  such  knowledges,  understood  as  distinct  from  the  science  of 
natural  things,  1197,  1198,  br,  2726,  3365,  3410.  The  Philistines 
denote  those  who  are  in  the  science  of  knowledges  only,  not  in  the  life, 
and  who  have  rejected  the  doctrinals  of  charity  and  acknowledged  the 
doctrinals  of  faith ;  all  such,  because  they  are  in  the  loves  of  self  and  of 
gain,  are  called  the  uncircumcised,  3412,  3413.  The  Philistines  denote 
those  who  are  in  the  science  of  knowledges,  by  which  is  meant  the 
doctrinals  of  faith;  and  not  the  truths  of  knowledges  or  of  doctrinals, 


PHI 


889 


which  are  all  of  the  life,  3420.  In  a  good  sense,  the  PhiUstines  denote 
those  who  are  in  the  doctrinals  of  faith,  and  as  to  life  in  the  good  of 
truth;  because  they  make  faith  the  essential,  and  the  good  they  do  is 
from  the  doctrinals  of  faith,  3459,  3463;  see  below  9340.  In  brief, 
the  Philistines  denote  those  who  are  in  doctrinals  of  faith,  and  not  in  a 
life  according  to  them,  4855,  5897.  In  words  to  the  same  effect,  the 
Philistines  denote  those  who  are  in  faith  alone ;  thus,  who  are  in  truth 
not  from  good;  also,  that  the  same  thing  in  different  periods  is  denoted 
by  Cain,  by  Ham,  by  Reuben,  by  Simeon  and  Levi,  by  Tyre  and  Sidon, 
cities  of  the  Philistines,  and  lastly  by  Peter  when  he  thrice  denied  the 
Lord,  8093.  The  Philistines  denote  those  who  believe  in  salvation  by 
faith  alone  separate  from  good;  their  errors  of  doctrine  ill.,  also  their 
quality  as  manifested  in  the  other  life,  8313.  In  a  good  sense  the 
Philistines,  and  the  Sea  of  the  Philistines,  denote  the  interior  truths  of 
faith  ;  Tyre  and  Sidon,  which  were  situated  on  that  sea,  in  the  border 
of  Philistia,  knowledges  of  good  and  truth ;  the  land  of  Philistia,  the 
science  of  the  interior  truths  of  faith;  and  all  Canaan,  of  which  it 
formed  a  part,  the  Lord's  kingdom,  ill.  and  sh.  9340.  The  proper 
signification  of  Philistia  and  the  Philistines  was  derived  from  the 
ancient  representative  church  existing  there ;  hence,  like  all  the  nations 
of  Canaan,  they  first  represented  the  goods  and  truths  of  the  church, 
afterwards  its  evils  and  falses,  because  the  church  was  perverted  and 
destroyed  among  them,  9340. 

2.  The  Philistines  in  the  other  Life  (understood  in  a  good  sense, 
to  mean  those  who  are  in  the  good  of  faith  or  of  truth,)  are  separated 
from  those  who  are  in  the  good  of  charity;  this  because  their  good  is 
not  communicative,  so  that  they  are  not  in  heaven,  but  at  its  threshold, 
3459  end.  The  habitation  of  the  evil  Philistines,  who  oppose  them- 
selves to  the  good  of  faith  or  charity,  is  in  hell,  in  a  plane  under  the 
soles  of  the  feet,  but  in  front,  to  the  right;  here  they  dwell  in  a  sort  of 
city,  at  the  present  day,  in  great  numbers,  8096.  The  situation  of  the 
hell  of  the  Philistines  relative  to  the  hell  represented  by  the  Red  Sea 
[Mare  Suph]  fully  described,  8099;  see  also  8137  cited  in  Egypt  (7). 
How  they  infest  the  well-disposed,  8096;  and  were  therefore  cast  into 
hell  at  the  Lord's  Advent,  8311. 

3.  Tgre  and  Sidon,  cities  of  the  Philistines,  denote  those  who  pos- 
sess celestial  and  spiritual  riches,  which  are  knowledges,  1156,  4453, 
10,199,  10,227.  Abstractly,  Tyre  and  Sidon  denote  such  knowledges 
themselves;  Tyre,  the  interior;  Sidon,  exterior,*^.  1201.  Sidon  called 
the  first-bom  of  Canaan  (Gen.  x.  15),  denotes  exterior  knowledges 
which  occupy  the  place  of  faith,  when  the  internal  of  the  church  is 
wanting;  hence  it  is  named  in  connection  with  Egypt,  br.  1199,  sh. 
1201,  1202.  Sidon  is  called  the  border  of  Israel,  because  it  denotes 
exterior  knowledges,  1201  end.  Zidon  in  the  way  to  Gerar,  and  as  far 
as  Assam  (Gaza),  named  as  the  border  of  the  Canaanites  (ver.  19), 
denotes,  as  above,  exterior  knowledges,  the  extension  of  which  among 
those  who  were  in  external  worship  without  internal  is  here  treated  of, 
1207 — 1211.  Zidon  named  as  the  border  of  Zebulon  (chap.  xlix.  13), 
denotes  the  extension  of  the  heavenly  marriage  of  good  and  truth  to 
knowledges  of  good  and  truth,  6386.  By  Tyre  (Ezec.  xxvii.  8)  is 
meant  the  ancient  church  as  to  knowledges  of  good  and  truth,  4453, 
5319;  see  citations  above  (1)  9340.      Tyre  denotes  the  church  as  to 


If 


890 


PHI 


PHI 


891 


knowledges  of  good  and  truth;  the  merchants  of  Tyre  (ib,  ver.  22), 
those  who  have  such  knowledges  and  communicate  them,  10,199.  The 
daughter  of  Tyre  (Ps.  xlv.  12),  denotes  the  aflfection  of  truth;  king 
(ver.  13),  the  truth  itself,  10,227.  In  the  opposite  sense,  the  Prince 
of  Tyre,  or  Tyrus  (Ezec.  xxviii.),  denotes  those  who  are  in  principles  of 
the  false,  4728.  Hence,  the  gain  of  whoredom,  and  fornication  or 
whoredom  with  all  the  kingdoms  of  the  earth  imputed  to  her  (Isa. 
xxiii.  17),  2466.     See  Hell,  Nations  (5). 

4.  Gerar  in  Philistia  and  Ahimelech  the  King  ofGerar,  denote  faith 
and  the  truth  of  faith,  2504,  3365.  Gerar,  named  in  the  border  of  the 
Canaanites  (Gen.  x.  19),  denotes  what  is  revealed  concerning  faith;  in 
general,  faith  itself,  1209—1211.  Ahimelech,  King  of  Gerar,  denotes 
faith  as  received  in  the  rational  mind;  thus,  all  who  are  in  the  doctrine 
of  faith,  who  regard  spiritual  truths,  or  the  rational  form  of  truths,  in 
knowledges,  2504,  2505,  2509,  2510,  3365,  3391,  3392,  3447.  In 
the  supreme  sense,  Ahimelech  denotes  the  Lord  himself  as  received  in 
doctrine,  3393.  As  to  the  valley  of  Gerar,  the  men  of  Gerar,  and  his- 
torical passages  concerning  it,  see  below  (5). 

5.  Abraham  in  the  Land  of  the  Philistines,  denotes  the  instruction 
of  the  Lord  in  doctrinals  of  charity  and  faith;  as  his  sojourn  in  Egypt 
signified  instruction  in  scientifics,  2496.  Abraham  said  to  journey 
towards  the  land  of  the  South  (Gen.  xx.  1),  denotes  progression  in  the 
goods  and  truths  of  faith,  2500.  And  he  dwelt  between  Kadesh  and 
Shur  (ib.j,  denotes  his  specific  state  characterised  by  the  affection  of 
truth  interior  and  exterior,  2502—2503.  And  he  sojourned  in  Gerar 
(ib.),  denotes  instruction  in  the  spiritual  things  of  faith,  2504.  Said 
to  address  Sarah  his  wife  by  the  name  of  sister  (ver.  2),  denotes  that 
spiritual  truth  is  first  thought  of  as  rational  truth,  or  from  the  rational 
mind,  2506—2508.  Ahimelech  King  of  Gerar,  then  said  to  send  and 
to  take  Sarah  (regarded  by  him  as  the  sister  and  not  the  wife  of  Abra- 
ham, ver.  2),  denotes  the  first  thought  of  the  Lord  concerning  the  doc- 
trine of  faith,  that  the  rational  mind  should  be  consulted,  2509—2511. 
God  said  to  come  to  Ahimelech  in  a  dream  by  night,  and  say  to  him 
(ver.  3),  denotes  perception  concerning  the  doctrine  of  faith,  but  as  yet 
obscure,  and  thought  from  perception,  2513 — 2515.  Behold  thou 
shalt  die  because  of  the  woman,  for  she  is  married  to  a  husband  {quod 
ilia  maritata  marito,  ver.  3),  and  if  thou  restore  her  not  thou  shalt  die 
(ver.  7),  denotes  that  the  doctrine  of  faith  must  become  naught  if  the 
rational  is  consulted,  for  that  it  is  really  spiritual  truth,  which  also  is 
one  with  good,  2516—2517,  2537—2538.  But  Ahimelech  had  not 
come  near  to  her  (ver.  4),  and.  Therefore,  I  suffered  thee  not  to  touch 
her  (ver.  6),  denotes  that  the  doctrine  of  faith  (though  first  thought  of 
otherwise,)  derived  nothing  from  consulting  the  rational,  2519,  2531. 
And  Ahimelech  said.  Lord,  wilt  thou  slay  also  a  just  nation  (ver.  4), 
denotes  the  providential  reason  why  the  doctrine  of  faith  should  appear 
such  as  it  was  first  regarded,  lest  good  and  truth  should  perish  toge- 
ther, 2520.  He  said  unto  me,  "she  is  my  sister;"  and  she  herself 
said,  "he  is  my  brother"  (ver.  5),  denotes  that  the  Lord  had  so 
thought,  and  the  rational  mind  itself  had  so  dictated,  2523—2524. 
Ahimelech  said  to  have  acted  with  rectitude  of  heart,  and  purity  of 
hands  (verses  5,  6),  denotes  that  such  thought  with  the  Lord  was  from 
innocence,  and  from  the  affection  of  truth,  2525 — 2526,  2529.    Ahime- 


lech to  restore  Sarah  to  the  man  (Abraham)  who  is  here  called  a  pro- 
phet (ver.  7),  denotes  that  the  spiritual  truth  of  doctrine  is  to  be 
yielded  up  undefiled  by  the  rational  mind,  as  the  "Word  teaches,  2533 
— 2534.  The  promise  that  Abraham  should  then  pray  for  him,  and  he 
should  live  (ver.  7),  denotes  that  revelation  is  then  given  by  influx  into 
the  perception  and  thought,  and  thus  there  is  life  from  the  Lord  in  the 
doctrine  of  faith,  2535 — 2536.  Ahimelech  said  to  rise  up  early  in  the 
morning,  and  his  expostulation  with  Abraham  (verses  8 — 10),  denotes 
a  state  of  clear  perception,  and  the  light  of  confirmation  from  celestial 
good,  hence  a  process  of  reconsideration  and  conviction  [redarguitio'}, 
2540,  2546.  Ahimelech  afterwards  said  to  take  flock  and  herd,  and 
men-servants  and  maid-servants,  which  he  gave  to  Abraham  and  re- 
stored to  him  Sarah  his  wife  (ver.  14),  denotes  that  now  the  doctrine 
of  faith  is  filled  full  with  rational  and  natural  goods,  and  with  rational 
and  natural  truths  because  it  is  ascribed  to  the  Lord,  2565 — 2569. 
The  words  of  Ahimelech,  "Behold  my  land  is  before  thee,  dwell  thou 
where  it  is  good  in  thine  eyes"  (ver.  15),  denotes  the  perception  of  the 
Lord  concerning  the  doctrine  of  love  and  charity  thus  understood,  and 
his  presence  wherever  good  is,  2571 — 2572.  And  to  Sarah  he  said, 
"Behold,  I  have  given  a  thousand  of  silver  to  thy  brother"  (ver.  16), 
denotes  perception  from  spiritual  truth  and  the  infinite  abundance  of 
rational  truth  adjoined  to  good,  2575.  The  same  called  a  covering  of 
the  eyes,  &c.,  whereby  Sarah  was  vindicated  (ver.  16),  denotes  that 
rational  truths  are  as  the  vailings  or  clothing  of  spiritual  truths,  so  that 
no  fault  or  hurt  is  predicable,  2576 — 2578.  So  Abraham  prayed  to 
God,  and  God  healed  Ahimelech,  and  his  wife,  and  his  handmaids,  and 
they  bare  (children,  ver.  17),  denotes  revelation,  and,  concurrent  with 
it,  the  wholeness  of  doctrine  as  to  good,  and  as  to  truth,  and  as  to  the 
affections  of  doctrinals;  hence  fertility,  2580 — 2584.  For  Jehovah  had 
closed  up  every  womb  of  the  house  of  Ahimelech,  because  of  Sarah,  Abra- 
ham's wife  (ver.  18),  denotes  that  good  could  not  produce  itself  through 
the  rational  mind  if  the  conjunction  here  treated  of  had  taken  place, 
2586 — 2588.  A  covenant  afterwards  made  between  Abraham  and 
Ahimelech  (the  story  of  Hagar  and  Ishmael  intervening,  chap,  xxi.), 
denotes  that  divine  doctrine  is  nevertheless  invested  with  appearances 
taken  from  human  thought  and  affection,  for  the  sake  of  the  spiritual 
church,  2719.  Summary  of  the  process  (its  fuller  elucidation  being 
reserved  for  the  explanation  of  the  similar  covenant  entered  into  be- 
tween Isaac  and  Ahimelech),  2720;  the  reason  stated  2719  end. 

6.  Isaac  in  the  Land  of  the  Philistines.  The  occurrences  between 
Isaac  and  Ahimelech  (chap,  xxvi.),  which  resemble  those  between 
Abraham  and  Ahimelech,  have  reference  in  the  internal  sense  to  ap- 
pearances of  truth  taken  from  the  rational  mind,  which  serve  as  the 
investiture  of  divine  truth,  or  doctrine,  2719  end,  3362.  The  relation 
that  Isaac  went  to  Ahimelech  king  of  the  Phihstines,  to  Gerar,  because 
of  a  grievous  famine  (ver.  6),  denotes  the  divine  rational,  admitting 
doctrinals  of  faith,  or  appearances  of  truth  to  be  adjoined,  because  of 
the  defect  of  knowledges  of  faith,  3365,  3384.  The  command  that  he 
should  not  descend  into  Egypt,  but  should  sojourn  in  Gerar  (ver.  2), 
denotes  elevation  above  scientifics  to  human  rational  truths,  otherwise 
called  appearances  of  truth,  and  instruction  therein,  3368 — 3369,  3384. 
The  men  of  the  place  said  to  ask  Isaac  concerning  his  woman,  and  he 


892 


PHI 


PHY 


893 


I 


II 


said.  "She  is  my  sister"  (ver.  7).  denotes  the  i°<l»i."^' '^^'^Vhumat 
Titiml  make  into  dinne  truth,  and  the  appearance  that  it  is  human 
ratilr538"-3386.  He  feared  to  say  "  She  s  ^y  woman  ^es 
they  should  slay  him  for  the  sake  of  Bebecca  (ver  7).  denotes  that 
divine  truths  cannot  be  opened  to  the  spiritual  (who  »»»'«  n°'  P"J*P 
Zn^andare  therefore  presented  under  appearances,  to  the  end  that 
dTv"L^od  may  be  received.  3387.  A  long  time  said  to  elapse,  and 
fhen    tfarAbiLlech  king  of  the  Philistines  lo^ed  out    h^ough^^^ 

window  (ver.  8),  denotes  a  state  of  recep  ion,  "°^„%°/;"'*i7^/  fe„ 
Vwr..  predicated  in  reeard  to  rational  truths,  3390—339 1 .  Isaac  seen 
brwrsToring  with  Rebecca  (ver.  8).  denotes  that  divine  good  is  now 

Sje;inEtU,3392.    The  -'d^/^  ^"fth^u  ^is  «; 
upon,  "Behold  she  is  thy  woman,  and  how  ««F«t  thou  she  is  my 
sister "  fver  9\  denotes  the  present  perception  of  the  spiritual  that  it 
Tvinitruth^inthe  doctrine%f  faitli,  ^-d^l^^  ^f^ 'y  *Mfr«;;: 
conceiving  that  if  it  is  divine  it  can  be  rational ;  or  ^  ™f  "fl  *h'tt ''  can 
bediviner3394.     The  reason  assigned  for  h•^,7pr°o<•.      ?°'  °\*i,,^ 
people  might  lightly  have  lain  with  thy  woman     (ver  l")'  °en°*^!  5^** 
fhus  divin!  truth  might  be  adulterated  and  P^*?"^^'  33f  r^^^tha 
lech  therefore  now  said  to  command  all  his  people,  and  to  decree  that 
any  one  touching  Isaac  (here  called  the  man,)  -^  ^'s  woman    shou  J 
die  fver  10    denotes  that  to  those  who  are  in  the  doctrme  ol  taith 
on'y(olherwise  called  the  spiritual,)  divine  truth  and  good  cannot  he 
opened  on  p^ril  of  eternal  damnation.  3402.     For  the  remaining  parti- 
culars, see  Isaac  (2).  commencing  3404,  p.  424. 

7.  The  Land  of  the  Philistines  a  Boundary  of  Canaan  From  the 
Sea  Suph  (Bed  Sea)  to  the  Sea  of  the  ^hihstmes  (Gen  xxiii.  31). 
denotes^from  scientific  truths  to  the  interior  truths  of  faith.  9340.  cited 

"'^8.  ^Sampson  and  the  Philistines.  Sampson  'represented  the  Lord, 
as  to  the  divine  natural;  also  the  celestial  man  m  power  by  the  natuial. 
or  bv  trathTn  ultimates.  sh.  3301,  sh.  5247.  The  relation,  that  he 
?ook  a  woman  of  the  daughters  of  the  Philistines  (here  mentioned  in 
the  opJ.site  sense),  denotes  conjunction  with  truth  not  from  good. 

^^%'  The  PkUMnes  named  in  the  Prophets;  passages  cited  in  both 
senses    1197.  but  especially  9340;  where  called  the  uncircumc.sed, 
4462      The  destruction  of  the  Philistines  described  by  a  flood  of  waters 
fJer  xlvii.  2).  denotes  false  principles  and  reasonings  therefrom  con- 
Sng   Pirit-al  things  which  inundate  man.  705.     I  ^11  «l«y  th/  root 
^d  hi  shall  slay  thy  residue,  said  of  the  Phdistines    Isa.  xiv.  30), 
denotes  the  perishing  of  remains  of  good  and  truth  wanting  which  man 
•    „Twprman    5897.     Have  not  I  made  Israel  to  ascend  from  the 
land  o  E|;pt.Td  the  Pkilittines  from  Caphtor.  and  the  Syrians  f^om 
Z  (AmI/vi  i.  7).  denotes  the  initiation  of  those  who  receive  sp.ntud 
^Urrd  goods  by  scientifics;  of  those  who  are  in  inlenor  truths  by 
eSerior    and  of  those  who  are  in  knowledges  of  truth  and  good,  9340. 
The  residue  cut  off  from  Tyre  and  Zidon.  because  of  Jehovah  wasting 
The  PUhsUnes.  the  remains  of  the  islands  of  Caphtor  (Jer.  xlvii.  4), 
denotes  the  vastation  of  the  church  as  to  the  interior  truths  of  faith. 
S  «  to  exterior  truths.  9340.     Ye  have  Uken  my  "Iver  and  >^^^ 
^Id,  and  have  carried  into  your  temples  my  goodly  pleasant  things. 


(Joel  iii.  5),  denotes  the  perversion  of  truths  and  goods  which  are  pro- 
faned by  those  who  are  in  faith  when  they  apply  them  to  evils  and 
falses,  9340.  They  shall  fly  upon  the  shoulder  of  the  PhiHstines 
towards  the  sea,  said  of  restored  Israel  and  Judah  (Isa.  xi.  14),  denotes 
that  those  who  are  in  the  good  of  faith  and  the  good  of  love,  shall 
receive  and  take  into  possession  the  interior  truths  of  faith,  9340. 
Philistia  and  Tyre  to  share  in  the  glory  of  Zion,  the  city  of  God  (Ps. 
Ixxxvii.  4),  denotes  the  science  of  the  truths  of  faith,  which  receives 
life  from  the  doctrine  of  faith,  which  is  of  the  Word,  9340. 

PHILOSOPHY.  There  are  three  classes  of  those  whom  the  an- 
cients called  serpents;  viz.,  such  as  assign  sensual,  scientific,  and  philo- 
sophical reasons,  respectively,  for  denying  the  existence  of  the  human 
spirit,  and  generally,  of  heavenly  things,  ill,  196,  259  end,  cited  5128. 
Philosophers  think  it  more  sublime  to  believe  that  the  providence  of  the 
Lord  is  universal  than  that  it  is  particular ;  yet  it  is  a  philosophical  truth, 
that  no  universal  providence  can  exist  without  a  providence  in  particulars, 
1919  end.  Intellectual  good  begins  to  perish  in  the  church  in  our  day, 
because  of  philosophical  reasons  against  divine  things;  also,  that  volun- 
tary good  perished  in  the  time  of  the  most  ancient  church,  2124.  Phi- 
losophy so  called  (meaning,  as  in  the  author's  time,  metaphysics  and 
loffic  especially),  draws  down  the  understanding  into  the  dust,  and  sub- 
stitutes mere  terms  for  things;  the  terms  "feculence"  and  "froth" 
applied  to  such  subjects  by  the  spirits  of  another  earth,  3348.  Meta- 
physicians and  logicians  described,  as  they  were  known  to  the  author, 
in  the  other  life;  also,  remarks  on  the  scholastic  or  philosophical  method 
generally,  in  a  conversation  with  them;  finally,  concerning  Aristotle, 
whose  state  is  described  as  very  difl^erent  from  that  of  his  followers, 
4658.  The  procedure  from  thoughts  to  terms,  as  in  the  case  of  Aris- 
totle himself,  is  not  contrary  to  order,  because  the  terms  are  but  formu- 
laries which  embody  interior  things ;  but  the  procedure  from  terms  to 
thoughts,  especially  as  it  rarely  goes  beyond  the  terms  themselves,  is 
the  means  of  becoming  insane  rather  than  wise,  ill.  4658.  The  faculty 
of  right  reasoning  (thinking  well)  is  from  the  spiritual  world,  and  to 
learn  thinking  by  artificial  means  is  destructive  of  it ;  comparatively  as 
dancing  is  natural,  and  the  dancer  would  only  be  impeded,  if  anxious 
about  the  movements  of  the  fibres  and  muscles  when  about  to  dance, 
521,  4658.  The  science  and  philosophy  of  the  present  day  are  alto- 
gether different  from  the  scientifics  of  ancient  times,  which  had  reference 
to  the  correspondence  between  natural  and  spiritual  things;  the  scien- 
tifics of  the  present  day,  on  the  contrary,  rather  withdraw  the  mind  from 
such  things,  and  often  consist  in  mere  words,  4966;  compare  259.  How 
impossible  it  is  for  sensual  and  scientific  reasonings  to  lead  into  the 
doctrine  of  faith,  2588 ;  instances  from  discourse  with  spirits  who  had 
been  philosophers,  6317,  6326.     See  Learned. 

PHINEHAS  [Pinchasus'\,  with  whom  it  is  said,  Jehovah  made  an 
everlasting  covenant  (Num.  xxv.  12,  13),  denotes  love,  or  the  all  of 
love,  as  represented  by  the  priesthood,  1038. 

PHLEGM,  OF  THE  Brain,  [pituita,  phlefftna].  Brief  description 
of  the  spirits  who  correspond  thereto  in  the  Grand  Man,  5386,  5724. 

PHYSICIAN  [medicus^.  Physicians,  medicines,  &c.,  denote  the 
means  of  preservation  from  evils  and  falses,  which  are  the  truths  of 
faith,  ill,  and  sh,  6502.     See  Medicine,  to  Heal. 


894 


PIL 


PHUT  [Puth].     See  Lybia. 
PIA  MATER.     See  Brain. 

PICTURES.  Truths  without  good  correspond  to  the  mere  pictures 
of  flowers  and  fruits,  which  however  beautiful  externally,  are  nothing 

butclav,  10,194. 

PIECES  l/rustra].  To  be  broken  into  pieces,  where  the  calf  of 
Samaria  is  treated  of  (Hos.  viii.  6),  denotes  that  good  not  from  the  Lord 
will  become  nought  or  be  dissipated,  9391.  See  Broken,  Segments, 
Part,  Division. 

PIETY  [pietas].  A  life  of  pietv,  without  a  life  of  charity,  con- 
duces to  no  good,  but  piety  and  charity  conjoined  conduce  to  all  that  is 
good,  br.  8252.  The  duties  of  piety  and  of  charity  respectively,  defined, 
8253.  That  the  worship  of  the  Lord  is  essentially  a  life  of  charity,  or 
the  love  of  the  neighbour;  but  piety  without  charity,  is  the  love  of  self, 
8254 

PIGEON.     See  Dove. 

PILDASH.     See  Nahor. 

PILES  [hcemorroides].     See  Em e rods. 

PILL,  to.     See  Peel. 

PILLAR  [columnd].  1.  That  its  signification  is  derived  from  its 
use  as  a  support,  because  the  natural  of  which  it  is  always  predicated 
is  the  basis  or  support  of  the  spiritual;  passages  cited  (Jer.  i.  18;  Ps. 
Ixxv.  3 ;  Rev.  iii.  12 ;  Job  ix.  6),  8106  end.  Pillars  denote  the  goods 
of  love  and  of  faith,  because  it  is  by  these  that  heaven  and  the  church 
are  sustained,  sh.  9674,  hr,  9747,  9768.  Pillars  denote  goods  sustain- 
ing; bases  of  the  pillars,  truths  sustaining,  9757.  See  Numbers  (15) ; 
9674,  9677,  9689—9692,  9747—9753,  9757;  Moses  (23),  9388— 

9391. 

2.  The  Pillar  and  Cloud  of  Fire,  between  the  Israelites  and  Egyp- 
tians, denotes  the  Lord's  presence  with  those  who  are  in  good  and 
truth,  and  with  those  who  are  in  evil  and  the  false  respectively,  7989, 
8197.  A  pillar  of  cloud  by  day  and  of  fire  by  night,  relative  to  the  Is- 
raelites only,  denotes  his  presence  with  the  regenerate  in  their  recurring 
states  of  illustration  and  obscurity,  ill.  8105—8110;  br.  5923.  A  pillar 
of  cloud  in  the  daytime,  denotes  the  state  of  illustration,  tempered  by 
the  obscurity  of  truth,  8106.  A  pillar  of  fire  by  night  denotes  the  state 
of  obscurity,  tempered  by  illustration  from  good,  8108.  When  the  pillar 
went  from  before  the  Israelites  and  stood  behind  them,  it  represented 
the  presence  of  the  Lord,  guarding  the  voluntary  part,  as  previously 
the  intellectual,  8195.  Jehovah  said  to  look  out  from  the  pillar  of  cloud 
and  fire,  denotes  influx  from  divine  good  and  divine  truth,  8212—8213. 
Jehovah  said  to  speak  in  the  pillar  of  cloud,  denotes  divine  truth  in  the 
literal  sense  of  the  Word,  9406.  The  pillar  of  cloud  said  to  stand  at 
the  door  of  the  tent  when  Moses  had  entered,  denotes  the  dense  obscu- 
rity of  the  Jewish  nation  in  respect  to  the  Word,  10,55 1 .     See  Cloud, 

Fire. 

3.  Pillar  of  Angels.  The  author  mentions  his  descent  into  the 
lower  earth  surrounded  by  angelic  spirits;  and  that  such  is  the  wall  of 
brass  mentioned  in  the  Word  (Jer.  i.  18;  xv.  20),  699,  4940.  When 
the  spiritual  are  delivered  from  infestation,  they  are  led  safely  through 
the  midst  of  hell  guarded  by  a  pillar  of  angels,  of  which  the  author  was 
an  eye-witness,  8099.     By  the  pillar  that  went  before  the  Israelites,  a 


PIT 


895 


company  of  angels  is  to  be  understood,  in  the  midst  of  whom  was  the 
Lord,  8192 — 8195.  A  pillar  of  cloud  by  day,  and  of  fire  by  night, 
represented  the  state  of  heaven,  because  the  angels  are  continually  per- 
fected by  variations  and  changes  of  state,  8108. 

4.  A  pillar  descending  from  heaven^  described  by  the  author  as 
representing  by  its  cerulean  hue  the  good  of  the  celestial  church,  4328. 

PILLOWS  OR  BOLSTERS.     See  Neck. 

PINE  \t(Bda\     See  Fir-tree. 

PIPE  ^fistuid\,    Tabrets  and  pipes  (Ezek.  xxxviii.  13),  denote  affec- 
tions and  the  joy  thereof,  8339.     See  Music. 

PIPE  \tibiciL\,     The  speech  of  certain  spirits  described,  that  it 
resembled  the  single  note  of  a  pipe,  being  void  of  all  rationality,  2605. 

PIPES  [ca/a/we],  in  the  description  of  the  golden  candlestick,  denote 
truths  from  good,  9551,  9555,  9556.     See  Representation. 

PISON  \^Piiichon\y  denotes  the  intelligence  of  faith,  originating  in 
love,  110.     See  Eden,  Havilah,  Man  (43). 

PIT  \_foved\.  Places  of  vastation  in  the  lower  earth  are  called 
pits,  and  are  always  meant  by  pits  in  the  Word ;  this,  because  pits  de- 
note falses,  and  the  bound  in  a  pit  those  who  are  in  falses,  and  are  wil- 
ling to  be  liberated  from  them,  fully  sh,  4728,  br.  sh.  5037,  5038, 
5246,  6854.  The  casting  of  Jeremiah  into  a  pit  has  the  same  signifi- 
cation as  that  of  Joseph,  namely  the  rejection  of  divine  truths  among 
falses,  4728  end.  Pits  said  to  be  empty  and  without  water,  denote 
falses,  by  which  is  meant  doctrines  of  faith  in  which  there  is  no  truth 
because  no  good,  br.  ill.  4736,  sh.  4744.  A  pit  denotes  the  state  of 
vastation,  and  temptation ;  release  from  a  pit  (or  a  prison),  the  state  of 
deliverance  from  temptations,  5246,  5249.  A  pit  denotes  the  false ; 
opening  a  pit,  the  reception  of  the  false;  digging  a  pit,  the  fashioning 
of  the  false  one's  self;  falling  into  a  pit,  perversion  of  the  truth,  falHng 
by  error,  9084 — 9086.  Moab  shall  be  as  Sodom,  the  sons  of  Ammon 
as  Gomorrah,  a  place  for  the  breeding  of  nettles  and  salt-pits  (Zeph.  ii. 
9),  denotes  good  v«istated,  or  evil,  and  truth  vastated,  or  the  false, 
2455.  They  came  to  the  pits  and  found  no  water  (Jer.  xiv.  2),  denotes 
doctrines  without  truths,  2702.  Israel  a  lion's  whelp,  the  nations  said 
to  be  against  him,  he  was  taken  in  their  pit  (Ezek.  xix.  3,  4,  8),  denotes 
the  spiritual  church  fallen  into  evils,  and  the  false  of  evil,  9348.  The 
Rock  whence  ye  were  hewn,  and  the  pit  whence  ye  were  dug,  here  used 
in  a  good  sense  (Isa.  li.  1),  denotes  the  Lord  as  to  Divine  Truth,  3703. 
See  Prison,  Bound,  Snare,  Custody,  Earth  {last  paragraph,  p. 
138—139).     (MosES,  13,  17).     Tribes,  Vastation. 

PITCH  [piXy  bitumen^  Noah  commanded  to  make  an  ark  of 
Gopher  wood,  mansions  in  it,  and  pitched  within  and  without,  denotes 
the  man  of  the  church,  distinguished  as  to  will  and  understanding,  and 
preserved  from  the  inundation  of  lusts,  602,  638— 645;  particularly 
645.  The  rivers  of  the  land  turned  into  pitch,  the  dust  into  sulphur, 
and  the  whole  land  burning  pitch  (Is.  xxxiv.  9),  denotes  dense  and  dire 
falses,  or  phantasies,  and  dire  lusts,  643  end,  1299,  1861;  more  fully, 
2446;  cited  also  6724.  Bitumen  for  clay,  in  the  building  of  the  tower 
(Gen.  xi.),  denotes  the  evil  of  cupidity  which  took  the  place  of  good, 
1299.  The  valley  of  Siddim,  full  of  wells  of  bitumen  (chap.  xiv.  10), 
denotes  the  uncleanness  of  falsities  and  cupidities ;  the  wells  falses, 
because  they  contained  unclean  waters,  and  the  bitumen  cupidities  from 


vol.  ii. 


s 


896 


PLA 


PLA 


897 


the  sulphurous  stench  in  such  water,  1688.  Bitumen  denotes  good 
mixed  with  evils;  pitch,  good  mixed  with  falses;  hence  Moses  put  in  a 
coffer  of  bulrushes  bituminated  with  bitumen  and  pitch,  denotes  the 
comparatively  vile  exteriors,  and  the  good  mixed  with  evils  and  falses, 
in  which  the  divine  law  is  first  received,  ill.  6724.  Pitch  when  named 
with  sulphur,  is  mentioned  in  place  of  fire,  and  fire  in  the  opposite  sense 
denotes  evil,  2446,  6724.  See  Sulphur;  also  Noah  (5),  Moses  (6), 
Language  (6),  645. 

PITCHER  [cadus'].     See  Water  Pot. 

PITHOM  AND  RAAMSES,  treasure  cities  built  for  Pharaoh  by  the 
oppressed  Israelites,  denote  the  quality  of  doctrines  from  falsified 
truths,  6661 — 6662.     See  Rameses. 

PLACE,  OR  Put,  to,  [ponere].     See  Place  (14). 

PLACE  [locus].  1.  Phenomena  of  place  in  the  other  Life.  How 
unreasonable  it  is  to  deny  that  the  spirit  is  substantial,  and  that  it  can 
be  in  place,  446,  4622.  In  the  other  life,  changes  of  place,  distances, 
relative  situation,  presence  and  absence,  &c.,  are  changes  of  state,  1273 
•—-1277,  1376 — 1381,  cited  below  (4).  Changes  of  place  in  the  other 
life^are  changes  of  state,  while  the  body  remains  in  the  same  place,  ill. 
1273 — 1278.  The  idea  of  place  and  distance  is  not  real  with  spirits, 
but  is  varied  according  to  their  state  of  thought  and  affection ;  not  so 
with  the  angels  when  they  think  from  state,  1376,  1379.  Place,  muta- 
tion of  place,  and  distance  in  the  world  of  spirits,  are  appearances;  and 
under  certain  circumstances,  they  are  fallacies,  1376  end,  1377,  1380; 
see  below  3356.  All  souls  and  spirits  whatsoever  keep  the  same  place 
eternally,  notwithstanding  that  places  and  distances  change  according 
to  state;  this,  because  the  common  state  rules  the  particulars,  and  after 
such  changes  the  original  situation  returns,  1377.  Space  and  time  are 
proper  to  nature,  but  are  of  no  account  in  the  other  life;  they  appear 
something  in  the  world  of  spirits,  because  spirits  recently  separated 
from  the  body  retain  their  natural  ideas,  2625.  All  things  in  the  other 
life  appear  as  in  space,  and  succeed  as  in  time,  but  such  spaces  and 
times  are  in  themselves  changes  of  state;  hence,  fallacies  caused  by 
changes  of  state  are  induced  on  others  by  evil  spirits,  3356;  the  latter 
fact  repeated  3640.  It  appears  to  spirits  and  angels  that  they  move  ' 
from  place  to  place,  in  all  respects  like  men,  yet  such  appearances  are 
really  mutations  of  their  states  of  life ;  hence,  by  places  or  spaces,  and 
by  times,  are  always  to  be  understood  states,  4882.  There  are  no  spaces 
and  times  in  the  other  life,  but  states,  which  states  produce  in  externals 
a  real  and  altogether  living  appearance  of  progression  and  motion,  as 
through  space,  5605.  The  appearance  of  space  and  time  in  the  other 
life,  is  as  real  as  the  appearance  that  life  is  in  man,  when  yet  the  fact 
is,  that  it  flows  in,  5605.  The  appearance  of  place  in  the  other  life  is 
according  to  the  state  of  life,  and,  in  itself,  is  state;  passages  cited  9305 
end.  Spaces,  distances  and  progressions,  in  the  other  life  are  appearances 
derived  from  changes  of  state  of  the  interiors ;  such  changes  of  state 
also  are  the  first  cause  of  spaces  and  distances  in  the  natural  world ; 
hence  it  is,  that  a  man  as  to  his  spirit,  can  be  transferred  to  any  earth 
in  the  universe,  9440.  Remoteness  of  place  is  an  appearance  produced 
by  difference  of  state,  and  changes  of  state  are  according  to  differences 
of  the  interiors;  the  author's  experience  of  this  when  he  was  led  by  the 
Lord  to  an  earth  remotely  situated  in  the  universe,  9967  ;  another 
illustration  also  from  experience,  10,734.    All  presence,  and  all  idea  of 


space  in  the  other  life  is  determined  by  affections  of  the  love,  and  the 
affinities  belonging  to  such  affections,  ill.  10,146.  All  turn  themselves 
and  thus  come  into  place  according  to  their  loves;  also,  all  things  are 
communicated,  received,  and  rejected,  according  to  loves,  10,130;  fur- 
ther eV/.  10,189. 

2.  Places  of  Vastation  in  the  other  Life.     See  Pit. 

3.  Distances  in  the  other  Life,  are  appearances,  which  denote  diver- 
sity in  the  state  of  life,  9104,  9967.  The  societies  of  heaven  appear  at 
a  distance  from  one  another  according  to  the  difference  of  their  affection 
as  to  truth  and  good,  6602.  Motion,  change  of  place,  journeying,  &c. 
in  the  other  life,  are  all  so  many  mutations  of  the  state  of  life,  1273 — 
1275,  1377,  3356,  5605,  9440,  10,734.  Distance,  understood  spiritu- 
ally, has  for  its  object  the  divine  instead  of  space ;  hence,  all  idea  of 
space  is  relative  to  truth  and  good  from  the  Lord ;  and  to  be  far  off  is 
to  be  remote  from  the  divine,  or  the  internal  in  which  the  divine  is,  ill, 
and^A.  8918. 

4.  Situation  in  the  other  Life,  treated  in  the  seriatim  passages  cited 
above,  1273—1277,  1376—1381.  Among  the  wonders  of  another  life, 
these  five  are  mentioned ;  firsts  that  spirits  and  angels  are  distinct  as  to 
situation,  though  places  and  distances  are  only  varieties  of  state ; 
secondly,  that  their  situation  is  constantly  the  same  relative  to  the 
human  body,  in  whatsoever  direction  a  person  turns  himself;  thirdly, 
that  no  distance  can  render  an  angel  or  spirit  invisible,  yet  only  so  many 
are  seen  as  the  Lord  concedes;  fourthly,  whatever  the  distance,  a  spirit 
can  be  instantly  present  when  called  to  mind,  so  as  to  be  heard,  and 
even  ioMch^A.',  fifthly,  in  the  world  of  spirits  there  is  no  idea  of  time, 
1274.  The  phenomena  of  place  were  manifested  to  the  author  by  his 
being  led,  simply  by  changes  of  state,  from  place  to  place  \jper  man- 
siones\^  1273,  5605.  The  general  situation  of  spirits  in  the  other  hfe 
is  such,  that  angels  are  at  the  right  hand  of  the  Lord,  evil  spirits  at 
the  left,  the  middle  sort  in  front,  the  very  evil  \maligni\,  at  the  back, 
the  aspiring  above  the  head,  and  the  hells  under  foot,  1276.  The  rela- 
tive situation  of  spirits  is  constantly  the  same  to  eternity,  not  only  in 
respect  to  the  Lord,  but  to  every  man  and  angel,  in  whatsoever  direction 
he  looks,  1274,  1276.  The  place  and  situation  of  spirits  relative  to  the 
human  body,  is  briefly  described  from  the  author's  experience,  4403 ; 
and  the  similar  situation  of  those  in  heaven,  10,189.  It  is  from  this 
constant  order  that  all  are  most  present  to  the  Lord,  1277;  for  none  are 
too  distant  to  be  seen,  and  societies  are  most  distinctly  situated,  1274 
cited  above.  The  situation  of  men  as  to  their  souls  is  the  same  as  that 
of  spirits  in  the  Lord's  kingdom;  and  hence,  however  distant  they  may 
be  from  each  other  in  the  body,  they  can  discourse  together,  and  come 
into  association,  if  only  their  internal  sight  be  opened,  1277;  see  below 
3644,  4067.  There  are  two  kinds  of  changes  of  place  in  the  other  life ; 
the/r«^,  which  keeps  them  in  the  same  situation  relative  to  the  human 
body,  which  is  an  appearance ;  the  second,  that  spirits  can  present  them- 
selves in  places  where  they  have  really  no  situation,  which  is  a  fallacy, 
1376  end,  1377,  1378,  1380  end,  3356;  see  below  3640.  The  true 
situation  of  spirits  is  constantly  the  same ;  hence,  as  to  the  organical 
substances  of  their  bodies,  they  really  are  not  where  they  appear  in 
situation,  1378.  Souls  and  spirits  not  yet  allotted  to  their  constant 
situation  in  the  Grand  Man,  are  seen  in  various  places,  now  here  now 

s2 


898 


PLA 


there;  a  comparison  of  such- wandering  spirits  with  fluids  in  the  body, 
1381.  Repeated  statement  of  the  above-named  phenomenon,  that  the 
societies  of  heaven  preserve  the  same  situation  constantly,  in  whatsoever 
direction  a  man,  spirit,  or  angel  may  turn  himself,  3638,  3039,  4321, 
4882,  10,379.  The  hells  resemble  the  heavens  in  this  particular,  that 
their  situation  is  constantly  the  same,  but  it  is  beneath  the  soles  of  the 
feet;  also,  that  the  appearance  of  some  in  other  places  is  a  fallacy, 
3640.  All  in  hell  are  in  a  situation  and  position,  opposite  to  those  in 
heaven,  having  the  head  downwards  and  the  feet  upwards,  3641.  Every 
man  in  existence  is  situated  as  to  his  soul,  either  in  the  Grand  Man, 
which  is  heaven,  or  out  of  it,  in  hell,  3644.  The  situation  of  man  in 
the  society  of  spirits,  is  such  that  all  his  changing  experience  when 
regenerating  is  according  to  the  change  of  societies,  ill.  4067.  Every 
one  in  the  Grand  Man  holds  a  constant  situation  according  to  his  state 
of  truth  and  good;  hence  situations  in  the  other  life  are  states,  4321. 
The  situation  of  all  in  the  Grand  Man  is  from  the  Lord,  who  constantly 
holds  the  centre,  and  is  the  source  of  life  to  all,  4321. 

.5,  The  Situation  of  the  Vessels  recipient  of  Life  in  Man,  is  contrary 
to  the  true  order,  3318. 

6.  The  Situation  of  Sacred  Buildings,  namely,  east  and  west, 
derives  its  origin  from  representatives  in  the  other  life,  9642  end.  See 
Quarters. 

7.  Places  in  the  Land  of  Canaan,  derive  their  signification  from  the 
existence  of  the  most  ancient  church,  and  afterwards  of  the  ancient 
church,  there,  567,  3686,4447,44,54,4516—4.517,  4580,  5136,  6516; 
especially  the  summary,  9340.  To  be  led  into  the  land  of  Canaan, 
here  called  a  place,  denotes  introduction  into  heaven  understood  as  a 
state,  9305. 

8.  A  Holy  place,  or  Sanctuary,  denotes  a  state  of  love  and  faith, 
3652;  celestial  love;  the  Lord  as  to  his  divine  human,  3210,  6502; 
also,  the  good  of  love  in  which  the  Lord  is  present,  10,105,  10,129, 
10,130.  The  holy  place,  the  holy  of  holies,  and  the  vail  between  them, 
represented  heaven,  9678,  9680.     See  Holy. 

9.  To  be  led  by  the  Spirit  into  another  Place,  is  predicated  of  a 
peculiar  state  of  vision ;  the  author's  experience,  1884.  The  spirit  of 
man  can  go  to  any  place,  however  remote,  while  his  body  remains  in 
the  same  place,  9440,  9967,  10,734. 

10.  The  Places  in  which  the  Sun  and  the  Planets  appear  in  the 
idea  of  Spirits,  is  constantly  the  same,  br.  ill.  12\1,  7358,  7800,  9755. 

1 1.  Signification  of  place  or  Space.  Generally,  place  denotes  state, 
2625,  2837,  3356,  3387,  4321,  4882,  5605,  7381,  9440,  9967, 
10,146;  all  cited  10,580;  from  experience,  1273—1277,  1376—1381, 
4321,  4882,  10,146,  1058,  all  cited  above  (1,  2).  Place  or  space  de- 
notes state  as  to  esse;  time,  as  to  existere,  br.  ill.  2625;  see  below 
8325,  8722.  The  name  of  a  place  in  the  literal  sense  of  the  Word 
denotes  the  quality  of  a  state;  and  this,  by  a  change  of  ideas  from 
natural  to  spiritual,  2837,  3111,  3115.  Space  and  time  denote  state ; 
and  motion,  being  successive  progression  in  space  and  time,  change  of 
state;  this  because  there  is  no  idea  of  space  and  time  in  the  internal 
man,  3356.  Places,  distances,  and  all  ideas  relative  to  them  in  the 
Word,  are  appearances  of  truth,  so  expressed  in  accommodation  to 
human  ideas;  but  they  denote  states,  sh.  3387.     It  is  impossible  for 


PLA 


899 


man  to  have  the  least  thought  but  what  partakes  of  space  and  time ; 
angels  however  think  of  state  as  to  esse  instead  of  place,  and  state  as 
to  existere  instead  of  time,  3387,  particularly  3404,  3857,  4882,  7381, 
8325,  8918.  Time  and  space  denote  state,  because  as  the  former  are 
derived  from  the  apparent  revolution  of  the  natural  sun,  so  the  latter 
from  the  sun  of  heaven,  ill.  7381.  Space  denotes  state  as  to  esse,  or 
as  to  good;  time,  as  to  existere,  or  as  to  truth,  8325.  Place  denotes 
state,  here  predicated  as  to  good,  8722.  Modified  by  other  expressions, 
place  may  also  denote  state  as  to  faith  and  charity,  or  faith,  understood 
of  charity,  8938.  In  order  to  a  right  understanding  of  the  Word  in 
the  internal  sense,  all  idea  of  place,  of  time,  and  of  person,  must  be 
rejected,  and  states  conceived  of,  10,133. 

12.  Passages  in  which  Place  is  mentioned.  Look  from  the  place 
where  thou  art,  northward  and  southward,  and  eastward  and  westward, 
said  to  Abram  (Gen.  xiii.  14),  denotes  the  state  of  the  Lord  when  illu- 
minated, his  perception  of  the  states  of  all  in  the  universe,  past,  pre- 
sent, and  to  come,  1604,  1605.  Sodom  twice  called  a  place,  instead  of 
a  city,  in  the  intercession  of  Abraham,  (chap,  xviii.  24,  26),  denotes  the 
state  of  those  whose  truths  could  be  filled  with  goods,  these  being  the 
fifty  just,  2251,  2253,  2262.  Abraham  said  to  return  to  his  place, 
after  pleading  for  Sodom  (ver.  33),  denotes  that  the  Lord  ceased  to 
think  from  the  maternal  human,  and  that  he  returned  to  the  state  in 
which  he  was  before,  2288.  Thy  son-in-law,  and  thy  sons,  and  thy 
daughters,  whatsoever  thou  hast  in  the  city,  bring  out  of  this  place, 
said  by  the  angels  to  Lot  (Gen.  xix.  12),  denotes  the  state  of  evil  from 
which  truths,  and  the  affections  of  good  and  truth,  are  to  be  separated, 
2393.  Surely  there  is  no  fear  of  God  in  this  place,  said  by  Abraham 
when  he  caused  Sarah  to  pass  for  his  sister  in  the  land  of  the  Philis- 
tines (chap.  XX.  1 1),  denotes  the  state  in  which  there  is  no  regard  for 
spiritual  truth,  2553.  Sarah  to  pass  for  his  sister  at  every  place  in 
Philistia  to  which  they  should  come  (ver.  13),  denotes  that  celestial 
truth  is  received  for  rational  truth,  in  every  conclusion  from  rational 
thought,  2562.  Abraham  said  to  lift  up  his  eyes  and  see  the  place 
afar  off,  when  he  was  about  to  offer  up  Isaac  (chap.  xxii.  4),  denotes 
the  Lord's  intuition  from  the  divine,  and  foresight  in  regard  to  state 
(the  state  here  treated  of  being  the  unition  of  the  human  to  the  divine 
and  the  salvation  of  the  spiritual),  2789,  2790.  Abraham  said  to  give 
a  name  to  the  place,  when  he  offered  up  the  ram  instead  of  Isaac  (chap, 
xxii.  14),  denotes  the  state  of  the  spiritual,  the  quality  of  which  is  from 
the  Lord's  divine  human,  2836.  Is  there  in  thy  father's  house  a  place 
for  us  to  pass  the  night,  in  the  questions  addressed  to  Rebecca  (chap, 
xsiv.  23),  denotes  exploration  of  state  as  to  the  good  of  charity,  and 
in  particular  as  to  the  affection  for  truth  (which  is  only  to  be  found  in 
the  good  of  charity),  when  truth  is  about  to  be  initiated  into  good,  3111, 
3115.  Surely  Jehovah  is  in  this  place  (chap,  xxviii.  16),  how  terrible 
is  this  place  (ver.  17),  said  by  Jacob,  denotes  the  divine  in  the  state 
there  treated  of,  which  is  one  of  illustration,  and  the  holy  fear  which 
characterizes  such  a  state,  3716,  3719.  Jacob  said  to  call  the  name  of 
that  place  Bethel,  which  before  was  called  Luz  (ver.  19),  denotes  quality 
from  the  in-dwelling  of  good,  whereas  the  prior  state  had  its  quality 
from  truth,  3729,  3730.  All  the  men  of  the  place  collected  by  Laban, 
and  he  made  a  feast,  on  the  evening  of  Jacob's  marriage  (chap.  xxix. 


900 


PLA 


22),  denotes  all  the  truths  of  that  state  now  passing  through  initiation, 
previous  to  conjunction,  3831,  3832.  Send  me  away  and  I  will  go  to 
my  place  and  my  land,  said  hy  Jacob  after  Joseph  was  born  (chap. 
XXX.  25),  denotes  the  desire  of  the  natural  man,  after  he  has  acknow- 
ledged spiritual  good,  tending  to  conjunction  with  the  rational  (under- 
stood by  Isaac),  3973.  Laban  said  to  return  to  his  own  place,  after 
parting  with  Jacob  and  with  his  sons  and  daughters  (chap.  xxxi.  55), 
denotes  the  end  of  the  representation  by  Laban,  and  the  prior  state 
resumed,  4217.  Jacob  called  the  name  of  the  place  Peniel,  where  he 
had  wrestled  with  the  angel  (chap,  xxxii.  30),  denotes  the  state  of 
temptation  previous  to  the  conjunction  of  natural  truth  with  celestial- 
spiritual  good,  4298.  God  said  to  ascend  from  upon  Jacob  in  the 
place  where  he  spoke  with  him  (chap.  xxxv.  13),  and  Jacob  set  up  a 
pillar  in  the  place  (ver.  14),  and  called  the  name  of  the  place  Bethel 
(ver.  1 5),  denotes  an  interior  state  which  is  predicated  of  elevation  to 
the  divine,  the  holy  principle  of  truth  therein,  and  hence,  the  state  of 
the  divine  natural,  4578, 4580, 4583.  The  men  of  the  place  questioned 
by  Judah  concerning  the  supposed  harlot  (chap,  xxxviii.  21),  and  the 
men  of  the  place  answering  him  (ver.  22),  denotes  the  consultation  of 
truths  concerning  the  state  there  treated  of,  and  afterwards  perception 
from  truths,  4889,  4896.  Joseph  put  into  prison  into  a  place  where 
the  king's  prisoners  were  bound  (chap,  xxxix.  20),  denotes  the  tempta- 
tion to  which  spiritual  good  is  subject  in  the  natural  man,  especially 
among  falses,  5035,  5038.  The  place  upon  which  thou  standest  is 
holy  ground,  said  to  Moses  when  Jehovah  spoke  with  him  out  of  the 
midst  of  the  bush  (Exod.  iii.  5),  denotes  the  state  in  which  the  holy 
proceeding  from  the  Lord  can  be  received,  6845.  The  promise  of 
Jehovah  to  lead  the  Israelites  to  a  land  good  and  broad,  to  the  place  of 
the  Canaanites  and  Hittites,  &c.  (ver.  8),  denotes  the  elevation  of  the 
spiritual  to  the  good  of  charity  and  the  truth  of  faith,  in  the  region  as 
yet  occupied  by  evils  and  falses,  6856,  6858.  No  man  saw  his  brother, 
and  none  arose  from  their  place  [et  non  mrrexerunt  de-sub  se]  during 
the  darkness  of  Egypt  (chap.  x.  23),  denotes  no  perception  of  the  truth 
of  good,  and  no  elevation  of  mind  with  those  who  are  in  falses,  7716, 
7717.  Thou  shalt  bring  them  in,  and  plant  them  in  the  mountain  of 
thy  inheritance  in  the  place  thou  hast  made  for  thee  to  dwell  in,  O 
Jehovah  (chap.  xv.  17),  denotes  the  introduction  of  the  spiritual  into 
heaven,  and  their  continual  regeneration,  in  a  state  of  good  which  is 
from  the  Lord  alone,  8325 — 8328.  Abide  ye  every  man  in  his  place 
[quiescite  quisque  sub  «e],  let  no  man  go  out  from  his  place,  on  the 
seventh  day  (chap.  xvi.  29),  denotes  the  state  of  peace  when  the  Lord 
leads  by  good,  in  which  state  the  regenerate  are  enjoined  to  remain, 
8517,  8518.  The  words  of  Jethro  after  his  advice  to  Moses,  "All  this 
people  shall  come  upon  their  place  in  peace  "  (chap,  xviii.  23),  denotes 
the  change  of  state  when  the  regenerate  are  led  by  good,  previous  to 
which  judgment  from  truths  is  predicated,  and  truths  must  be  arranged, 
8722.  In  all  places  in  which  I  put  the  memory  of  my  name,  I  will 
come  to  thee  and  I  will  bless  thee,  said  by  Jehovah  (chap.  xx.  24), 
denotes  every  one's  state  of  faith  receptive  of  divine  influx,  8938,  8939. 
A  place  of  refuge  appointed  for  him  who  should  kill  a  man,  without 
premeditation  (chap.  xxi.  13),  denotes  that  no  guilt,  and  consequently 
no  punishment  of  guilt,  accrues  because  of  hurt  done  to  the  truth  of 


PLA 


901 


faith  when  it  is  not  done  from  the  will,  901 1.  Behold  I  send  an  angel 
before  thee,  to  bring  thee  into  the  place  which  I  have  prepared  (chap, 
xxiii.  20),  denotes  the  Lord  as  to  the  divine  human,  by  whom  the  faith- 
ful are  introduced  into  heaven,  according  to  their  state  of  life,  9304, 
9305;  the  similar  passage  (chap,  xxxii.  34)  explained  10,507,  10,508. 
The  flesh  of  the  ram  of  fillings  to  be  seethed  in  the  holy  place  (chap. 
xxix.  31),  denotes  the  preparation  of  good  to  the  uses  of  life,  which  is 
done  by  truths  of  doctrine  in  a  state  of  illustration  from  the  Lord, 
10, 105.  Behold  there  is  a  place  with  me,  and  thou  shalt  stand  upon  the 
rock,  said  to  Moses,  when  he  desired  to  see  the  glory  of  Jehovah 
(chap,  xxxiii.  21),  denotes  a  state  of  faith  in  God,  10,580. 

13.  To  put  or  to  place  [ponere~\,  meaning  one  thing  upon  another, 
is,  in  the  spiritual  sense,  to  adjoin,  2798.  To  put  on,  understood  of 
garments,  is  to  apply,  namely,  truths  to  goods,  or  scientifics  to  truths, 
6918,  6919.  To  put  upon  the  shoulder,  in  order  to  bear  or  carry, 
denotes  preservation,  9836.  Note :  to  put,  is  idiomatic,  and  has  there- 
fore many  nice  shades  of  meaning  in  the  spiritual  sense;  generally  it 
has  reference  to  order,  arrangement,  application,  influx,  and  one  thing 
put  in  another  may  even  denote  the  discovery  of  one  thing  existing  in 
another;  see  6725,  8712,  9933. 

14.  To  place,  set,  or  appoint  [^eonstituere^,  has  reference  to  the 
arrangement  in  order  of  good  and  truth,  5288.  To  place,  set,  or  stand 
[statuere],  as  when  one  is  introduced  and  stood  before  another,  denotes 
insinuation  before  conjunction,  6071,  6090.     See  Pharaoh  (3). 

PLAGUE.     See  Pestilence;  and  see  Moses  (12). 

PLAIN  [planities].  A  plain  generally  denotes  whatever  is  of  doc- 
trine or  truth,  sh.  2418,  br.  2450,  4236.  Lot  said  to  lift  up  his  eyes, 
and  look  upon  all  the  plain  of  Jordan  (Gen.  xiii.  10),  denotes  the  ex- 
ternal man  when  illuminated,  and  his  perception  of  goods  and  truths, 
1584 — 1585.  Look  not  behind  thee  (to  the  cities)  neither  stay  thou 
in  all  the  plain,  said  to  Lot  (chap.  xix.  17),  denotes  that  doctrinals  are 
not  to  be  regarded,  but  love  and  charity  (signified  by  the  mountain 
whither  he  was  to  escape),  2417—2419.  The  cities  overthrown,  and 
all  the  plain,  and  all  the  inhabitants  of  the  cities  (ver.  25),  denotes  the 
separation  of  truths  and  doctrinals,  and  every  good  that  was  in  truth, 
from  the  evil,  2449 — 2451.  No  city  shall  escape,  and  the  plain  shall 
be  destroyed  (Jer.  xlviii.  8),  denotes  false  doctrine  and  whatever  per- 
tains to  il,  2418.  Gog  and  Magog  said  to  go  up  on  the  plain  of  the 
earth  (translated  breadth.  Rev.  xx.  9),  denotes  the  vastation  of  all  truth 
of  doctrine  by  those  who  are  in  external  worship  void  of  internal,  2418, 
4236.  The  Mount  of  Esau,  and  the  plain  of  the  Philistines  (Obad. 
ver.  1 9),  denote  the  good  of  love  and  the  truth  of  faith,  9340. 

PLANE  [planum].  1.  General  Description  of  Three  Planes  pro- 
vided for  Man's  Regeneration,  1.  The  formation  of  the  will  from 
infancy  to  boyhood.  2.  The  formation  of  the  understanding  by  sciences 
and  knowledges,  which  takes  place  in  youth  and  adult  age.  3.  The 
conjunction  of  the  celestial  remains  of  infancy  with  truths  and  goods, 
1555.  The  regeneration  of  man  begins  from  infancy,  and  continues  to 
the  last  hour  of  his  life  in  the  world;  yet  all  this  is  only  to  provide  a 
plane  for  the  continued  perfection  of  his  life  to  eternity;  passages  cited, 
9334. 

2.  General  Description  of  Three  Planes  by  which  the  Lord  rules 


902 


PLA 


all  Men.  1 .  The  interior  conscience  (when  it  exists),  which  is  formed 
of  spiritual  truth  and  good.  2.  The  exterior  conscience,  which  is 
formed  from  natural  good  and  truth,  the  sense  of  what  is  just,  equit- 
able, moral,  and  right  in  civil  society.  3.  The  outmost  plane,  by 
which  even  the  evil  are  ruled,  consisting  in  a  sense  of  fear  for  the  sake 
of  reputation  and  self-honour,  gain,  self-love  and  the  love  of  the  world, 
4167;  further  ilL  .5145  cited  immediately  below;  6207  cited  below  (5). 
The  three  planes  described  above  act  as  one  with  the  regenerate,  because 
the  one  flows  into  the  other,  and  by  the  interior  the  exterior  is  disposed 
into  a  corresponding  form,  4 1 67.  The  three  general  planes  which  form 
the  order  of  man's  life  are  the  terminations  of  so  many  distinct  degrees, 
corresponding  to  the  three  heavens;  how  they  are  formed  and  by  what 
terms  they  are  distinguished,  fully  ill,  5145.  The  third,  or  outmost 
plane,  by  v\hich  the  Lord  governs  man  in  the  world,  namely,  that 
formed  by  his  own  loves,  is  of  no  account  in  the  other  life,  because  he 
is  then  remitted  into  his  interiors,  6495.  When  man  is  regenerated, 
however,  the  pleasures  of  the  body  and  mind,  serve  as  the  ultimate 
plane  in  which  spiritual  good,  with  all  its  felicity  and  blessings,  is  ter- 
minated, 8413.     See  Man  (19). 

3.  The  Plane  Receptive  of  Good  and  Truth  in  Man,  is  the  internal 
freedom  which  he  acquires  by  compelling  himself  to  act  according  to 
the  Lord's  precepts,  ill,  1937.  The  plane  or  ground  receptive  of 
good  and  truth  is  called  conscience,  and  must  be  acquired  while  man 
hves  in  the  world,  3957.  The  plane  receptive  of  spiritual  and  celestial 
things  is  in  the  interior  natural,  and  this  man  carries  with  him  into  the 
other  life,  but  the  exterior  natural  is  put  off  by  death,  ill,  5079.  The 
plane  for  celestial  and  spiritual  things,  is  derived  from  sensuals,  but  it 
is  by  the  action  of  the  internal  man  upon  them,  whereby  they  are  drawn 
into  the  service  of  the  internal,  ill.  5081.  The  plane  in  which  good 
from  the  Lord  is  received  and  in  which  it  rests,  or  is  finished,  is  the 
interior  conscience;  without  this  plane  it  flows  down  into  the  exterior 
and  is  turned  into  vile  delights,  ill.  5145;  see  below,  6845.  The  plane 
of  interior  thought  and  aff*ection  is  in  exteriors,  in  which  the  interiors 
are  reflected  as  in  a  mirror;  hence,  the  formation  of  this  plane  com- 
mences from  infancy;  ill.  by  the  face,  the  eyes,  and  the  speech,  5165. 
The  first  plane  when  man  is  regenerated  is  formed  by  scientifics,  from 
which  truths  are  afterwards  concluded  and  in  which  they  are  termi- 
nated; in  this  way  the  understanding  is  formed  which  receives  the 
truth  of  faith;  in  which  faith,  again,  is  received  charity,  5901,  6750. 
When  the  influx  of  faith  and  love  from  the  Lord  is  received  by  man, 
he  is  elevated  above  sensual  things,  and  the  divine  no  longer  flows  down 
into  them  but  is  received  in  the  interior  plane  to  which  man  is  elevated, 
6845. 

4.  Innocence  Described  as  the  Plane  in  which  Love  and  Charity 
from  the  Lord  are  received^  4797.  External  innocence,  such  as  that  of 
infancy,  is  the  plane  of  the  new  life,  when  man  is  regenerated;  the 
difference  between  external  and  internal  innocence  described;  passages 
cited  in  seriatim  order,  10,021.  Innocence,  or  the  good  of  innocence 
in  infancy,  is  preserved  in  man  till  adult  age,  and  unless  destroyed  by 
a  life  of  evil,  it  serves  as  the  plane  in  which  truths  are  received  in  order 
to  nian's  regeneration,  Itr.  ill.  10,110.     See  Man  (23). 

5.  The  Plane  of  Communication  between  Ileave^i  and  Man,  is  in  the 


PLE 


903 


exterior  man,  but  the  communication  itself  is  by  the  interiors;  hr.  ill, 
and  the  diff'erence  in  the  case  of  the  Jewish  church  explained,  4288. 
They  who  arc  in  natural  good  not  spiritual,  have  no  plane  in  which 
heaven  can  operate,  ill.  5032,  77^  1 ;  this,  and  the  preceding  citation 
both  ill.  5036,  8002.  The  plane  into  which  the  angels  operate  is 
formed  by  the  truths  of  faith,  rooted  in  the  aff^ection  for  truth,  and 
become  of  the  life  by  act,  ill,  5893;  further  ill.  and  shewn  to  be  the 
same  as  the  interior  conscience,  6207,  6213,  8002. 

6.  The  various  Planes  in  which  Spirits  and  Angels  appear,  with 
reference  to  the  human  body,  described  from  the  author's  experience, 
4403.     See  Man  (32),^  Influx  (7,  8),  Heaven  (7). 

7.  The  Genuine  Face  of  an  Angel  Described  as  the  Plane  upon 
which  other  faces  are  induced,  according  to  his  communication  with 
societies,  4797,  6604;  the  similar  case  of  evil  spirits,  4798,  5717.  Sec 
Face. 

8.  That  there  are  two  Planes  from  which  all  the  Colcmrs  are  re- 
flected, namely,   opaque  white,   and  black,   1042,  3993,  4530.      See 

Colours. 

PLANET.     See  Universe. 

PLANE-TREE  \^platanus\,  or  chesnut,  denotes  natural  truth, 
4014.     See  Fir-tree. 

PLANKS,  the,  \asseres\,  of  the  habitation,  or  tabernacle,  denote 
good  sustaining  heaven,  9634,  9636,  9642,  9649.  See  Numbers  (15), 
p.  821.  ' 

PLANT,  to,  [plantare,  Ex.  xv.  17],  denotes  to  regenerate,  ill.  by 
comparison  with  a  tree,  8326.  To  plant  vineyards  and  drink  the  wine 
thereof  (Amos  ix.  14),  is  to  cultivate  whatever  is  of  the  spiritual  church, 
and  to  appropriate  its  truths,  5117.  See  Man  (25);  Perception 
(48). 

PLATE  OF  Pure  Gold,  the,  [bractea],  on  which  was  inscribed 
*  Holiness  to  Jehovah,*  denotes  illustration  from  divine  good,  9930 — 
9932.     See  Priest. 

PLATTER.     See  Cup,  Vessel. 

PLAY,  to,  OR  MAKE  Sport  of,  [ludere,  illudere'],  denotes  derision, 
predicated  of  those  who  are  in  truth  and  not  at  the  same  time  in  good ; 
the  case  of  Lot  and  the  men  of  Sodom,  2403;  that  of  Ishmael  and 
Isaac,  2654;  used  in  the  sense  of  anger  and  indignation  by  the  wife  of 
Potiphar,  5014,  5026.  To  deceive  by  a  lie,  in  the  case  of  Pharaoh, 
expressed  by  the  same  word,  7467.  How  hurtful  it  is  to  quote  the 
Word  in  sport,  961. 

PLAY  AND  TO  Laugh  [ludere,  ridere'],  in  a  good  sense  denotes 
love,  the  affection  of  truth,  the  joy  or  festivity  of  the  interiors,  3392 ; 
ill,  and  sh.  10,416.     See  Dance. 

PLEASURE  [yoluptas],  1.  The  State  of  those  who  have  lived  in 
Pleasures  contrary  to  order.  They  who  make  life  consist  in  the  indul- 
gence of  pleasures,  appetites,  and  sensual  things,  are  images  of  hell, 
because  the  order  of  heaven  is  destroyed  in  them,  911.  They  who  have 
lived  in  mere  pleasures,  are  first  introduced  into  similar  delights  after 
death;  but  soon  the  scene  is  changed,  and  they  are  carried  down  into 
an  excrementitious  hell  where  they  appear  carrying  filth,  and  lamenting 
their  lot,  943,  4948,  5395.  Women  of  low  condition  who  have  become 
rich  and  given  themselves  up  to  pleasures,  when  they  meet  in  the  other 


904 


PLE 


POI 


905 


life,  treat  each  other  Hke  furies,  beat  each  other,  and  tear  each  other's 
hair,  944.  Whatever  phantasies  have  been  indulged  in  the  life  of  the 
body,  are  changed  into  corresponding  dehghts  hereafter;  they  whose 
highest  good  has  consisted  in  pleasures,  especially  adulterers,  dwell  in 
places  stinking  as  from  urine,  &c.,  954,  1514,  4464,  5059.  The  num- 
ber of  those  who  have  lived  in  mere  pleasures  is  very  great  at  this  day 
in  the  other  life;  their  influx  is  all  in  favour  of  self  and  the  world,  6201. 

2.  The  Idolatry  and  Dominion  of  Pleasures.  There  are  three  uni- 
versal kinds  of  idolatry,  namely,  the  love  of  self,  the  love  of  the  world, 
and  the  love  of  pleasure,  br.  1357.  When  man  is  in  such  a  state  that 
the  pleasures  of  the  body  and  the  senses  are  regarded  as  the  sole  end  of 
life,  and  the  external  dominates  over  the  internal,  he  is  said  to  be  in 
freedom  from  the  proprium ;  this  state  contrasted  with  that  of  heavenly 
freedom  from  the  Lord,  when  the  internal  has  the  dominion,  5786. 

3.  Indulgence  in  Pleasures  a  cause  of  Disease,  5712,  8378. 

4.  That  Good  from  the  Lord  is  turned  into  mere  Pleasure  and 
Voluptuousness,  namely  if  it  be  not  terminated  by  conscience,  or,  in  a 
higher  degree,  by  perception,  ilL  5145.     See  Man  (19),  Plane  (3). 

5.  That  Apperception  is  rendered  obscure  by  Pleasures,  because  the 
life  is  then  in  externals,  with  only  sufficient  influx  from  interiors  to 
restrain  from  unseemly  actions,  5141.  They  who  live  in  mere  plea- 
sures, adulterers  and  others,  cannot  be  elevated  above  the  sensual  lumen, 
which  prevails  in  hell,  and  is  replete  with  scandals  against  heavenly  and 
divine  things;  from  experience,  6310;  further  ill.  6564,  8378. 

6.  That  Pleasures  were  relinquished  by  the  Lord,  which  also  are 
here  attributed  to  the  voluntary  part  only  ;  the  sensuals  of  the  intellec- 
tual part  being  described  otherwise,  1542,  1547;  comparison  with  man, 
2204.     See  Lord  (22). 

7.  Pleasures  allowable  when  not  inconsistent  with  Order.  Pleasures 
are  not  denied  to  man  provided  only  they  are  not  regarded  as  an  end, 
and  the  interiors  are  good,  945,  995,  997,  3951.  It  is  the  interior 
affections  that  become  manifest  in  pleasures,  which  also  derive  their 
quality  from  delight,  either  as  heavenly  or  infernal,  ill.  994,  995.  The 
delight  in  pleasure  is  from  use,  for  which  reason  conjugial  love  affords 
the  greatest  of  all  delights,  its  use  being  the  most  eminent,  997.  Plea- 
sures are  of  two  kinds,  those  of  the  voluntary  part,  and  those  of  the 
intellectual  part ;  they  are  also  distinguished  as  clean  or  unclean ;  or, 
into  such  as  agree,  and  such  as  do  not  agree  with  celestial  love,  994, 
1547;  see  1542,  1547  cited  below  (3).  Pleasures  are  denoted  by  creep- 
ing things ;  and  such  as  have  good  in  them  by  creeping  things  that 
have  Ufe,  sh.  994.  Pleasure  and  what  is  pleasurable  \yolupe']  in  the 
body,  exists  from  delight,  which  delight  is  called  the  good  of  the  natu- 
ral man,  and  when  in  order  is  from  charity,  2184  end,  3951.  The  de- 
lights of  the  regenerate  partake  in  some  measure  of  worldly  and  sensual 
delights,  but  they  are  tempered  by  spiritual  good  from  the  Lord,  2204 
cited  below  (3).  The  regenerate  are  first  introduced  into  the  good  of  the 
sensual  part,  or  the  pleasurable  [ro/Mpe],  which  good  is  denoted  by  Mount 
Gilead,  and  the  healing  truths  conjoined  to  it,  by  balm  in  Gilead,  4117, 
4124,  4748.  The  regenerate  are  not  finally  deprived  of  the  pleasures  of 
the  body  and  mind,  but  enjoy  them  more  fully  ;  the  difference  is,  that 
they  no  longer  constitute  the  end  of  life,  but  spiritual  good  and  its  feli- 
city is  received  and  terminated  in  them,  ill.  8413.     Pleasures  and 


worldly  delights  without  good  and  truth,  contrasted  with  the  same  plea- 
sures when  receptive  of  spiritual  good ;  also  that  the  use  and  end  in 
pleasure  renders  it  spiritual  or  not  spiritual,  5025.  That  the  pleasurable 
[volupe^  to  those  who  are  in  good  is  to  render  their  good  perfect  by 
truths,  hence  their  desire  for  them  ;  the  pleasurable  to  the  evil,  on  the 
contrary,  is  evil  confirmed  by  falses,  5623.     See  Delight. 

8.  The  Good  of  Pleasure ;  how  it  is  to  be  understood  in  a  proper 
sense,  2184  end,  3951,  4117,  4124,  4748  cited  above  (7).  In  the  oppo- 
site sense,  it  is  the  good  of  the  natural  hfe  separated  from  the  celestial, 
8410 ;  the  two  states  ill.  8413. 

PLEDGE,  OR  Pawn,  a,  [piynus,  arrhabo],  denotes  certainty,  4872, 
4873,  4877.  The  pledge  of  conjugial  love  is  innocence,  hence  it  was  an 
ancient  custom  when  intimacy  with  a  wife  was  renewed  to  send  her  a 
kid,  br,  sh.  4871.  The  pledge  given  by  Judah,  was  not  one  of  conjugial 
love,  but  of  external  conjunction,  because  he  regarded  Thamar  as  a  har- 
lot ;  on  this  account  she  did  not  receive  the  kid,  4871,  4874,  4910.  The 
raiment  of  another  taken  in  pledge  for  something  lent,  and  restored 
again  (Exod.  xxii.  26 ;  Dent.  xxiv.  10—13),  has  reference  to  the  recep- 
tion and  communication  of  truth  ;  the  law  of  order  concerning  which  is 
ill.  9212—9213  ;  from  what  occurs  in  the  other  life,  9213  end. 

PLENUM.     See  Full. 

PLEURA.  Description  of  spirits  who  refer  to  diseased  tubercles  in 
the  pleura  and  other  membranes,  5188.  The  pleura  mentioned  by  way 
of  comparison  with  the  peritonaeum,  5378. 

PLEXUS.  Intermediate  angels  between  the  celestial  and  spiritual, 
bv  whom  the  two  heavens  are  conjoined,  correspond  to  the  cardiacal 
plexus,  9670. 

PLOUGHING  [aratio],  translated  'earing,'  but  meaning  when  the 
ground  is  prepared  for  seed  (Gen.  xlv.  6),  denotes  preparation  from 
good  to  receive  truths;  thus,  it  denotes,  in  a  general  sense,  good,  sh, 
5895.  Ploughing,  here  translated  *  earing-time '  also,  but  meaning 
especially  'seed-time'  (Exod.  xxxiv.  21),  denotes  the  implantation  of 
truth  in  good,  ill.  and  sh.  10,669.  The  law  against  ploughing  with  an 
ox  and  an  ass  together  (Deut.  xxii.  10),  was  derived  from  the  ideas  of 
angels,  who  cannot  endure  to  think  of  good  and  truth  as  separate 
things,  5895.  This  law  also  denotes  that  states  of  good  and  truth  are 
not  to  be  confounded  one  with  another,  and  has  reference  to  the  dis- 
tinction of  the  Lord's  kingdom  into  celestial  and  spiritual,   10,669  end. 

PLUMMET  OR  Plumbline  [perpendiculum'].     See  Line. 

PNEUMA.     See  Soul. 

POISON  [venenum'].  The  ancients  called  those  who  reasoned 
against  faith  serpents;  and  their  reasonings  the  poison  of  serpents,  sh, 
195.  Poison  denotes  hypocrisy  or  deceit,  and  poisonous  serpents  the 
deceitful  themselves,  sh.  9013.  Deceit  is  like  a  poison,  which  pene- 
trates to  the  interiors,  and  destroys  the  all  of  faith  and  charity,  even 
Remains,  9014  ;  evil  generally,  compared  to  poison,  2438  ;  the  poi- 
sonous sphere  of  the  antediluvians  described,  1512.  The  malignity  of 
the  Amalekites,  or  genii  so  called,  described  ;  that  it  resembles  a  subtle 
and  most  deadly  poison,  8625  end;  farther  on  this  subject,  and  that  the 
sphere  of  such  really  is  spiritual  poison,  and  themselves  serpents,  9013. 
Concerning  the  hell  of  those  who  commit  murder  by  poison,  816,  817. 
See  Uell  (3). 


906 


POO 


POLL  AND  Shave,  to,  [tondere,  radere].     See  Hair. 

POLLUTION,  in  the  history  of  Dinah  and  Sheckhem,  denotes 
conjunction  not  legitimate,  4433,  4439,  4460.  Dinah  regarded  by  her 
brothers  as  one  polluted,  as  a  harlot,  denotes  the  truth  of  faith  defiled, 
and  finally  the  affection  of  falses,  4504,  4522.  Pollute  the  house  and 
fill  the  courts  with  the  slain  (Ezek.  ix.  7),  denotes  the  profanation  of 
goods  and  truths,  4503.  Polluted,  filthy,  or  defiled  garments  in  which 
Joshua  stood  before  the  angel  (Zech.  iii.  4),  denote  truths  defiled  by 
falses  from  evil,  5954.  A  few  in  Sardis  that  have  not  polluted  their 
garments,  and  they  shall  walk  with  me  in  white  (Rev.  iii.  4),  denotes 
truths  not  defiled  with  falses,  5954. 

POLYGAMY,  was  permitted  to  the  Jews,  and  the  fathers  of  that 
nation,  because  they  were  not  internal  men,  and  the  church  could  not 
be  represented  in  their  marriages,  3246,  4837.  By  several  wives  or 
concubines  was  represented  the  conjunction  and  subordination  of  various 
affections  under  one  spiritual  truth,  9002.  Such  connections  were  un- 
known in  the  ancient  church,  and  were  permitted  to  the  Jews,  and  the 
Word  written  accordingly,  for  the  sake  of  that  nation,  10,603. 

POLYTHEISM.     See  Religion. 

POMEGRANATES  [malogranata]  of  the  candlestick  (translated 
knops,  Ex.  XXV.  31),  denote  scientifics  of  good;  its  flowers  (i6.)  scienti- 
fics  of  truth,  sh,  9552 — 9553.  Pomegranates  in  the  robe  of  the  ephod 
(xxviii.  33),  denote  as  before,  scientifics,  which  are  to  be  understood  as 
doctrinals  from  the  Word,  br.  ill,  9918.  Golden  bells  were  ordered  to 
be  put  in  the  midst  of  the  pomegranates  on  the  fringe  of  the  ephod, 
because  bells  signify  the  hearing  and  perception  of  doctrine  and  worship 
which  is  from  the  interiors  of  scientifics,  9922,  9923.  See  Priest, 
Cormorant. 

POND  OR  Pool  [staynum].     See  Lake. 

PONTIFF.     See  Pope. 

POOR  [pauper].  By  the  poor  and  rich  are  meant  those  who  are 
such  spiritually,  2129.  By  the  poor  and  others  to  whom  good  is  to  be 
done,  is  meant  the  neighbour  in  various  degrees,  estimated  from  good 
and  truth,  3688.  To  give  to  the  poor  without  discrimination  of  their 
quality,  is  often  to  give  the  evil  the  means  of  injuring  the  good ;  also  to 
regard  every  one  as  a  neighbour  in  the  same  degree,  is  often  to  expose 
one's  self  to  be  seduced  to  evil,  3820.  To  be  poor  and  needy  [egenus]^ 
in  the  sense  of  the  Word,  is  to  be  rich  and  abounding,  because  it  means 
that  nothing  of  wisdom  and  power  is  from  self,  but  from  the  Lord ; 
such  poor,  in  the  other  life,  also  really  possess  the  riches  of  heaven  and 
dwell  there  magnificently,  4459.  By  the  doctrines  of  the  ancient 
church,  every  form  and  degree  of  charity  was  taught,  and  also  in  what 
degree  one  was  neighbour  to  another;  hence  the  signification  of  the 
poor,  the  miserable,  the  blind,  the  lame,  the  hungry,  the  thirsty,  the 
stranger,  &c.;  the  Lord's  words  (Matt.  xxv.  34 — 36),  explained  4955, 
4958.  Natural  truth,  not  spiritual,  teaches  that  good  is  to  be  done  to 
the  poor,  the  widow,  and  the  orphan;  but  truth  which,  at  the  same 
time,  is  spiritual,  teaches  who  are  really  meant  by  the  poor,  ill.  5008. 
The  poor  denote  those  who  know  and  confess  in  heart  that  all  the  good 
and  truth  they  can  have  is  from  the  Lord  as  a  free  gift,  5008.  To  do 
good  to  the  poor  is  the  external  of  the  church,  to  do  good  to  those  who 
are  in  spiritual  poverty  is  the  internal  of  the  church,  and  in  doing  good 


POR 


907 


regard  should  be  had  both  to  the  internal  and  external,  9209.  The  poor 
denote  those  who  are  in  good,  but  only  in  a  small  degree,  because  igno- 
rant of  truth;  the  needy  those  who  are  in  little  truth,  because  of  igno- 
rance, who,  nevertheless,  desire  to  be  instructed;  to  these  therefore  the 
Gospel  is  preached,  according  to  the  words  of  the  Lord  (Luke  vii.  22), 
9209;  signification  ofthe  needy  (translated  poor,  Ex.  xxiii.  6,  11),  cited, 
9260,  9275.  The  poor  and  the  needy,  of  whom  deliverance  is  predi- 
cated (Ps.  XXXV.  10),  denote  those  who  are  in  little  good  and  little  truth 
respectively,  and  are  infested  by  evils  and  falses,  9209.  The  poor  man 
m  the  parable  of  Dives  and  Lazarus  (Luke  xvi.  19),  denotes  those 
withm  the  church  who  are  in  little  good  because  ignorant  of  truth,  and 
who  desire  to  learn  truths  from  those  who  have  abundance,  9231;  also 
those  out  ofthe  church  who  have  not  the  Word,  10,227.  The  poor  (Ex. 
xxui.  3),  denote  those  who  are  in  few  truths,  and  in  falses,  because  of 
Ignorance;  some  of  whom  are  in  good  and  desire  to  be  instructed,  but 
others  in  evil  and  opposed  to  instruction,  br.  ill.  9253.  The  rich  and 
poor  all  to  bring  the  same  offering,  the  rich  not  more  and  the  poor  not 
less  (Ex.  XXX.  15),  denotes  that  all,  whatever  their  faculty,  are  to  attri- 
bute the  all  of  truth  from  good  to  the  Lord,  10,227.  They  who  say 
they  are  rich  and  know  not  they  are  poor  (or  wretched,  miser),  and 
miserable,  and  needy,  and  blind,  and  naked  (Rev.  iii.  17),  denotes  the 
state  of  those  who  possess  knowledges,  but  are  not  in  the  good  of  life, 
10,227.  The  hungry,  in  the  prophetical  words  of  Elizabeth  (Luke  i. 
53),  arc  the  same  as  those  elsewhere  called  poor,  namely,  such  as  are 
without  the  knowledges  of  good  and  truth,  and  still  desire  them, 
10,227.  How  it  is  to  be  understood  that  heaven  is  for  the  poor  and  mise- 
rable, when  yet  there  are  in  heaven  both  the  rich  and  dignified,  10,227. 
VOVE  \^pontifex\.  Concerning  a  Roman  pontiff  seen  by  the  author 
in  the  spiritual  world;  his  imaginary  inspiration  when  presiding  in  the 
Consistory  described,  3750.     See  Religion. 

POPLAR-TREE  [populus  arbor],  the  white  poplar  being  meant 
(Gen.  XXX.  37),  denotes  the  good  of  truth,  4013.     In  Hosea  iv.  13,  it 
denotes  the  same  falsified,  4013  end. 
PORCH.     See  Temple. 

PORT  OR  HAVEN,  «,  [partus],  denotes  the  station  where  scien- 
tifics terminate  and  commence,  or  where  there  is  a  conclusion  of  truth 
from  scientifics,  6384.     See  Tribes  (Zebulon). 

PORTENTS  OR  SIGNS  [portenta],  denote  the  means  of  power, 
7030.     See  Miracles. 

PORTION,  in  the  sense  of  spoil,  given  to  the  men  who  went  with 
Abram  (Gen.  xiv.  24),  denotes  the  infernal  spirits  who  are  given  into 
the  power  of  angels,  1753,  1755.  Is  there  now  any  portion  and  inhe- 
ritance for  us  in  our  father's  house,  said  by  Rachel  and  Leah  (chap. 
xxxi.  14),  denotes  the  first  state  of  separation,  or  conjunction  ceasing 
with  the  good  represented  by  Laban,  4097.  Jacob  said  to  buy  a  portion 
of  a  field  at  Shalem  (chap,  xxxiii.  19),  denotes  the  appropriation  of 
good  from  interior  truth,  4397.  Portions  of  food  sent  to  his  bre- 
thren by  Joseph,  and  the  portion  of  Benjamin  multipled  (chap,  xliii. 
34,  translated  mess),  denotes  the  merciful  application  of  good  to  every 
one,  and  the  great  abundance  or  superiority  of  good  imparted  to  the 
medium,  or  interior,  5706—5707.  One  portion  more  given  to  Joseph 
than  to  his  brethren,  which  Jacob  said  he  took  out  of  the  hand  of  the 


908 


POT 


POW 


909 


li 


Amorite  (chap,  xlviii.  21),  denotes  what  is  superior  or  essential  in  the 
church  after  victory  over  evil,  G305 — 6306.  The  breast  of  the  wave- 
offering  to  be  the  portion  of  Moses  (Ex.  xix.  26),  denotes  the  commu- 
nication of  divine  truth  in  the  Lord's  spiritual  kingdom,  10,090. 

POSSESS,  to  [possiderej.  To  possess  is  predicated  of  celestial 
good;  to  inhabit  or  dwell  of  spiritual  good,  sh.  2712.  To  possess  by 
hereditary  right  is  predicated  when  good  or  the  celestial  is  treated  of; 
to  inherit,  when  the  subject  is  truth  or  the  spiritual,  2658;  further  sh. 
9338.  To  inherit  or  possess  when  predicated  of  man  is  to  receive  the 
life  of  the  Lord;  hence,  a  possession  denotes  a  station  of  the  spiritual 
life,  2658,  6103.  Cattle  and  possessions  (Ezek.  xxxviii.  13)  denote 
truths  by  which  good  is  acquired,  and  such  good  itself,  6049  end.  The 
land  of  Canaan  called  a  possession,  and  an  eternal  possession,  denotes 
the  Lord's  kingdom,  given  to  those  who  are  in  love  and  faith,  2028, 
2029;  sh.  2658,  6233.  To  give  possession  has  reference  to  good,  and 
to  have  the  good  of  the  land  involves  the  idea  of  possession,  5942. 
Jehovah  called  Possessor  of  the  heavens  and  the  earths  (Gen.  xiv.  19, 
22),  denotes  the  conjunction  of  the  internal  and  external  man,  which 
is  effected  by  good,  1733,  1746.  Inheritance  and  possession,  in  the 
sense  which  treats  of  the  Lord,  are  predicated  of  his  human  essence, 
because  as  to  the  divine  he  was  the  possessor  of  the  universe,  and  of 
the  celestial  kingdom  from  eternity,  1817.  The  sons  of  Jacob  invited 
by  Sheckhem  and  Hamor  to  dwell  in  their  land,  and  trade  therein,  and 
get  possessions  (Gen.  xxxiv.  10)  denotes  oneness  with  the  ancient 
church,  entrance  into  its  knowledges,  and  community  in  the  same  good, 
4451—4453.  The  Israelites  are  called  the  possession  of  the  Lord 
(translated  the  purchase,  Ex.  xv.  16),  because  they  represented  the 
redeemed  and  saved,  who  are  in  good  and  truth,  8323.  See  Heir,  to 
Inhabit. 

POSSESSED,  to  be.     See  Obsession  (6212). 

POST-DILUVIANS.     See  Nations  (2,  3,  4,  5). 

POSTERIORS,  or  Hinder  Parts  [posteriora],  denote  the  ex- 
teriors, and  they  who  see  the  exteriors  of  the  word  without  the  interiors 
see  nothing  of  the  divine,  3416.  The  hinder  part  of  the  tabernacle 
over  which  the  curtain  was  to  hang  (Ex.  xxvi.  12)  denotes  the  ulti- 
mate of  heaven  and  its  proceeding,  9628.  To  see  the  hinder  parts  and 
not  the  faces  of  Jehovah,  is  to  see  the  externals  of  the  word,  of  the 
church,  and  of  worship,  and  not  the  internals,  ill.  by  the  people  as 
they  stood  looking  after  Moses  when  he  entered  into  the  tent  (Ex. 
xxxiii.  8),  10,550,  10,551;  and  by  the  words  of  Jehovah  when  Moses 
desired  to  see  him  (ver.  23),  10,584,  They  see  the  back  parts  of 
Jehovah  who  believe  and  adore  the  Word  in  externals;  but  they  who 
deny  the  Word,  do  not  so  much  as  see  his  back  parts,  but  are  turned 
away  from  him,  10,584;  compare  3416  cited  above. 

POSTS.     See  Doors,  7847,  8989. 

POT  [olio].  Where  the  flesh  pot  of  Egypt  is  mentioned  (Ex.  xvi. 
3),  pot  denotes  the  corporeal  or  natural  part  of  man;  flesh  the  evil 
thereof;  in  a  more  universal  sense,  the  man,  the  people,  or  the  city,  of 
which  good  or  evil  is  predicated,  sh.  8408.  The  pots  like  the  other 
vessels  of  the  altar  were  made  of  brass  (chap,  xxxviii.  3),  because  they 
signify  the  recipients  and  containing  vessels  of  good,  and  natural  good 
is  denoted  by  brass,  8408.     A  pot  for  holy  use,  denotes  doctrine,   be- 


Muse  doc trme  contains  the  good  and  truth  of  the  church,  8408-  and 
by  the  boding  of  flesh  is  meant  the  preparation  of  good,  namely  for  the 
use  of  hfe.   10.105.     Pots  denote  the  containing  vessdsTf  good    be 
cause  food  :s  prepared  in  them,  and  food  in  all  ks  kinds  denoleswhat 
2l"Tvr"^  '^/  soul;  passages  cited,   8408  end.     The  pot  171^ 

IhP     \  ^.''fu"  *'^'""'?  ^°^'""'  """J  P"'^«  "'  pottage  prepared  in  it 
the  good  of  the  external  rituals  of  the  Jewish  Church:  the  faUificltion 

and  means  of  amending  which  is  there  treated  of,  8408      The  parable 
of  the  bo.l.ng  pot  (Eze.  xxiv.)  denotes  violence  d^ne  to  good  and'^trath 
which  are  denoted  respectively  by  the  flesh  and  bones  put  into  it  38 12 
ca  led  an  empty  pot  (ver.  U).  denotes  uncleanness  from  evil  and    h^ 
false.  4744;  the  city  called  bloody  in  this  parable  (verTes  6-91    de 
notes  the  profanation  of  good,  8408;  the  pot  with  its^onents  d  'not 
doc  nne  from  the  Word,  such  as  it  was  with  the  Jewish  nation    fnlT^f 

""'pnT?P«\"t'"''^T'  V'     ^'  *°  Bo,L,  Water!  "'  '^""  °^ 

POriPHAR,    the  chamberlain  of   Pharaoh   (Gen.   xxxvii    3fi  • 
xxxix.  1),  denotes  the  mteriors  of  scientifics,  namey,  such Tac^de 
most  nearly  to  spmtnal  things,  4789,  4965.     Joseph  in  the  houS 
Potphar.  here  ca  led  h,s  lord  (chap,  xxxix  2).  denotes  the  cekstll 
spiritual  when  initiated  into  natural  ^od,  4973.     The  wife  of  Pot£ 
soliciting  Joseph  (ver  7).  denotes  truth  natural  not  spiritual!  lust  ^40 
be  conjoined  with  good  natural-spiritual,  4988,  4989      The  refusaf  of 
Joseph  because  she  was  the  wife  of  Potiphar  (ver  9)    denote,   h»I 
natural  truth  can  only  be  conjoined  with  natural  good  '  4996)      He 
false  accusation  of  Joseph,  after  he  had  fled  from  hir,  leaving  his  ear' 
ment  in  her  hands  (verses  13-18),  denotes  the  state  of  natural  tr!th 
or  those  who  are  in  natural  truth,  contrary  and  false  to  spiritua    when 

pSaGe"  'T^'^'V''  "•  '?'  \  '^20.     See  JosbL  (Tr.Ls) 
POTTAGE   [puh,  pulmentum],    denotes  a  heap  or  congeries  of 
doctrinals  and  scientifics;  its  being  sod  by  Jacob  (Gen.  xxvi    29)    de 

A  tvf  '^"".T  °^  ^^""^  S""*"  to  Esau  (ver.  34),  denotes  the 
good  of  life  acquired  by  the  doctrine  of  truth,  3332.  In  the  sto  v  of 
Ehsha  (2  Kings  ,v.  38).  pottage  denotes  a  congeries  of  Lien  ffics 
amassed.  rw«rc<«»,J  by  evil;  flour  put  in  to  heal  it.  denotes  sn?- 

cSaWeX  °^''  ''''  '""'  """P""  8408.'andTo:ro''5. 

POTTER  [figulu)}.    See  Fashion. 

POWDER.     See  Dust. 

POWER  [potential  1-  Tke  Power  of  the  Lord,  by  which  he 
overcame  hereditary  evil,  and  united  the  human  essenc;  t7the  dtine 
was  his  own  proper  power,  br.  ill.  1921.  2551,  2557  end,  3161  The 
I^rd  from  his  own  power  procured  to  himself  divine  goods  and  divine 
truths,  and  made  his  human  divine;  passages  cited.  3975.  The  power 
of  the  Lord  is  predicated  of  the  human  mfde  divine,  and  the  power  of 

47S8^:i'ir'  ^It^f'^'t'^  V  '^«"y'°S  **""  th'e  human  ifdlvne 
4738;  see  below  10  182.     It  was  from  his  divine,  or  from  himself  tha 

LSoTTtXt-  ?"'"','''"  •'^'''^  •"  '•'«  world;  pai'sage 
»W.\  wVk-  '"*'  "°Sels  were  in  power  before  the  Lord's 

worm,  trt.  and  «A.  6371— 6373.     By  power  attributed  to  the  Lord  is 
meant  as  to  the  divine  natural,  6425.    By  the  divine  power  of  the  Lord 


910 


POW 


is  meant  divine  truth  proceeding  from  him,  predicated  of  the  divine 
rational  and  the  divine  natural,  6947—6948,  6954,  7011.  The  all  of 
power  is  contained  in  divine  truth,  insomuch  that  it  is  power  itselt, 
nay,  the  veriest  essential  of  all  things,  ill.  8200,  9327,  10,182;  hence, 
omnipotence  is  predicated  of  divine  truth,  9410;  and  the  angels  are 
called  powers  or  powerful  ones  from  its  reception,  9327,  9410,  9639, 
10,182  cited  below  (7).  By  divine  truth  to  which  power  is  attributed 
is  to  be  understood  divine  truth  conjoined  to  divine  good,  especially  in 
ultimates,  9498—9500,  10,019.  All  power  is  the  Lord's,  and  neither 
angel,  spirit,  or  man  can  have  any  other,  10,019.  The  divine  power 
of  the  Lord,  is  the  power  of  saving  the  human  race,  and  this  is  etfected 
by  subjugating  and  removing  the  hells,  and  reducing  the  heavens  to 
order,  ilL  and  sh.  10,019,  10,152,  10,239.  The  Lord  acquired  to 
himself  power  over  the  hells  and  the  heavens  to  eternity,  by  making 
the  human  divine,  10,152,  10,182;  by  which  is  to  be  understood, 
especially,  divine  truth,    10,182;  passages  cited   10,367.     See  Lord 

(62)-  ,1  11 

2.  That  Power  is  predicated  of  Truth  from  Goody  and  hence,  like- 
wise, the  hand,  the  arms,  and  the  shoulders  by  which  power  is  signified, 
3091,  9327;  passages  cited,  10,019.     Truth  from  good  is  the  power 
by  which  the  interior  arranges  all  things  into  order  in  the  exterior, 
4015.     All  who  are  in  the  truth  of  faith  from  good  are  in  power  from 
the  Lord,  and  this  in  the  degree  that  they  attribute  all  power  to  him, 
and  none  to  themselves,  4932.     Truth  has  no  power  except  from  good, 
but  its  power  from  good  is  incredibly  great,  ill  6344 ;  ill.  by  an  example, 
6423,  8200.     Power  in  the  spiritual  sense,  is  to  be  understood  as  effec- 
tive against  infernal  spirits,  which  can  only  be  by  truths,  8304.     AH 
power  in  the  spiritual  worid  is  from  truths  proceeding   from   good, 
thus  from  the  Lord;  whence  it  follows  that  falses  have  no  power  at  all, 
ill.  9327;  the  latter  especially,  10,481.      The  faculty  or  power  itself  is 
good,  but  it  comes  into  actuality  or  is  determined  by  truth,  sh.  9643. 
The  power  of  truth  from  good  is  so  exceeding  great,  that  if  man  were 
inspired  by  divine  truth  from  the  Lord,  he  would  have  the  strength  of 
Samson,  ill.  10,182.     Truth  is  in  its  power  from  good,  in  the  ultimates 
or  extremes,  as  denoted  by  the  horns  of  the  altar,  the  correspondence 
of  which  is  similar  to  that  of  the  arms  and  hands  of  man,  10,136. 

3.  Power  ascribed  to  Man.  Man  attributes  power  to  himself, 
though  the  truth  is,  that  all  power  to  resist  evil  and  the  false  is  from 
the  Lord  alone,  1661.  By  the  power  of  any  one,  and  by  the  hand 
which  corresponds  to  power,  is  be  understood  the  man  himself,  9133. 
See  Man  (18),  Hand  (1),  especially  4933,  9133,9249,  10,019,  10,023, 

10,241.  „   , 

4.  Power  of  Angels  and  Good  Spirits.  The  angels  are  called  powers 
or  powerful  ones,  with  especial  reference  to  the  truth  of  faith  from 
good,  such  in  the  Grand  Man  also,  correspond  to  the  hands,  arms,  and 
shoulders,  4932,  6344.  The  power  of  the  angels  is  such  that  even  one 
can  put  to  flight  myriads  of  infernal  spirits,  5428,  6345,  6677,  10,182. 
Angelic  power  is  not  of  the  same  kind  as  power  exercised  in  dominating 
over  others  in  the  worid,  and  it  is  greater  in  the  degree  it  is  less  attri- 
buted to  self,  5428.  The  celestial  angels  were  in  power  before  the 
Lord's  advent,  and  their  power  is  still  great  but  only  so  far  as  they  are 
in  the  divine  human  by  love  to  the  Lord,  6371.     The  celestial  angels 


POW 


911 


were  in  power  by  truth  from  good,  but  when  man  had  so  far  removed 
himself  from  good  this  power  was  insufficient  for  his  salvation  and  was 
therefore  assumed  by  the  Lord,  6372-—6373.  The  angels  are  powerful 
against  infernal  spirits,  because  in  good,  and  in  all  good  the  Lord  him- 
self is  present,  but  not  in  truth  without  good,  66/7.  There  are  some  in 
the  other  life  possessed  of  such  power  from  truth,  that  they  can  pass 
safely  through  the  hells,  going  from  one  hell  to  another  without  danger, 
6423,  8200.  ^ 

5.  That  there  are  the  Rich  and  Powerful  in  Heaven,  as  well  as  the 
poor,  1877. 

6.  The  Power  of  Evil  Spirits.  Evil  spirits  are  deprived  of  their 
power  when  the  man  with  whom  they  are  is  confirmed  in  good  and 
truth,  1695.  Evil  spirits  when  deprived  of  their  power,  still  think 
themselves  all-powerful,  and  imagine  they  contribute  to  the  government 
of  the  universe  by  the  Lord,  1749.  Infernal  spirits  imagine  they  have 
power  to  sustain  a  conflict  with  the  divine,  but  the  least  manifestation 
of  divine  power  is  sufficient  to  subjugate  myriads  of  them,  8626;  the 
same  thing  affirmed  of  evils  and  falses  from  hell,  10,481.  That  there 
are  infernal  spirits  who  exercise  magical  power  by  truth  from  the  divine. 
8200.     See  Magic  (6).  or/ 

7.  Powerful  or  Mighty  [potens'],  is  predicated  of  faith  in  both 
senses,  sh.  1 1 79.  The  word  by  which  mighty  or  powerful  one  is  ex- 
pressed in  the  original,  is  predicated  of  those  who  are  in  truth  from 
good,  and  in  the  opposite  sense  of  those  who  are  in  the  false  from  evil, 
8315.  Angels  are  called  powers,  or  powerful  ones,  from  divine  truth, 
in  which  is  omnipotence  from  the  Lord,  9327,  9410,  9639,  10,183. 
See  Mighty. 

8.  Power  Represented  in  the  Word.  Power  of  thinking  the  false 
denoted  by  all  the  food  of  Sodom  and  Gomorrah,  Gen.  xiv.  11,  1695. 
Power  of  submission  as  to  scientifics,  denoted  by  Rebecca  letting  her 
pitcher  down  upon  her  hand,  chap.  xxiv.  18,  3091.  The  Lord's  own 
power  in  the  supreme  sense,  or  the  labour  and  study  of  man  in  the 
respective  sense,  denoted  by  one  serving,  chap.  xxx.  29;  xxxi.  6,  3975, 
4075.  The  Lord  by  his  own  power,  when  he  made  the  human  divine, 
denoted  in  the  supreme  sense,  by  Joseph  alone  in  the  house,  chap. 
xxxix.  12,  5005.  The  Lord's  own  power  in  the  supreme  sense,  or  the 
power  of  interior  truth  as  to  arrangement,  in  the  respective  sense, 
denoted  by  Jacob  peehng  the  sticks,  chap.  xxx.  37,  4015.  Power  first 
manifested  by  truth,  denoted  by  Reuben  called  the  beginning  of  my 
strength,  chap.  xlix.  3,  and  parallel  passages,  6344.  Glory  predicated 
of  the  truth  of  faith,  and  power  of  the  good  of  charity,  denoted  by 
excelling  in  eminence  and  excelling  in  valour,  ver.  3,  6345.  The 
power  of  the  Lord's  celestial  kingdom  before  his  advent,  denoted  by  the 
sceptre  which  should  not  depart  from  Judah,  ver.  10,  6371.  The 
power  of  doctrine  or  truth  combating,  denoted  by  the  bow  of  Joseph, 
&c.,  ver.  24,  6423,  6424.  The  power  of  the  Lord's  divine  human,  as 
to  the  rational  and  as  to  the  natural  respectively,  denoted  by  the  hand, 
and  the  rod  in  the  hand,  of  Moses,  Ex.  iv.  2,  6947.  The  flowing  of 
power  from  the  divine  natural  into  the  sensual,  denoted  by  the  rod  cast 
upon  the  ground,  when  it  became  a  serpent,  6948.  Power  from  the 
divine  by  which  the  sensual  is  elevated,  denoted  by  the  serpent  becom- 
ing a  rod  again  in  the  hand  of  Moses,  ver.  4,  6954.     Power  from  divine 

VOL.    II.  ^ 


912 


PRE 


order  which  the  magicians  of  Egypt  abused,  and  that  power  taken  from 
them,  denoted  by  their  rods,  which  were  swallowed  up  by  the  rod  of 
Moses,  chap.  vii.  12,  7298,  7299.  Power  from  falses,  by  which  the 
spiritual  church  is  infested,  denoted  by  the  rod  of  Aaron  stretched  over 
the  waters  of  Egypt,  verses  19—25,  7316,  7322,  7330;  continued  in 
Hand  (p.  302),  Moses  (12).  Divine  power,  or  the  Lord's  omnipo- 
tence, denoted  by  the  right  hand  of  Jehovah,  Ex.  xv.  6,  8281.  Dif- 
ference of  power  or  faculty  for  receiving  and  appropriating  the  good  of 
truth,  denoted  by  the  greater  or  less  number  of  the  family  for  whom 
the  manna  was  collected,  chap.  xvi.  18,  8472.  Power  from  the  hea- 
venly marriage  predicated  of  good  and  truth,  denoted  by  staves  or  bars 
of  Shittim-wood  for  the  tabernacle,  chap.  xxv.  13,  9496.  The  power 
of  the  divine  sphere  (viz.,  of  divine  truth  conjoined  to  divine  good), 
denoted  by  the  staves  put  in  the  rings,  ver.  15,  9498,  9500.  The 
sustaining  power  of  truth,  denoted  by  sockets  or  bases  of  silver  for  the 
boards  of  the  tabernacle,  chap.  xxvi.  21,  9643.  Inauguration  to  repre- 
sent the  power  of  divine  truth  from  divine  good,  denoted  by  filling  the 
hand  of  Aaron  and  the  hand  of  his  sons  (consecrating  them),  chap, 
xxix.  9,  10,019.  The  power  of  truth  derived  from  the  good  of  love  in 
ultimates,  denoted  by  the  horns  of  the  altar,  chap.  xxx.  2,  3,  10,182, 
10,186.  Power  in  both  senses,  viz.,  of  the  truth  against  the  false,  and 
of  the  false  against  truth,  denoted  by  horns  in  numerous  other  pas- 
sages, 10,182.  The  power  of  divine  truth,  denoted  by  the  voice  of 
Jehovah  upon  the  waters,  Ps.  xxix.,  10,182.  The  power  of  faith  in 
the  Lord,  denoted  by  the  keys  given  to  Peter,  by  the  keys  of  hell  and 
of  death,  and  by  the  key  of  the  house  of  David,  8304,  9410,  10,182. 

9.  Power  named  in  the  Word,  Nimrod  called  a  powerful  one  in 
the  earth,  powerful  in  hunting  (Gen.  x.  8,  9),  denotes  the  prevalence  of 
the  religious  persuasion  there  treated  of,  1177,  1178.  The  hands  of 
the  powerful  one  of  Jacob  (chap.  xlix.  24),  denotes  the  omnipotence  of 
the  Lord's  divine  human,  6425.  The  powerful  ones  of  Moab  (Ex.  xv. 
1 5),  denotes  those  who  are  in  the  life  of  the  false  from  the  love  of  self, 
8315.  The  powers  of  the  heavens  shall  be  shaken  (Matt.  xxiv.  29), 
denotes  the  state  of  the  church  when  the  influx  of  good  and  truth  is  no 
longer  received,  4060.  The  Son  of  Man  in  the  clouds  of  the  heavens 
with  power  and  much  glory  (ver.  30),  denotes  divine  truth  in  the 
Word,  clouds  having  respect  to  the  literal  sense,  power  to  good  therein, 
and  glory  to  truth,  4060. 

PRAYER  [oratio'].     See  Worship. 

PR/EVIDENCE.     See  Providence. 

PREACH,  to  [pradicare'].  To  be  preached  in  the  series  of  the 
internal  sense  (Matt.  xxiv.  14),  is  to  be  made  known  (the  sense  of 
which  is  more  universal),  3488.  The  preaching  of  false  doctrine  within 
the  church,  is  denoted  by  false  prophets  (ib.  ver.  14),  and  derivative 
falses,  by  those  they  seduce,  3488.  Preachings  are  denoted  by  prophe- 
cyings,  and  by  prophetic  dreams;  hence,  the  two  dreams  of  Joseph, 
which  treat  in  a  summary  concerning  the  Lord's  divine  human,  or  the 
reception  of  divine  truth  in  such  a  church  as  his  brothers  represented, 
4682.  Preachings  [preedicationes]  in  the  ancient  times  were  from 
dreams  and  visions,  and  from  open  discourse  with  angels,  by  all  which 
means  divine  truths  were  manifested,  4682.  How  preachers  still  dis- 
course in  the  pulpit  of  angels  and  spirits,  good  and  evil,  &c.,  5979. 


PRE 


913 


PREACHERS  [priBdicatores].  Some  mentioned  by  the  author 
who  were  famed  for  their  eloquence  and  assumed  devotion,  but  in  the 
other  life  manifested  their  hatred  to  the  Lord,  and  persecuted  the  faith- 
ful, 724;  the  quality  of  such  further  described,  9366,  10,286,  10,309. 
One  in  particular,  who  was  well  known  as  a  pathetic  writer  and  preacher, 
fully  described,  10,735—10,736,  10,752—10,757.  That  their  dis- 
course is  inspired  by  infernal  spirits,  10,309;  see  also  4311. 

PRECEPTS  [prtBcepta],  All  things  of  love  by  which  man  can  be 
conjoined  with  the  Lord,  thus  all  the  truths  of  faith,  are  called  pre- 
cepts, 1038,  1298.  All  things  of  divine  order  are  called  precepts  or 
commands,  for  divine  order  itself  is  a  perpetual  precept,  2634.  Pre- 
cepts signify  the  internal  of  the  Word,  statutes  its  external,  and  laws 
the  whole  specifically,  3382,  8362.  To  hearken  to  the  precepts  of  the 
Word,  denotes  obedience,  thus  a  life  according  to  the  goods  of  faith, 
8362,  compare  8881.  Precepts  or  commandments,  are  distinguished 
from  statutes  and  judgments  by  their  relation  to  the  life,  sh.  8972,  9282, 
9417.  Man  lives  according  to  the  precepts  of  faith  before  regeneration, 
and  according  to  the  precepts  of  charity  after,  8013.  The  precepts  of 
doctrine  received  by  those  who  are  in  spiritual  good  form  a  plane  into 
which  heaven  operates,  5032.  Precepts,  statutes,  and  judgments,  are 
called  in  one  complex,  laws;  and  the  particular  laws  are  called  precepts ; 
thus  law  denotes  truth  in  general,  and  precept  truth  in  particular, 
9417.  The  commands  and  precepts  which  are  to  be  observed  and 
done  are  such  as  the  doctrine  of  charity  and  faith  teaches,  10,645  end ; 
and  that  these  are  all  comprised  in  love  to  God  and  love  to  the  neigh- 
bour, 3773.  In  general,  precepts  denote  the  eternal  truths  themselves, 
and  not  their  temporary  forms,  10,637.  See  Decalogue,  Law, 
Moses  (21),  Statutes,  Judgments. 

PRECIOUS  [pretiosvm].  Precious  things  given  by  the  servant  of 
Isaac  to  Laban  and  to  the  mother  of  Rebecca  (Gen.  xxiv.  53),  denote 
spiritual  things,  which  are  here  the  truths  of  good,  3166.  Precious 
things  (as  in  Deut.  xxxiii.  13—16),  denote  various  kinds  of  spiritual 
things,  for  in  this  expression  are  included  precious  stones,  pearls, 
balsams,  aromatics,  and  the  like,  3166.  By  the  precious  things  of 
heaven  (ibid.)  the  dew  is  meant,  which  denotes  the  truth  of  peace,  ill. 
and  sh.  3579.  The  truths  of  the  internal  sense  of  the  Word  are  most 
precious  to  angels,  notwithstanding  they  are  liffhtly  esteemed  by  many, 
2540,2551,2574.  o     .^  J         J 

PRECIOUS  STONES  [lapides  pretiosi],  signify  and  represent  the 
truths  of  faith  derived  from  love,  114.  Stones  in  general  denote  truths; 
precious  stones,  truths  which  are  pellucid  from  good,  3858,  9863.  By 
the  lucidity  and  colour  of  precious  stones,  the  distinct  quality  of  truths 
is  represented,  3858,  9865;  for  there  is  but  one  good,  from  which  all 
the  variety  of  truths  is  derived,  9863;  compare  9476.  Precious  stones 
of  all  kinds  denote  divine  truths  translucent  in  the  ultimate  of  order,  as 
in  the  natural  sense  of  the  Word,  9407.  The  precious  stones  in  the 
breastplate  denote  the  truths  of  the  church,  or  divine  truths  from  divine 
good,  represented  in  one  complex,  ill.  and  sh.  9863,  9865.  The  order 
m  which  the  stones  of  the  breastplate  were  arranged,  denotes  the  order 
of  goods,  and  truths  in  heaven,  9868,  9873.  Three  stones  in  every  row 
was  to  represent  the  oneness  of  a  trine,  grounded  in  the  divine  Trinity, 
9866.     The  two  rows  on  the  right  of  the  breastplate,  represented  the 

t2 


M 


914 


PRE 


Lord's  celestial  kingdom,  internal  and  external  respectively;  the  two 
rows  on  the  left,  his  spiritual  kingdom,  internal  and  external,  9866;  the 
general  order  of  goods  and  truths  represented  by  all  the  four  rows  br. 
ex.  9864,  9868,  9873.  The  stones  of  the  breastplate  (called  stones  of 
fillings),  denote  spiritual  goods,  or  the  goods  of  faith;  those  of  the 
ephod  (onyx  stones),  truths  of  faith,  9476,  3858.  Answers  obtained 
from  the  breastplate  were  given  by  an  audible  voice  attending  the 
miraculous  lights  and  changing  colours  which  appeared  in  the  precious 
stones,  caused  by  the  light  of  heaven;  hence,  the  words  Urim  and 
Thummim,  which  denote  Lights  and  Perfections,  3862,  9905.  See 
Breastplate,  Ephod,  Ornament,  and  the  author's  work  entitled 
Apocalypse  Revealed,  915. 

Ruby  [rubinus].  The  stones  of  the  first  row  in  the  breastplate, 
the  rubv,  topaz,  and  carbuncle,  signify  the  celestial  love  of  good,  on  ac- 
count of  their  red,  flaming  colour,  9865,  9868.  Ruby,  in  the  original, 
is  derived  from  a  word  which  signifies  ruddiness,  and  denotes,  the  inter- 
nal good  of  the  inmost  heaven,  9865.  [The  original  (aodemj,  occurs 
Exod.  xxviii.  17;  xxxix.  10,  and  Ezek.  xxviii.  13;  another  word  (peni- 
nim)y  translated  rubies  in  other  passages,  more  probably  means  pearls. 
See  Pearl.  The  sphere  of  divine  love  and  wisdom,  appears  in  the 
celestial  kingdom  red,  like  a  ruby.  Ap.  Rev.  232].  See  Colours 
(purple). 

Topaz  [topasius].  The  origin  of  the  Hebrew  name  is  unknown, 
but  it  probably  signified  red  or  flame  colour,  9865.  [According  to  Jose- 
phus  and  the  Septuagint  iht  pitdah,  which  is  the  Hebrew  name  of  this 
stone,  was  either  green  or  fine  golden  yellow;  a  ruddy  yellow  might  be 
called  the  colour  of  flame,  and  would  have  a  similar  signification  to  gold. 
The  Indian  topaz  is  by  some  conjectured  to  be  the  same  as  the  chryso- 
lite of  Rev.  xxi.  20;  respecting  which,  see  Ap.  Rev.  915  and  compare 
Gold.  Leonardus  remarks  that  topasion,  in  the  Arabic  tongue,  is  the 
same  as  search]. 

Carbuncle  [carbunculus].  The  original  is  derived  from  a  word 
which  signifies  effiilgence  like  that  of  fire,  9865.  [Uier&Wy,  fashing. 
The  bedolah  or  bdeUium  of  Genesis  ii.  12,  is  translated  anthraka  a  car- 
buncle, by  the  Seventy,  as  is  the  Hebrew  nophek  (chrysoprasusj ;  but 
see  Bdellium]. 

Chrysoprasus  [Hebrew,  nophekl.  The  stones  of  the  second  row 
of  the  breastplate,  the  chrysoprasus,  sapphire,  and  diamond,  take  their 
signification  from  blue  derived  from  red,  and  denote  the  celestial  love 
of  truth,  9868,  or  the  external  good  of  the  celestial  kingdom,  9873.  See 
Colours  (Hyacinth).  The  colour  of  this  stone  cannot  be  ascertained 
from  the  original,  but  its  signification  is  shewn  by  the  connection  in 
which  it  is  mentioned  in  the  Word,  9868.  [The  only  places  in  which 
it  occurs  are  Exod.  xxviii.  18,  and  xxxix.  11;  Ezek.  xxvii.  16,  and 
xxviii.  13,  where  the  Authorized  Version  has  emerald.  In  the  version 
of  the  Seventy  it  is  rendered  by  anthraka  on  the  supposition  that 
it  resembled  a  burning  coal,  and  in  the  Vulgate  by  carbunculus.  It  is 
supposed  by  some  that  the  chalcedony  is  meant,  which  is  of  various 
colours,  ranging  from  a  dull  white  to  opaque  red]. 

Sapphire  [sapphirus^  The  colour  of  this  stone  is  cerulean  or  sky 
blue;  it  signifies  what  is  translucid  from  interior  truths,  which  are  the 
truths  of  celestial  love,  9868.    In  a  common  or  general  sense  it  denotes 


f 


PRE 


915 


the  external  of  the  celestial  kingdom  (which  is  the  good  of  mutual  love, 
6435),  and  involves  in  itself  the  signification  of  the  other  stones  of  this 
row,  sh.  9873.  Sapphire  work  denotes  what  is  translucid  from  internal 
truth,  thus  the  literal  sense  of  the  Word  in  which  the  internal  sense  is 
apperceived,  9407;  or  divine  truths  translucent  in  the  ultimate  of  order, 

9407. 

Diamond  [adamas'].  This  stone  was  the  last  in  the  two  rows 
denoting  the  celestial  kingdom ;  it  signifies  the  truth  of  celestial  love,  on 
account  of  its  brilliancy  and  almost  bluish  hue,  9868.  A  light  spark- 
ling like  diamonds  described,  1526.  [Comparison  of  the  intellect  with 
the  diamond,  cut  and  polished,  T.  C.  R.,  110.  The  Word  represented 
by  precious  stones,  especially  the  ruby  and  diamond,  ibid.  2 1 6,  with 
which  compare  34,  642]. 

Azure-Stone,  or  Lapis  Lazuli  [cyaneus].  The  stones  of  the 
breastj)late,  the  lazul,  the  agate,  and  the  amethyst,  take  their  significa- 
tion from  blue  derived  from  white,  and  denote  the  spiritual  love  of  good, 
or  the  internal  good  of  the  spiritual  kingdom,  9870,  where  the  word 
has  been  improperly  translated  ligure.  [The  sphere  of  divine  love  and 
wisdom  appears  in  the  spiritual  kingdom  of  a  blue  or  azure  colour  like 
the  cyaneus,  Ap.  Rev.,  232.  The  original  word,  leshem,  only  occurs 
twice,  Exod.  xxviii.  19,  and  xxxix.  12,  and  is  rendered  hyacinth  or 
jacinth  by  Castellius,  in  opposition  to  most  of  the  learned.  See  blue, 
and  hyacinth,  in  Colours]. 

Agate  [achates].  It  is  not  known  what  species  of  stone  is  meant 
by  this  word  in  the  original,  9870.  The  agate  is  a  semi-pellucid  stone, 
of  which  there  are  many  distinct  kinds.  The  Indian  achates  is  varied 
with  colours  and  veins,  which  often  form  representations  as  of  trees, 
clouds,  &c.] 

Amethyst  [amethystus],  briefly  mentioned,  as  a  stone  of  a  blue 
colour,  9870. 

Beryl  [tharschisch].  The  stones  composing  the  fourth  row  of  the 
breastplate,  the  beryl,  the  onyx,  and  the  jasper,  approach  to  a  kind  of 
whiteness  derived  from  blue;  they  signify  the  spiritual  love  of  truth, 
9872;  or  the  external  good  of  the  spiritual  kingdom,  9873.  This  sig- 
nification belongs  to  the  beryl  in  particular,  sh.  9872.  The  beryl  is  a 
sparkling,  precious  stone,  which  denotes  the  good  of  charity  and  faith, 
6135;  compare  9476.     See  white,  blue,  green,  &c.,  in  Colours. 

Onyx  [schoham].  Onyx  stones  denote  spiritual  truths,  or  the 
truths  of  faith  grounded  in  love,  9476,  9872.  The  two  onyx  stones  on 
the  shoulders  of  the  ephod  have  a  similar  signification  to  the  precious 
stones  in  the  breastplate,  but  in  a  less  degree,  3858.  The  names  of  the 
children  of  Israel  engraved  on  the  onyx  stones,  and  carried  on  the 
shoulders  of  Aaron,  denote  the  perpetual  preservation  of  good  and 
truth,  9836,  9848,  9849.  Onyx  stones  denote  truths  of  faith  derived 
from  love,  and  the  names  engraved  on  them  (being  those  of  the  children 
of  Israel),  the  interior  memory,  9841,  9842.  In  a  common  or  general 
sense,  the  onyx  (in  the  breastplate)  denotes  the  external  of  the  spiritual 
kingdom,  and  involves  the  signification  of  all  the  other  stones  of-  the 
row  to  which  it  belongs,  sh.  9873.  [The  alabaster  of  Scripture  is  sup- 
posed to  be  a  species  of  onyx] . 

Jasper  [jaspis],  the  last  stone  in  the  breastplate,  denotes  the  truth 
of  faith,  the  spiritual  love  of  truth,  the  external  good  of  the  spiritual 


916 


PRE 


PRE 


917 


t 


kingdom,  8988,  9872,  but  especially  9873.  The  first  stone  in  the 
breastplate  was  the  ruby,  which  is  red,  and  denotes  the  good  of  love ; 
the  last  was  the  jasper,  which  is  white,  and  denotes  the  truth  of  faith  ; 
both  these  stones  were  pellucid,  9873.  [By  a  jasper  stone,  is  denoted 
the  divine  truth  of  the  Word  in  its  literal  sense,  translucent  from  divine 
truth  in  its  spiritual  sense,  Ap.  Rev.,  897,  932.     See  Crystal.] 

Sardine,  Sardonyx.  By  jasper  and  sardine,  or  sardius  (Rev. 
iv.  2),  as  by  other  precious  stones  in  the  Word,  is  signified  divine 
truth,  5313.  [The  author  remarks,  Ap,  Rev,,  231,  that  the  sardine  is 
a  red  stone;  it  is  probably  the  ruby,  which  see  above.  The  sardonyx 
is  supposed  to  derive  its  name  from  participating  in  the  qualities  of  the 
sardiue  stone  and  the  onyx;  see  under  each  name  above,  and  Ap.  Rev,, 
915.] 

Emerald  [smaraffdus].  Briefly  mentioned,  that  the  sphere  of 
divine  love  and  wisdom,  in  the  natural  kingdom  of  heaven,  appears 
green  like  an  emerald,  Ap,  Rev.  232.     See  Colours  (green). 

PREDESTINATION,  FATE.  There  is  no  such  thing  as  a  pre- 
destined or  fated  course  of  action,  but  man  is  free,  and  the  providence 
of  the  Lord  does  not  of  necessity  follow  the  order  which  man  proposes 
to  himself;  ill.  by  the  building  of  a  house,  when  the  architect  alone 
knows  the  design,  and  the  materials  are  brought  together  in  a  very 
different  order  from  that  which  he  intends  them  to  assume,  6487.  Fur- 
ther, the  author  mentions  a  discourse  he  had  with  spirits  about  predes- 
tination, when  he  was  told  from  heaven  that  no  one  is  predestined  to 
hell,  but  all  to  eternal  life,  6488.     See  Providence. 

PREDICTIONS,  concerning  the  future,  even  when  delivered  by 
the  evil,  are  from  the  divine,  ill.  and  sh.  3698.  See  Inspiration  (3), 
Magic  (1). 

PREFECTS  OR  OFFICERS.     See  Governor. 

PREMIUM.     See  Reward. 

PREPARATION.  Man  has  to  be  prepared  before  he  can  be 
regenerated,  namely,  by  instruction  in  truths  and  goods;  ill.  by  pas- 
sages in  the  history  of  Noah,  711.  The  preparation  and  illustration  of 
the  natural  man,  must  precede  conjunction  with  the  rational;  ill.  by 
passages  in  the  history  of  Isaac  and  Rebecca,  3138.  The  natural  man 
is  prepared  to  receive  truths  and  goods  by  temptations;  ill.  by  forty 
days'  mourning  for  Israel,  6505.  Preparation  or  initiation  into  the 
state  of  receiving  good  and  truth  is  predicated  because  man  must  be 
guarded  from  the  influx  of  evils  and  falses;  ill,  by  the  circumstances 
before  the  paschal  supper  was  eaten,  7849,  7939.  Man  is  prepared 
for  heaven  by  temptations,  whereby  truths  and  goods  are  confirmed;  ill. 
by  the  return  of  the  Israelites  towards  the  Red  Sea,  because  they 
represented  a  state  not  prepared,  8129.  The  preparation  for  heaven, 
or  the  state  of  good  corresponding  to  heaven,  is  by  truth;  ill.  by  the 
journeyings  of  the  Israelites  in  the  desert  for  forty  years  before  they 
were  introduced  into  Canaan,  8539.  A  particular  preparation  is  neces- 
sary in  order  to  the  revelation  of  truth ;  ill.  by  the  arrival  of  the  people 
at  Sinai,  and  the  circumstances  previous  to  the  delivery  of  the  Law, 
8748,  8786,  8790—8791,  8805,  8811.  The  truths  of  doctrine  received 
in  illustration  from  the  Lord  are  necessary  in  order  to  the  preparation 
of  good  for  the  use  of  life;  ill.  by  the  flesh  of  the  sacrifices  ordered  to  be 
cooked  in  the  holy  place,  10,105.    The  generation  and  formation  of  the 


good  of  love  is  by  truths  from  the  Word,  first  external,  afterwards  more 
and  more  interior;  ill,  by  the  preparation  of  the  oil  of  anointing,  10,266. 
PREPARE,  to,  when  it  refers  to  goods  appropriated,  denotes  their 
disposition  or  arrangement  into  order;  ill.  by  the  manna  prepared  on 
the  sixth  day,  8422.  To  prepare,  when  heaven  is  treated  of  (Matt. 
XXV.  34;  Mark  x.  40  ;  John  xiv.  2,  3),  denotes  that  it  is  given  out  of 
pure  mercy  to  those  who  are  in  the  good  of  life  and  of  faith ;  this,  be- 
cause to  prepare  heaven  is  to  prepare  man  for  heaven,  9305.  The  way 
is  prepared  for  angels,  by  spirits  who  are  sent  before;  hence,  the  sense 
in  which  this  expression  concerning  John  the  Baptist  is  to  be  under- 
stood, 8028.  The  sanctuary,  O  Lord,  thy  hands  have  prepared  (Ex. 
XV.  1 7),  denotes  heaven  where  those  are  who  are  in  the  truth  of  faith, 

ill.  8330. 

PRESENCE.  1.  The  Presence  of  the  Lord.  The  Lord  is  so  far 
present  with  man  as  he  is  principled  in  love  to  him,  and  charity  towards 
the  neighbour,  904,  905,  981,  ill,  1096,  1036,  1038,  1050,  1051, 
1 153;  ill,  by  the  signification  of  a  covenant  as  denoting  his  presence  by 
reason  of  conjunction  with  the  regenerate,  665,  sh.  666,  1023,  1032, 
i7/.  and  sh,  1038,  1059,  1616,  1864,  1996,  2003,  2021;  ill,  2064, 
6804,  7195.  See  Covenant,  Conjunction,  but  particularly  Lord 
(11).  What  is  meant  by  his  being  representatively  present,  431 1,  9320 
end,  9380,  9480.  See  Representation.  Concerning  his  presence 
by  an  intermediate,  9415;  see  Moses  (23). 

2.  The  Presence  of  the  Lord  in  Heaven,  that  it  is  by  influx,  ill,  and 
passages  cited  9682,  10,153.  That  it  was  represented  by  the  priest- 
hood of  Aaron  and  his  sons,  9946,  10,152.  That  it  is  by  light  and 
heat  which  proceeds  from  him  as  the  sun  of  heaven,  fills  heaven,  and  in 
fact,  makes  heaven,  10,106.  See  Lord  (17),  Heaven  (8),  Influx 
(2,  3),  Life  (2),  Light  (3). 

3.  The  Presence  of  the  Lord,  or  of  Truth  Divine  with  the  Evil,  vari- 
ously t7^.  7463,  7721,  7989.  That  the  presence  of  the  Lord  delivers 
those  who  are  in  good  from  damnation,  but  brings  those  who  are  in  evil 
into  damnation,  7681,  7710,  7926,  7989,  8017,  8137,  8214,  8226, 
8227,  8264  end,  8265,  8286,  8305,  8306.  See  Lord  (11,  60), 
Moses  (12),  Hand  (p.  302). 

4.  The  Presence  of  Spirits  and  Angels.  Spirits  are  present  and  can 
speak  with  another  the  instant  they  are  thought  of,  whatever  the  dis- 
tance, 1274,  5229,  6893  7498.  Angels  are  present  with  man  when 
the  Word  is  read,  because  they  are  in  the  internal  sense  while  naan  is 
in  the  external,  5329.  Presence  and  knowledge  of  one  another  in  the 
other  life  is  caused  by  similarity  of  state,  absence  by  dissimilarity, 
6806  end.  Not  only  friends  but  enemies  become  present  to  one  an- 
other when  thought  of  in  the  other  life,  and  hence  occasion  sufl'ering, 
6893.  They  who  are  in  evil  and  the  false,  cannot  sustain  the  presence 
of  those  who  are  in  truth  and  good,  7964.     See  Place  (1). 

PRESENT  [munus].     See  Gift,  Offering. 

PRESENT  TIME,  with  the  angels,  comprehends  at  once  the  past 
and  the  future,  because  the  infinite  and  the  eternal  of  the  Lord  is 
contained  in  it,  br.  ill,  1382.  See  Heaven  (10). 
.  PRESERVATION  [praservatio].  Preservation  from  the  conta- 
gion of  evil,  denoted  by  the  physicians  who  were  commanded  to  embalm 
Jacob,  and  by  his  embalmment,  6502t-6504,  6596;  see  also  next 
article,  10,232. 


918 


PRI 


PRI 


919 


PRESERVATION  [conservatio].  The  preservation  of  truth  ad- 
joined to  good  in  the  interiors  of  the  mind,  denoted  by  food  stored 
up  in  Egypt,  5340.  The  perpetual  preservation  of  truth  and  good 
denoted  by  the  names  of  the  sons  of  Israel  engraven  upon  onyx  stones, 
and  placed  upon  the  shoulders  of  the  Ephod,  9836,  9850,  9855  end. 
The  preservation  of  all  goods  and  truths,  of  heaven,  and  of  all  therein, 
according  to  the  tfiree  distinct  degrees,  natural,  spiritual,  and  celestial, 
represented  by  the  manner  of  fastening  the  breastplate  upon  the  Ephod, 
989 1 .  The  preservation  of  the  church,  or  of  goods  and  truths  received 
from  the  Lord  in  man,  is  predicated  in  the  internal  sense  when  the 
expressions  in  the  letter  treat  of  evils  removed,  br,  ill,  10,232. 

PRESTIGE.     See  Providence. 

PRETENCE  [simulatio].     See  Deceit,  Simulation. 

PREVARICATION,     See  Evil  (1),  9156. 

PREY.     See  Spoil. 

PRICE  OF  REDEMPTION,  the  [pretium  RedemptioniaX  is  pre- 
dicated of  truth  received  by  man;  also  of  the  Lord's  merit  and  justice, 
who  by  his  own  power,  united  the  human  to  the  divine,  and  the  divine 
to  the  human  in  himself,  and  thus  saved  the  human  race,  2959 ;  but 
particularly,  2966. 

PRIDE  [auperbia].     See  Love  (7,  11),  86/8. 

PRIEST,  VlME^TYiOOJ}  [Sacerdos,  Sacerdotium\  1.  Significa- 
tion of  the  Kingship  and  Priesthood  distinguished.  The  Lord,  as  king, 
governs  all  from  divine  truth;  as  priest,  from  divine  good  ;  and  it  was 
this  government  of  truth  and  dominion  of  good  that  was  represented  by 
kings  and  priests  in  the  Jewish  Church,  1728,  further  ill  2015  near 
the  end,  36/0,  3858,  3969,  6148,  8625,  ill,  and  sh.  9809.  A  priest, 
and  the  priestly  office,  denotes  the  holy  [principle]  of  love,  or  holy 
good,  in  other  words,  the  divine  celestial;  but  a  king,  and  the  kingly 
office,  respectively,  the  divine  spiritual,  1728;  see  below,  8625.  Au 
the  laws  by  which  the  Lord  governs  the  universe  in  his  character  of 
priest  are  goods,  for  truths  which  are  not  ruled  by  good  condemn  all 
to  hell,  2015.  All  kings  and  priests  represent  the  Lord  (according  to 
the  foregoing  distinction  of  the  kingly  and  priestly  office),  but  so  far 
as  they  attribute  to  themselves  what  is  holy  in  their  office,  so  far  they 
are  spiritual  thieves ;  and  so  far  as  they  act  against  good  and  truth, 
so  far  they  cease  to  represent  the  holy  principle  of  the  kingship  and 
priesthood,  and  represent  the  opposite,  5670;  see  also  4311,  cited 
below  (11).  Priests  represented  the  Lord  as  to  divine  good,  and  hence 
they  denote  goods  in  man ;  kings  in  like  manner  represented  the  Lord 
as  to  divine  truth,  and  they  denote  truths  in  man,  sh.  6148.  A  priest 
denotes  the  good  of  love;  daughters  of  a  priest,  the  church  from  that 
good,  ^77b.  Kingship  and  priesthood  attributed  to  the  Lord,  or  the 
divine  celestial  and  divine  spiritual,  are  involved  in  the  name  Jesus 
Christ,  Jesus  having  respect  to  divine  good,  and  Christ  to  divine  truth, 
8625.  The  office  of  the  priest  represented  the  Lord  as  to  the  whole 
work  of  salvation,  and  a  priest  the  divine  good  of  divine  love  from 
which  is  salvation,  lY/.  and  «A.  9809,  9989,  10,152,  10,279.  Briefly, 
that  the  priesthood  has  reference  to  celestial  or  divine  good,  1097. 
3969.  ^ 

2.  A  Kingdom  of  Priests,  denotes  spiritual  good,  which  is  the  good 
of  truth,  ill,  S770,     See  Good  (1 1). 


3.  The  Symbol  of  Melchizedek ;  the  Priesthood  in  Ancient  Times, 
Melchizedek  was  at  once  king  and  priest  because  divine  truth  in  the 
Lord  is  conjoined  with  divine  good;  hence,  the  appointment  of  kings 
was  contrary  to  divine  order,  sh.  2015  ;  more  fully  6148.  In  the  re- 
presentative church,  the  office  of  priest  and  judge  were  also  conjoined 
in  one  person,  and  the  Lord  is  called  a  judge  in  both  these  senses,  be- 
cause he  cannot  act  from  truth  separate  from  good,  ill.  2258 ;  see 
below,  8770.  Melchizedek,  in  the  original  tongue,  means  King  of  Jus- 
tice, with  reference  to  the  conjunction  of  good  and  truth,  and  he 
offered  bread  and  wine  to  Abram,  because  these,  in  the  ancient  church, 
were  symbols  of  the  good  of  love  and  truth  of  faith,  6148.  The  Lord 
is  called  "  a  priest  for  ever  after  the  order  of  Melchizedek,"  because 
divine  good  and  divine  truth  proceed  from  him  as  one,  6148;  and  be- 
cause he  was  made  Justice,  9809.  In  the  representative  church  instituted 
among  the  posterity  of  Jacob  there  was  first  the  kingdom  of  judges, 
afterwards  the  kingdom  of  priests,  and  lastly  the  kingdom  of  kings;  by 
the  kingdom  of  judges  was  represented  divine  truth  from  divine  good  ; 
by  the  kingdom  of  priests  (who  were  at  the  same  time  judges),  divine 
good  with  its  proceeding  divine  truth;  and  by  the  kingdom  of  kings, 
divine  truth  without  divine  good,  8770;  further  ill.  9806. 

4.  The  Priest  in  Ancient  Times  called  a  Father.  Divine  good  and 
divine  truth  are  distinguished  as  father  and  son;  hence  priests  were 
called  fathers,  and  this  even  by  kings,  because  kings  represented  truth, 
sh  3704. 

5.  Aaron  and  the  Levites  in  the  Priesthood.  Aaron  represented  the 
Lord  as  to  the  priesthood  or  as  to  divine  love;  and  the  Levites  were 
given  to  him  in  place  of  all  the  first-born,  because  Levi  represented  the 
Lord  as  to  love,  br.  sh.  3325;  where  the  birth  of  Levi  is  recorded, 
3875.  As  Aaron  represented  the  divine  priesthood  of  the  Lord,  his 
clothing  also  represented  divine  celestial  and  divine  spiritual  things;  the 
breastplate  especially  all  things  of  faith  and  love,  3858,  4677.  All  that 
was  commanded  concerning  the  high  priest  and  the  Levites  had  respect 
to  divine  good.  1.  The  high  priest  alone  entered  into  the  holy  of 
holies.  2.  All  that  was  appointed  for  the  priests  was  called  holy.  3. 
They  had  no  inheritance  in  the  land,  but  Jehovah  called  himself  their 
inheritance.  4.  The  Levites  were  given  to  Jehovah  in  place  of  the 
first-born,  and  Jehovah  gave  them  to  Aaron.  5.  The  high  priest  and 
the  Levites  occupied  the  midst  of  the  camp.  6.  No  one  of  the  seed  of 
Aaron,  in  whom  was  any  blemish,  was  allowed  to  offer  burnt-offerings 
or  sacrifices;  in  all  these  and  many  similar  appointments  the  divine 
good  of  the  Lord  was  represented,  and,  in  the  respective  sense,  the  good 
of  love  and  charity ;  but  the  holy  garments  of  Aaron  represented  divine 
truth,  6148;  see  below,  9809.  The  priesthood  of  Aaron  and  his  sons 
represented  the  Lord  as  to  the  divine  celestial,  that  is,  divine  good  in 
heaven;  but  their  garments  represented  the  divine  spiritual,  or  truth 
proceeding  from  good,  br.  9804  ;  see  below,  9946.  Aaron  was  appointed 
to  the  priestly  office  because  he  was  the  brother  of  Moses,  and  the  fra- 
ternal conjunction  of  divine  truth  with  divine  good  in  heaven  could  thus 
be  represented;  understand  divine  truth  by  Moses  as  lawgiver,  and 
divine  good  by  Aaron  as  priest,  9806.  All  the  appointments  of  divine 
worship  connected  with  the  priesthood  had  reference  to  the  work  of  sal- 
vation by  the  good  of  love  from  the  Lord ;  such  is  the  signification  of 


920 


PRI 


all  the  burnt-ofiPerings  and  sacrifices,  the  shew-bread,  the  incense,  and 
the  appointment  of  the  Levites  in  place  of  all  the  firstborn,  9809.  The 
priesthood  of  Aaron  represented  divine  good  in  heaven ;  that  of  his 
sons,  divine  truth  from  divine  good  there;  this  because  divine  good  and 
divine  truth  as  they  are  in  themselves  above  heaven  cannot  be  repre- 
sented, 9946,  9950.  The  priests  and  their  garments,  Aaron  and  his 
sons,  were  anointed  with  oil,  because  the  priesthood  represented  the 
Lord  as  to  the  whole  work  of  salvation,  and  all  inauguration  into  the 
holy  things  of  heaven  and  the  church  is  by  the  good  o(  love,  fulli/  ah. 
9954,  10,268  and  following  passages.  See  Oil  (2).  The  priesthood 
of  Aaron,  of  his  sons,  and  of  the  Levites,  represented  the  Lord  as  to 
the  work  of  salvation  in  successive  order,  celestial,  spiritual,  and  natu- 
ral, corresponding  to  the  three  heavens,  10,017,  br.  10,279.  See  Aaron 
(in  Supplement) ;  and  see  Tribes  (Levi). 

6.  Passages  before  the  Appointment  of  Aaron  to  the  Priesthood, 
Bread  and  wine  brought  forth  by  Melchizedek  king  of  Shalem,  called  a 
priest  to  God  Most  High  (Gen.  xiv.  18),  denotes  the  state  of  peace  and 
of  recreation  from  celestial  love  after  temptations,  1724 — 1729.  Ase- 
nath,  daughter  of  Potipherah  priest  of  On,  given  to  Joseph  (chap.  xli. 
45),  denotes  the  quality  of  the  marriage  of  truth  with  good  and  of  good 
with  truth,  5330 — 5333.  Two  sons  (Manasseh  and  Ephraim),  which 
the  daughter  of  the  priest  bare  to  him  (ver.  50),  denotes  the  new  will 
and  the  new  understanding  from  that  marriage,  5350 — 5354.  The 
ground  of  the  priesthood  alone  not  bought  up  for  Pharaoh  (chap,  xlvii. 
22,  26),  denotes  that  the  faculty  of  receiving  good  is  immediately  from 
the  Lord,  6148,  6167;  see  below  (Lev.  xxv.  34).  The  priest  of  Midian 
and  his  seven  daughters,  in  the  history  of  Moses  (Exod.  ii.  16),  denotes 
the  good  of  love  and  the  church  as  to  good  among  the  simple  who 
receive  the  Word  in  externals,  6775.  The  flock  of  Jethro,  priest  of 
Midian,  kept  by  Moses  (chap.  iii.  1),  denotes  the  instruction  of  those 
who  are  in  the  truth  of  simple  good  by  law  from  the  divine,  6827. 
Jethro  the  priest  of  Midian  advising  Moses  after  the  deliverance  of  the 
Israelites  (chap,  xviii.),  denotes  divine  good  under  which  the  arrange- 
ment of  truths  in  the  order  of  the  spiritual  life  is  effected,  8641,  8643, 
8701 — 8728,  8731.  The  promise  at  Mount  Sinai,  Ye  shall  be  unto  me 
a  kingdom  of  priests  and  a  holy  nation,  denotes  the  spiritual  kingdom 
in  two  classes,  those  who  are  in  good  primarily,  and  those  who  are  in 
good  from  truth,  8770—8771.  The  priests  of  the  Israelites  (for  such 
there  were,  it  appears,  before  Aaron  and  the  Levites  were  appointed,) 
commanded  to  sanctify  themselves,  and  not  to  pass  the  bounds  that 
were  set  round  the  mountain  (chap.  xix.  22,  24),  denotes  the  state  of 
those  who  are  in  spiritual  good,  separated  by  the  veiling  of  their  inte- 
riors from  those  who  are  in  celestial  good,  8832,  8842.  The  call  of 
Aaron  to  the  priesthood  (chap,  xxviii.  1),  denotes  the  divine  celestial,  or 
divine  good  in  heaven,  now  to  be  represented,  9804  and  other  passages 
cited  above  (5). 

7.  The  Clothing  and  Consecration  of  the  Priests,  The  command 
to  make  holy  garments  for  Aaron,  to  be  for  glory  and  for  beauty  (Ex. 
xxviii.  2),  denotes  a  representative  of  the  spiritual  kingdom  adjoined  to 
the  celestial,  in  order  to  exhibit  the  quality  of  divine  truth,  internal 
and  external,  9814,  9815.  Such  clothing  to  be  made  by  the  wise  in 
heart,  filled  with  the  spirit  of  wisdom  (ver.  3),  denotes  those  who  are  in 


PRI 


921 


the  celestial  kigdom,  because  it  is  by  influx  from  them  that  the  spiritual 
kingdom  exists,  9816,  9819.  These  are  the  vestments  they  shall  make 
(meaning  the  ephod,  the  robe,  and  the  embroidered  coat,  ver.  4),  de- 
notes divine  truths  in  their  order,  9822.  A  breastplate  first  mentioned 
(ver.  4),  denotes  divine  truth  shining  [elucens]  from  divine  good,  9823, 
10,007.  An  ephod  (the  outmost  of  the  three  garments,  ver.  4),  denotes 
divine  truth  in  external  form,  in  which  therefore  all  the  interiors  close 
together,  9824,  10,006.  A  robe  (pallium,  ver.  4),  denotes  the  middle 
degree  of  the  spiritual  kingdom,  or  divine  truth  in  its  internal  form, 
9825,  10,005.  An  embroidered  coat  (ver.  4),  denotes  divine  truth  in 
the  inmost  of  the  spiritual  kingdom,  thus,  as  derived  immediately  from 
the  celestial,  9826,  9942,  10,004.  A  mitre  (ver.  4),  denotes  intelli- 
gence and  wisdom,  because  for  the  head,  by  which  the  interiors  are 
signified,  9827,  10,008.  A  girdle  (baltheus,  ver.  4),  denotes  the  com- 
mon bond  which  contains  and  firmly  holds  all  the  interiors  in  connec- 
tion, 9828.  Gold  first  mentioned  among  the  materials  for  these  things 
(ver.  5),  denotes  good  universally  reigning  throughout  the  whole  spi- 
ritual kingdom,  9832.  Blue  next  mentioned  (hyacinthinum,  ver.  5), 
denotes  the  heavenly  love  of  truth,  9833.  Purple  also  (ver.  5),  denotes 
the  heavenly  love  of  good,  9833.  Scarlet  double  dyed  (ver.  5),  denotes 
spiritual  good,  9833.  Fine  linen  (byssinum,  ver.  5),  denotes  truth  from 
a  celestial  origin,  9833.  The  ephod  to  be  made  with  gold,  and  blue 
[hyacinthinum'],  and  purple,  and  scarlet,  and  fine-twined  linen  (ver.  6), 
denotes  the  external  of  the  spiritual  kingdom  from  the  good  of  charity 
and  faith,  signified  by  all  these  colours  in  one  complex,  9834.  The 
ephod  to  be  made  with  cunning  work  (opere  excogitatoris,  ver.  5), 
denotes  that  the  spiritual  kingdom  with  all  its  truths  and  goods  is  from 
the  intellectual  part  of  man,  9835.  The  two  shoulders  of  the  ephod 
conjoined,  &c.  (ver.  7),  denotes  the  preservation  of  good  and  truth  for 
ever  provided  for  by  their  unition  everywhere  and  in  all  ways,  9836. 
The  girdle  to  be  of  the  same  kind  of  work  and  the  same  colours  as  the 
ephod  (ver.  8),  denotes  the  external  bond  [colligamentimi]  from  the 
same  good  of  faith  and  charity  continued  outwards,  9837 — 9839.  Two 
onyx  stones,  with  the  names  of  the  sons  of  Israel  engraved  upon  them, 
for  the  shoulders  of  the  ephod  (verses  9 — 12),  denote  the  interior 
memory,  truths  and  goods  impressed  therein,  and  their  perpetual  pre- 
servation, 9841,  9842,  9848,  9850.  Sockets  of  gold  (translated,  ouches) 
to  set  the  stones  in,  and  chains  of  pure  gold,  of  wreathen  work,  for 
connection  with  the  ephod  (verses  13 — 14),  denote  subsistence  and 
coherence  by  the  good  of  love,  9851 — 9854.  The  breastplate  of  judg- 
ment to  be  made  of  cunning  work,  like  the  work  of  the  ephod  (ver.  1 5), 
denotes  divine  truth  from  divine  good  manifested  in  ultimates,  and  this 
from  the  intellectual  part,  because  still  the  spiritual  kingdom  is  treated 
of,  9857 — 9859.  Gold,  and  blue  [hyacinthinum^,  and  purple,  and 
scarlet  double  dyed,  and  fine-twined  linen  for  making  the  breastplate 
(ver.  15),  denote,  as  before,  the  good  of  faith  and  charity  which  form 
the  spiritual  kingdom,  br.  9860.  The  form  of  the  breastplate  de- 
scribed as  four-square,  doubled,  a  span  in  length,  a  span  in  breadth 
(ver.  1 6),  denotes  what  is  just  and  perfect,  in  equal  measure  as  to  good 
and  as  to  truth,  9861,  9862.  Precious  stones  set  in  it,  which  are 
described  in  order,  one  stone  for  each  of  the  tribes  (verses  17 — 21), 
denote  the  quality  and  order  of  truths  and  goods  which  form  heaven 


922 


PRI 


and  the  church,   9863,   9865,  9868,  9873.      All  the  stones  of  the 
breastplate  to  be  set  in  gold  (ver.  20),  denotes  the  derivation  and  pro- 
cedure of  all  truths  and  goods  from  one  good,  which  is  that  of  love  to 
the  Lord,  9874.     Chains  of  wreathen  work,  of  pure  gold,   upon  the 
corners  of  the  breastplate  (ver.  22),   denote  conjunction,  indissoluble, 
from  the  good  of  love,  in  extremes,  9879—9881,  9884.     Two  rings  of 
gold  several  times  mentioned  for  the  breastplate  and  for  the  ephod 
(verses  23 — 27),  denote  the  sphere  of  divine  good  by  which  conjunction 
is  effected,  9882—9884,  9889,  9892.     A  lace  of  blue  [hyacinthinum] 
to  bind  the  breastplate  by  its  rings  to  the  rings  of  the  ephod  (ver.  28), 
denotes  the  heavenly  love  of  truth,   by  which  all  things  of  heaven  are 
secured  in  their  connection  and  form,  9896—9899.     Aaron  to  bear  the 
names  in  the  breastplate  for  a  memorial,  &c.  (ver.  29),  denotes  the 
eternal  preservation  of  good  and  truth,  predicated  of  the  divine  mercy, 
9900 — 9904.     The  Urim  and  Thummim  to  be  put  in  the  breastplate 
(ver.  30),  denotes  judgment  from  divine  truth  which  is  resplendent  in 
ultimates  from  the  good  of  divine  love,  9905.     The  robe  [pallium]  to 
be  naade  all  of  blue  [hyacinthinum,  ver.  31],  denotes  the  internal  form 
of  divine  truth  in  the  Lord*s  spiritual  kingdom,  existing  by  influx  from 
the  good  of  the  celestial,  9912.     A  hole  in  the  top  of  it  [os  capitis  ejus] 
in  its  midst  (ver.  32),  denotes  influx  from  the  celestial  into  the  spiritual, 
9913.     A  binding  round  the  hole,  woven,  like  the  hole  of  an  habergeon 
or  coat  of  mail  {os  loricce,  ver.  32),  denotes  the  course  of  influx,  guarded, 
and  this  by  celestial  means,  securing  it  from  hurt  like  the  influx  of  life 
from  the  head  into  the  body,   9914—9916.     Upon  the  hem  or  border 
of  the  robe  [fimbrias,  skirt,  or  fringe]  pomegranates  of  blue  [hyacin- 
thinum], and  of  purple,  and  of  scarlet  double-dyed  (ver.  33),  denotes  in 
the  extremes,  where  the  natural  is,   scientifics  of  good  from  the  good  of 
charity  and  faith,  9918—9920.     Bells  of  gold  alternate  with  the  pome- 
granates in  the  hem  of  the  robe  (ver.  33—34),  denotes  the  all  of  doc- 
trine and  worship  from  good,  everywhere  in  the  midst  of  the  scientifics 
of  good,  9921—9923.     The  bells  to  be  so  placed  that  the  sound  [voice] 
of  Aaron  may  be  heard  when  he  entereth  into  the  holy  place  before 
Jehovah,   and  when  he  cometh  out  (ver.  35),  denotes  the  influx  and 
reception  of  divine  truth  in  every  state  of  good  and  of  truth  in  worship, 
9926—9927.     A  plate  of  pure  gold,  engraved  with  *  Holiness  to  Jeho- 
vah,' to  be  upon  Aaron's  forehead  (verses  36,  38),  denotes  illustration 
from  divine  good  of  the  Lord's  divine  human,  9930,  9932,  10,009.     A 
blue  lace  [hyacinthinum]  for  fastening  the  plate  to  the  turban  (ver.  37), 
denotes  influx  into  the  truth  of  celestial  love  (in  other  words,  the  per- 
ception of  the  divine  human  in  that  sphere  of  heaven  where  they  are 
in  the  love  of  good  for  the  sake  of  good),  9933.     The  coat  of  fine  hnen 
commanded  to  be  woven  (translated  embroidered,  ver.  39),  denotes  the 
inmost  of  the  spiritual  kingdom  proceeding  from  the  truths  of  celestial 
love,  9942.     The  turban  to  be  of  fine  linen  (ver.  39),  denotes  intelli- 
gence from  divine  truth,  9943.     The  girdle  to  be  of  needlework  (ver. 
39),  denotes  the  external  bond  containing  all  things  of  love  and  faith 
in  connection  and  form  composed  of  interior  scientifics,  or  knowledges 
of  good  and  truth,  9945.     All  these  to  be  clothed  upon  Aaron  and 
his  sons  (ver.  41),   denotes  the  state  of  divine  good  in  the  Lord's 
spiritual  kingdom,    and  in  externals  thence  proceeding,   9952,  9953. 
Linen  breeches  also  [/emoralid]  to  cover  the  flesh  of  their  naked- 


PRI 


923 


ness  (ver.  42),  denotes  the  external  of  conjugial  love,  lest  the  de- 
filed interiors  should  appear,  9959 — 9960.  Aaron  and  his  sons  to 
be  anointed,  their  hand  to  be  filled  (translated,  consecrated),  and 
to  be  sanctified  or  hallowed,  in  order  to  minister  in  the  priestly 
office  (ver.  41;  and  chap.  xxix.  1,  9),  denotes  inauguration  whereby 
the  Lord  is  represented  as  to  the  good  of  love,  as  to  the  truth  of 
faith,  as  to  the  divine  human,  and  as  to  the  whole  work  of  salvation, 
9954—9957,  9988,  9989,  10,019.  A  young  bullock  and  two  rams  in 
the  ritual  of  consecration  (chap.  xxix.  2),  denote  respectively  the  puri- 
fication of  the  natural  and  spiritual  man,  9990,  9991;  the  particulars 
(verses  10 — 35),  10,020 — 10,120.  Unleavened  bread,  unleavened  cakes 
mixed  with  oil,  and  unleavened  wafers  anointed  with  oil  (ver.  2),  denote 
the  purification  of  the  celestial  in  the  inmost,  in  the  middle,  and  in  the 
external  respectively,  9992 — 9994.  All  these  to  be  put  in  one  basket 
(ver.  3),  denotes  the  sensual  part,  because  the  interiors  are  all  together 
in  ultimates,  9996,  9997.  Aaron  and  his  sons  to  be  washed  with  water 
when  all  this  was  prepared  (ver.  4),  denotes  purification  by  the  truths 
of  faith,  10,002.  Aaron  to  be  anointed  with  oil,  poured  upon  his  head, 
having  been  first  washed,  and  clothed  with  the  holy  garments  (ver.  7), 
denotes  a  representative  of  divine  good  in  the  Lord,  in  the  whole  human, 
succeeding  to  the  representation  of  divine  truth,  10,01 1 .  Note:  the  parti- 
culars concerning  the  holy  garments  for  the  priests  repeated  in  chapter 
xxxix.  are  not  further  explained  by  the  author,  see  10,807. 

8.  Detached  passages  concerning  Priests.  The  priest  to  wave  the 
sheaf  of  first-fruits  before  Jehovah  (Lev.  xxiii.  9),  denotes  the  vivifica- 
tion  of  the  good  of  truth  by  life  from  the  Lord,  9295.  The  field  of  the 
Levites  not  to  be  sold,  but  to  be  their  eternal  possession  (Lev.  xxv.  34), 
denotes  good  from  the  Lord,  called  the  good  of  the  church,  which  no 
man  is  to  claim  as  his  own,  6148  end.  The  rod  of  Aaron,  put  for  the 
tribe  of  Levi,  said  to  blossom  and  bear  almonds  (Num.  xvii.  8),  denotes 
that  all  fructification  is  from  love,  or  divine  good,  3858.  Jehovah  hath 
despised  the  king  and  the  priest  (Lam.  ii.  6),  denotes  the  good  of 
charity  destroyed,  2015.  The  king,  the  princes,  the  priests,  and  the 
prophets  mentioned  in  various  senses  (Jer.  iv.  9;  ii.  26;  viii.  I),  de- 
note truths  and  goods,  and  teaching  from  truths,  6148.  Thou  hast 
made  us  to  our  God  kings  and  priests  (Rev.  i.  6;  v.  10),  denotes  those 
who  are  in  truths  and  goods,  2015,  6148. 

9.  The  Office  of  the  Priesthood  called  a  Warfare,  Because  the 
Lord  alone  fights  for  man  in  temptation  combats,  and  the  priests  repre- 
sented the  Lord,  their  office  is  called  a  warfare  (militia — Hebrew  «as, 
translated  service.  Num.  iv.  23,  35,  39,  43,  47),  br.  1664. 

10.  To  Minister,  understood  of  the  Priestly  Office,  denotes  worship 
and  evangelization,  because  the  Word  treats  of  the  Lord  alone,  9925. 

1 1 .  Bad  Men  serving  as  Priests,  are  surrounded  with  evil  spirits 
even  when  engaged  in  ministrations  which  appear  in  externals  holy,  ill. 
in  a  description  of  the  Jewish  nation  and  worship,  4311;  further  ill. 
where  the  state  of  heaven  infested  by  evil  spirits  is  described,  6914 ; 
and  where  the  Jesuits  are  especially  mentioned,  8383.  That  the  most 
ardent  preachers  are  often  inspired  with  a  persuasive  faith  by  the  love 
of  self  and  the  world,  but  have  no  real  faith,  9365 — 9366.  See 
Preachers. 

12.  Government  by  Priests.     Governors  [prcefecti]  over  ecclesias- 


924 


PRI 


PRI 


925 


tical  things  are  called  priests;  here  the  author  gives  a  short  series  of 
doctrinal  precepts  concerning  the  priesthood  [doctnnae  fsacerdoHo] 
as  a  part  of  his  general  doctrine  of  charity  and  faith,  IO'789-IO    99 
The  necessity  of  governors  to  preserve  order  in  the  worid  br.  stated , 
dso  that    uch  governors  ought  tS  be  wise,  God-fearing  men   and  are  to 
be  kept  in  order  themselvesV  subordination  of  one  to  another   and  of 
all  to  the  laws,  10,789-10,792,   10,803.     Governors  over  the  things 
of  heaven  in  man,  or  ecclesiastical  things,  ^'^^  ^^"'^  PVf  ^^^ /.^^^^^^^^^^^ 
office  the  priesthood;  governors  over  things  of  the  worid    magif  ates 
10,793.     Priests  are  to  teach  truth,  and  lead  to  the  good  of  life;  that 
is  to  say,  they  are  to  teach  men  according  to  the  doctrine  of  tbeir  church, 
and  they  are  to  lead  them  into  a  life  conformable  with  such  doctrine, 
10  794,  10,798.     Priests  have  no  right  to  claim  for  themselves  any 
power  over  the  souls  of  men,  much  less  the  power  of  opening  and 
closing  heaven,  10,795.     A  certain  dignity  accrues  to  P^^ts  becau  e 
of  the  holy  things  which  they  administer,  but  they  ought  to  attnbute 
all  honour  to  the  Lord,  not  to  themselves;  this    because  honour  per- 
tains  to  the  function,  and  is  adjoined  or  separated  from  the  person  with 
the  function,   10,796,   10,797.     Priests  have  no  right  to  compel  any 
one,  but  simply  to  teach  truths,  and  by  truths  lead  to  good;  if  any  one 
make  a  disturbance,  however,  he  is  to  be  separated,  because  this  is 
necessary   to   preserve   order,  for  the  sake  of  which   the  pnesthood 
exists   10  798.     As  priests  are  appointed  to  administer  those  thmgs 
wh  ch  are  of  the  divine  law  and  of  worship    kings  and  magistrates 
are  appointed  to  administer  those  things  which  are  of  the  civil  law  and 
of  judgment;  seriatim  passages  concerning  the  duties  of  the  latter. 

'  PRIMOGENITURE.   The  firstborn  of  worship  signifies  the  Lord ; 
the  firstborn  of  the  church,  faith,  352  end.     Love  is  really  the  first- 
boru,  and  faith  is  so  called  from  love,  352      Charity  is  the  brother  of 
faith  and  their  fraternity  is  represented  by  brethren;  hence  the  dispute 
as  to  which  is  the  firstborn ;  reference  to  Cain  and  Abel,  Esau  and  Jacob 
Ephraim  and  Manasseh,  367.     Faith  is  always  the  firstborn  of    he 
church,  and  faith  without  charity,   which  is  mere  knowledge,  of  the 
:^;iupt  church;  reference  to  the  firstborn  of  Egypt,  to  Reuben  cajed 
the  firstborn,  and  to  Zidon  the  firstborn  of  Canaan,  1063,  1201.    Faith 
is  the  firstborn  of  the  church  in  appearance,  but  charity  is  such  in 
reality,  ill.  2435.     It  has  been  a  matter  of  dispute  from  the  most 
ancient  times  whether  charity  or  faith  is  the  firstborn,  and  al  who  have 
Dfeferred  faith  before  charity  have  fallen  into  heresies  and  falses;  refer- 
Lee  to  the  crimes  recorded  of  Cain  and  Reuben.  2435;  passages  col- 
lected  in  series  to  show  how  faith  and  charity  or  good  and  truth  are 
related  to  each  other,  and  that  all  life,  and  consequently  priority,  is 
vested  in  good,  3324.     By  priority,  or  the  pnmogeniture,  is  meant 
superiority  in  degree  and  dominion;  not  simply  what  is  pnor  in  time, 
3325.     The  Lord  is  the  firstborn,  and  from  him  those  are  properly  so 
called  who  are  in  love  to  the  Lord,  also  who  are  in  charity  towards 
the  neighbour;  thus,  good  is  really  the  firstborn,  although  at  first  to  the 
spiritual  man  who  is  regenerating,  it  appears  to  be  the  truth  of  faith, 
Mh  3325.     In  the  spiritual  church,  when  commencing,  the  first-born  is 
the  truth  of  doctrine,  or  what  is  the  same,  faith  itself  m  the  internal 
man;  but  in  the  external,  it  is  the  doctrine  of  truth  or  faith,  3325. 


When  the  church  actually  exists,  the  first-bom  is  no  longer  the  doctrine 
of  faith  in  the  external  man,  but  the  good  of  charity,  and  in  the  inter- 
nal, charity  itself,  3325.  When  the  church  ceases  to  exist,  or  regene- 
ration fails  to  be  effected,  faith  without  charity  rules  first;  as  represented 
by  Cain  who  slew  Abel,  by  Reuben  who  polluted  his  father's  bed,  by 
Canaan  who  made  a  mock  of  Noah,  and  finally  by  Pharaoh  and  the 
Egyptians  who  oppressed  the  Israelites,  3325;  the  case  of  Reuben  in 
particular,  4601,  4605;  6344  cited  below.  The  first-born  of  Egypt 
were  slain,  because  the  Egyptians  in  that  state  represented  faith  alone 
when  charity  is  extinguished,  and  the  first-born  of  the  Israelites  were 
afterwards  sanctified  that  the  true  representation  might  continue,  3325 ; 
see  below  3519,  4335,  7039,  8038,  8042.  Because  the  first-born  repre- 
sented the  Lord,  and  those  who  are  principled  in  love  to  him,  the  tribe 
of  Levi  was  accepted  in  place  of  all  the  first-bom  of  Israel,  for  Levi 
denotes  conjunction,  which  is  of  love,  3325;  see  below  8080.  Good  in 
affection  and  in  life,  is  the  first-born  or  greater  son  represented  by 
Esau;  reference  to  the  fact  that  all  infants  are  first  in  good,  namely  in 
a  state  of  innocence  and  of  love  towards  their  parents,  and  in  a  state  of 
mutual  charity  towards  their  infant  companions,  3494.  The  first-born 
of  Egypt  being  slain,  denotes  the  good  of  love  and  charity  extinguished; 
and  the  Israelites  being  saved  on  this  occasion  (by  the  blood  of  a  lamb 
or  kid)  denotes  the  protection  of  those  who  are  in  a  state  of  innocence, 
3519.  The  first-born  of  Egypt  denote  truths  of  faith  separate  from  the 
good  of  charity,  which  truths  become  falses,  4335;  see  below  7039. 
The  ancients  concluded  from  the  appearance  that  truth  is  the  first- 
born, because  it  is  first  learnt,  before  the  good  of  life  is  manifested;  but 
they  did  not  know  that  it  is  good  received  from  the  Lord  in  the 
internal  man  which  adopts  and  gives  life  to  truth,  3863.  The  first-born 
in  the  opposite  sense  denote  the  false  of  the  church,  because  the 
ancients  understood  by  the  first-born  the  trath  of  faith;  here,  the  false 
represented  by  Er  the  first-born  of  Judah,  4821,  4830;  the  office  of  a 
brother-in-law,  and  the  naming  of  his  first-born  expL  4835.  The  birth 
of  Pharez  and  Zarah  explained,  showing  that  good  is  actually  prior  and 
superior,  and  has  the  primogeniture,  but  truth  apparently,  4923 — 
4930.  The  primogeniture  of  good  represented  by  Manasseh  the  first- 
bom  of  Joseph;  and  the  appearance  that  trath  has  the  primogeniture 
represented  by  Jacob's  treatment  of  Ephraim  as  the  first-bora,  5351, 
6269 — 6300.  The  first-bora  was  called  by  the  ancients  the  father's 
strength,  and  the  beginning  of  his  strength;  because  in  the  genuine 
sense,  the  first-born  denotes  the  good  of  charity,  and  in  the  apparent 
sense  the  truth  of  faith,  which  two  are  the  fundamentals  of  the  church, 
6344.  Israel  is  called  the  Son,  the  first-bora  of  Jehovah,  from  the 
faith  of  charity,  because  the  spiritual  church  is  meant;  and  the  spiritual 
were  adopted,  and  acknowledged  for  sons,  by  the  coming  of  the  Lord 
into  the  world,  7035.  The  first-born  of  Egypt  slain  when  the  Israelites 
were  delivered,  denote  faith  without  charity,  which  is  the  mere  science 
of  faith,  and  such  faith  is  damned,  7039,  7763,  7766.  The  death  of 
the  first-born  in  Egypt  denotes  the  total  devastation  of  truth,  or  damna- 
tion of  faith,  because  separated  from  charity;  or  of  those  who  are  in 
such  faith,  7039,  7778,  7871.  The  first-born  of  Pharaoh  seated  upon 
his  throne,  denotes  the  truths  of  faith  falsified,  which  are  in  the  first 
place  or  in  highest  esteem  as  the  essentials  of  the  church,  7779.     The 


926 


PRI 


first-born  of  the  handmaid  behind  the  mills,  denotes  again  the  truths 
of  faith  falsified,  but  such  as  are  in  the  last  place,  or  most  external, 
7780.  The  first-born  of  beasts,  denotes  the  adulterated  goods  of  faith, 
which  goods  are  adulterated  when  applied  to  evil  uses,  7781 ;  see  also 
7949 — 7951.  The  first-born  of  the  Israelites  sanctified  to  Jehovah, 
denotes  faith  in  the  Lord,  or  the  acknowledgment  and  confession  that 
all  faith  is  from  him,  8038,  8042.  The  first-born  denotes  faith,  when 
the  spiritual  church  is  predicated,  because  the  spiritual  esteem  faith  or 
truth  as  the  essential,  and  their  good  considered  in  itself  really  is  but 
truth,  8042.  When  the  spiritual  man  is  regenerated,  his  truths  of  faith 
are  derived  from  the  good  of  charity  in  which  he  is  principled,  and  such 
verimost  truth,  having  their  nativity  from  good,  are  denoted  by  the 
first-born,  8042.  All  generations  have  reference  in  the  internal  sense 
to  regeneration  or  the  new  birth,  and  hence  again  the  first-born  denotes 
faith,  by  which  man  is  led  to  charity,  8042.  The  first-born  of  an  ass 
was  not  to  be  set  apart,  but  redeemed  with  a  lamb  or  a  kid,  because  it 
denotes  faith  merely  natural,  which  is  not  from  the  Lord  and  is  not  to 
be  ascribed  to  him,  8078.  The  first-born  of  men  were  to  be  redeemed, 
and  the  tribe  of  Levi  was  substituted  in  their  place,  because  the  truths 
of  faith  are  not  to  be  ascribed  to  the  Lord,  but  its  goods,  ilL  8080 ; 
further  ill.  9224.  Note:  the  primogeniture  taken  from  Esau,  and  the 
blessing  of  which  he  was  defrauded  by  Jacob,  denotes,  in  the  internal 
historical  sense,  the  obstinate  determination  of  the  Jews  to  represent 
the  church,  4290  end.     See  Jew  (6). 

PRINCE.     See  King  (3). 

PRINCESSES.     See  King  (2). 

PRINCIPAL  [principale].  Life  from  the  Lord  described  as  a  cause 
principal,  and  man  the  recipient  of  life  as  a  cause  instrumental;  it  is 
argued,  therefore,  that  as  the  principal  and  instrumental  act  together  as 
one  cause,  life  is  perceived  in  the  instrumental  as  its  own,  which  it  is 
not,  6325,  cited  in  Life  (2),  Influx  (I);  the  same  argument  in  refe- 
rence to  soul  and  body,  10,738.     See  Instrumental. 

PRINCIPALITY.  Angels  are  called  principalities  because  in 
truths,  for  spiritual  angels  are  meant,  2089.  The  principality  (or 
government)  upon  his  shoulder,  is  predicated  of  the  Lord  because 
divine  truth  is  from  him,  5044. 

PRINCIPLE  [principium].  1.  False  Principles.  The  difference 
of  intelligence  consequent  on  beginning  from  faith  in  the  Lord  as  a 
principle,  and  from  no  faith,  but  from  self-intelligence,  br.  ill,  128 — 
129,  2568,  2572,  2588.  Preconceived  principles,  even  if  most  false, 
rule  all  things  in  their  favour,  and  draw  them  into  consent  and  con- 
firmation, 129,  206,  362,  794;  see  below  1510.  It  is  easy  to  confirm 
false  principles  from  the  Word,  when  explored  from  self-intelligence ; 
not  when  the  Word  is  believed  in  simplicity  of  heart,  ill.  589  cited  below. 
The  sphere  of  principles  of  the  false  and  persuasions  of  the  false  (see 
794,  1192  cited  below),  continually  excites  such  things  as  confirm, 
namely,  falses  instead  of  truths  and  evils  instead  of  good,  1510,  1511. 
They  who  are  in  preconceived  false  principles  cannot  even  see  truths, 
1017,  2682  near  the  end.  There  are  several  kinds  of  false  principles 
or  persuasions;  the  origins  of  which  are  ill.  1188,  1673,  1675  end, 
1679,  4729.  Persuasions  of  the  false  from  the  love  of  self  are  more 
infernal  than  persuasions  of  the  false  from  the  love  of  the  world;  the 


PRI 


927 


difference  br.  ill,  1675  end.  Falses  are  not  so  injurious  unless  from 
evils,  and  unless  they  are  confirmed,  589,  845;  see  below,  1106,  1109. 
Principles  of  the  false,  and  still  more  persuasions  of  the  false,  such 
as  prevailed  with  the  antediluvians,  prevent  the  operation  of  remains, 
(535,  798.  Persuasions  of  the  false  are  hurtful  because  they  form  the 
intellectual  life,  which  then  makes  a  one  with  the  voluntary  life,  or  the 
cupidities,  794,  806.  They  who  imbibe  false  principles,  as  to  faith, 
from  simplicity  and  ignorance,  are  vastated  in  the  other  life,  and  to  this 
end  are  kept  in  the  lower  earth;  afterwards  they  are  instructed  and 
receive  the  truths  of  faith,  1106,  1109.  The  sphere  of  phantasies  and 
persuasions  is  like  a  mist,  and  it  so  appears  in  the  other  life,  especially 
where  the  antediluvians  are,  1512;  see  Phantasy,  and  the  passages 
cited  below  (7). 

2.  That  Principles  rule.  False  principles  being  assumed,  men  do 
not  suffer  themselves  to  be  persuaded  against  them,  even  by  truths,  but 
the  truths  become  falsified,  br.  ill.  2385.  In  this  case,  it  is  the  love  of 
self  and  the  world  that  flows  into  the  rational  part,  with  a  kind  of 
lumen  derived  from  the  fire  of  evil,  in  which  lumen  falses  appear  like 
truths,  2385.  Innumerable  ideas  enter  into  the  principles  or  persua- 
sions of  the  false,  whereby  falsities  are  continually  confirmed;  but  with  the 
regenerate  they  are  bent  to  goods  and  truths,  2364,  2380,  2388,  3986. 
False  principles  maybe  confirmed  by  numerous  arguments,  so  as  to  become 
doctrinals,  which  appear  like  truths,  2385,  2490;  in  like  manner,  and 
by  as  many  reasons  and  illustrations  from  the  memory,  truth  may  be 
confirmed,  2388,  2490.     See  False. 

3.  Principles^  or  Eternal  Truths,  received  in  the  Most  Ancient 
Church  ;  some  briefly  mentioned,  and  that  they  were  confirmed  in  nume- 
rous ways  by  perceptions,  which  comprehended  particulars,  and  singu- 
lars of  particulars,  597. 

4.  The  Principles  of  Intelligence  with  the  Angels,  are  briefly  these 
—  to  know  and  perceive  that  all  life  is  from  the  Lord;  that  the  whole 
heaven  corresponds  to  his  divine  human,  and  consequently  all  angels, 
spirits  and  men  to  heaven  ;  also,  to  know  and  perceive  the  quality  of  this 
correspondence,  4318. 

5.  That  the  Principles  of  Sense  and  Motion  are  in  the  Brain,  9656, 
10,044. 

6.  The  Principles  or  beginnings  of  many  Diseases,  ex.  5718. 

7.  Persuasions  distinguished  from  Principles ;  Persuasive  Faith. 
Nothing  but  what  is  false  can  proceed  from  the  proprium,  and  yet  it 
may  be  accompanied  with  a  strong  persuasion  that  it  is  most  true,  215; 
read  also  362.  Man*s  very  life  is  from  what  he  persuades  himself,  or 
acknowledges  and  believes,  to  be  true,  303;  ill.  803  cited  below.  The 
antediluvians  (called  Nephilim,  Anakim,  and  Rephaim),  were  imbued 
with  such  persuasions  as  never  existed  before  or  afterwards,  the  destruc- 
tive nature  of  which  is  br.  ill,  562 — 563  ;  further  ill.  570 ;  but  particu- 
larly 581.  The  perception  of  truth  and  good  was  extinguished  by  the 
persuasions  of  the  antediluvians,  573,  579,  581,  635  ;  their  direful  and 
horrible  character  described  from  experience,  1268—1271,  1673,  7686. 
Persuasions  or  false  principles  are  of  siich  a  nature  when  rooted  in  man 
as  to  obstruct  the  operation  of  the  Lord,  so  that  regeneration  is  impos- 
sible till  they  are  extirpated,  635,  778;  3463  end,  cited  below.  Deadly 
persuasions  are  imbued  when  truths  are  perverted  to  favour  the  loves  of 

vol.  II.  IT 


928 


PRl 


self  and  the  world,  794;  562 — 563  and  following  nunnbers.     Falses  are 
described  in  two  kinds — principles  of  the  false,  or  the  doctrines  which 
conduce  to  systems ;  and  persuasions  of  the  false,  which  are  truths 
made  to  favour  the  loves  of  self  and  the  world,  794,  1192;  compare 
5128  cited  below.     The  persuasions  of  the  antediluvians  are  fully  de- 
scribed by  birds,  and  beasts,  and  creeping  things ;  for  all  the  affections 
denoted  by  them  in  the  opposite  sense  (thus,  whatever  pertains  to  the 
understanding  and  the  will),  are  contained  in  the  persuasions  of  a  man, 
notwithstanding  his  ignorance   of  the   fact,  ill.  803;  see   also  778. 
Persuasive  faith  described  in  general — that  it  takes  so  strong  a  hold  of 
the  life,  it  can  be  loosened  only  by  despair ;  and  no  truth,  that  is  really 
true,  can  enter  into  it,  2682,  2689  end,  2694.    Persuasive  faith  has  the 
outward  semblance  of  faith ;  but  it  becomes  manifest  in  the  other  life, 
that  it  is  only  a  thing  of  the  memory,  3865.     Those  are  in  persuasive 
faith  who  profess  the  doctrines  of  faith,  but  are  not  in  the  good  of  life, 
and  so  far  they  are  the  reverse  of  intelligent,  ill.  3427  ;  compare  2715; 
ill.  8148;  seriatim,  9363 — 9369.     It  is  diiiicult  to  be  introduced  into 
the  good  of  charity,  when  persuasions  which  are  not  truths  are  rooted 
in  the  mind ;  such  persuasions  therefore  have  first  to  be  eradicated, 
3463  end.     Unless  the  life  agree  with  the  doctrines  held  to  be  true, 
infemals  dwell  with  man  in  his  affections,  and  his  faith  becomes  a  per- 
suasive one,  3464.     The  evil  sometimes  have  a  persuasive  conviction  of 
the  truth,  and  when  they  first  come  into  the  other  life  fancy  themselves 
angels,  while,  in  fact,  they  are  devils ;  how  such  condemn  others  from 
apparent  zeal  for  truth,  3895.     A  false  principle  is  received  as  truth 
when  good  is  in  it ;  on  the  contrary,  truth  is  rendered  false  when  good 
is  not  in  it ;  hence,  the  doctrine  of  faith  alone  saving  is  untrue,  4736. 
Principles  confirmed  in  doctrine  and  life  remain  to  eternity,  for  by  doc- 
trine the  intellectual  part  is  imbued,  and  by  life  the  will,  4747.     They 
who  are  in  good  natural  not  spiritual,  are  easily  persuaded  that  the  false 
is  true,  and  thus   led  to  evil,  ill.  5032 — 5033;  compare  5554.     They 
who  are  in  the  persuasion  of  what  is  false  (understand  those  who  are 
confirmed  in  the  false),  are  interiorly  bound ;  but  it  is  otherwise  with 
those  who  are  not  confirmed,  ill.  5096.     Observations  concerning  the 
persuasion  of  the  false,  the  signs  by  which  it  may  be  known  whether 
any  one  is  in  such  persuasion,  how  it  closes  up  the  rational  mind,  &c., 
5 1 28.     Falses  arranged  in  order  from  evil  make  a  persuasion,  which 
order  is  that  of  hell ;  also,  that  it  is  opposed  to  the  order  of  truths  under 
good,  which  is  that  of  heaven,  ill.  5704,  further  ill.  6907,  7437.     Man 
is  easily  led  to  persuade  himself  that  the  evil  he  delights  in  is  not  evil, 
by  influx  from  hell,  ill.  6203.     Persuasions  of  the  false  and  cupidities 
of  evil  are  inseparable ;  ill.  by  the  correspondence  of  a  great  hail  and 
fire  with  the  hail,  7577.     That  they  who  reason  from  false  persuasions, 
and  thus  deceive  the  simple,  are  denoted  by  serpents,  6949,  7298.     In 
connection  with  the  dire  persuasions  of  the  antediluvians,  see  an  account 
of  the  spirits  of  Mars  ;  one  described  ascending  from  beneath,  through 
the  loins  and  breast;  that  such  believe  themselves  to  be  in  the  Lord, 
and  that  whatever  they  do,  however  wicked,  is  from  him,  7621,  7622. 
See  Nephilim. 

8.  Persuasive  Truthy  that  it  is  hard,  unyielding,  and  without  exten- 
sion, wherefore  it  is  contrary  to  order  for  any  one  to  be  persuaded  con- 
cerning the  truth  in  a  moment,  7298. 


PRO 


929 


PRIORITY.     See  Primogeniture. 

PRISON  [career].  By  the  sick  is  meant  those  who  are  in  evil;  by 
the  bound,  or  in  prison,  they  who  are  in  the  false,  4956,  4958.  To  be 
put  into  prison,  and  kept  bound  therein,  denotes  temptations  as  to 
false-speaking  against  good,  5036,  sh.  5037.  By  the  house  of  the  pri- 
son (where  Joseph  is  treated  of),  is  meant  the  part  under  the  soles  of 
the  feet,  where  those  who  undergo  vastation  as  to  falses  are  held,  5037. 
To  be  bound  in  prison  denotes  the  state  of  those  who  endure  temptations 
in  order  that  what  is  false  may  be  vastated,  because  as  to  intentions 
they  are  in  good,  5037.  The  bound  in  prison  denote  those  who  are  in 
falses  from  ignorance  of  truth,  5037.  The  place  in  which  the  bound  of 
the  king  are  bound  (meaning  Pharaoh)  denotes  the  state  of  those  who 
are  in  falses,  and  are  therefore  in  vastation,  5038.  The  same  places  are 
called  pits,  and  by  a  pit  is  meant  the  place  of  vastation  in  the  other  life, 
mentioned  above,  5038.  The  governor  or  keeper  of  a  prison  house, 
denotes  the  truth  which  rules  during  a  state  of  temptation,  ill.  5044. 
The  butler  and  baker  of  Pharaoh  put  in  the  house  of  the  prison,  where 
Joseph  was  bound,  denotes  the  state  of  temptation  by  reason  of  falses, 
now  predicated  of  exteriors,  which  before  was  predicated  of  the  interior 
only,  5085,  5086.  They  are  called  bound  and  in  prison  who  are  in 
falses,  but  especially  who  are  in  evils,  thus  who  are  in  falses  derived 
from  evils;  such  also  are  really  bound  interiorly  by  their  persuasions, 
5096.  To  be  bound  or  imprisoned,  and  given  into  custody,  denotes 
separation  and  rejection,  5083,  5089,  5101,  5452,  5456.  The  bound 
in  a  pit  denote  the  spiritual  who,  before  the  coming  of  the  Lord,  were 
detained  in  the  lower  earth,  and  were  afterwards  liberated  and  elevated 
into  heaven,  6854. 

PROCEED,  to  [procedere].  See  to  Go  Forth,  5337,  7124, 
9303. 

PROCEEDING  [procedens].     See  Holy  (2). 

PROCESSION  OR  PROCEDURE,  predicated  of  truth,  and  ill. 
9407. 

PROCURATOR.     See  Steward. 

PRODIGY  [prodiffium].     See  Miracle  (5). 

PRODIGAL.  The  prodigal  son  in  the  parable  (Luke  xv.  11—32), 
denotes  those  who  waste  heavenly  riches,  which  are  knowledges  of  good 
and  truth,  br.  9391. 

PRODUCE  or  INCREASE  [proventus,  Gen.  xlvii.  24],  denotes 
fruit  derived  from  the  good  of  charity  and  truth  of  faith,  6155.  The 
land  to  be  sown  six  years,  and  its  fruit  or  produce  gathered  in  (Exod. 
xxiii.  10),  denotes  the  state  when  man  is  instructed  in  the  goods  and 
truths  of  faith,  and  the  appropriation  of  the  goods  of  truth,  sh.  9272 — 
9273.     See  Food. 

PRODUCED,  to  be  [produci],  denotes  ulterior  increase  predicated 
of  good,  6647.  To  be  produced  when  the  church  is  treated  of  (here 
represented  by  a  woman  with  child),  has  reference  to  the  production  of 
good  by  truth,  and  such  production  of  good  takes  place  when  truth 
passes  from  the  understanding  into  the  will  and  from  the  will  into  act, 
4904.  When  good  has  the  dominion,  produce  is  predicated  of  truth, 
for  good  not  only  multiplies  truths  about  itself,  but  produces  truths 
from  truths  in  series,  represented  by  children,  grandchildren,  &c., 
5912.     That  good  produces  itself  by  truths,  ill.  bv  the  action  of  the 

u2 


930 


PRO 


prolific  virtue  in  the  seeds  of  plants,  9258.     See  Fruit,  to  Fructify, 
to  Grow,  Increase,  Multiplication,  Generation. 

PROGRESSION,  predicated  of  the  Lord.     See  Lord  (22). 

PROGRESSIONS.     See  Place  (1,  3,  4,  11). 

PROLONGED,  predicated  of  days.     See  Length,  8898. 

PROPHET,  Prophecy.     See  Inspiration  (3). 

PROFANE,  to  [prophanare].     1.  Pro/aners  and  what  Pro/ana- 
tion  consists  in.     They  who  would  profane  the  truths  of  faith  are  kept 
in  ignorance  of  them,  for  otherwise  they  would  bring  damnation  upon 
themselves,  301—303;  see  below  3398.  Only  those  are  capable  of  pro- 
faning who  first  acknowledge  truth,  but  not  those  who  do  not  acknow- 
ledge, still  less  they  who  do  not  know,  302  end,  303,  593,  1008,  1059, 
ill.  1327;  also  3398,  3757,  4289,   6595,   10,287  cited  below.     The 
truths  of  faith  are  profaned  when  immersed  in  the  lusts,  and  such  pro- 
fanation causes  a  kind  of  clot  [callus'],  which  absorbs  the  goods  and 
truths  of  remains,  so  that  they  can  never  be  produced,  571,  582;  pas- 
sages cited  5128.     Men  are  permitted  to  live  in  pleasures  and  cupidi- 
ties, and  thus  remove  themselves  from  internal  things,  lest  they  should 
profane  them  by  acknowledgment;  hence,  the  Gentiles  are  least  of  all 
liable  to  profanation,  1327.     They  who  are  within  the  church  can  pro- 
fane holy  things,  and  accordingly  are  in  greater  peril  of  damnation 
than  the  Gentiles;  hence  the  necessity  of  their  purification  from  every 
love  of  self  and  the  world,  which  purification  was  represented  by  cir- 
cumcision, 2051.     Divine  good  and  truth  cannot  be  profaned  except  by 
those  who  have  first  acknowledged  them,  because  they  are  thus  im- 
pressed in  the  internal  memory,  and  are  recalled  to  mind  at  the  same 
time  as  evil  and  the  false,  3398.     They  whose  Uves  are  such  that  good 
and  truth  must  be  profaned  in  them,  are  withheld  as  much  as  possible 
from  the  acknowledgment  and  faith  of  what  is  good  and  true;  for  this 
reason  internal  truths  were  not  discovered  to  the  Jews,  3398,  4289. 
More  decidedly  expressed,  that  none  are  admitted  into  good  and  truth, 
that  is,  into  acknowledgment  and  aflTection,  further  than  they  can  be 
preserved  therein,  because  of  the  peril  of  eternal  damnation,  3402;  but 
that  some  cannot  be  withheld,  3402  end.     They  who  belong  to  the 
celestial  church  are  able  to  profane  holy  goods  ;  the  spiritual,  holy 
truths,  3757,  see  below  (3).   They  are  profaners  who  first  acknowledge 
in  heart  holy  things,  and  afterwards  deny  them ;  not  such  as  do  not 
acknowledge  in  heart ;  passages  cited  4032,  4289.     Profanation  con- 
sists in  acknowledging  and  believing  truths  and  goods,  and  at  the  same 
time  in  willing  and  living  contrary  to  them,  4601.     Profanations  take 
place  in  those  who  have  known  and  acknowledged  internal  truths  in 
boyhood  but  denied  them  in  adult  age,  4868  end,  especially  6959, 
9188,  the  latter  cited  below.  To  prevent  profanation  men  are  permitted 
to  be  in  evil  and  the  false,  and  withheld  from  faith  and  charity,  because 
profanations  are  from  the  conjunction  of  good  and  evil,  6348.    Extenor 
profanation  is  ascribed  to  him  who  knows  internal  truths  but  does  not 
acknowledge  or  believe  them,  and  this  can  be  removed;  but  interior 
profanation  takes  place  in  one  who  believes  yet  lives  against  the  truth, 
or  who  first  believes  and  afterwards  denies,  6963  end.    If  a  man  relapse 
to  his  former  evil  life  after  repentance,  he  profanes,  because  he  conjoins 
evil  to  good,  and  in  this  case  his  latter  state  is  worse  than  his  former, 
8394.     To  profane  is  to  turn  truth  into  evil,  that  is,  to  believe  what  is 


PRO 


931 


true  and  yet  live  in  evil;  it  is  also  to  turn  good  into  the  false,  that  is, 
to  live  holily,  and  yet  believe  nothing,  8882;  see  below  10,208.  Pro- 
fanation takes  place  with  those  who  have  acknowledged  the  truth  of 
faith  when  they  apply  it  to  evil,  because  thus  the  truth  of  faith  is 
commixed  with  the  false  of  evil,  ill.  9020;  passages  cited  9021,  10,287. 
Profanation  is  the  infernal  marriage,  opposite  to  the  heavenly  marriage, 
9188,  Within  the  church,  man  is  with  difficulty  withheld  from  the 
conjunction  of  what  is  false  and  evil  with  truths;  this  because  he 
imbues  the  truths  of  faith  in  boyhood,  9188.  Truths  from  good  are 
not  commixed  with  falses  from  evil,  so  long  as  they  are  in  the  memory 
only  and  without  life;  but  if  they  are  falsified  to  favour  evil  then  they 
are  commixed,  and  the  profanation  of  truth  takes  place,  9298.  The 
holy  things  of  the  church  are  profaned  by  sins,  because  sins  remove  the 
divine  from  them,  and  nothing  is  holy  in  which  the  divine  is  not  pre- 
sent, 10,208.  The  conjunction  of  divine  truth  with  the  false  from  evil 
is  profanation,  and  this  conjunction  takes  place  with  those  more  espe- 
cially who  have  acknowledged  the  Lord  and  afterwards  denied  him, 
10,287.  The  whole  art  and  study  of  hypocrites  and  profaners  is  to  teach 
and  do  good,  while  interiorly  they  think  and  will  evil,  3987.  Hence, 
profaners  internally  are  devils,  and  externally,  appear  as  angels  of  light, 
3987,  5120;  see  below  (10). 

2.  Pro/anatioH  distinguished  into  several  kinds.  There  are  several 
kinds  of  profanation;  generally,  they  profane  the  truths  of  faith  who, 
while  they  know,  acknowledge,  and  even  preach  them,  nevertheless 
indulge  in  evil,  ill.  1008.  Adulteries  and  whoredoms  in  the  Word 
denote  variously  adulterations  of  good  and  falsifications  of  truth;  but 
conjunctions  within  the  prohibited  degrees  (Lev.  xviii.  6 — 24),  denote 
various  kinds  of  profanations,  6348.  There  are  many  kinds  of  profana- 
tion, and  many  varieties  of  each  kind;  some  of  the  principal  enume- 
rated, 10,287. 

3.  Profanation  predicated  of  the  Celestial  and  Spiritual  respectively. 
The  spiritual  cannot  adulterate  good  so  far  as  to  profane  it,  because 
they  have  no  perception  of  good;  but  they  can  profane  truth,  because 
able  to  acknowledge  it,  yet  not  in  the  last  times  of  the  church,  3399, 
3402.  Good  could  be  profaned  by  the  celestial  who  had  perception,  and 
it  was  so  profaned  by  the  antediluvians,  who  are  therefore  detained  in  a 
hell  separated  from  those  of  others,  3399.  The  profanation  of  good 
takes  place  when  faith  is  separated  from  charity  in  understanding  and 
thence  in  life;  for  in  such,  evil  is  conjoined  with  truth;  and  good  with 
the  false,  4601;  see  below,  6348.  In  order  that  the  spiritual  might  be 
saved,  the  Lord  miraculously  separated  their  intellectual  part  from  their 
voluntary  part;  a  brief  explanation  of  the  manner  in  which  the  profane 
conjunction  of  evil  with  truth  and  of  good  with  the  false  takes  place  in 
such,  4601.  Unless  faith  be  conjoined  to  good  it  becomes  no  faith,  or 
is  conjoined  to  evil,  whence  comes  profanation;  for  this  reason  they  who 
cannot  be  regenerated  are  withheld  from  faith  and  charity ;  passages 
cited,  6348.  The  spiritual  in  boyhood  and  early  manhood  receive  the 
truths  of  the  church  on  the  credit  of  others,  and  if  they  recede  the  pro- 
fanation is  light  and  may  be  removed  by  divine  means ;  but  afterwards 
when  they  have  confirmed  the  truth  in  themselves,  the  denial  of  it,  and 
a  life  contrary  to  it,  causes  grievous  profanation;  and  they  have  so  little 
life  that  they  appear  like  skeletons,  6959,  6963  end.    The  lot  of  those 


932 


PRO 


f 


PRO 


933 


who  profane  good,  which  only  the  celestial  can  do,  is  much  harder  than 
theirs  who  profane  truth,  6959  ;  compare  10,652  cited  below  (4). 

4.  The  Profanation  of  Good,  is  the  affection  of  evils  conjoined  to 
truths,  and  the  profanation  of  truth  is  the  conjunction  of  truths  with 
falses,  8h.  10,652.  The  first  conjunction  of  the  affection  of  evil  with 
truth  is  not  profanation,  but  the  second,  viz.,  when  evil  is  apphed  to 
truth  and  truth  to  evil,  by  the  interpretation  and  application  of  truth  to 
evil,  thus,  by  the  insertion  of  the  one  in  the  other,  10,652.  As  to 
the  profanation  of  good  by  the  celestial  who  have  perception,  see 
above  (3). 

5.  Profaned  Truth,  is  the  false  conjoined  to  the  true;  falsified 
truth  is  the  false,  not  conjoined,  but  adjoined  to  truth  and  ruling  over 
it,  7319.  In  the  other  life  nothing  is  so  abominable  and  stinks  so  much 
as  profaned  truth,  7319. 

6.  Profane  Worship.  Worship  which  appears  holy  in  externals,  but 
is  internally  profane,  is  denoted  by  Babel ;  also,  br.  ex,  that  the  quality 
of  worship  in  externals  is  altogether  according  to  the  interior  state, 
1182.  All  profanation  of  worship  is  from  the  love  of  self,  or  the 
proprium,  to  which  love  is  attributed  every  evil,  as  hatred,  revenge, 
cruelty,  adultery,  deceit,  hypocrisy,  impiety,  and  the  like,  1326.  When 
these  and  similar  loves  rule  in  man,  worship  becomes  more  and  more 
external  lest  the  internal  should  be  profaned,  ill,  and  sh.  1326,  1327, 
3757.  The  state  of  the  first  ancient  church  was  changed,  and  the 
nations  who  composed  it  became  idolaters,  so  that  they  should  be  with- 
held from  profanation ;  this  represented  by  the  dispersion  at  Babel, 
1328.  Worship  is  internally  profane  when  the  Lord  is  acknowledged 
in  externals,  while  the  heart  is  devoted  to  self  and  the  world,  3899.  To 
profane  is  predicated  of  worship  from  the  proprium,  which  is  no  wor- 
ship, ill,  8943.  To  conjoin  what  is  divine  with  the  proprium,  thus  with 
evil,  is  to  profane,  10,117.  When  worship  is  applied  by  man  to  his 
own  uses,  his  own  loves,  it  is  rendered  profane  and  infernal,  10,307, 
10,309.  The  imitation  of  divine  worship,  and  of  affections  from  the 
proprium,  as  if  they  were  celestial,  is  infernal,  10,309.  That  the  evil 
believe  all  things  are  from  the  proprium,  or  of  their  own  prudence,  not 
so  the  good,  10,779. 

7.  Profanations  of  the  Word  and  of  holy  things  are  most  dangerous, 
ill,  571,  582;  passages  cited  seriatim,  3398  end,  3757,  4289,  6959, 
9021. 

8.  The  Damnation  of  those  who  profane  holy  things;  briefly,  that  it 
is  caused  by  the  commixture  and  association  of  ideas,  which  occasion 
infernal  torment,  301.  When  the  truths  of  faith  are  immersed  in  the 
lusts  the  profane  and  holy  cohere  together  in  every  idea,  and  this  pro- 
fane commixture  can  never  be  resolved  or  extirpated,  br,  ill.  582,  further 
ill.  1009,  3398.  The  profanation  of  holy  things  is  a  cause  of  eteraal 
damnation,  because  those  who  profane  have  that  which  damns  continu- 
ally in  themselves,  thus  their  hell,  1327,  2426,  3398.  The  providence 
of  the  Lord  is  operative  to  prevent  good  and  evil  being  commixed,  and 
therefore  so  far  as  man  is  in  evil  he  is  removed  from  good ;  nevertheless 
the  deceitful  within  the  church  are  in  great  peril  of  this  profane  com- 
mixture, 2426,  3398,  3402,  9188.  Deceit  and  profanation  are  two 
things  which  render  it  impossible  that  man  should  become  rational ;  for 
thus,  the  goods  and  truths  remaining  from  infancy  are  mingled  with 


evils  and  falses;  passages  cited  5128,  see  above  (1),  571.  Opposite 
truths  and  falses  cannot  subsist  together  in  one  subject,  but  falses 
applied  to  truths  and  thus  associated  with  them  constitute  the  profane 
state,  5217.  Evils  of  life  and  persuasions  of  the  false  close  up  the  way, 
so  that  remains  cannot  be  produced,  but  denial  of  the  truth,  previously 
acknowledged  in  affection,  consumes  remains;  for  this  is  the  mingling  of 
the  false  and  the  true  meant  by  profanation,  5897,  see  below  (9). 

9.  The  Interiors  destroyed  by  Profanation.  The  denial  of  divine 
truth  previously  acknowledged  in  heart  and  life,  is  the  sin  against  the 
Holy  Spirit,  which  cannot  be  remitted,  because  it  destroys  the  interiors 
of  man,  9818  end.  By  the  interiors  thus  destroyed  is  to  be  understood 
remains,  5897,  cited  above  (8),  6348.  By  the  destruction  of  the  inte- 
riors is  to  be  understood  an  actual  dilaceration  and  loss  of  life,  in  con- 
sequence of  the  opposite  communication,  by  truths  with  heaven,  and  by 
the  falses  of  evil  with  hell,  10,287. 

10.  The  Lot  of  Profaners  in  the  other  life ;  br.  sh,  that  it  is 
much  worse  than  the  lot  of  those  called  Gentiles  who  have  lived  in 
ignorance  of  the  truth,  593.  When  they  who  profane  the  Word  come 
into  the  other  life,  they  exhibit  hatred  to  one  another  and  to  the  Lord, 
and  to  all  the  goods  of  love  and  the  truths  of  faith,  however  piously 
they  had  lived  in  the  body,  1010.  The  hell  of  profaners  is  the  most 
grievous  of  all,  4031,  6348,  6960.  Description  of  some  amongst  pro- 
faners, who  defile  spiritual  truths  by  applying  them  to  terrestrial  things; 
anything  concerning  conjugial  love,  for  example,  to  whoredoms  and 
adulteries,  4050,  5390.  The  lot  of  profaners  is  so  bad  because  remains 
are  destroyed  in  them ;  the  situation  of  their  hell  br.  described,  and 
that  they  appear  like  skeletons,  6348,  6959,  10,287.  The  hells  of  pro- 
faners are  numerous  and  distinct,  according  to  the  varieties  of  profana- 
tion ;  the  profaners  of  good  are  situated  at  the  back  ;  those  of  truth  are 
under  the  feet  and  at  the  sides,  10,287.  The  hells  of  profaners  are 
more  profound  than  others,  and  are  rarely  opened,  10,287. 

11.  That  the  Gentiles  cannot  profane  holy  things,  1327,  1328, 
2051.  Even  the  denial  of  the  Lord  by  those  born  out  of  the  church,  as 
the  Gentiles,  Mahommedans  and  Jews,  is  not  profanation,  9021  end. 

12.  The  Jews  guarded  from  Profanation,  The  Jews  have  always 
been  kept  in  ignorance  of  the  interior  truths  of  faith  lest  they  should 
profane  them,  302,  303.  At  the  time  of  the  Lord's  advent  the  Jews 
were  in  a  state  of  vastation,  and  could  no  longer  acknowledge  any  truth, 
hence  interior  truths  could  be  revealed  because  there  was  no  danger 
they  would  be  profaned,  303.  The  Jews  are  still  held  in  a  state  of  vas- 
tation by  their  cupidities,  especially  by  avarice,  and  hence  they  acknow- 
ledge and  believe  nothing  concerning  the  Lord,  even  though  they  live 
in  the  midst  of  Christians,  303  end,  1327,  4751,  6963.  In  order  that 
internal  truths  might  not  be  profaned  the  Lord  came  in  the  fulness  of 
time,  when  even  natural  good  had  perished,  for  it  is  good  that  receives 
truth,  and  when  not  received  and  acknowledged  it  cannot  be  profaned, 
3398  ;  passages  cited  seriatim,  3757,  4289,  4751.  The  internal  truths 
of  the  church  were  preserved  lest  they  should  be  profaned  by  the  pos- 
terity of  Jacob;  this  denoted  by  the  embalmment  of  Joseph,  6595.  The 
Jews  and  Israelites  were  in  danger  beyond  others  of  profaning  truth,  for 
had  they  known  the  interior  truths  represented  in  the  ritual  of  their 
church,  and  yet  lived  according  to  their  own  especially  evil  nature,  they 


934 


PRO 


must  have  profaned  them  ;  for  this  reason,  they  vvere  withheld  as  far  as 
possible  from  such  knowledge;  and  hence  their  leprosy,  6963.     They 
who  have  just  acknowledged  divine  truths,  and  afterwards  denied  them, 
are  profaners ;  but  they  who  have  been  brought  up  in  the  denial  of 
them,  as  the  Jews  and  others,  do  not  profane ;  also,  that  the  greatest 
care  is  taken  by  the  Lord  to  prevent  profanation;  passages  cited  10,287. 
13.  Profanation  represented  in  the  Word,     The  providence  of  the 
Lord,  guarding  the  celestial  from  profanation,  denoted  by  the  casting  of 
Adam  out  of  the  garden,  301,  306,  3399  end.  The  truths  of  the  church 
profaned  by  conjunction  with  the  lusts,  denoted  by  the  sons  of  God 
taking  them  wives  of  the  daughters  of  men,  569 — 571,  582.     Profana- 
tion by  the  commixture  of  what  is  holy  with  the  propriura  of  man, 
denoted  by  eating  flesh  with  the  soul  or  blood  in  it,  1001,  1003,  1008, 
3757.     Profane  worship  denoted  by  the  building  of  Babel,  1 182,  1183, 
1325—1328,  4868  end,  5120.     The  prevention  of  profanation  by  puri- 
fication from  evils  and  falses  denoted  by  circumcision,  2050 — 2053, 
7049.     The  profanation  of  truth,  denoted  by  lying  with  a  woman,  in 
the  history  of  Abraham  and  Abimelech,  3398,  3399,  3402.     The  pro- 
fanation of  good,  denoted  by  Reuben  lying  with  his  father's  concubine 
(also  by  Cain,  by  Ham,  and  by  the  Egyptians  immersed  in  the  Red 
Sea),  4601,  6348.     The  internal  of  the  church  preserved  from  the  con- 
tagion of  evil,  thus  from  profanation,  denoted  by  Joseph  being  em- 
balmed and  put  into  a  coffer  in  Egypt,  6595,  6596.     The  profanation 
of  truth  when  it  takes  place  in  the  spiritual  church,  denoted  by  the 
hand  of  Moses  made  leprous,    and   by  the  laws  concerning  leprosy 
among  the  Jews,  6959 — 6963.     Profane  truth,  denoted  by  the  river  of 
Egypt  when  it  stank,  7319.    Profanations  and  blasphemies  of  the  good 
and  truth  of  faith,  denoted  by  taking  the  name  of  God  in  vain,  8882. 
Worship  profaned,  because  from  self-intelligence,  denoted  by  the  build- 
ing of  an  altar  with  hewn  stones,  8942,  8943.     Damnation  because  of 
profaning  the  truth  of  faith  by  its  application  to  evil,  denoted  by  steal- 
ing a  man  and  selling  him,  9017 — 9020.     The  profanation  of  all  the 
good  and  truth  of  the  church,  and  hence  damnation,  denoted  by  the 
cursing  of  father  and  mother,  9021.     Profanation  of  worship,  and  of 
the  truth  of  the  church,  denoted  by  sacrifices  offered  with  leaven,  espe- 
cially of  blood  and  leaven,  9298.     The  profanation  of  good  in  worship, 
denoted  by  leaving  the  fat  of  the  sacrifice  during  the  night,  9299.    The 
profanation  of  what  is  holy  by  its  commixture  with  the  proprium, 
denoted  by  eating  of  the  flesh  and  bread  of  the  sacrifices  the  day  fol- 
lowing,  10,117.     The  profanation  of  divine  truth  by  its  conjunction 
with  those  who  deny  the  Lord,  denoted  by  anointing  a  stranger  with 
the  holy  oil,  10,287.     The  profanation  of  good  and  truth,  denoted  by 
whoredoms  with  the  daughters  of  the  Canaanites,  10,652.     Damnation 
because  of  the  profanation  of  worship,  denoted  by  the  hanging  of  the 
princes  when  the  Israelites   whored  after  Baalpeor  (Num.    xxv.    4), 
5044.     Truths  profaned,  denoted  by  the  hanging  of  princes,  mentioned 
after  the  ravishing  of  women  and  virgins  (Lam.  v.  12),  5044.  The  false 
of  interior  evil,  veiled  with  outward  holiness,  and  hence  profane  wor- 
ship, denoted  by  Babylon  called  a  golden  cup,  and  by  a  golden  cup  filled 
with  the  abominations  and  filthinesses  of  her  fornications  ( Jer.  li.  7 ; 
Rev.  xvii.  4),  5120.     The  profanation  of  interior  goods  and  truths  in 
the  last  times  of  the  first  Christian  church,  denoted  by  the  words  in 


PRO 


935 


Matthew  (xxiv.  19 — 22),  Woe  to  them  that  are  with  child  and  to  them 
that  give  suck,  &c.,  3754 — 3757.  The  profanation  of  divine  truth  im- 
planted in  the  life  of  man,  and  hence  the  interiors  destroyed,  denoted  by 
the  sin  that  can  never  be  forgiven,  98 1 8  end. 

14.  To  profane  the  Sabbath;  that,  in  the  internal  sense,  it  is  to  be 
led  by  self  and  by  its  loves  instead  of  the  Lord,  10,362;  for  full  par- 
ticulars, see  Sabbath. 

PROPITIATION,  OR  EXPIATION,  is  protection  from  the  mun- 
dation  of  evil;  ill.  by  the  protection  of  the  ark  with  pitch,  645,  The 
pardoning  of  sins,  expiation,  propitiation,  and  redemption,  are  only  so 
many  ways  of  denoting  purification  from  evils  and  falses,  the  implanta- 
tion of  truth  and  good,  and  their  conjunction,  thus  regeneration,  10,042. 
10,122,  10,127,  10,128.     See  Expiation,  Evil. 

PROPITIATORY  or  MERCY-SEAT,  the  [propitiatoriuml  or- 
dered to  be  made  of  pure  gold  (Ex.  xxv.  17),  denotes  the  hearing  and 
reception  of  the  all  of  worship  that  is  from  the  good  of  love,  9506, 
10,196.  It  denotes,  therefore,  the  cleansing  from  evils  or  remission  of 
sins,  understood  of  expiation,  because  only  those  who  are  thus  expiated 
can  be  heard  in  worship,  ill.  and  sh.  9506;  10,122,  10,127,  10,128 
cited  above;  for  particulars,  see  Tent. 

PROPRIUM.  1.  That  the  Proprium  of  Man  is  all  the  Evil  and 
False,  springing  from  the  love  of  self  and  the  world,  39,  41,  br,  154, 
164,  br.  ill.  210,  215,  633,  731,  987,  1049.  From  the  proprium,  man 
believes  only  in  himself,  and  takes  evil  for  good,  and  the  false  for  the 
true,  210.  From  the  proprium  man  believes  that  nothing  is  real,  but 
what  he  receives  sensually,  hence  he  has  no  belief  in  the  Lord,  or  in  the 
Word,  210.  It  is  the  proprium  and  this  alone  that  ever  deceives  man, 
and  nothing  else  is  here  meant  by  woman,  152;  and  previously,  by  the 
rib  or  bone,  147,  148,  149,  153,  157.  Even  in  the  most  celestial  angel 
the  proprium  is  nothing  but  what  is  evil  and  false,  for  the  all  of  good 
and  truth  is  from  the  Lord  alone,  633;  see  below  987.  As  heaven  is 
from  the  Lord  by  mutual  love,  so  hell  is  from  the  proprium  of  man  by 
the  love  of  self  and  the  world;  and  as  heaven  from  this  love  makes  one 
man,  so  hell  from  this  infernal  proprium  makes  one  devil,  694.  In  his 
proprium  man  is  called  dead,  because  it  is  nothing  but  evil  and  falsity ; 
how  it  is  softened  and  vivified  by  the  Lord  by  means  of  temptations, 
731.  From  his  proprium  man  can  do  nothing  good,  and  think  nothing 
true ;  for  though  his  thoughts  were  occupied  with  truth,  it  would  still 
want  the  good  of  faith,  and  hence  would  not  be  truth  unless  from  the 
Lord,  874 — 876.  Evils  are  from  the  proprium  predicated  of  the  will, 
falses  from  the  proprium  of  the  understanding,  878,  1042;  see  below 
1047.  Every  man,  spirit,  and  angel,  as  to  his  proprium,  is  mere  evil, 
described  as  vile  excrement;  and  left  to  himself,  breathes  nothing  but 
hatreds,  revenges,  cruelties,  and  filthy  adulteries,  987.  From  the  volun- 
tary proprium  or  part  of  man,  which  is  nothing  but  evil,  falsity  con- 
tinually flows  into  the  intellectual  part,  1047.  The  proprium  is  two- 
fold both  as  to  the  intellectual  part  and  the  voluntary  part;  the  one 
infernal,  or  from  hell;  the  other  from  the  Lord,  3812.  The  whole  pro- 
prium of  man  is  nothing  but  evil,  and  hence  no  one  can  believe  that 
evil  is  from  hell  who  is  given  up  to  the  love  of  self;  passages  cited 
381 2.  The  proprium  of  man  is  acquired  to  himself  by  his  own  actual 
evils,  and  is  not  imputed  his  from  hereditary  evil,  ilL  4171.     The  pro- 


936 


PRO 


prium  is  mere  evil;  and  study  from  the  proprium  is  the  false  proceed- 
ing from  evil,  ill.  10,284.     See  Evil  (2),  Man  (21,  22). 

2.  Historical  Notices  concerning  the  Proprium.     The  proprium  is 
first  mentioned  by  the  author  where  he  is  treating  of  those  who  are 
about  to  be  regenerated ;  it  is  described  as  the  selfhood  of  man,  which 
is  inanimate,  and  wholly  occupied  with  what  is  false  and  evil  till  it 
receives  life  from  the  Lord,  39,  41.     The  posterity  of  those  who  were 
regenerated  and  constituted  the  most  ancient  church,  are  described  as 
inclining  to  their  proprium,  or  no  longer  content  to  be  led  by  the  Lord, 
132.     They  who  first  inclined  to  the  proprium  were  of  a  good  genius, 
wherefore  a  proprium  was  conceded  to  them,  such  that  it  was  their  own 
in  appearance  only,  140 ;  see  note  below  (15).     It  was  given  them  to 
know,  and  sensibly  to  acknowledge,  their  quahty  as  to  affections  of  good 
and  truth  received  from  the  Lord,  still  their  inclination  to  the  proprium 
continued  till  it  seemed  to  them  that  they  lived,  thought,  spoke,  and 
acted  altogether  from  themselves,  142,  146,  147,  150.    In  this  state  of 
the  proprium  man  is  treated  as  fallen,  and  the  proprium  before  described 
as  a  woman  created  or  made  for  man,  is  now  described  as  a  rib  taken 
from  him  and  built  into  a  woman,  153,  ill.  155.     In  his  proper  state 
the  celestial  man  had  distinct  perception  of  the  internal  and  external, 
but  in  the  changed  state  of  his  posterity  the  internal  was  perceived  as 
one  with  the  external;  such  being  the  quality  of  perception  when  a  pro- 
prium is  desired,  159.     This  posterity  of  the  most  ancient  church  was 
still  in  a  good  state,  but  they  desired  to  live  in  the  proprium  or  external 
man,  and  this  was  permitted  by  the  Lord,  who  also  mercifully  insinuated 
the  celestial-spiritual,  or  a  state  of  innocence,  161,  164,  165.     After 
this,  a  third  state  of  the  most  ancient  church  is  described  in  which  they 
loved  the  proprium;  in  this  state  however  they  had  suflicient  perception 
remaining  to  know  they  were  in  evil,  and  were  still  distinguished  by 
natural  goodness,  190—193,  194— -233.     At  length,  at  the  end  of  the 
most  ancient  church  the  voluntary  proprium  had  become  altogether 
corrupt,  and  then  the  intellectual  proprium  was  miraculously  separated 
from  it,  1023.  With  the  celestial  of  the  most  ancient  church  the  volun- 
tary proprium  in  which  was  good,  and  the  intellectual  proprium  in 
which  was  truth,  made  one;  but  in  the  ancient  or  spiritual  church,  the 
voluntary  proprium  had  perished,  and  only  the  intellectual  proprium 
remained  whole  ;   ill.  by  a  representation  from  heaven,   4328.     See 
Man  (43). 

3.  Its  various  quality  in  Men,  Spirits,  and  Angels.  The  worldly 
and  corporeal  man  is  nothing  but  proprium;  the  spiritual  man  is  similar 
except  as  to  a  better  knowledge  (for  he  knows  that  the  all  of  life  and 
intelligence  is  from  the  Lord)  ;  the  celestial  man  perceives  and  acknow- 
ledges this,  and  does  not  even  desire  a  proprium,  141 ;  cited  below  (5). 
The  proprium  dear  to  man  has  so  little  life  in  it  that  it  is  signified  by 
a  bone  of  the  breast;  but  the  proprium  vivified  by  the  Lord  is  signified 
by  flesh,  147—149;  see  below  999,  3812.  The  proprium  has  no  life 
of  its  own,  of  which  fact  even  evil  spirits  were  convinced  by  experience; 
the  author  also  testifies  that  for  years  he  was  conscious  of  the  influx  of 
every  idea,  and  whence  and  in  what  manner  it  flowed  in,  150.  The 
proprium  is  so  utterly  evil  and  false,  that  the  author  testifies  he  had 
only  to  know  that  spirits  spake  from  themselves  to  be  assured  that  they 
uttered  nothing  but  falsity,  215.     Both  spirits  and  men  when  they 


PRO 


937 


speak  from  the  proprium  speak  falsely,  however  strongly  persuaded  that 
they  speak  the  truth,  215.  The  proprium  is  infernal  and  diabolic 
when  from  self,  but  celestial  and  angelic  when  from  the  Lord,  252.  The 
reception  of  charity  and  innocence  not  only  excuses,  but  may  be  said  to 
abolish  the  proprium,  164  ;  but  that  it  only  ceases  to  appear  and  is  not 
really  abolished,  633,  731,  1581.  In  the  spiritual  man  the  intellectual 
proprium  is  as  a  cloud  or  obscurity  which  receives  light  from  the  Lord; 
how  fair  it  then  appears,  according  to  reception,  as  represented  by 
colours,  rainbows,  &c.,  731,  1042,  1043,  1048.  The  voluntary  pro- 
prium, after  the  celestial  church  had  come  to  its  end,  is  described  as 
altogether  corrupt,  and  is  signified  by  flesh,  999,  2041;  passages  cited 
10,035.  Truth  is  predicated  of  the  intellectual  proprium,  which  is 
denoted  by  bone ;  good  of  the  voluntary  proprium,  which  is  denoted  by 
flesh;  this  in  both  senses,  3812,  10,035,  10,  283.  The  proprium  is 
softened  and  its  pride  reduced  by  temptations,  and  then  good  is  received, 
which  brings  with  it  a  new  will  and  a  new  proprium,  5773  ;  also  1023, 
1044  cited  (8).  It  is  in  order  the  proprium  may  be  subdued  that  wor- 
ship is  claimed  for  the  Lord  alone ;  for  in  the  same  proportion  that  the 
proprium  recedes  the  divine  is  received,  10,646.  In  further  illustration 
of  this — that  he  who  is  led  of  himself  and  his  own  loves  cannot  be 
saved;  passages  cited  10,731;  and  that  all  good  in  man  is  from  the 
Lord,  all  evil  from  self,  10,808. 

4.  The  Proprium  of  the  Corporeal  Man;  briefly  described  as  infer- 
nal, because  nothing  from  the  Lord  is  received  therein,  141.  The  pro- 
prium in  itself  is  infernal  and  already  damned,  210.  By  his  voluntary 
proprium  man  communicates  with  hell,  and  he  would  cast  himself  into 
hell  if  not  withheld  by  divine  means,  he  is  such  a  devil,  1049. 

5.  The  Celestial  Proprium;  the  Heavenly  Proprium.  The  celestial 
man  does  not  desire  a  proprium,  yet  a  proprium  is  given  to  him  by  the 
Lord,  conjoined  with  every  felicity  and  perception  of  good  and  truth, 
141,  ill.  155;  see  below  1594.  The  angels  have  a  celestial  proprium, 
which  is  such  that  the  Lord  rules  them  by  it ;  this  proprium  is  the 
celestial  principle  itself,  141,  The  heavenly  marriage  takes  place  in  the 
proprium,  and  the  proprium  vivified  by  the  Lord  is  called  his  bride  and 
wife,  155,  252,  sh,  253  ;  see  1023,  cited  below  (8).  When  the  proprium 
is  receptive  of  innocence,  peace  and  good,  from  the  Lord,  it  appears 
like  a  proprium  still,  but  a  most  happy  and  heavenly  one,  252.  A  hea- 
venly proprium  being  given  to  man  (if  only  he  is  principled  in  mutual 
love),  it  appears  as  if  the  internal  man  were  his,  when  yet  it  is  of  the 
Lord  himself  in  man,  1594  near  the  end.  No  one  can  receive  a  heavenly 
proprium  from  the  Lord  but  by  doing  good  and  thinking  truth  as  from 
himself,  2882,  2883,  2891.  The  heavenly  proprium  is  the  voluntary 
proprium  of  man  vivified  by  divine  good  from  the  Lord,  3813;  see 
below  5660.  All  who  come  into  heaven  put  off  their  proprium  and 
self-confidence,  also  their  merit  and  self-righteousness,  and  put  on  the 
heavenly  proprium  from  the  Lord,  4007  end.  The  proprium  of  man 
consists  in  thinking  of  himself  in  all  things ;  the  heavenly  proprium,  in 
thinking  of  the  neighbour,  the  public,  the  church,  the  Lord's  kingdom, 
and  the  Lord  in  all  things,  5660.  They  receive  a  heavenly  proprium 
who,  in  freedom,  prefer  to  will,  and  think,  and  act  from  the  Lord;  he 
who  is  in  this  proprium  trusts  to  the  Lord,  and  is  blessed  and  happy 
to  eternity,  5660.     The  heavenly  proprium  exists  from  the  new  will 


938 


PRO 


PRO 


939 


I 


which  is  given  by  the  Lord,  5660,  ill,  8179.  Good  from  the  Lord  has 
inmostly  in  it  heaven  and  the  Lord;  but  good  from  the  proprium  con- 
tains within  itself  hell,  ill.  8480.  Good  and  truth  from  the  Lord  cannot 
be  appropriated  to  any  angel  or  man  as  his  own  any  more  than  life  from 
the  Lord;  hence  they  are  given  to  the  regenerate  who  receive  a  heavenly 
proprium,  as  if  their  own,  though  not  actually  so,  ill,  8497.  Life  (and 
good  and  truth,  which  are  of  life,)  appear  as  if  they  were  of  man's  pro- 
priuna,  because  the  love  of  the  Lord  is  such,  that  he  desires  to  give  all 
that  is  his  to  man;  hence  the  heavenly  proprium,  8497.  They  who 
have  the  Word,  thus,  where  the  church  is,  are  called  the  Lord's  pro- 
prium or  peculiar  treasure  [peculium],  sh,  8768.  All  that  is  from  the 
Lord  in  man  is  holy,  all  that  is  from  himself  is  evil,  because  his  pro- 
prium is  nothing  but  evil ;  passages  cited,  9229.  Divine  good  from  the 
Lord  cannot  touch  or  communicate  with  man's  proprium,  because  it  is 
nothing  but  evil,  10,283. 

6.  The  Proprium  vivified  by  the  Lord;  that  it  has  a  perception  of 
all  the  good  of  love  and  truth  of  faith,  thus,  all  intelligence  and  wisdom 
conjoined  with  ineffable  felicity,  155,  164,  252 ;  see  above  (5). 

7.  The  Proprium  seen  from  Heaven  is  inanimate  like  bone,  and  most 
deformed,  149.  The  proprium  of  man  seen  in  the  world  of  spirits  is 
deformed  beyond  description;  but  if  vivified  by  charity  and  innocence 
from  the  Lord,  most  beautiful,  154,  164,  731.  The  intellectual  proprium 
when  regenerated,  appears  resplendent  with  colours  from  the  light  of 
heaven,  and  the  more  beautiful  the  farther  it  is  removed  from  the  volun- 
tary proprium,  1042,  1043. 

8.  The  Distinction  of  the  Proprium  into  Intellectual  and  Voluntary; 
that  it  was  the  means  provided  for  the  salvation  of  man,  when  the 
voluntary  proprium  had  become  altogether  corrupt,  1023.  The  heavenly 
marriage  is  in  the  voluntary  proprium  with  the  celestial ;  and  in  the 
intellectual  proprium  with  the  spiritual,  1023.  The  new  will,  which  is 
conscience,  is  formed  in  the  intellectual  proprium,  1023.  So  far  as  the 
voluntary  proprium  can  be  separated  from  the  intellectual,  so  far  the 
Lord  can  be  present  with  man,  1023;  see  below  1044.  Temptations, 
and  similar  means  of  regeneration,  have  the  effect  of  quieting  the  volun- 
tary proprium,  so  that  it  is  rendered  as  it  were  dead,  and  then  the  Lord 
is  able  to  operate  by  charity  in  man,  and  enter  into  covenant  with  him, 
1023  ;  see  below  1044.  The  intellectual  proprium,  or  the  false,  is  as  an 
obscure  ground,  or  an  opaque  whiteness,  in  which  the  rays  of  spiritual 
light  are  modified ;  the  voluntary  proprium  is  a  blackness  which  absorbs 
and  extinguishes  light,  1042,  1043.  The  intellectual  proprium  in  the 
spiritual  man,  when  he  is  regenerated,  is  of  the  Lord ;  the  voluntary 
proprium  of  self,  because  the  latter  cannot  be  regenerated,  1044.  The 
intellectual  proprium  when  regenerated  is  heaven,  but  the  voluntary 
proprium  is  hell ;  hence  so  far  as  the  Lord  is  present  in  the  intellectual 
proprium  so  far  the  voluntary  is  removed,  or  so  far  man  is  elevated  from 
hell  to  heaven,  1044.  Falsity,  by  which  the  intellectual  proprium  is 
characterised,  flows  in  from  the  voluntary,  1047.  The  voluntary  pro- 
prium in  the  spiritual  is  destroyed,  and  a  new  voluntary  is  formed  in 
the  intellectual  part  by  the  truths  of  the  church;  passages  cited,  7233. 
Generally,  that  the  proprium  of  man  is  nothing  but  evil;  that  there 
is  a  voluntary  proprium  and  an  intellectual  proprium,  and  that  the 
latter  is  the  false  proceeding  from  evil ;  ill,  and  sh,  where  the  sig- 


nification of  flesh  and  blood,  and  of  anointing,  is  treated  of,  10,283, 
10,286. 

9.  The  Proprium  of  Innocence ;  that  it  exists  when  a  man  knows, 
acknowledges,  and  believes  in  heart  that  nothing  but  evil  is  from  self, 
and  that  all  good  is  from  the  Lord,  ill.  3994,  4001,  4008,  4023. 

10.  Freedom  from  the  Proprium  ;  its  state  contrasted  with  the  hap- 
piness of  freedom  from  the  Lord,  5660  end,  5786  end.  All  freedom 
from  the  proprium  or  from  man  himself  is  infernal,  5763.  Freedom 
from  the  proprium  is  nothing  but  evil,  consisting  in  pleasures  of  all 
kinds  and  in  contempt  and  hatred  of  others,  except  they  are  subservient 
to  one's  self,  5686.  He  who  is  in  freedom  from  the  proprium  is  a  devil 
in  human  form,  5786.     See  Liberty. 

11.  As  if  from  the  Proprium,  yet  not  from  the  Proprium,  That 
man  ought  to  do  what  is  good  and  true  from  the  proprium,  or  exactly 
as  if  the  power  to  do  so  were  his  own,  ill,  1712.  If  man  first  compels 
himself  to  do  good,  he  receives  from  the  Lord  a  heavenly  proprium, 
and  what  he  does  from  the  proprium  is  done  from  freedom,  ill,  1 937, 
1947,  2882,  2883,  2891.  In  the  other  life,  they  who  are  first  instructed 
concerning  influx  hang  down  their  hands  and  lose  all  delight  in  thinking 
and  acting,  because  of  the  deprivation  of  their  proprium ;  afterwards, 
those  among  them  who  are  regenerated  receive  a  heavenly  proprium 
from  the  Lord,  and  live  in  blessedness,  5660.  Man  ought  to  fight 
against  evils  and  falses  as  from  himself,  nevertheless  acknowledging  in 
heart  that  it  is  from  the  Lord;  in  this  case  good  and  truth  are  appro- 
priated, and  a  new  and  heavenly  proprium  is  given  to  him,  which  is  the 
new  will,  8179.  The  author  speaks  of  vast  numbers  in  Christendom, 
who  believe  that  all  things  are  from  themselves  and  their  own  prudence, 
not  from  divine  providence;  their  acknowledgment  of  this  in  the  other 
life,  saying  that  it  is  borne  out  by  experience,  because  the  evil  and 
impious  more  often  obtain  wealth  and  honour  than  the  good;  the 
author's  reply,  that  such  reasoning  is  from  self- intelligence  or  the  pro- 
prium, these  supposed  blessings  being  often  curses,  and  that  these 
things  are  obtained  because  men  are  led  by  the  intellectual  faculty, 
which  is  left  in  freedom;  the  hell  of  such  and  their  study  of  magical 
arts  briefly  mentioned,  10,409;  see  also  7007,  8717.  Briefly  repeated, 
that  the  evil  attribute  all  to  their  own  prudence,  not  so  the  good, 
10,779.     See  Prudence,  Providence. 

12.  To  believe  from  the  Proprium,  is  to  believe  not  from  truth,  ill. 

4137;  see  also  3812  cited  above  (1). 

13.  Truthsfrom  the  Proprium;  Worship  from  the  Proprium,  Truths 
that  are  shaped  by  man's  own  intelligence,  do  but  appear  as  truths,  for 
they  have  no  life  in  them,  8941 ;  see  below  8944.  Truths  from  which 
the  Lord  is  to  be  worshipped  are  to  be  taken  from  the  Word  only,  for 
in  every  such  truth  there  is  life  from  the  Lord,  8941.  There  are  two 
kinds  of  religious  worship  derived  from  the  proprium;  one  in  which  the 
love  of  self  and  the  world  is  all,  denoted  by  Babel ;  the  other  in  which 
the  lumen  of  the  natural  man,  and  own  intelligence  is  all,  denoted  by 
idols  and  strange  gods,  ill.  and  sh.  8941.  No  other  is  to  be  worshipped 
but  the  Lord,  because  he  who  worships  the  Lord  is  in  humiliation,  and 
in  this  state  of  humility  there  is  a  receding  of  the  proprium,  10,646, 
cited  above  (3).  It  is  supposed  by  some  that  the  knowledge  of  divme 
things  originated  in  man's  own  intelligence,  but  all  such  knowledges  are 


940 


PRO 


derived  from  ancient  revelation ;  in  proof  of  this,  those  who  are  most 
learned  have  the  least  living  view  of  spiritual  things,  and  are  prone  be- 
yond others  to  worship  nature,  ill,  8944. 

14.  That  the  Lord  alone  has  a  Proprium,  because  he  alone  is  life, 
and  man  is  but  a  recipient  or  organ  of  life,  ah,  149.  The  Lord  was  born 
into  a  church  that  was  fallen  into  an  infernal  and  diabolic  proprium,  in 
order  that,  by  his  own  power,  he  might  unite  the  divine  celestial  pro- 
prium to  the  human  proprium,  in  his  human  essence,  so  that  in  him 
they  should  become  one,  256.  The  Lord's  proprium  was  divine  good 
itself,  and  whatever  is  said  to  be  given  by  the  Father  to  the  Son,  is 
to  be  understood  as  derived  to  him  from  his  proprium,  ill,  and  ah, 
3705.  The  proprium  of  the  Lord,  understood  as  divine  good  predi- 
cated of  the  divine  human,  is  signified  bv  his  flesh,  by  the  bread  in  the 
Holy  Supper,  &c.,  ill,  and  sh,  3813.  The  proprium  of  the  Lord,  sig- 
nified  by  his  flesh  and  blood,  is  the  divine  which  he  acquired  to  himself 
in  the  human ;  the  flesh  divine  good,  the  blood  divine  truth,  ill.  and  ah, 
4935.     See  Lord  (39),  Good  (23). 

15.  Paaaagea  in  which  the  Proprium  ia  repreaented.    The  decline  of 
man  from  the  celestial  state  of  life,  and  a  proprium  conceded  to  him, 
denoted  by  the  account  of  the  woman,   131—136  and  following  pas- 
sages.    The  first  inclination  towards  the  proprium,   denoted  by  the 
words.  It  is  not  good  for  man  to  be  alone,  137—139.     A  proprium 
conceded  to  him  while  he  was  yet  in  a  good  state,  denoted  by  one,  as  it 
were  his  very  self,  created  for  him,*  138,  140.  A  proprium  still  desired, 
after  his  quality  as  to  affections  of  good  and  truth  from  the  Lord  was 
fully  known  to  him,  denoted  by  his  naming  the  beasts  and  birds,  and 
again  said  to  want  a  companion,  133,  142,  146.  The  yet  declining  state 
of  man  m  his  proprium  denoted  by  a  sleep,  and  the  proprium  itself  by  his 
nb;  the  propnum  vivified,  by  flesh,  147—150.     A  proprium  conceded 
to  him  in  this  state  also,  but  yet  vivified  by  the  Lord,  denoted  by  the 
nb  built  into  a  woman,  by  and  bye  called  a  wife,  151—155.   This  state 
of  the  proprium  distinguished  as  internal  and  external,  denoted  by  the 
woman  called  Bone  of  my  bones,  and  flesh  of  my  flesh,  156—157. 
Celestial  and  spiritual  life  adjoined  to  the  proprium  in  its  changed  state, 
and  no  longer  distinctly  perceived  as  internal,  denoted  by  the  man  and 
his  wife  one  flesh,  159—160.     Innocence  insinuated  into  the  proprium 
in  this  state,  denoted  by  the  man  and  his  wife  being  naked,  but  not 
ashamed,  163— 165.     The  succeeding  state,  in  which  the  proprium  is 
loved,  and  sensual  persuasions  and  reasonings  begin  to  prevail,  denoted 
by  the  woman  hearkening  to  the  serpent,  191,  194.  Man  so  far  seduced 
bv  his  proprium,  that  the  rational  mind  also  is  drawn  down  into  its 
pleasure  and  phantasies,  denoted  by  the  woman  persuading  the  man, 
191,  192,  207,  208.     The  spiritual  man  thinking  and  acting  from  his 
propnum  in  the  first  state  of  regeneration,  denoted  by  the  dove  return- 

♦  The  idiomatic  expression  in  the  original  Hebrew  is  translated  in  the  Authorized 
Version  a  help  meet  for  him."  Instead  of  "  meet  for  him,"  Gesenius  renders  this 
expression  -over  against  him,  suited  to  him,"  and  Dr.  Lee  makes  it  "like  his 

mom  "  tke  Jn^'f  l\"'''\t  "''^  ^^  Swedenborg  are  -  auxilium  tanquam  apud 
lUam,  the  sense  of  which  is  the  same  as  the  rendering  of  Arius  Montanus  (always 
a  valuable  guide)  "  tanquam  coram  eo,"  "one  as  it  were  himself,  before  him." 
Compare  1594,  where  the  heavenly  proprium  is  called  the  internal  man,  and  is  said  to 
LS^^^s^^VLr'  ""^'^^  '^  foret"-a„/.V....^^,  though  it  is  the 


PRO 


941 


ing  to  Noah,  and  Noah  putting  forth  his  hand  to  take  it  unto  him  into 
the  ark,  873,  878.     The  voluntary  proprium  of  man,  now  become  alto- 
gether corrupt,  denoted  by  flesh,  999.    The  Lord  present  in  conscience, 
or  the  new  will  formed  in  the  intellectual  proprium,  denoted  by  the 
covenant  of  God  with  Noah,  1023,  1038.     The  intellectual  proprium 
illuminated,  and  manifesting  the  Lord's  presence  in  charity,  &c.,  denoted 
by  the  bow  given  in  the  cloud  as  a  sign  of  the  covenant,  1042,   1043, 
1044,  1048,  1049,   1055.     The  voluntary  proprium  which  cannot  be 
regenerated,  denoted  by  the  earth,  now  mentioned  in  the  terms  of  this 
covenant,  1044,  1047;  compare  3705.  The  voluntary  proprium  with  all 
its  defiled  loves  to  be  removed  in  order  that  man  may  be  regenerated, 
denoted  by  the  flesh  of  the  foreskin  to  be  circumcised,  2041.   The  good 
in  which  the  Lord  was,  derived  from  his  proprium,  not  from  the  Father 
as  another  person,  denoted  by  the  words  addressed  to  Jacob,  "The 
earth  whereon  thou  liest,  to  thee  will  I  give  it,"  3705.    Conjunction  as 
to  truths  and  as  to  goods,  predicated  of  the  heavenly  proprium  received 
from  the  Lord,  denoted  by  the  words  of  Laban  addressed  to  Jacob, 
"  Thou  art  my  bone  and  my  flesh,"  3812.  The  proprium  of  innocence, 
denoted  by  the  black  among  the  lambs  in  the  flock  of  Jacob,  3994, 
4001,  4008,  4023.    The  heavenly  proprium,  as  to  the  good  of  love  and 
the  truth  of  faith  respectively,  denoted  by  red  and  white,  4007  end. 
The  proprium  of  good,  or  middle  good,  denoted  by  Laban,  4088.    The 
state  of  the  regenerate,  when  they  still  believe  from  the  proprium  that 
goods  and  truths  are  their  own,  denoted  by  the  words  of  Laban  when  he 
overtook  Jacob,   4131 — 4146.      The  natural  man   when  regenerated, 
without  freedom  from  the  proprium,  denoted  by  the  words  of  Joseph's 
brethren  when  they  submitted  themselves  to  be  his  servants,  5760, 
5763,  5773,  5786.    Grief  because  of  truths  when  they  can  no  longer  be 
regarded  as  from  the  proprium,  denoted  by  the  brothers  rending  their 
garments,  5773.     The  fruition  of  good  and  truth  as  if  it  were  from  the 
proprium,  denoted  by  the  overabundance  of  the  manna  gathered  on  the 
sixth  day,  remaining  in  the  care  of  those  who  gathered  it,  for  use  on  the 
sabbath,  8497.     Worship  to  be  from  divine  truths,  not  truths  from  the 
proprium,  denoted  by  the  command  that  the  altar  was  not  to  be  built  of 
hewn  stones,  8941.     Worship  into  which  truths  from  the  proprium 
enter,  not  received  as  worship  at  all,  denoted  by  the  words,  "  If  thou 
move  thy  tool  upon  it  thou  hast  polluted  it,"  8942,  8943.    The  evil  of 
the  voluntary  proprium,  denoted  by  the  flesh  of  the  bullock  in  the  cere- 
mony of  consecration,  10,035.     The  impossibility  of  divine  good  com- 
municating with  the  proprium  of  man,  denoted  by  the  command  not  to 
pour  the  oil  of  anointing  upon  man's  flesh,  10,283.     Divine  good  not 
to  be  imitated  from  the  study  of  the  proprium,  denoted  by  the  command 
not  to  make  any  ointment  like  it,  10,284,  10,286.     The  imitation  of 
divine  worship  by  aflections  of  good  and  truth  from  the  proprium,  not 
allowable,  denoted  by  the  command  not  to  make  any  incense  like  that  of 
the  priests,  10,309.     Various  passages  cited  and  br,  ex,  where  the  pro- 
prium is  denoted  by  bone,  by  flesh,  by  flesh  and  blood,  by  the  works  of 
men's  hands,  and  other  expressions;  texts  in  the  prophecies,  &c.,  149, 
155,  157,  210,  215,  253,  878,  999,  1042,  3813,  4735,  8941,   10,035, 
10,283. 

PROSPER,  to  [prosperare^t  signifies  to  be  provided;  understand. 
Providence  so  willing  it,  3117,  4972,  4975,  5049. 


942 


PRO 


PRO 


943 


! 


' 


PROSPECTION.     See  View. 

PROSTRATION,  of  the  Body,  corresponds  to  humiliation,  1999, 
2153,  2327,  5323.     See  to  Bow  Down. 

PROTEST,  to  [contestan],  in  connection  with  the  context,  signifies 
to  be  averse,  5584;  also,  precaution,  8836. 

PROVENDER  [pabulum].  Where  straw  and  provender  for  camels 
is  mentioned  (Gen.  xxiv.  25),  straw  denotes  scientific  truths  of  the 
natural  man;  provender,  goods,  3114.  To  give  straw  and  provender  to 
camels  (ver.  32),  denotes  instruction  in  truths  and  goods,  3146.  One 
said  to  open  his  sack,  to  give  provender  to  his  ass  (chap.  xlii.  27),  de- 
notes observation,  followed  by  reflection  upon  scientifics,  5495.  To  give 
provender  to  asses  denotes  instruction  concerning  good,  because  proven- 
der denotes  the  good  of  scientifics,  and  feeding  instruction,  5670,  com- 
pare 5576,  and  see  Food,  Corn,  Produce. 

PROVIDENCE.      1.  Doctrinal  Tenets  concerning  Providence,  in 
series  with  the  Doctrine  of  Charity  and  Faith.     Providence  is  the 
government  of  the  Lord  in  the  heavens  and  in  the  earth,  and  it  per- 
vades all  things  tnat  conduce  to  the  salvation  of  the  human  race, 
10,773.     The  divine  providence  of  the  Lord  extends  to  the  veriest 
minutire  of  man's  life,   10,774.     They  who  think  of  the  divine  provi- 
dence from  worldly  things,  believe  it  to  be  universal  and  not  parti- 
cular, especially  as  they  see  the  evil  enjoy  honours  and  wealth  beyond 
the  good,  and  also  that  evil  arts  are  successful ;  such  do  not  consider 
that  divine  providence  has  respect  to  what  shall  succeed  to  eternity, 
10,775.    They  who  think  aright  may  know  that  eminence  and  opulence 
in  the  world  are  not  real  divine  blessings;  but  that  life  and  happiness 
in  heaven  to  eternity  are  such,  10,776.   Evil  arts  are  successful  because 
it  is  a  law  of  order  that  man  should  act  from  reason,  and  in  freedom, 
and  no  one  can  be  compelled  to  good,  10,777.  To  leave  man  in  freedom 
to  do  evil,  is  to  permit  (or  permission  instead  of  providence),  10,778. 
Nevertheless  a  particular  providence  leads  the  evil  as  well  as  the  good, 
for  though  it  appears  that  all  is  from  their  own  prudence,  providence  is 
active  in  permitting  and  in  leading  from  evil,  10,779.     This  cannot  be 
comprehended  from  the  lumen  of  nature,  for  from  that  lumen  the  laws  of 
divine  order  cannot  be  known,  10,780.  There  is  prsevidence  (foresight), 
as  well  as  providence  ;  for  good  is  provided,  and  evil  is  foreseen,  because 
good  is  from  the  Lord  but  evil  from  man,  10,781. 

2.  Providence  treated  of  in  series  mth  the  Doctrine  of  Influx  ;  first, 
because  the  Lord  not  only  flows  into  the  will  and  thought  of  man,  but 
also,  at  the  same  time,  into  many  things  that  happen  to  him,  6480. 
There  is  immediate  influx  from  the  Lord,  and  also  mediate  influx  from 
the  Lord  through  heaven  and  the  spiritual  world,  into  the  veriest 
minutiae  of  all  things  pertaining  to  man,  6058,  6474 — 6478,  8717. 
The  providence  of  the  Lord  acts  by  influx,  and  it  is  universal  because 
in  things  most  singular,  4329,  5122,  5904,  6480—6487,  6490.  Several 
fallacies  are  opposed  to  this  idea,  especially  because  it  is  permitted  to  the 
evil  to  attribute  all  to  their  own  prudence,  for  the  sake  of  use,  6481, 
6484.  The  Lord  governs  the  world  by  the  evil  as  well  as  by  the  good, 
leading  them  by  their  loves,  6481,  6495.  They  who  think  that  provi- 
dence is  universal  according  to  the  order  impressed  on  the  universe  at 
its  first  creation,  are  advised  to  reflect  that  the  subsistence  of  things  is 
their  perpetual  existence,  thus,  that  preservation  is  perpetual  creation  ; 


also  that  the  universal  cannot  exist  except  by  the  particulars  which 
enter  into  it,  6482.     The  universal  is  not  only  dependent  on  singulars, 
but  it  is  more  and  more  universal,  or  more  elevated,  in  the  degree  that 
more  singulars  compose  it,  6483.     The  prudence  of  man  is  represented 
as  a  mote  in  the  atmosphere,  but  the  providence  of  the  Lord  as  the 
universal  atmosphere  itself,   6485.     All  accidents  as  they  are  called 
\contingentia]  are  of  providence;  also  providence  acts  tacitly  and  secretly, 
for  if  it  acted  openly  men  could  never  be  reformed,  6485  end.    Descrip- 
tion of  a  spirit  who  had  believed  that  nothing  was  of  providence,  but  all 
of  his  own  prudence,  and  that  when  heaven  flowed  into  his  delight  it 
became  hell  to  him,  6484.     Discourse  of  certain  angels  concerning  pro- 
vidence, who  confirmed  that  it  extends  to  the  veriest  minutiae  of  things, 
but  that  it  rules  them  according  to  its  own  order,  not  the  order  that 
man  proposes  to  himself,  6486.     The  same  discourse  continued,  and 
others  speaking  who  believed  in  predestination  or  fate;  it  is  replied  that 
man  has  freedom,  and  that  things  do  not  follow  from  necessity;  the 
action  of  providence  being  compared  to  the  skill  of  an  architect,  who 
makes  his  building  from  materials  which  are  prepared  in  a  very  dif- 
ferent order,  6487.     As  to  predestination  it  is  stated  that  all  are  pre- 
destined to  heaven,  none  to  hell,  6488.     As  to  evil,  foresight  is  con- 
joined  with  providence;  evil  is  foreseen,  and  good  provided,  such  evils 
being  continually  bent  to  good,   6489.     Unless  the  providence  of  the 
Lord  were  thus  in  the  most  singular  of  all  things  man  could  not  be 
saved,  nor  indeed  live ;  for  every  moment  of  his  life  has  its  series  of 
consequences  which  reach  to  eternity,   6490.     To  illustrate  that  provi- 
dence is  infinite,  the  formation  of  the  embryo  in  the  womb  is  adduced, 
how  every  part  has  reference  to  what  shall  follow,  and  finally  to  the 
complete  form ;  that  the  same  providence  is  continued  after  birth  in 
regard  to  the  spiritual  life,  6491.  Speaking  of  providence,  the  author 
reflects  that  that  the  Lord  is  thp  Father  of  all,  and  he  mentions  a  discourse 
with  his  own  deceased  father  in  a  dream ;  telling  him  that  when  a  man 
comes  into  the  exercise  of  his  own  judgment  the  Lord  is  his  father,  and 
he  has  no  longer  a  natural  father  as  before,  6492.     As  to  fortune  or 
chance,  that  even  this  is  providence  in  the  ultimate  of  order,  thus,  even 
the  throw  of  dice,  for  not  a  hair  can  fall  to  the  ground  without  the  will 
of  God,  6493,  6494  see  Fortune  ;  Influx  (especially  6982,  6985, 
6996  concerning  mediate  influx  from  the  Lord  through  heaven ;  and 
7004,  7007,  concerning  immediate  influx,  by  which  influx  into  the 
ultimate  of  order,  the  Lord  holds  all  things  in  series  and  connection). 

3.  Providence  Universal  and  Particular.  The  providence  of  the 
Lord  is  universal  in  virtue  of  being  in  things  most  singular  ;  how  strange 
that  philosophers  deem  it  more  sublime  to  think  otherwise,  1919  end. 
They  who  attribute  all  to  their  own  prudence  and  little  or  nothing  to 
divine  providence,  cannot  be  persuaded  that  providence  is  universal  for 
the  very  reason  that  it  is  most  particular,  for  if  convinced  by  the  weight 
of  argument,  they  almost  instantly  return  again  to  their  notion  of  self- 
prudence,  2694.  Perception  is  more  perfect  and  universal  in  the  degree 
that  it  comprehends  particulars  and  singulars ;  so  the  providence  of  the 
Lord,  which  cannot  be  universal  unless  it  be  in  singulars,  4329  end. 
Aflirmed,  therefore,  that  the  divine  providence,  and  also  foresight,  is  in 
the  veriest  minutiae  of  things,  and  unless  it  were  so  the  human  race 
would  perish,  51 22  end,  5894  end  ;  further,  as  to  the  distinction  of  fore- 

VOL.    II.  X 


944 


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945 


sight  and  providence,  5155,  5195,  cited  below  (5)  ;  passages  in  series, 
7007,  8478.  That  the  Lord  governs  all  things  by  divine  truth  pro- 
ceeding from  him,  not  like  a  king  in  the  world,  but  as  only  God  can 
govern,  who  sees  all,  knows  all,  and  provides  all  from  eternity  to  eter- 
nity, 8717.     How  difficult  it  is  for  men  in  the  world  to  comprehend 

these  things,  8717- 

4.  Distinction  between  Permission  and  Providence,     The  Lord  per- 
mits evil  and  the  punishment  of  evil,  but  does  not  provide  either, 
nothing  but   good   being  from   him,   and   the  permission  of  evil  for 
the  sake  of  good,  592.     The  Lord  foresees  and  sees  all  and  every 
particular  thing,  and  provides  and  disposes  all  and  every  particular 
thing ;  but  some  things  from  permission,  some  from  admission,  some 
from  leave,  some  from  good  pleasure,  some  from  will,  1755,  2447 ;  see 
below  9940.     The  spiritual  angels  perceive  manifestly  whether  a  thing' 
be  from  the  will  of  the  Lord,  or  from  leave,  or  from  permission,  1384 
end.     Whatever  is  from  the  Lord's  will  and  good  pleasure— much  that 
is  from  leave— and  s'ome  things  that  are  of  permission,  are  from  laws 
of  order  as  to  good  ;  other  contingencies  are  from  laws  of  order  as  to 
truth,  ill.  2447.     Evils  which  are  attributed  to  the  Lord  come  to  pass 
from  permission,  thus,  that  one  devil  in  hell  punishes  and  torments 
another ;  yet  these  permissions  are  from  laws  of  order  as  to  truth  sepa- 
rate from  good,  2447.     When  permission  of  evil  is  attributed  to  the 
Lord  it  is  not  to  be  understood  that  he  concurs  in  what  he  permits ; 
thus  in  temptations,  his  only  concurrence  is  in  leading  man  so  as  to 
deliver  him  from  evil  and  lead'him  to  good,  2768,  ilL  3854,  3869,  cited 
below  (5).     The  permission  of  evil  by  the  Lord,  thus  of  hell  and  the 
torments  of  the  damned  therein,  is  not  as  the  permission  of  one  willing 
it,  but  of  one  not  willing  it,  who,  nevertheless,  cannot  bring  aid ;  this 
from  the  urgency  and  resistance  of  the  very  end  of  providence,  which  is 
the  salvation  of  the  whole  human  race,  7877  end.     Whatever  exists  is 
from  the  First  and  Supreme,  thus  from  the  Lord,  because  the  all  of  life 
is  from  him;  nevertheless,   evils  and  falses  are  not  from  the  Lord, 
•because  not  from  above,  ill.  9128.    Whatever  is  from  the  Lord  is  more 
immediately  or  more  remotely  from  him,  in  this  order:    1.  From  will; 
2.  From  good  pleasure;  3.  From  leave;  4.  From  permission:  such  are 
the  degrees  of  divine  influx  and  reception,  9940.     In  all  these  degrees 
the  arcana  of  wisdom  concerning  divine  providence,  far  exceeds  human 
understanding;  but  the  arcana  of  permission  are  few  compared  with 
those  of  leave,  good  pleasure,  and  will,  9940  end.  That  leave  to  man  to 
do  evil  is  permission,  which  permission  is  necessary  that  he  may  be  in 
freedom,  and  his  freedom  necessary  that  he  may  be  disposed  to  receive 
good,  10,777—10779  cited  above  (1). 

5.  Distinction  between  Foresight  (Prcevidence)  and  Providence.  The 
Lord  has  foresight  and  providence ;  foresight  in  respect  to  man,  that  he 
may  be  in  freedom;  providence  in  respect  to  the  Lord  that  he  may  rule 
that  freedom,  ill.  3854.  To  hear,  in  the  supreme  sense,  denotes  provi- 
dence, as  to  see  in  the  supreme  sense  denotes  prsevidence;  br.  ill.  what 
is  meant  by  the  Lord  seeing  from  eternity  to  eternity,  and  providing 
from  eternity  to  eternity,  3869.  Prsevidence  has  reference  to  evil  which 
the  Lord  foresees  ;  providence  to  good,  which  he  provides,  br.  ill.  5 1 55, 
5195,  6951.  Where  there  is  foresight,  there  is  also  providence,  for  the 
one  cannot  be  supposed  without  the  other;  but  prcevidence  or  foresight 


is  not  predicated  of  good,  because  good  is  in  the  divine,  and  exists  from 
the  divine,  5195,  6951. 

6.  Providence  in  the  Regeneration  of  Man ;  that  it  disposes  goods 
and  truths  in  order,  and  so  leads  man  that  domestic  good  is  the  means 
of  introduction  to  genuine  good,  &c.,  3556.  All  the  conjunction  of  good 
with  truth,  and  of  truth  with  good  in  man,  is  provided  by  the  Lord, 
whose  providence  is  especially  operative  to  effect  such  conjunction,  ill. 
395 1 .  The  Lord  leads  man  by  his  affections,  and  bends  him  to  good 
by  a  tacit  providence,  that  he  may  be  in  freedom,  4364;  the  same  thing 
called  the  invisible  action  of  providence,  and  ill.  5508.  Providence  in 
respect  to  evil  is  nothing  but  its  direction  and  determination  to  a  less 
evil,  and  so  far  as  possible  to  good,  5155,  compare  5195  cited  below 
(5)  ;  how  this  is  done  in  temptations  when  infernal  spirits  intend 
evil,  6574.  If  the  providence  of  the  Lord  in  man's  regeneration  did  not 
extend  to  the  veriest  minutiae  of  things,  or  were  remitted  for  the  shortest 
moment,  man  would  perish;  this,  because  his  state  is  filled  with  innu- 
merable particulars,  every  one  of  which  is  fraught  with  consequences, 
extending  in  series  to  eternity,  5122,  further  ill.  5195.  The  number  of 
providential  effects  concurring  in  every  moment  of  man's  life  is  incre- 
dible; this  because  providence  extends  to  the  particulars  and  singulars ; 
and  to  most  singulars,  from  the  first  moment  of  life  to  eternity,  5894 
end;  ill.  6491;  cited  8478.  The  providence  of  the  Lord  does  not 
respect  temporal  things  but  eternal,  and  it  is  according  to  eternal  ends 
that  men  in  the  world  are  rich  or  poor;  to  the  good  also,  whom  honours 
and  riches  would  injure,  contentment  without  them  is  given,  8717  end. 
Marvellous  things  are  mentioned  of  the  divine  providence,  as  involved  in 
the  successive  states  of  instruction  and  regeneration,  10,225. 

7.  The  Stream  of  Divine  Providence.  They  are  in  the  stream  of 
divine  providence  who  have  faith  in  the  Lord,  and  attribute  all  to  him ; 
with  such  also  everything  that  occurs  conduces  to  eternal  happiness ; 
this,  because  divine  providence  extends  to  the  particulars  and  singulars 
of  all  things,  8478.  They  who  confide  in  themselves,  and  ascribe  all 
things  to  their  own  prudence,  are  not  in  the  stream  of  providence,  but 
in  the  opposite,  8478.  The  two  cases  further  ill.  8480;  especially 
10,409  cited  in  Proprium  (11). 

8.  That  Contingencies  or  Accidents^  so  called^  are  from  Providence, 
ill.  5508,  6493,  6494.     See  Fortune,  Prudence. 

9.  To  Provide,  to  do,  to  be  with  another,  ^c,  by  which  Providence 
is  denoted.  To  be  with  any  one,  predicated  of  the  Lord,  denotes  his 
divine  providence;  for  to  provide  is  to  be  at  hand,  and  to  be  defended 
from  evils,  4549.  God  doing,  denotes  providence,  because  all  that  he 
does  involves  in  it  the  eternal  and  infinite,  br.  ill.  5264,  5503.  To 
know  [cognoscere^  is  predicated  both  of  foresight  and  providence ; 
because  to  foresee  is  to  know  from  eternity  to  eternity,  and  to  provide 
is  to  do  accordingly,  5309.  To  provide  or  give  bread,  denotes  sustenance 
of  the  spiritual  life,  by  good  flowing  in  from  the  internal,  6128.  To 
say,  predicated  of  Jehovah,  denotes  foresight  and  providence,  br.  ill. 
6951.  To  keep  or  guard  denotes  providence,  because  the  Lord  pro- 
vides and  leads  to  good;  also  praevidence,  because  unless  he  foresaw  evil 
he  could  not  guard  from  it,  9304. 

10.  Seriatim  Passages  concerning  Divine  Providence  ;  first,  6480 — 
6494  cited  above  (2);  second,  a  collection  of  passages,  7007  end; 

x2 


i! 


946 


PRU 


tliird,   the   doctrinals   concerning  providence,    10,773 — 10,781    cited 
above  (1). 

PROVINCES.     See  Heaven  (5,  7),  Man  (32). 

PROVISION  [annona],  denotes  the  truth  of  the  church,  or  the 
truths  of  faith;  abundance  of  provision  has  reference  to  the  multiplica- 
tion of  truth,  5402 — 5405,  5462;  and  the  previous  passages,  527C, 
5280,  5292,  5345,  5358.  Provision  loaded  upon  asses  denotes  truths 
collated  into  scientifics,  5492.  To  buy  provision  is  to  appropriate  truth, 
6114.     See  Corn,  Food,  Produce. 

PROVOKE.     See  to  Vex,  Anger. 

PRUDENCE   [prudentia].     Certain  spirits  described  in  a  dark 
chamber,  who  were  such  as  attributed  all  things  to  their  own  prudence, 
949;  see  below  6484.     Prudent  care  attributed  to  those  who  are  in 
good,  lest  the  good  of  charity  should  be  violated,  2356,  2364.  Remarks 
on  the  state  of  unbelief  of  those  who  ascribe  all  to  their  own  prudence, 
and  do  not  acknowledge  a  divine  providence,  2694.     Men  think  it  pru- 
dent, for  the  sake  of  society,  &c.,  to  look,  to  speak,  and  to  act  other- 
wise than  they  think  and  feel ;  but  they  who  did  so  in  the  age  of  the 
celestial  church,  were  cast  out  of  society  as  devils,  3573.     Exhortation 
to  prudence  because  of  false  teachers  and  hypocrites  in  the  church,  cited 
in  the  words  of  the  Lord,  3900.  Prudence  and  circumspection  in  exter- 
nals, denoted  by  the  same  words  cited  in  the  preceding  reference,  "  Be 
ye  prudent  as  serpents,"  6398.     A  dissembHng  which  has  good  for  its 
end,  whether  it  be  good  to  the  neighbour,  to  one's  country,  or  to  the 
church,  is  prudence  ;  but  if  evil  be  the  end,  it  is  craft  and  hypocrisy, 
3993  near  the  end;  compare  6655  cited  below.     The  prudent  and  the 
foolish,  in  the  parable  of  the  ten  virgins  denote,  respectively,  those  who 
are  in  truths  in  which  is  good,  and  those  who  are  in  truths  without 
good  ;  the  whole  parable  ex,  4638.     The  prudence  of  man  corresponds 
to  the  providence  of  the  Lord ;  but  in  the  text  here  explained,  that 
which  is  from  providence  is  to  be  understood  as  not  from  prudence, 
5664.     Description  of  a  spirit  who  believed  that  nothing  was  of  provi- 
dence, but  all  of  man's  own  prudence ;  that  he  wished  for  no  heaven 
but  one  of  his  own  forming ;  but  when  heaven  flowed  into  his  delight, 
that  it  became  hell  to  him,  6484.    The  evil  call  their  craft  by  the  name 
of  prudence,  but  such  prudence  within  the  church  communicates  with 
hell ;  those  who  are  truly  of  the  church  utterly  abhor  it,  and  would 
desire,  if  possible,  their  thoughts  to  be  openly  manifested  to  every  one, 
6655.    They  who  are  most  firmly  persuaded  that  all  things  are  of  their 
own  prudence,  and  especially  those  who  have  applied  themselves  to  rise 
above  others,  are  of  all  persons  most  addicted  to  magical  arts  in  the 
other  life,  6692.     Prudence  in  a  good  sense,  indicated  in  the  passage 
where  Moses  is  said  to  look  this  way  and  that  way  before  he  slew  the 
Egyptian,  br,  6760.     Man's  own  prudence  is  like  a  mote  in  the  atmos- 
phere,  but  divine  providence  respectively  like  the  whole  atmosphere 
itself,  7007.  Remarks  on  those  who  confide  in  their  own  prudence,  who 
reason  against  belief  in  providence  because  they  see  the  evil  in  external 
prosperity,  and  do  not  consider  that  providence  regards  eternal  ends  ; 
passages  cited  concerning  providence,  7007,  8717,   10,409.     Cunning, 
dissembling,  hypocrisy,  and  all  the  arts  of  what  is  called  prudence  in 
our  day  produce  internal  deformity,  and  destroy  the  internal  life;  from 
experience  of  the  appearance  of  spirits,  8250.     Briefly,  that  the  evil 


PUN 


947 


attribute  all  to  their  own  prudence,  not  so  the  good,  who  are  led  into 
the  felicity  of  heaven  solely  by  providence,  10,779.  See  Proprixjm 
(1 1),  Providence. 

PSALMS.     See  Word. 

PSALTERY  Inablium].     See  Music. 

PUL.     See  Lud. 

PULSE,  meaning  vegetables  or  herbs  for  food  {olus]y  denotes  the 
pleasures  of  the  natural  man,  which  are  comparatively  vile,  ill.  and  sh. 
996.  When  herbs  of  this  kind  are  mentioned  as  the  food  of  man,  it 
denotes  the  little  that  evil  spirits  leave  to  man  whereby  to  sustain  his 
spiritual  life,  59. 

PULSE  [pulsy  pulmentum].     See  Pottage. 

PULSE  OF  the  heart.     See  Heart,  3635,  3884,  3885. 

PUNISHMENT  [poena].     1.  Punishments  in  Hell.     In  hell  they 
delight  to  punish  and  torment  one  another,  which  they  have  the  art  to 
accomplish  far  beyond  what  is  possible  in  the  body,  695,  1322;  see 
below  957,  967.     There  are  various  kinds  of  punishment  in  the  other 
life,  in  general  there  are  punishments  by  laceration,  discerption,  by  the 
vail,  955.    The  punishment  of  laceration  described,  among  the  subjects 
of  which  are  certain  malignant  women;  that  it  is  continued  until  they 
become  as  a  rag,   956.     The  various  punishments  of  discerption  or 
rending  asunder,  how  they  are  inflicted,  and  on  what  characters,  957 — 
959,  961.     Another  kind  of  punishment  is  that  of  conglutination,  the 
torment  of  which  is  horrible,  and  the  more  those  who  undergo  desire  to 
separate  the  more  strongly  they  are  bound,   960.     There  is  also  a 
punishment  of  discerption  as  to  the  thoughts,  like  a  conflict  of  the  inte- 
rior with  the  exterior,  accompanied  with  interior  torment,  962.    One  of 
the  most  frequent  punishments  is  that  of  the  vail,  induced  by  phantasy, 
this  is  experienced  by  those  who  see  the  truth  and  are  kept  from 
acknowledgment  by  the  love  of  self,  963.    One  mode  of  punishment  by 
the  vail  is  like  being  wrapped  in  a  sheet,  the  endeavour  to  get  free,  and 
the  continued  wrapping,  producing  desperation,  964.    The  punishment 
of  circumrotation,  and  that  they  who  suff*er  it  were  accustomed  to  arti- 
fices, deceit,  and  lies,  5188.     The  spirits  who  punish  by  discerptiou 
have  said  it  so  delights  them,  they  could  go  on  punishing  to  eternity ; 
angels,  however,  though  they  cannot  remit  punishments,  are  present  to 
moderate  them,  957  end,  967.     Punishments  in  the  other  life  are  not 
suffered  for  hereditary  evils  but  for  actual  evils,  and  unless  they  were 
permitted  those  who  suffer  them  would  have  to  be  detained  in  some 
hell  to  eternity,  for  otherwise  they  would  infest  the  good,  966,  967.* 
All  punishment  and  torment  is  turned  into  good,  and  into  some  use  by 
the  Lord;  but  punishment  itself  is  from  evil,  and  is  inherent  in  it,  696. 
Infernals  cannot  be  tormented  by  remorse  of  conscience,  for  they  have 
had  none,  all  who  have  conscience  being  among  the  happy,  965;  for 
other  punishments  and  the  state  of  life  in  particular  hells,  see  Hell 
(3).  That  infernals  cannot  desist  from  evil  unless  compelled  by  punish- 
ments, the  pain  of  which  exceeds  the  delight  of  doing  the  evil,  7188, 
further  ill.  7280. 

2.   That  Evil  punishes  itself,  and  anything  to  the  contrary  is  so 
written  from  the  appearance  ouly,  689,  696,  967,  1311,  1683,  185 7i 

*  See  errata  at  the  end  of  this  volume. 


948 


PUR 


r 


PUR 


949 


JLs  mis  f,^'^,'  "^^.^'/^'t  '223.  8226,  9048,  and  other  pas- 
Kn  ™n7.i  ^  ^"uT  '"'•' '"  ^^"'  (^)-  Not  only  does  evil  contain 
narv  mi  /*°  ;  but  as  soon  as  any  infernal  spirit  exceeds  his  ordi- 

BlanaZ  „f  tK°  7'' P"''',^'""^  ^P^t^  "«  «'  hand.  5798.  Further  ex- 
thTU      ^^f"^^'  ""^  *•""  "  "'^"^  '"  ">«  "orid  of  spirits,  because 

nrn!^„r  '  i''-^?..  ^''T'/'^"'*  punishing  spirits  described,  and  the 
proiances  to  which  they  belong,  5185,  5381,  8632.  10,382. 

d^JiJi^":  w  f"""*'"""*  "'""e'i  «'»  the  Word.  Punishments, 
as  mori,  U  °'^u^  "'"  •T''*  of  Jehovah,  are  seen  by  the  angeU 
6907  ?^'  ^rr  *''  P^'shment  of  the  evU  is  mercv  to  the  go°  d. 
minfinnpH  l^'  '',  T^l"  >''"''  "^  ^"^''t'on  and  punishment  are 
men  ofiL  f  l'""'/'  '^'"'''  ^*"°'**  ''"«  ^s""'""  "f  truth  and  punish- 
nunishln^  i      i  '?'""'«•  "h.ch  denotes  the  vastation  of  good,  and 

k,"„Tnf  i  *"''  *^-  ''f-  """^  **•  7102.     Explanation  of  the  three 

Mnds  of  punishment  offered  to  the  choice  of  David.  10,219.  See  Lord 

V  ^Jt  APPEARANCE. 

Drest;vh!!f  fuT  ""''P'"ti^!f  P^nMmmts;  that  it  was  for  the  sake  of 
fnexte^s.  4207"^"''*'"'  °'"  *""'''  """^  "^'"^  '""^y  "-"  -'^ 

t«,n\>^^-  ^l"^'""^'*  '»  'he  Jetouh  Law;  that  they  were  principally 
two;  stomng  because  of  the  false,  and  hanging  (probably  after  behcad- 
frot  trrir/r''  '•'''  ^^^C.  That  the°e|ulhme/ts  w"e  de  "ed 
hv  whil  ?K        ffPresentative  church,  7456.     That  the  laws  of  order 

gL:'S/,l759;  zrt:'o:':.r  "^^  °^  '-'•»  -^"-^  ^-" 

orde^;  tW  MlT-rr'  °/.f*<«'*'"'««  C*-^  '«««»«"]  is  from  the  law  of 
^ntl    fh..c      7''-  ^'"'f  J'"  '""'  punishment,  and  all  good  its  recom- 

C*82 14  829VQn!i"f  "^.J^?  °'^""  '"''''  "P°"  "'»=<' ''h"  '^ould  do 
lav  of  fin.  nr  1  ;•.?•'■  ^^^  '^payment  of  one  thing  for  another  by 
«7jjTt  '*''"""»"•  "a«  appointed  because  evil  and  the  punish- 
ment of  evil  corresponds,  9102 9103 

Dunfsh  foTttT'*  "-C"*'  ^»"f«^  «*»"■'«•  It  was  their  custom  to 
tWs  law  w«t  1,-  ^'."'""ll  n°'^  •"'  companions  and  his  whole  house ; 
ZsSreXilH  •''""  •>«"'.,  because  those  who  are  associated  there 
TZlfl  i^^'  "•  f^y  "''  'bey  do,  and  act  as  one  against  good ; 
n  the  world  however,  this  mode  of  punishment  is  altogether  contrar^ 
to  "I'^e  °'de^  Wause  here  the  evil  and  the  good  mix  t^gethe^S? 
PrX,f^'  P/^'''7"'  °^°'h  "denotes  genuine  celestial  gold,  ill.  9781. 
Sdl^  10  296     p''"?'  "  '^«"«'e^i"'»ost  truth,  which  is  spiritua 

fi  32oV^l902      An    "'5  ''"'"°'  K^''"'  b"'  ""'y  appearances  of 
PiiRi^;/<?S?/r.x^"  ^"^  "  PU'e.  all  evil  impure,  10,301. 

represent  nurilT    V   '•  ?«■  ^'"'^'^  ""«''  of  ci^um'cision  was  to 
S   9fi^ro?SS  °a/J°'?.?^^'*'^  ""'""J  '°^es.  2039.  2049.  2051. 
20o6,  2632,  2/99,  / 044.  9659.     All  alike.  Gentiles  as  well  as  Chris 
tians,  require  to  be  purified,  but  it  is  especially  imiwrtant  whhi?  he 

2549'  205r"¥h:*- r "'  '■";"•"  *'"""'  "•^  """l  to  beSnet 
:„■?  J  A"  The  interiors  of  man  need  to  be  continually  purified  of 
evils  and  falses.  and  so  far  as  the  precepts  of  purification  are  obeyed  by 
man.  he  comes  into  divine  order.  2634.*^  It  is  in  the  external  orYaturi^ 
rnan  that  purification  mnst  take  place,  otherwise  the  good  of  °ove  from 
the  Lord  cannot  flow  in,  sh.  3147,  3148;  see  below  9572.    Spiri  u« 


purifications  which  are  purifications  from  evils  and  falses,  can  only  be 
effected  by  truths,  which  are  called  truths  of  faith,  5954  near  the  end, 
7044,   7918,  ill.  and  passages  cited    9088,    9959,    10,028,    10,229, 
10,237,  10,238.    When  man  is  first  purified,  it  is  by  truths  such  as  he 
can  apprehend  sensually,  afterwards  by  interior  truths,  then  by  more 
interior,  and  so  on,  10,028.     A  man  is  not  yet  purified  when  he  acts 
from  the  truth  of  faith,  but  when  his  state  is  changed,  and  he  begins  to 
act  from  the  good  of  charity,  7906;  see  below  10,239.     Purification 
must  be  done  in  the  natural,  because  the  internal  or  spiritual  thinks 
and  wills  in  the  natural  while  man  lives  in  the  body,  9572,  further  ilL 
10,237.  All  expiation  done  by  washings,  sacrifices,  and  burnt-offerings, 
represented  purification  of  the  heart  from  evils  and  falses,  thus,  regene- 
ration, 9959,  further  i7/.  10,109,   10,143,   10,229.     After  purification 
from  evils  and  falses,  the  implantation  of  truth  and  good  js  predicated, 
next  their  conjunction,  thus  regeneration,  20,143,  10,237^.     The  dif- 
ference between  regeneration  and  purification  is,  that  regeneration  pre- 
cedes and  purification  follows;  the  unregenerate  may  indeed  be  led 
away  from  evil,  but  he  is  never  purified,  while  the  regenerate  man  is 
purified  daily,  sh,  10,239.    By  pure  is  meant  without  evil;  when  predi- 
cated of  truth,  without  the  falses  of  evil,  10,296,   10,301.     In  the 
original  Hebrew,  there  are  two  words  to  express  purity;  one  denoting 
cleanness  or  exterior  purity,  the  other  interior;  passages  cited,  10,296. 

2.  To  be  purified,  or  cleansed  with  water,  denotes  to  be  sanctified, 
ill.  and  sh.  4545.  To  be  purified  by  the  blood  of  the  Lord,  denotes  the 
reception  of  the  truth  of  faith  from*^him,  9127  near  the  end. 

3.  Purification  of  the  Blood;  that  it  has  its  correspondence  in  the 

spiritual  world,  5173. 

4.  The  Purification  of  Ideas  ;  that  it  is  continually  m  progress  with 
the  spiritual  angels,  2249  end.  Purification  goes  on  perpetually  in 
heaven,  and  no  angel  can  arrive  at  absolute  perfection  to  eternity,  4803. 
No  one  can  be  elevated  into  heaven  unless  purified  of  whatever  infests 
truths  and  goods;  thus  unless  mere  scientifics  and  falses  are  removed, 
6639.  Purification  of  the  truth  from  what  is  false  cannot  take  place 
without  a  fermentation,  or  combat  of  the  false  with  truth,  and  of  truth 
with  the  false,  7906.  Good  cannot  be  conjoined  with  truths  before 
they  are  purified  from  falses,  8725. 

5.  That  Man  is  not  purified  from  Sins,  but  that  he  is  withheld  from 
them,  so  far  as  he  can  be  held  in  good  and  truth,  9333,  further  ill. 
10,219,  passages  cited  10,057;  compare  10,239  cited  above  (1). 

6.  The  greater  Purity  of  Interior  Substances  and  Forms  compared 

with  Exterior;  thus  of  things  seen  in  the  other  life,  and  of  the  bodies 

themselves  of  spirits,  3726,  3813.     It  is  in  the  purer  substances  of 

nature,  and  of  man's  organization  within  nature,  that  influx  from  the 

spiritual  world  is  proximately  received,  4524.     Interiors  are  purer  and 

also  more  capacious  of  reception  than  exteriors,  the  difference  being  as 

thousands  to  one,  5707.    How  all  things  are  composed  by  the  insertion 

of  singulars  within  particulars,  and  of  particulars  withm  generals,  and 

thus  by  degrees;  but  that  difference  of  degree  must  not  be  mistaken  for 

difference  of  purer  and  grosser  which  obtains  within  one  and  the  same 

degree,  5114,  5146,  6465. 

PURPLE.     See  Colours.  .      r  t      u      j 

PURSUE,  to  Ipersequi],  where  Laban  is  in  pursuit  of  Jacob  and 


950 


QUA 


!hat13'"4i?2"°  N„?f  """""""^  "J"^""'  ?f  «°"J'"'«'ion.  Predicated  of 
of  tJ!^  u  *  '?  P"""^'  """e'e  "  's  said  the  terror  of  the  sons 

thprnin'^'^  Tk  't"'*  '&°  "^  '"  S°°''«  "°'J  t'u'hs.  4555.  Pursue  after 
btck    d^nnf  *:{  •^"'^P,''  "^u^"  ^/  "'^••^'J  Ws  brethren  to  be  brough 
dfido??h?   ^'r't''*?>%»''J.T*'''   to  overtake,  adjunction;  pre- 
dicated of  the  celestial-spiritual  with  truths  in  the  natural.  574-1   5745 

aTesTnotf^h'''""^''  °^"'*  ^S^P*'""^  ^^^'^  'I'^y  followed    he  Israel: 
W  «9n«     '^^.'=?''«»^°"'' '°  subjugate.  8136,  8152,  8154;  to  do  vio- 
lence, 8208;  to  infest,  8290— 8291. 
PUSH.  to.     See  to  Strike. 

to  bla'^nW^"  ^'T*  <^°''"esP0"d  to  the  filthinesses  of  evil;  pustules 
iheiTcombLl°7".9T  "'^P"*.'"'.«  to  filthinesses  of  evil'sn^d  blas- 
theXrr?^.^!.]'  ^^^^-  ^«»f"P"°n  of  the  spirits  who  correspond  to 
eardrum  v.  ?'%°'"  "»P?!"""nes  which  affect  the  pleura,  t^e  peri- 

mZ' XliP""^"^-     ^^  P'-A'^K  ('4). 
Dut  lffJh?l    ^'"'/UT  ON.  to.  [exuere.  induere].    The  Lord  said  to 
Truth  that  fenr"J"".''^  ^n" /''?  '"°'^"'  2063.^2523.  2649,  3318 
truth  unitpit        F^'  '""  ^"I"'^^  something  from  the  human,  but 

was  merelv  h,.  J      ^rl«.<^P«™ted  fro™  himself,  and  put  off.  all  that 
The  ZKrri,''"''  '^^  successively  to  the  last  hour  of  his  life  iu 
Lord  red  • 'a  In  f    A^^  *''!,"  "^  t.°S"  'he  Son  of  Mary.  2649.    The 
the  human  ill  1^'°' ?!:''*'•"  ^""'""■'  ^°  f^"'  ""'hing  remained  of 
vessels  ZmlTI!      '°\'^^  T"'"J  "''^'  *°  «"eh  a  degree  that  the 
S   33lT    T„  "  »•  '''""i'  ^  ^*'''''  ^«^^*'«  "^  ">  he  understood 
aDDarentfr,f/h.       1    *'?^  °^.*''.*  '"'"^''"''  human  the  Lord  put  off 
mTthe  Drior  ft;r    P"'  °°  the  infinite  and  eternal  divine.  3405.     In 
TtheLo^d    th^n'"%°°'  "."'P'^f''  '•"'  '«'°»'«''  by  regeneration ; 
erased  a^dixt.ri"'  '".""^^  •^"T''  ^~™  'he  mother  were  actua^ 
Whenhefnn.r-fi*/5!-    u"""  '^"r"'  '^*>^'^«''  iu  their  place,  687/ 
the  mother  iLI  2       )^  k""""'  ,*•""  ^°'^  P"'  "^  '''«  human  from 
lon^rthrClfPM  ""  I''!  ^"""0*"  '^'•'"'  '•"'  f"«'her,  so  that  he  was  no 
longer  the  Son  of  Mary  but  the  Son  of  God,  10.830     To  nut  on  i-s  tu 

commnn^ate  and  hnbue,  3539;  also,  to  be  WopLed'^^anTcon  o  ^e  ! 
(25,  41)/    ^  "  ''"'''*  °^  ""<*  annihilate.  4741.    See  Lord 

PUTH.     SeeLvBiA. 

worS™S/CrS  848lS'^¥l'^';'f  ^^"=  '"^^1 
filthiness  predicated  of^vS^st^'sSOO         "^'^  '''"°'''  '"'^^""'' 
PYTHONS.     See  Magic  (1). 


I 


Q 

QUAIL  [co<Kmu;].    See  Selav. 

OTIAt'ity^''T1^  T**^  "r"S  other  religious  sects,  5432. 
H..  !u-^^,T .[?"?'':]•     By  1"ahty  is  meant  whatsoever  is  involved  in 
the  thing  of  which  It  is  predicated,  3935.     Quality  is  not  '0^^- 


QUA 


951 


stood  as  one  simple  thing,  but  as  containing  innumerable  things  «,h;.l, 
can  only  be  seen  in  the  light  of  heaven,  3935,  493^  Qulut/clirS, 
be  understood  from  relatives,  and  relatives  Appear  frorthfapDercen 

itTnf  l?Pr""'  ^^t\    ^"''"'y  '«  predicated  of  form;  thus  good  ht 

s  ouahty  from  truth,  because  good  in  itself  is  a  faculty  which^receivcs 

OtATpi'^v  '^^o" ''"'h.  9643.     See  Good  (21).  ^  "'' 

is  .^S^^XlI^rtu.tlltT'  '"''''■  ''">  "  -^'^^  ^'''^'^ 

tion^^ot^Jt^ff  ?/  7.^  Y9^H°  t^'"^'^]-  '•  ^"'^'"^  Signijlca. 
life  '^^Z7  Vf*  "^^""/-f^-  Instead  of  fixed  quarters  in  the  other 
life,  are  states  of  love  and  intelligence;  and  everyone  dwells  in  7h^ 

K:e;Tn?tC"  Lrb;  torteos^L^^^^^  '"'r^^  '^«' 

denote  the  «*«»»  «f  fV^I  k  '  .     ^"e  four  quarters  hkew  se 

aenote  tne  state  of  the  human  race  as  to  bve  and  faith?  1605  end  Th^ 
situation  of  the  quarters  in  the  other  life  is  determined  by  the  human 

»K»  ;'  f  •  •  ^''^  '^?"'  ''"*'■**"■«  •'enote  states  of  good  and  truth  and 
the  extension  of  good  and  truth  is  described  by  them  in  the  Word-  the 
sgnific^tion  of  each  quarter  very  fully  ,h.  from  passages  in  tl^epl'phe! 
of  CanLn  r  '"f.  «'"''"'•""•'"/'  ">^  tabernacle,  from  the  bouSries 
reoeated  OfiT  V  *''""P"'«  '^^  ^^^  ^^'^^'^^^.  &«..  3708;  the  camZg 
Z-vi^  V  .u""*  P"''"?*'  *="*''•  The  signification  of  he  quarters"! 
derived  from  the  reception  of  the  Lord,  and  his  appearance  i^  the 

a  e  in  wv:n''i;irAt'i"dr^''"K'  '""*'''/'•""  '""^  '^^'  of  th-e  -h: 

are  in  Heavenly  light  and  heat;  but  north  and  west  from  the  states  of 

^er  9642  oy^norJ^"'^  '•""  '""*'  '^  "^^^  '«  signified  by  the  qufr- 
"/j.  ^°^f'  9750,  9755.     Every  state  of  the  good  of  love  and  the  truth 

1  i"„n7T''  'V^'  signification  of  thf  four  quartersi  st  s  of 
o  nfrth  Qfiir  /r'  '"."*'*'  f"""'  °f  *•>«  t™th\f  faith  by  south 
noted  hvL5"     I-t^"/"  states  of  good  and  truth  respectively  are  de- 
ri!  r         f"**  T^^'  "»^  «**™''  in  each  case,  by  west  and  north  • 
9927in^''T'"  f""'^'  ""  '™"'^  '"'<'  goods  in  order,  9648,  9668 
Z%  2         u  "'"''  '^f  ^^''  '"  "  "Sht  line  from  the  sun  of  hrven 
fZfh  *°'t  "•«'/'«  r  '••'  S'^'^  "f  lo^^'  southwards,  those  whoTrHn 
truth;  northwards,  those  who  are  in  truth  obscurely,  9668  •  further  I 

o  thfr  „r;i  ^\l        "'"'  ^u^""^  •"  ''^•^^»  "  determined  with  respect 
to  the  Lord  as  the  sun  or  the  east;  those  who  front  the  east  beinrin 

Suth^1X°l  "^  rJ'  r°'t%  '"  •''^"«'«'=  *'«'-  wholccu^y^the 
south,  in  the  clear  light  of  truth,  &c.,  10,179,  10,189.   To  the  right  of 

the  sun  ,n  heaven  is  the  south;  to  the  left,  the  north;  in  front  thf  east 

situation  o£  the  evd  is  m  every  case  opposed  to  that  of  the  good-  thus 
e^M%'"n'.'""l°°'  '•'"'■  f"^  ""^  '"--"^d  '» the  Lord;  thoseTho  areTi! 
10 Ir.  ^*°.n''^T''A"''  '^"^^  "''«  ««  i°  fo'ses  to  he  north.  10,?89 
othJr  ifrh;  y^°-    y^'"^}^'  *■""  '^'  <>"«''"  ■«  determined  in  the 

:Si'ltwTs."r0.42r  '""""  ""  '""  '"'""^^'^''^  ^"  ''"-  '^'•o 

hen^'  thTcn^r^"*!-     '^'"  '"'•  u""?"^.'"  ">"  '^°'<'  ''^"O'es  the  Lord ; 
nence  the  custom  of  praying  with  the  face  turned  to  the  east.  98,  101, 


952 


QUA 


397,  398,  1250,  4288;  see  below,  1451,  9642.   The  east  wind  so  often 
named  denotes  influx  by  which  phantasies,  or  evil  spirits  who  are  the 
cause  of  them,  are  dispersed,  sh,  842.     The  east  wind  thus  understood 
is  itself  from  companies  of  spirits,  and  after  the  evil  spirits  are  dispersed 
it  produces  a  state  of  most  serene  peace,  842;  see  below  7679.     The 
east  denotes  the  Lord,  and  hence  celestial  love;  a  mountain  in  the  east, 
charity,  1248,  1249,  sh.  1250,  1593,  1837.     The  east  denotes  charity 
from  the  Lord,  1289—1291.     The  east  denotes  Jehovah  himself  as  to 
love,  and  not  only  so  but  he  really  is  the  east,  1451 ;  see  below  2441, 
3708.     When  predicated  of  the  Lord  sojourning  in  the  world,  the  east 
denotes  his  internal  man,  which  was  divine,   1 593.     The  east  denotes 
those  who  were,  and  also  celestial  love;  the  west,  those  who  will  be, 
who  are  not  in  love,  1605.     The  first  time  of  the  Church  is  denoted  by 
the  east  or  day-dawn,  its  last  time  by  the  west  or  close  of  day,  1837. 
The  sun  and  the  east  equally  denote  the  Lord;  the  sun's  rising,  his 
presence,  or  advent,  2441.     Land  of  the  east  denotes  the  good  of  faith, 
or  charity  towards  the  neighbour,  which  is  nothing  else  but  a  life 
according  to  the  precepts  of  the  Lord;  hence  they  who  had  knowledges 
of  good  and  truth  are  called  sons  of  the  east,  and  the  wise;  also  that 
the  land  of  the  east  was  Aram  or  Syria,  3249,  3762,  10,177.  East  and 
west  denote  states  of  good;  north  and  south,  states  of  truth,  ill.  andM. 
at  length,  3708.     The  east  denotes  the  Lord,  and  the  good  of  love  and 
charity  from  him;  this,  because  he  is  the  sun  of  heaven,  whose  light  is 
intelligence  and  wisdom;  passages  cited,  3708,  3900,  5097;  see  below 
9668.  The  east  wind  is  used  to  express  a  means  of  destruction,  because 
it  was  a  dry,  tempestuous  wind,  very  destructive  in  its  effects;  hence  its 
application  to  express  the  efl^ect  of  divine  power ;  also  because  influx 
from  the  Lord  loses  its  grateful  character  when  it  falls  into  hell,  because 
there  it  is  turned  into  the  opposite  of  love,  and  produces  torment,  7679. 
The  cessation  of  influx  from  the  Lord  (as  described  by  the  east  wind),  is 
denoted  by  the  west  wind,  or  wind  of  the  sea,  which  is  its  opposite, 
7702.     The  wise  men,  or  sons  of  the  east,  who  came  with  offerings  to 
the  Lord,  were  of  the  ancient  church,  and  were  acquainted  with  the  sci- 
ence and  wisdom  of  the  olden  time,  3249,  3762,  9293.     The  situation 
of  temples,  east  and  west,  was  derived  from  representatives  known  in 
ancient  times,  9642  end;  that  of  the  tabernacle  br.  ex.  9668.     The 
entrance  to  the  tabernacle  was  at  the  eastern  side,  because  it  is  by  the 
good  of  love  that  the  Lord  enters  heaven,  sh.  9668.     In  heaven,  the 
east  is  where  the  Lord  constantly  appears  as  a  sun ;  in  a  line  from  east 
to  west  are  those  who  are  in  the  good  of  love ;  to  the  south,  those  who 
are  in  the  light  of  truth ;  to  the  north,  those  who  are  in  shade,  9668. 
The  Lord  is  the  east,  or  the  morning  because  he  is  the  sun  of  heaven, 
and  this  sun  never  sets  but  is  always  in  its  rising,  10,134. 

3.  West  [occidens].  The  west  denotes  obscurity  of  state,  and  this 
in  contrast  to  the  east  which  denotes  clearness,  1453.  The  setting  of 
the  sun,  or  its  westing,  denotes  the  time  and  state  of  the  church  before 
its  consummation,  1837.  The  setting  of  the  sun,  or  evening,  denotes 
obscurity,  predicated  of  intelligence  as  to  truth,  and  of  wisdom  as  to 
good,  ill.  and  sh.  3693.  In  a  more  opposite  sense,  the  setting  of  the 
sun  denotes  the  state  of  those  who  are  in  no  charity  and  faith,  which  is 
predicated  as  false  and  evil,  3693.  From  east  to  west  is  predicated  of 
state  as  to  good;  the  west  good  in  obscurity;  in  the  opposite  sense,  a 


QUA 


953 


fnH  f«  li?7^'  *^- ^708.  The  east  denotes  the  Lord,  and  the  good  of  love 
and  faith  from  him ;  the  west,  a  state  in  which  these  cease  to  be  thus 
no  acknowledgment  of  the  Lord,  no  good  of  love  and  faith,  3900!  Th^ 
tunes  of  the  day  from  sunrise  to  sunset  denote  states  and  their  muta- 
tions;  sunset  when  the  state  predicated  ceases,  8615.  Sunset  denotes 
thltnJ  f  1  -'"^  the  delights  of  external  loves,  9213.  East  denotes 
the  good  of  love  m  its  rising,  or  with  those  who  are  in  clear  perception  ; 
west,  the  good  of  love  m  its  setting,  or,  with  those  who  are  in  obscur^ 
perception,  9642  end,  9653.  The  west  denotes  good  in  obscurity,  and 
good  IS  m  obscurity  when  in  the  natural  man,  9755.  When  the  sea 
is  put  for  the  west,  it  denotes  scientific  truths,  ill,  and  sh.  9755.  The 
west  m  heaven  exists  from  what  is  opposite  [ex  adverse]  to  the  sun 
of  heaven  or  the  Lord,  and  where  somewhat  dusky  appears  in  place  of 
the  sun  of  this  world  when  it  is  thought  of,  9755.      ^  ^ 

4.  South  or  Mid-day  [meridies].  The  south  denotes  a  state  of  life 
predicated  of  wisdom  and  intelligence  from  the  Lord,  ill.  and  ^IhsS 
belL^'^OO  SI 04  Tv!  ^*g":S^^  g^^d'  «lto  light,  truth,  1458;  see 
InXi  '  }^  '  T^^  '^"^^  "^'"^^"^  ^  ^^^^d  s^^te  of  the  interiors, 
and  there  are  two  such  states,  one  into  which  man  is  introduced  by  the 
celestial  loves  of  infancy,  the  other  by  knowledges,  1548.  The  sou^h 
denotes  the  ight  of  intelligence,  which  is  the  same  thing  as  a  lucid  state 

of  J^VTor  Tf "    k"""]^  ^^  '^'  ^°"*^'  ^-^^^^  ^h-  g-d  and  truth 
of  faith   2o00     The  south  denotes  divine  light,  the  light  of  intelligence 

t:\7of  """^^  Y  ""i  '^'  r>  '^'  P^^^^  ^^d  ^'^'^^^  which  thaTufe 
\:  tu  '    '    r  u      r^  °°!;^''  ^^"°^®  ^^«^^s  as  to  truth;  the  south  when 
truth  is  m  light,  the  north  when  truth  is  in  obscurity,  sh.  3708,  9642 
JNoon  or  mid-day,  expressed  by  the  same  word  as  the  south,  denotes  a 

itl  t  VfX  '^'''  '^^'-     ^i!^-^^^'  ^"  '^'  ^'^''^^>  is  from  the  dear 
light  of  truth;  evening  from  the  occultation  of  truth,  ill,  5962;  the 

opposite  states  in  hell,  61 10.  South,  and  towards  the  s^uth,  mentioned 

ih.tt      i       I^^  ^^'*  '"  ^^^'^'^  '"  ^^^^^  t^«  I^ord  appears  a  sun  ; 
the  south,  where  he  appears  as  a  moon;  passages  cited  concerning  the 

froTr  7 '^'k'  Lord's  spiritual  kingdom  by'divine  truth  procefd  ng 
from  his  divme  human,  9684.  ^  ^ 

5.  North  [septentrio].     The  north  is  put  for  darkness  to  indicate  a 
state  devoid  of  truth,  1326  end.  The  north  denotes  a  state  of  ignorance 

Church,  that  is,  who  are  m  darkness  as  to  the  truths  of  faith,  also 

lGnro'Jo''''^J  '"  '"u"  '  ^}^  '°"^h'  those  who  are  within  the  church, 
1 G05,  9642.  The  north  and  south  are  predicated  of  state  as  to  truth 
!f  /''??'/.?  obscure  state  in  a  good  sense;  and  a  dark  state,  thus  a 
state  ot  falsity,  m  the  opposite  sense,  sh.  3708.  Land  of  the  north 
denotes  ignorance  of  good,  caused  by  ignorance  of  truth;  thus,  in  a 
fu^^'l'^ni  the  upright  Gentiles  with  whom  a  new  church  can  be  insti- 
tuted,  3/08,  9642.  In  the  opposite  sense,  the  north  denotes  both  the  false 
from  evil  already  existing,  and  the  false  which  produces  evil ;  the  one 
signified  by  Babel  the  other  by  Gog  and  Magog,  3708.  The  north 
denotes  the  sensual  and  corporeal  part  of  man  from  which  evil  springs, 
and  the  end  of  the  church  when  the  sensual  predominates,  8408.  Land 
ot  the  north,  denotes  obscurity  predicated  of  state  as  to  faith,  9042. 
liy  the  north  is  meant  distance  from  the  interiors,  consequently,  where 


Ii 


954 


QUA 


QUA 


955 


truth  is  in  its  shade,  and  of  this  distance  length  is  predicated,  9642. 
The  north  denotes  the  exteriors  where  truth  is  in  obscurity,  thus  the 
exteriors  of  heaven  and  of  the  external  man,  9648. 

6.  Passages  in  the  Word,     A  garden  planted  by  Jehovah  God  in 
Eden,  eastward  (Gen.  ii.  8),  denotes  the  intelligence  of  the  celestial 
man,  which  flows  in  by  love  from  the  Lord,  98,  101.     Cain  said  to 
dwell  in  the  land  of  Nod  towards  the  east  of  Eden  (chap.  iv.  1 6),  de- 
notes the  state  of  those  who  formerly  were  celestial,  now  without  truth 
and  good,  397,  398.     The  sons  of  Shem  said  to  dwell  from  Mesha, 
coming  towards  Sephar,  a  mount  of  the  east  (chap.  x.  30),  denotes  the 
extension  of  internal  worship  from  the  truths  of  faith  to  the  good  of 
charity,  1248 — 1250.     Men  journeying  away  from  the  east  previous  to 
the  building  of  Babel  (chap.  xi.  2),  denotes  a  receding  from  charity, 
1289 — 1291.     Abram  said  to  pitch  tent  in  a  mountain  east  of  Bethel, 
having  Bethel  on  the  west,  and  Ai  on  the  east  (chap.  xii.  8),  denotes  a 
state  of  the  Lord  in  his  boyhood  progressing  in  celestial  love,  but  as  yet 
in  obscurity,  1449 — 1453.     Abram  afterwards  journeying  towards  the 
south  (ver.*  9  and  chap.  xiii.  1),  denotes  his  further  progress  now  in  a 
state  of  light,  1456—1458,  1548.  His  journeying  still  further  described 
«*  from  the  south  even  to  Bethel "  (chap.  xiii.  3),  denotes  from  the  light 
of  intelligence  into  the  light  of  wisdom,  1555.  Lot  said  to  journey  from 
the  east,  when  he  parted  from  Abram  (ver.  1 1),  denotes  the  state  of  the 
Lord  as  to  the  separation  of  the  external  man  from  the  internal  or 
divine,  1593.     Abram  commanded  to  look  northward,  and  southward, 
and  eastward,  and  westward,  after  the  separation  of  Lot  (ver.  14),  de- 
notes the  state  of  universal  perception  into  which  the  Lord  came  when 
the  cupidities  of  the  external  man  were  removed,  1605.  The  sun  in  the 
west,  or  going  down  before  Abram* s  vision  [ad  occidendum,  chap.  xv. 
1 2],  denotes  the  approaching  end  of  the  church  when  there  is  no  longer 
any  charity,  1836,  1837.     Abram  said  to  journey  towards  the  land  of 
the  south,  now  on  his  way  to  Gerar  (chap.  xx.  1),  denotes  the  progres- 
sion of  the  Lord  in  the  goods  and  truths  of  faith,  2500.     Isaac  said  to 
be  dwelling  in  the  land  of  the  south   (chap.  xxiv.  62),  denotes  the 
rational  man  in  divine  light,  3195.     The  sons  of  Abraham  and  his  con- 
cubines sent  away  from  Isaac  eastward,  towards  the  land  of  the  east 
(chap.  XXV.  6),  denotes  the  separation  of  the  spiritual  of  that  class,  and 
their  state  one  of  charity,  3249.     The  promise  given  to  Jacob,  Thou 
shalt  break  forth  to  the  west  (ad  mare—to  the  sea),  and  to  the  east, 
and  to  the  north,  and  to  the  south  (chap,  xxviii.  14),  denotes  infinite 
extension  predicated  of  good  and  truth  respectively,  thus,  all  states  of 
good  and  truth,  3708.  Jacob  said  to  go  towards  the  land  of  the  sons  of 
the  east  (chap.  xxix.  1),  denotes  elevation  to  celestial  truths,  here  called 
the  truths  of  love,  3762.    The  quarters  mentioned  in  the  description  of 
the  tabernacle;  twenty  boards  for  the  south  side,  twenty  for  the  north 
(Ex.  xxvi.  18,  20),  deuote  sustaining  good,  where  truth  is  in  light,  and 
where  it  is  in  obscurity,  9641,  9642,  9648,  9649.    The  two  legs  or  side 
toward  the  sea,  or  the  west  (ver.  22),  denotes  where  good  is  in  obscu- 
rity, 9653.     The  golden  candlestick  to  be  set  over  against  the  table 
towards  the  south  side  in  the  tabernacle  (ver.  35),  denotes  the  illumina- 
tion of  the  Lord's  spiritual  kingdom  by  divine  truth  in  its  light,  9684. 
The  table  with  the  shew-bread  at  the  northern  side  (ver.  35),  denotes 
good  in  obscurity,  9685.     Hangings  for  each  side  of  the  court,  south 


and  north  (chap,  xxvii.  9,  11),  denotes  the  truth  of  faith  as  received  in 
the  ultimate  heaven,  some  in  light,  some  in  obscurity,  9742,  9750. 
Hangings  for  the  breadth  of  the  court  on  the  west  side  (seaward),  and 
for  the  breadth  of  the  court  on  the  east  (verses  12,   13),  denote  scien- 
tific truths  in  the  ultimate  heaven,  and  the  good  of  love,  9755,  9758. 
The  wisdom  of  the  sons  of  the  east,  the  star  in  the  east  (1  Kings  iv! 
30;  Matt.  ii.  2) ;  Balaam  from  the  mountains  of  the  east  (Num.  xxiii. 
7),  denote  heavenly  knowledges  of  good  and  truth,  and  those  possessed 
of  them,  3249,  3762,  9293.     The  sons  of  the  east  (Judges  vi.  3;  Jer. 
xhx.  28;  Ezek.  xxv.   4,    10),  and  elsewhere,  in  the  opposite  sense, 
denote  those  who  are  in  knowledges  of  evil  and  the  false,  3762.     The 
Philistines  toward  the  sea  (or  west),  and  the  sons  of  the  east,  to  be 
spoiled  together,  where  the  restoration  of  Israel  is  treated  of  (Isa.  xi. 
14),  denotes  to  receive  and  take  into  possession  the  interior  truths  of 
faith  and  the  interior  goods  of  faith,  respectively,  9340 ;  become  with 
thena  knowledges  of  evil  and  the  false,  3762.     An  east  wind  drying  up 
the  Red  Sea,  and  variously  mentioned  in  other  parts  of  the  Word  (Ex. 
XIV.  21;  Ps.  xlviii.  7;  Jer.  xviii.  17;  Ezek.  xvii.  10;  xix.  12;  xxvii.  26; 
Hosea  xii.  2;  xiii.  15);  denotes  the  dispersion  of  falses,  vastation,  842, 
7679,  7702.  A  seething-pot  facing  towards  the  north,  seen  in  vision  by 
Jeremiah  (chap.  i.  13),  denotes  the  state  of  the  people  occupied  with 
falses,  specifically,  the  sensual  and  corporeal  part  of  man  from  which  evil 
arises,  8408.  The  house  of  Togarmah,  the  sides  of  the  north,  mentioned 
m  the  judgment  on  Gog  (Ezek.  xxxviii.  6),  and  the  sides  of  the  north 
(Isa.  XIV.    13),   denote  perverse  doctrinals,    falses,   1154   end,    1326; 
collection  of  similar  passages,  3708.    Israel  to  come  together  out  of  the 
land  of  the  north  (Jer.  iii.  18;  xxxi.  8),  denotes  the  restitution  of  the 
church  from  those  who  are  in  ignorance  yet  in  good,  3708.     The  east, 
the  way  of  the  east,  towards  the  east,  eastward,  and  similar  expressions 
m  the  prophetical  books  (Ezek.  xi.  23;  xliii.  2;  xliv.  1;  xlvi.  12;  xlvii. 
1,  8),  denote  celestial  love,  and  in  the  supreme  sense,  the  Lord,  1250. 
The  glory  of  the  God  of  Israel  from  the  way  of  the  east,  the  gate  that 
looketh  towards  the  east,  predicated  of  the  temple  seen  in  vision  (Ezek. 
xliii.  1,  2,  4;  xliv.  1),  denotes  the  Lord's  entrance  into  heaven  and  man 
by  the  good  of  love,   9668.     A  nation  out  of  the  north  (Jer.  1.  3), 
denotes  the  state  of  darkness  when  there  is  no  truth,  1326  end.    I  will 
say  to  the  north.  Give,  and  to  the  south.  Keep  not  back  (Isa.  xhii.  6), 
denotes  the  accession  derived  to  the  church  both  from  those  who  are  in 
ignorance  and  those  who  are  in  knowledges,  1458,  3708,  9642.     I  will 
bring  them  from  the  land  of  the  north,  I  will  gather  them  from  the 
sides  of  the  earth  (Jer.  xxxi.  8),  denotes  the  obscure  state  as  to  good 
and  truth  in  which  the  new  church  commences,  3708,  9042.     Light  in 
darkness,  darkness  like  the  noon-day  (expressed  by  the  same  word  as 
the  south,  Isa.  Iviii.  10),  denotes  the  wisdom  of  good,  or  the  ignorance 
of  good  and  truth  contrasted  with  the  understanding  of  them,   1458, 
9642.     The  prophecy  against  the  south,  the  forest  of  the  south,  &c. 
(Ezek.  XX.  45—49),  denotes  the  state  of  those  within  the  church  who 
have  been  in  the  light  of  truth,  but  have  extinguished  it,  1458,  9642. 
The  cities  of  the  south  (Jer.  xiii.  19;  Obad.  ver.  20),  denote  the  know- 
ledges of  truth  and  good,  1458.     From  the  north  and  from  the  west 
(Ps.  cvii.  3;  Isa.  xlix.  12),  denotes  from  such  as  are  in  ignorance  of 
truth  and  good  respectively,  3708.     The  horses  seen  in  vision,  going 


956 


QUI 


RAC 


957 


forth  into  the  land  of  the  south  and  the  land  of  the  north  (Zech.  vi.  6), 
denote  intellectual  truths  when  the  church  is  restored  for  those  who  are 
in  knowledges  and  those  who  are  in  ignorance,  3708.     Iron  and  brass 
from  the  north  (Jer.  xv.  12),  denote  truth  and  good  predicated  of  the 
natural  man,  and  therefore  in  obscurity,  3708.     I  will  brmg  thy  seed 
from  the  east,  and  gather  thee  from  the  west  (Is.  xliii.  5),  and  similar 
passages  (Isa.  xlv.  6;  lix.  19;  Matt.  viii.   11;  Luke  xiii.  29),  denote 
those  who  are  in  the  knowledges  and  the  life  of  good,  as  well  as  those 
who  are  in  obscurity  and  ignorance,  3708.     The  king  of  the  south  and 
the  kino-  of  the  north  (Dan.  xi),  denote  those  who  are  in  the  light  of 
truth,  and  in  the  darkness  of  the  false  respectively,  3708  near  the  end ; 
or  reasoning  from  the  truth  and  from  the  false,  9642.    The  horn  of  the 
goat  seen  in  vision  said  to  wax  great  toward  the  south,  and  toward  the 
east,  and  toward  the  pleasant  land  (Israel— Dan.  viii.  9),  denotes  the 
power  of  faith  separate  opposed  to  states  of  good  and  truth,  and  to  the 
church,  4769,  9642.     Prophesied  that  the  Mount  of  Ohves  shall  cleave 
in  the  midst,  part  towards  the  east,  and  part  towards  the  sea,  or  the  west 
(Zech.  xiv.  4),  denotes  the  separation  of  heaven  and  hell  at  the  advent 
of  the  Lord,  10,261.     Its  further  removal  described,  towards  the  north 
and  towards  the  south  (ib.),  denotes  the  light  of  truth  predicated  of 
those  who  are  in  good  before  denoted  by  the  east;  and  the  darkness  of 
falses,  predicated  of  those  who  are  in  evil,  before  denoted  by  the  west, 
10,261.     Wise  men  from  the  east,  with  offerings  of  gold,  and  frankin- 
cense and  myrrh,  when  Jesus  was  born  (Matt.  ii.   1,  2),  denotes  the 
adoration  of  the  Lord  by  those  who  were  principled  in  interior  truths, 
who  attribute  to  him  all  the  good  of  love  and  of  faith,  9293;  cited  also, 
3249,   3762,    10,177.     The  coming  of  the  Son  of  Man  compared  to 
lightning,  which  goes  out  from  the  east  and  shines  to  the  west  (Matt. 
xxiv.  27),  denotes  celestial  light  predicated  of  love  and  faith,  and  its 
dissipation,  3900.     The  four  corners  of  the  earth,  the  four  winds  of  the 
earth  (Rev.  vii.  1,  xx.  8;  Matt.  xxiv.  31;  Ezek.  xxxvii.  9),  denote  the 
all  of  good  and  truth,  all  of  heaven  and  the  church,  9642  end. 
QUEEN.     See  King  (2). 

QUENCH,   tOf  the  smoking  flax  denotes  the  extinction  of  cupidi- 
ties, and  this  is  not  done,  but  they  are  bent  to  good,  25. 
QUESTION.     See  Interrogation. 

QUICKLY  [cito],  and  hastily  [featinatio],  denotes  the  certainty 
and  fulness  of  what  shall  be,  because  of  several  things  conspiring  to  the 
same  effect,  5284.  To  hasten,  predicated  of  Joseph,  denotes  the  sudden 
breaking  out  of  mercy  from  love,  5690.  To  hasten,  predicated  of 
Joseph's  brethren,  when  they  unloaded  the  sacks,  denotes  impatience, 
5766.  To  come  quickly,  predicated  of  the  daughters  of  Reuel,  denotes 
certainty,  the  subject  here  treated  of  being  conjunction,  6783.  To 
hasten,  predicated  of  Pharaoh,  when  he  called  Moses  and  Aaron, 
denotes  fear  because  of  truth  from  the  divine;  remarked  here,  that  has- 
tening is  always  the  sign  of  some  excited  affection,  7695.  The  passover 
to  be  ate  with  haste,  denotes  affection,  namely,  that  of  separation, 
because  the  Israelites  in  Egypt  denote  the  spiritual  who  are  infested, 
7866.  Moses  said  to  hasten  and  bow  himself  before  Jehovah,  denotes 
affection,  namely,  that  of  receiving  influx  from  the  divine,  10,625.  The 
angels  said  to  hasten  Lot,  denotes  the  urgency  of  the  Lord  in  with- 
holding man  from  evil,  2406.     That  falses  and  evils  cannot  be  hastily 


J 


removed,  but  slowly,  little  by  little,  9333—9336.  The  wonderful  quick- 
ness of  the  ideas  of  thought  br.  ill.  6599. 

QUIET.     See  Peace. 

QUIESCENCE,  predicated  of  evil  in  the  external  man,  not  separa- 
tion, 1581.  Quiescence  predicated  of  the  first  and  second  degrees  of 
the  mind  when  man  is  elevated  to  the  third  or  inmost,  5114.  That  the 
external  sensual  is  quiescent  after  death,  though  it  is  not  abolished, 

QUINTATE  [quintare].     See  Numbers  (Five),     5291,  6156. 
QUIVER  [^pharetra],  denotes  the  doctrine  of  good  and  truth;  an 
archer,  the  man  of  the  spiritual  church,  2709,  3309,  3499.     See  Bow. 


R 


RAAMAH.  The  sons  of  Raamah  (Sheba  and  Dedan),  denote 
knowledges  of  celestial  things,  1132,  1168;  understand,  without  inter- 
nal religion,  1171,  1172;  and  the  same  in  a  good  sense,  10,199.  See 
Ham,  Ethiopia,  Sheba. 

RAAMSES.     See  Rameses. 

RABBIN,  concerning  one  in  the  other  life,  940. 

RABSHAKEH  (Isa.  xxxvi.,  xxxvii.),  cited  2588. 

RACHEL,  one  of  the  wives  of  Jacob,  denotes  the  affection  of  inte- 
rior truth;  Leah,  the  affection  of  exterior  truth,  br,  3758,  br,  3782,  ill, 
3793.  Rachel  is  called  the  lesser  or  younger  daughter  of  Laban;  and 
Leah  the  elder,  because  the  affection  of  interior  truth  is  later  in  deve- 
lopment than  the  affection  of  exterior,  3819.  Rachel  is  called  fair  in 
form  and  fair  in  aspect  from  the  spiritual  quality  of  interior  truth  com- 
pared with  exterior,  3821.  Rachel  denotes  interior  truth,  or  its  affec- 
tion; her  sons,  interior  truths,  namely,  such  as  are  most  nearly  under 
the  intuition  of  the  rational,  3907,  ill,  4342—4343;  compare  4607 
cited  below.  In  the  supreme  or  genuine  sense,  predicated  of  the  Lord, 
Rachel  denotes  the  human  affection  hereditary  from  the  mother,  br.  ill, 
4593.  Rachel  and  her  sons  denote  the  internal  of  the  church;  Leah 
and  her  sons  the  external,  5469  ;  compare  409,  422.  Jacob  on  his  way 
to  the  house  of  Laban,  and  enquiring  concerning  him,  &c.,  denotes  the 
natural  man  in  a  state  of  elevation,  and  his  inquisition  into  the  origin 
of  charity,  3760—3762,  3776.  Rachel  with  her  father's  sheep  said  to 
come  into  the  field,  denotes  the  affection  of  interior  truth,  and  interior 
doctrinals  derived  from  good,  3782,  3783,  3793,  3794.  Jacob  when  he 
saw  her,  said  to  roll  the  stone  from  the  well  that  the  flock  might  be  wa- 
tered, denotes  the  opening  of  the  Word,  and  instruction  from  its  interior 
truths,  3798,  3799.  Jacob  said  to  kiss  Rachel,  and  then  to  weep,  de- 
notes love  towards  interior  truths,  and  conjunction  from  love,  also  the 
ardour  of  love,  3800,  3801.  Jacob  said  to  tell  Rachel  of  his  affinity, 
and  she  said  to  run  and  tell  her  father,  denotes  mutual  acknowledgment 
predicated  of  good  and  truth,  3803,  3804.  Her  father  Laban  running 
out  to  Jacob,  embracing  him,  and  kissing  him,  and  leading  him  to  his 
house,  denotes  acknowledgment,  agreement,  affection,  initiation,  and 
conjunction,  predicated  of  common  good  in  aifinity  with  the  good  of  the 


\ 


958 


EAC 


*  QQAx  QQK^  Tftcob's  love  for  Rachel,  and  bis  agreement 
"CvfLkbroThLn  years,  denotes  the  love  of  good  for  mte^al 
fl^ViInd  the  study  and  holy  state  of  life  necessary  to  attain  it.  3823 
Xft27  Leah  d/en  to  him  instead  of  Rachel,  and  it  was  morning 
7hen  he  dSvefed  the  artifice,  denotes  that  external  truth  must  be 
Toujoined  firs"  notwithstanding  the  desire  for  -nter^^r  truth  and  th 
ItJ^  nf  illustration  in  which  th  s  is  acknowledged,  3834,  J8J/,  JOJf. 
38f3      ih     gTven  to  him  in  consideration  of  another  seven  years 

I  „«ri.««;^    flpnntes  the  exterior  or  natural  affections  whicH  serve  ine 
L tei  S9     Tte  «omb  of  Leah  opened,  but  Rachel  barren,  denoes 
eCror  doctrinals  first  produced,  and  interior  truths  "»»  receded  3856 
3857      Rachel's  grief  on  this  account,  and  Jacob  s  reply  to  her  com 
S  denotes  indignation  because  interior  truths  are  not  acknowledged, 
ffd  stracknSwledgment  is  not  in  the  power^^^^^^^ 
•^qofi   3910   3911.     Rachel  therefore  gives  him  her  maid  ISilhan,  ana 
she  bare   wo  sons,  Dan  and  Naphtali,  denotes  the  affection  serving  as  a 
Sum  and  hence  the  ackno.Went  and  .e^^^^^^ 
mon  truths,  3913,  3917-3919,  f  ^  1-3923    392o-3^^^^^^  lUchel  s 

subsequent  fruitfulness,  denotes  the  opening  <>V^il'/ .nTri^^^^^^ 
the  exterior  were  only. introductory,  or  man  become  ^^^^ 
coniunction  of  the  interior  and  exterior,  38o7,  3902,  39o^,  ^^^y,^^/ 1, 
TeT    Reuben  the  son  of  Leah,  said  to  find  mandrakes   (dudmmjm 
the  field,  denotes  conjugial  love  in  the  truth  of  ^-^h  a«d  good  o^^^^^^^^^ 
ritv   3942    Rachel  obtaining  the  mandrakes  from  Leah,  and  consentmg 

a't'  Jacob  sLld  lay  with  Lr,  denotes  the  affection  a-d  d-i^^^^^^^^^^^ 
iuaial  love  predicated  of  interior  truth,  and  conjunction  by  the  extenor, 
S^^^^^^^  said  to  remember  Rachel,  and  he  opened  her  womb, 

and  she  bare  a  son  whom  she  called  Joseph,  denotes  foresight  and  pro- 
vrdence  the  faculty  of  receiving  and  acknowledging  the  spiritual,  and 
Ihe  KO^d  of  faith^roduced,  5966-3969.     The  intention  of  Jacob  to 
depart  away  from  Laban,  after  Rachel  had  borne  Joseph,  denotes  the 
Sof  the  natural  man  when  the  spiritual  is  once  -^^--f^Jc) 
the  state  of  conjunction  with  the  divine  rational  (signified  by  Isaac), 
397I-397I.     jicob  fleeing  away  with  his  sons  and  ^is  wives^^^^^^^^^^^ 
Canaan  to  his  father  Isaac,  denotes  the  elevation  of  ^^^^^^  ^"^  *^^^ 
affections  in  this  state  to  conjunction  with  the  national   4063,  4102- 
4108,  4110.     Rachel  at  the  same  time  stealing  away  ^^^7^11  «^ 
idols  of  her  father,  denotes  the  mutation  of  state  signified  by  Laban  as 
to  truth   which  holds  with  the  affection  of  interior  truths,  4111,  4  40 
•  I4149      Laban  searching  for  them  in  the  tents  of  Leah  and  the  two 

handmaids,  and  not  findin|  them,  d-tes  ^h^^^^^^  ^^^^^^  Z^^Vlt 
the  external  affections,  4153.  Rachel  said  to  have  hidden  them  m  the 
straw  of  the  camels,  where  she  sat  upon  them,  and  Laban  not  finding 
hem  again!  denote  that  interior  natural  truths  are  in  scientifics  with 
he  afffction  of  interior  truth  and  being  from  tbe  f -e  can^^^^^^^^^ 
ascribed  to  the  common  good,  denoted  by  Laban  41o5-4162.  Rachel 
taS  to  apologise  for  not  rising  because  the  way  of  women  was  upon  her, 
ites  tCluch  truths  canL  be  revealed  to  the  state  of  Perception 

denoted  by  Laban,  and  yet  they  are  among  ""^!^?\"f^^' ^  ^^^a^  w£ 
Said  to  approach  with  Joseph,  and  bow  down  with  him  to  Esau,  when 


RAI 


959 


he  came  to  meet  Jacob,  denotes  that  the  affection  of  interior  truth,  and 
the  celestial-spiritual  man  are  submissive  to  divine  good  flowing  in, 
4362.  On  the  way  to  Ephrath  or  Bethlehem,  when  she  travailed  iu 
labour  with  Benjamin,  denotes  the  proceeding  state  of  the  spiritual  from 
the  celestial,  and  temptations  when  interior  truth  is  produced,  4585, 
4586.  The  midwife  saying  to  her,  &c.,  denotes  perception  from  the 
natural  concerning  spiritual  truth,  or  the  spiritual  of  the  celestial,  4588, 
4589.  Rachel  about  to  die,  and  naming  the  child  Benoni  (son  of  my 
grief),  denotes  the  last  state  of  temptation  when  new  life  is  received, 
4590 — 4591.  The  child  called  Benjamin  (son  of  the  right  hand)  by  his 
father,  denotes  truth  in  which  good  is  empowered,  or  the  spiritual  of  the 
celestial,  4592.  Rachel  died  and  was  buried  on  the  way  to  Ephrath, 
which  is  Bethlehem,  denotes  the  end  of  the  prior  or  merely  human 
affection  of  interior  truth,  and  a  new  state  commenced,  4593,  4594. 

RADIATION.     See  to  Shine. 

RAGE,  to,  or  go  mad  in  the  streets  (insanire,  Nahum  ii.  5),  is  pre- 
dicated of  the  false  when  it  takes  the  place  of  the  true,  2336. 

RAGUEL.     See  Jethro. 

RAIMENT.     See  Garment. 

RAIN  \_pluvia].  Rain,  immediately  afterwards  called  vapour  or 
mist,  in  the  account  of  the  creation  (Gen.  ii.  5,  6),  denotes  the  tranquil- 
ity of  peace  flowing  from  the  internal  man  into  the  external,  90 — 93;  see 
below  8416.  To  rain,  in  the  account  of  the  flood  (chap.  vii.  4),  denotes 
temptation  and  also  vastation,  729;  see  below  739.  In  the  genuine 
sense,  rain  denotes  blessing;  in  the  opposite  sense,  cursing  and  damna- 
tion, sh,  2444;  cited  7553.  Sulphur  and  fire  said  to  be  rained  upon 
Sodom  and  Gomorrah,  denotes  the  opening  of  hell  with  those  who  are 
in  the  evils  of  self-love  and  of  falses  therefrom,  2443 — 2446.  A  rain  of 
hail  in  Egypt  (Ex.  ix.  23),  denotes  falses  destroying  the  truths  of  the 
church  in  the  natural  mind,  7553 — 7576,  7580;  reference  in  Ps.  cv. 
32,  2445.  In  the  proximate  sense,  raining  denotes  influx,  and  hence 
blessing  which  descends  with  divine  good  from  heaven;  bread  made  to 
rain  from  heaven,  therefore  (Ex.  xvi.  4),  denotes  celestial  good  flowing 
in,  8416  ;  see  Dew,  Manna  (especially  8455).  No  rain  upon  the  earth 
during  the  time  of  famine,  predicated  of  Judah  (Jer.  xiv.  4),  denotes  no 
influx  from  heaven,  10,570.  An  overflowing  or  inundating  rain  (Ezek. 
xiii.  II);  storm  and  rain,  (Is.  iv.  6),  denote  the  desolation  of  the  false, 
damnation,  739,  2445.  Pestilence,  and  blood,  and  inundating  rain, 
denounced  against  Gog  (Ezek.  xxxviii.  22),  denote  falses  from  evil 
causing  damnation  because  opposed  to  the  truths  and  goods  of  the 
church;  other  passages  concerning  hail,  6r.  ex.  7553.  See  Flood, 
Hail,  Moses  (12),  Hand  (2). 

RAINBOW  [iris].  The  state  of  the  spiritual  man  when  regene- 
rated, is  represented  by  the  rainbow,  for  which  reason  it  became  the 
sign  of  a  covenant  between  God  and  man,  ill,  1042,  1043,  1053.  The 
angels  who  appear  with  rainbows  are  those  who  have  been  regenerated 
by  water  and  the  spirit ;  the  celestial  angels  are  those  who  have  been 
regenerated  by  fire,  1042.  The  bow  in  these  representative  appearances 
becomes  more  beautiful  in  proportion  as  the  will  of  man  is  more  remote, 
1042.  The  appearance  of  rainbows,  or  halos,  about  spirits,  is  produced 
from  the  proprium,  into  which  innocence  from  the  Lord  has  been 
insinuated,  1043,  868.     It  is  the  sphere  of  man's  life  that  is  seen  vari- 


\ 


VOL.    II. 


960 


RAM 


REA 


961 


ously  coloured  like  the  rainbow,  1053.  The  rainbow  heaven  described, 
appearance  of  a  great  rainbow,  and  smaller  images  of  it,  1623 — 1625, 
4528.  The  quality  of  such  rainbows  shown  to  the  author  even  in  their 
least  forms,  by  analogy  with  the  greater,  1624,  1625.  That  the  rain- 
bow about  the  throne  of  God,  denotes  truths  pellucid  from  good,  5313; 
and  that  the  rainbow  seen  by  Ezekiel  denotes  divine  wisdom  and  intel- 
ligence which  are  of  divine  truth  from  the  Lord,  8427.  See  Noah 
(9),  Man  (pp.  663 — 664),  Light  (3),  Colours,  Sphere. 

RAM  [ariea].  Rams  are  enumerated  among  animals  of  the  flock, 
which  denote  afifections  of  good  and  truth  in  the  internal  man,  2805, 
5913,  8937,  9391.  A  calf,  a  she-goat,  and  a  ram,  each  of  three  years 
old,  to  be  sacrificed  by  Abram  (Gen.  xv.  9),  denote  the  celestial,  exte- 
rior and  interior,  and  the  celestial-spiritual,  1823 — 1825.  A  ram  caught 
in  a  thicket,  and  offered  up  by  Abraham  in  place  of  his  son  Isaac  (chap, 
xxii.  13),  denotes  the  spiritual  of  the  human  race,  and,  in  the  supreme 
sense,  the  divine  spiritual  of  the  Lord ;  the  liberation  of  the  former,  and 
their  sanctification  from  the  divine  human,  2805,  2830,  2833,  2834. 
Sheep  denote  goods;  rams,  truths  of  good;  the  rams  of  thy  flock  I  have 
not  eaten,  said  by  Jacob  (chap.  xxxi.  38),  denotes  that  he  had  not 
appropriated  such  truths  to  himself,  4170.  Two  hundred  ewes  and 
twenty  rams,  among  the  presents  that  Jacob  sent  forward  for  Esau 
(chap,  xxxii.  14),  denote  divine  goods  and  truths,  4263.  One  young 
bullock  and  two  whole  (unblemished)  rams,  in  the  ceremony  of  conse- 
cration (Ex.  xxix.  1),  denote  purification,  first  of  the  natural  man ; 
secondly  of  the  spiritual  or  internal;  bread  unleavened,  in  the  same 
sacrifice,  denotes  purification  of  the  celestial  in  the  inmost,  9990 — 
9992.  The  particulars  concerning  the  sacrifice  of  the  two  rams  (i6., 
verses  15 — 35),  fully  ex.;  first,  that  the  ram  denotes  the  good  of 
innocence  and  charity  in  the  internal  man,  10,042,  and  following  num- 
bers. A  bullock  oficred  in  sacrifice  represented  the  purification  of  the 
external  man;  a  ram,  the  purification  of  the  internal;  a  lamb,  of  the 
inmost;  general  explanation  of  the  burnt-offerings  and  sacrifices,  10,042, 
10,132.  The  two  rams  differently  sacrificed,  represented  two  states  of 
the  regeneration;  the  first,  when  truths  are  implanted  and  conjoined  to 
good;  the  second,  when  good  proceeds  by  truth,  10,057.  The  first 
ram  (verses  10 — 18),  represented  the  first  state  of  the  Lord's  glorifica- 
tion ;  the  second,  or  the  ram  of  fillings  (translated,  ram  of  the  conse- 
cration, verses  19 — 35),  his  second  state;  to  which  the  two  states  of 
regeneration  correspond,  10,060.  The  whole  ram  burnt  upon  the  altar 
(ver.  18),  represented  the  union  of  the  divine  good  of  divine  love  with 
the  internal  human  in  the  Lord,  10,052.  The  right  arm  of  the  ram  of 
fillings,  denotes  inmost  good,  ill.  10,075.  Rams  denote  the  good  of 
innocence  and  charity  in  the  internal  man  because  they  are  the  male  of 
sheep,  and  by  sheep  and  lambs  are  meant  those  who  are  principled  in 
charity  and  innocence,  1 0,076.  The  ram  of  fillings  is  said  to  be  for 
Aaron,  and  it  was  a  representative  of  the  divine  power  of  the  Lord,  pro- 
ceeding by  divine  truth  from  his  divine  good ;  its  communication  and 
reception  in  the  heavens,  10,076,  10,088;  for  other  passages  of  the 
Word  in  which  rams  are  mentioned,  see  2830,  10,042. 

RAMAIL     See  Gibeah. 

RAMESES,  where  Pharaoh  made  the  family  of  Joseph  dwell  (Gen. 
xlvii.  12),  was  a  tract  of  country,  the  best  in  Goshen,  and  it  denotes  the 


t 


4- 


i 


inmost  of  the  spiritual  state  established  in  the  natural  mind,  6104.  The 
sons  of  Israel  first  journeying  from  Rameses  (where  they  had  dwelt, 
here  translated  Raamses),  to  Succoth  (Exod.  xii.  37),  denotes  the  first 
state  of  separation  when  the  spiritual  are  delivered  from  infestation, 
7972.  See  Moses  (13),  to  Journey  (p.  45).  Pithom  and  Raamses, 
treasure  cities  which  they  were  compelled  to  build  for  Pharaoh  (Exod.  i. 
11),  denote  the  quality  of  doctrines  from  falsified  truths,  6661 — 6662. 

RAMPARTS,  also  walls,  gates,  bars  (Lam.  ii.  8 — 9 ;  Isa.  xxvi. 
1 — 2),  denote  doctrinals,  402. 

RANSOM.     See  Expiation,  Propitiation. 

RAPHATH.     SeeGoMER. 

RAPHAEL,  and  other  names,  do  not  belong  to  any  particular 
angel ;  but  denote  angelic  functions,  and  the  divine  of  the  Lord  as  to 
that  function,  8192. 

RAPINE  [rapina].     See  Spoil. 

RATIOCINATION.     See  Reason  (25). 

RATIONAL,  RATIONALITY.     See  Reason. 

RAVEN  [corvus].  The  owl  and  raven  denote  falsities,  ill.  866  ;  see 
Noah  (7),  Man  (pp.  663 — 664).  The  light  by  which  unregcnerate 
men  see  is  like  the  light  of  evening  or  night  in  which  owls  see,  for  they 
see  falses  clearly  but  not  truths,  4967. 

RAW  [crudum],  denotes  without  love,  7856.  See  to  Boil,  to  Bake. 

RE-ACTION,  that  it  derives  its  force  from  the  cause  which  acts, 
and  prevails  universally  in  all  the  minutiae  of  created  things,  6263. 
Good  acts,  and  truth  re-acts  so  far  as  it  receives  good,  but  never  from 
itself,  10,729.     See  to  Act. 

REAL.     See  Idealism,  Phantasy. 

REAPING  [messatu)].  Ploughing  or  seed-time,  denotes  the  im- 
plantation of  truth  in  good;  reaping  or  harvest-time,  the  reception  of 
truth  in  good,  ill.  10,669.     See  Harvest,  to  Plough. 

REASON  [ratio].  1.  The  Rational  Part  of  Man  [rationale^. 
Wisdom,  intelligence,  reason,  and  science,  are  not  from  man  but  from 
the  Lord,  124.  In  the  rational  there  is  some  resemblance  to  intelli- 
gence and  wisdom,  but  intelligence  and  wisdom  cannot  really  be  predi- 
cated of  it,  265 ;  see  below  1588.  The  true  order  of  life  is  thus 
described, — from  the  Lord  wisdom,  from  wisdom  intelligence,  from 
intelligence  reason,  and  by  reason  the  scientifics  of  the  memory  are 
vivified,  121,  657.  The  rational  pertains  to  the  external  man,  and  it 
acts  as  a  medium  between  the  internal  and  external,  unless  it  consent 
to  evil,  in  which  case  it  separates  between  them,  268;  ill.  978  cited. 
The  rational  part  is  still  the  medium  of  influx  with  the  evil,  and  such 
influx  from  the  Lord  causes  that  man  can  reason  and  reflect,  657.  The 
rational  is  intelligence,  but  predicated  of  the  external  man,  and  when 
receptive  of  the  celestial-spiritual  from  the  Lord  it  is  called  a  garden,  a 
paradise,  1588.  The  external  man  consists  of  three  parts,  called  the 
rational,  or  interior,  the  scientific,  or  exterior,  and  the  sensual,  or  out- 
most, 1589.  The  rational  is  nothing  in  itself,  unless  affection  flow 
into  it  from  the  internal  man,  and  give  it  activity;  in  which  case,  it 
conjoins  the  external  to  the  internal,  1589.  The  interior  man  is  the 
medium  between  the  internal  and  external,  and  is  called  the  rational ; 
its  communication  with  either  part  br.  ill.  1702;  further  ill.  1707, 
1732.     Everyone   has   an  internal   man,   a  rational   man,    which   is 

y2 


a 


962 


REA 


^■» 


l! 


it 


the  medium  or  middle  part,  and  an  external,  1889,  1940,  2181,  218:^. 
The  rational  in  itself  is  also  distinguished  into  internal,  external,  and 
middle;  also,  the  natural,  4570.  The  intellectual,  the  rational,  and  the 
scientific,  are  most  distinct,  1904,  cited  below  (8).  The  existence  of 
the  rational  is  from  the  influx  of  intellectual  truth,  and  it  is  not  genuine 
unless  goods  and  truths  be  conjoined,  1901. 

2.  The  Offices  or  Uses  of  the  Rational,  are  to  render  the  external 
man  obedient  to  the  internal,  ill.  1944.  To  this  end,  the  rational  in  its 
turn  must  be  subservient  to  the  spiritual  and  celestial,  2541,  2542.  How 
the  purification  of  the  rational  is  represented,  2632,  see  below  (43). 

3.  The  Age  at  which  Rationality  commences,  ill,  2280.  See  Age, 
Education. 

4.  That  Man  would  be  horn  Rational,  if  order  were  not  destroyed 
in  him,  1902,  cited  below  (5);  further  ill.  2557;  and  see  Evil  (2). 

5.  How  the  Rational  is  conceived  and  born.  Summary  explanation 
of  the  conception  and  birth  of  the  rational,  first  by  influx  from  the 
internal  man  into  the  life  of  the  affection  of  sciences  in  the  external ; 
afterwards,  by  the  influx  of  good  and  truth  from  the  Lord,  of  which 
influx  the  internal  man  is  the  medium,  2093  end.  The  good  of  the 
rational  is  from  divine  good,  yet  the  truth  of  the  rational  is  not  from 
divine  truth,  but  from  sciences  and  knowledges  into  which  good  flows, 
ill.  2524.  The  rational  therefore  is  conceived  and  born  from  the  inter- 
nal as  a  father,  and  from  the  affection  of  sciences  in  the  external  as  a 
mother,  1895;  1902,  1910  cited  below;  further  ill.  2093,  but  especially 
2557.  Life  itself  is  in  the  internal  man,  the  influx  of  which  is  into  the 
knowledges  and  sciences  of  the  external,  by  means  of  affection,  and  by 
this  influx  the  rational  is  produced,  1 900.  If  hereditary  evil  did  not 
impede,  the  rational  would  be  born  immediately  from  the  marriage  of 
good  and  truth  in  the  internal  man;  and  by  the  rational,  the  scientific 
would  be  produced  according  to  the  order  of  influx,  ill.  1902,  ill.  2557 » 
The  rational  is  now  formed  inversely  by  sciences  and  knowledges 
acquired  sensually;  thus,  man  is  miraculously  made  rational  by  the 
Lord,  not  according  to  original  order,  1902.  The  affection  of  sciences 
and  knowledges  gives,  as  it  were,  a  body  to  the  rational;  the  life  of  the 
internal  man  received  into  which  is  its  soul,  br.  ill.  1910.  The  rational 
mind  could  never  be  formed,  except  by  scientifics  and  knowledges;  but 
these  have  use  of  some  kind  for  their  end,  and  such  as  the  use  is,  such 
is  the  rational,  ill.  1964;  compare  1909,  1940.  Understand,  that  the 
rational  is  not  born  from  mere  sciences  and  knowledges,  but  from  the 
affection  of  them;  passages  cited.  3030. 

6.  JVho  are  and  are  not  Rational.  The  rational  man  described  as 
the  medium  by  which  the  external  is  united  to  the  internal;  ill,  also 
that  men  are  not  rational  merely  because  they  can  reason,  1 944.  They 
are  not  rational  who  have  no  conscience,  for  the  very  function  of  the 
rational  is  to  think  good  and  truth,  and  be  averse  to  all  that  is  evil  and 
false,  1914  end,  1944,  4156.  The  rational  man  is  most  distinct,  and 
conscience  first  exists  when  the  natural  is  subjugated  by  the  rational, 
and  becomes  like  to  it,  ill.  2183.  The  truly  rational  man  is  none  other 
than  the  regenerate  man,  whose  affections  and  thoughts  are  arranged  in 
an  order  corresponding  to  that  of  heaven,  br.  ill.  2556,  3288;  compare 
6240  cited  below  (18).  By  what  successive  openings  man  becomes 
rational;  or  how,  on  the  contrary,  he  renders  himself  irrational,  ill. 


REA 


963 


5126.  The  signs  by  which  the  rational  and  the  irrational  may  be 
known  respectively,  5128.  The  law  of  influx  when  man  is  rational,  and 
the  stoppage  of  influx  when  not  rational,  ill.  5828. 

7.  That  a  New  Rational  is  given  by  Regeneration  ;  its  state  before 
and  after  ill.  and  examples  adduced,  2657.  But  that  man  would  be  born 
rational  if  order  were  not  destroyed  in  him,  1902  cited  above  (5). 

8.  Intellectual  Truth,  Rational  Truth,  and  Scientific  Truth,  de- 
scribed in  order,  1904.  Intellectual  truth  is  internal  (where  it  makes 
one  with  good),  rational  truth  is  middle,  and  scientific  truth  is  external, 
1901,  1904.  Intellectual  truth  is  said  to  be  childless  until  the  rational 
is  produced,  because  it  has  no  medium  by  which  it  can  flow  with  truth 
into  the  external,  1901.  Intellectual  truth  continually  approaches  by 
the  internal  way,  that  it  may  meet  with  knowledges  insinuated  by  the 
external,  in  order  that  the  rational  may  be  born,  1901.  The  first  con- 
ceived rational  makes  light  of  intellectual  truth,  because  it  does  not 
apprehend  it,  ill.  by  examples,  1911,  1936;  see  below  (9).  No  one  but 
the  Lord  ever  thought  from  intellectual  truth,  not  even  the  angels  of 
the  third  heaven  who  think  from  the  interior  rational,  1914.  The 
fathers  of  the  most  ancient  church,  who  had  perception,  thought  from 
the  interior  rational ;  the  fathers  of  the  ancient  church,  who  had  not 
perception,  but  conscience,  from  the  exterior  rational;  while  they  who 
have  no  conscience,  think  from  the  sensual  and  corporeal,  1914  cited 
above  (6). 

9.  That  the  Rational  cannot  apprehend  the  Divine.  Rational  truth, 
or  the  human  rational,  which  is  such  as  to  truth  only,  cannot  appre- 
hend what  is  divine,  ill,  by  examples,  2196,  2203,  2209.  The  rational, 
if  consulted,  would  say  that  the  divine  could  be  in  the  human  of  every 
one  which  is  not  true,  ill.  2520  ;  2531,  cited  below  (12).  Truth  divine 
illustrates  rational  truths,  or  the  appearances  of  truth  which  form  the 
rational  mind,  and  only  apparent  truths  thus  illustrated  can  be  predi- 
cated of  the  rational,  3368.  The  spiritual  sejjarate  the  divine  from  the 
rational,  and  are  willing  that  the  doctrines  of  faith  should  be  simply 
believed;  this,  because  they  have  not  perception,  and  therefore  cannot 
perceive  how  divine  truth  can  at  the  same  time  be  rational  truth 
ill.  3394. 

1 0.  That  the  Rational  is  in  Appearances  of  Good  and  Truth  only 
2516,  2520,  2524,  2654,  2719,  2723,  3207,  3362,  3368.  How  beaul 
tifully  represented  by  Rebecca  when  she  came  veiled  to  Isaac,  3207. 
And  that  the  same  thing  is  meant,  whether  called  rational  truths, 
appearances  of  truth,  or  celestial  and  spiritual  truths,  3368;  see  the 
same  number  cited  below  (30),  and  see  Appearance. 

11.  That  there  is  an  Affiection  of  Rational  Truth,  and  an  Affection 
of  Scientific  Truth,  which  are  most  distinct  from  each  other,  ill.  2503; 
cited,  with  other  passages  concerning  the  rational,  3030. 

12.  Good  and  Truth  predicated  of  the  Rational;  that  they  are  as 
brother  and  sister  respectively,  br,  ill,  2508,  2524,  2556.  In  the 
rational,  truth  is  chief,  yet  the  affection  of  good  is  contained  in  truth 
as  its  soul,  otherwise  it  is  not  the  genuine  rational,  2072,  2180,  ill. 
2189  cited  below;  especially  3030  cited  below  (29).  The  affection  of 
good,  predicated  of  the  rational,  is  really  the  affection  of  truth,  because 
the  rational  mind  is  formed  from  knowledges,  and  knowledges  of  good 
are  truths,  2072.     The  marriage  of  good  and  truth  pervades  every  part 


!■  ■<■ 


964. 


REA 


of  man,  the  natural  as  well  as  the  rational,  hr.  ill.  2184.  The  life  of 
rational  good,  or  charity,  is  according  to  the  quality  and  quantity  of 
truth  implanted  in  it,  and  by  which  it  is  formed ;  in  this  sense  truth  is 
said  to  predominate  in  the  rational,  2189.  Life  is  not  in  truth,  but  in 
good,  and  truth  is  the  recipient  of  life,  because  of  good,  2189,  ill. 
2388;  see  below  2531.  The  man  whose  rational  mind  is  occupied  with 
truth  only,  even  though  it  be  the  truth  of  faith,  is  morose,  impatient, 
unmerciful,  and  unyielding,  ill,  1949—1951,  1964.  When  the  rational 
is  formed  from  good,  on  the  contrary,  the  man  is  of  a  clement,  mer- 
ciful, and  yielding  disposition,  ill.  1950.  That  rational  truth  is  not 
apparent  when  in  good,  because  it  becomes  as  good,  and  good  is  trans- 
lucent through  it,  2190.  That  the  initiation  of  truth  into  good  is  done 
in  the  rational  mind,  3108 ;  see  below  (29).  And  that  the  divine  is 
received  in  the  rational  according  to  truths  therein,  thus,  differently  in 
diflTerent  persons;  by  the  divine,  understand  the  divine  human,  2531. 

13.  Inferior  Rational  Truths  named,  which  are  otherwise  called 
external  appearances  of  truth,  3417;  see  above  (10). 

14.  That  Rational  Truths  are  not  Knowledges,  but  are  contained  in 
Knowledges,  3391. 

15.  That  the  Human  begins  in  the  Inmost  of  the  Rational,  and  that 
it  extends  to  the  external,  2106,  2194,  3161,  3175;  see  also  3020  cited 
below  (21);  see  also  Human,  Man,  and  the  signification  of  Laughter, 
especially,  2072,  2216. 

16.  That  Rational  Truths  pertain  to  the  Interior  Memory,  and 
from  these  are  the  ideas  of  thought  which  are  the  means  of  communi- 
cation between  spirits  from  all  parts  of  the  Universe,  2471,  2476;  fur- 
ther ill.  4038,  4247,  9394,  9723.  The  rational  is  distinct  from  the 
natural,  and  the  scientifics  of  the  exterior  memory  serve  as  objects  to 
the  rational  or  interior,  3020,  3679,  9394,  9723;  seriatim  passages 
9922.  That  the  higher  can  discern  whatever  is  in  the  lower,  but  not 
contrariwise,  ill,  2654.  That  rational  truths  rarely  come  to  the  percep- 
tion of  any  one  living  in  the  body,  except  as  a  kind  of  light  illuminating 
the  natural  mind,  3057.     See  Memory  (3). 

17.  That  Rational  Truths  are   as   the  Failings  or   Clothing  of 
Spiritual,  ill,  2576;  see  below  (18). 

18.  The  Celestial,  Spiritual,  Rational,  and  Natural,  in  order.  The 
celestial  and  spiritual  in  man,  correspond  to  the  angelic  heaven;  the 
rational  to  the  heaven  of  angelic  spirits ;  the  interior  sensual  to  the 
heaven  of  spirits,  ill.  978;  see  below  5145.  Genuine  goods  and  truths 
(called  the  celestial  and  spiritual),  form  the  internal  man ;  rationals,  the 
interior  or  middle;  and  sensuals  (not  of  the  body,  but  elevated  from 
bodily  things),  the  external,  978,  The  order  of  succession  is  described 
as  celestial,  spiritual,  rational,  scientific,  and  sensual,  which  are  subor- 
dinate in  this  order  one  to  another,  2541.  Hatiohal  truths  are  as  the 
vailings  or  clothings  of  spiritual,  ill,  2576.  The  spiritual  exists  in  the 
rational,  and  they  little  differ;  also,  the  differences  among  the  spiritual 
are  simply  according  to  the  quality  of  reason  and  of  life  therefrom, 
3264;  see  below  4980.  Illustrated,  how  the  spiritual  acquires  existence 
in  the  rational,  and  hence  the  state  of  the  rational  before  and  after 
regeneration,  2657.  The  celestial  and  spiritual  are  predicated  both  of 
the  rational  and  natural,  from  the  reception  of  good  and  truth,  4570, 
4980.     The  celestial-natural  is  good  in  the  natural  corresponding  to 


REA 


965 


T 


ri» 


good  in  the  rational,  4980.     The  celestial-rational  is  good  contained  in 
divine  truth  received  in  the  rational  mind,  4980.     The  spiritual  in  the 
rational  is  divine  truth  received  by  the  rational,  4980.     The  interior 
rational  is  the  first  degree  in  mau  corresponding  to  the  third  or  the 
celestial  heaven ;  the  exterior  rational  is  the  second  degree  correspond- 
ing to  the  second,  or  the  spiritual  heaven ;  the  interior  natural  is  the 
third  degree,  corresponding  to  the  ultimate  or  first  heaven,  which  is  the 
heaven  of  good  spints;  the  exterior  natural  or  sensual  is  the  fourth  de- 
gree, in  which  mau  is,  5145.  The  celestial  and  spiritual  dwell  eminently 
in  the  interior  rational,  nevertheless  they  flow  into  the  exterior  rational, 
and  even  into  the  natural,  br,  ill,  5150.     By  the  celestial  is  meant 
divine  good  flowing  in;  by  the  spiritual,  divine  truth,  5150.     By  the 
rational  and  natural  is  meant  the  man  himself  as  formed  to  receive  the 
celestial  and  spiritual ;  but  by  the  rational  is  meant  his  internal,  and  by 
the  natural  his  external,  5150.  It  is  the  intellectual  part  of  the  internal 
man  that  is  called  the  rational,  and  the  same  of  the  external  man  that 
is  called  the  natural,  6240;  compare  7130.     The  rational  is  predicated 
of  the  celestial  man,  who  has  a  perception  of  good,  and  from  good  of 
truth ;  but  not  of  the  spiritual  man,  because  he  only  knows  truth  by 
instruction,  and  is  properly  called  interior  natural,  6240.     The  celestial 
internal  is  in  the  rational,  but  the  spiritual  in  the  natural,  6240. 

1 9.  The  necessary  Combat  of  the  Natural  tvith  the  Rational,  Unless 
rational  good  and  natural  good  make  a  one,  so  that  conjunction  is  pre- 
dicated of  them,  there  can  be  no  perception,  2181.  Before  the  natural 
and  rational  are  conjoined,  man  cannot  be  a  whole  man,  or  enjoy  the 
tranquility  of  peace,  for  the  one  combats  with  the  other,  ill.  2183.  In 
this  combat,  either  the  natural  or  the  rational  overcomes ;  if  the  former, 
the  rational  man  becomes  natural ;  if  the  latter,  the  natural  becomes 
rational,  2183;  see  below  (31). 

20.  That  the  Rational  has  Discernment  in  the  Natural,  and  can 
chastise  Evil  therein,  218S.  See  Perception,  Thought.  By  com- 
inunication  with  the  internals,  the  rational  man  is  able  to  think  of  celes- 
tial and  spiritual  things,  or  to  look  upwards ;  but  by  communication 
with  the  external,  it  looks  downwards  to  corporeal  and  worldly  things, 
1702;  see  below  (31). 

21.  That  the  Rational  Mind  is  most  distinct  from  the  Natural, 
ill.  3020.  To  the  rational  mind  appertain  such  matters  of  knowledge 
[cogtiitiva]  as  are  imperceptible  to  men  while  in  the  body,  for  they  are 
of  the  interior  memory ;  also,  the  all  of  thought  perceptive  of  what  is 
just  and  equitable,  as  well  as  of  truth  and  good ;  and  all  spiritual  affec- 
tions proper  to  man,  or  properly  and  distinctively  human,  3020 ;  con- 
tinued below  (32). 

22.  2'hat  the  Doctrine  of  Faith  is  Celestial  and  Spiritual,  not  from 
the  Rational,  2497,  2510,  ill.  2516,  ill.  2519,  2531,  2543.  It  is  allow- 
able, nevertheless,  for  those  who  are  in  the  affirmative  concerning  divine 
truths,  to  enter  into  the  doctrinals  of  faith  by  scientifics  and  rational 
truths  ;  but  not  for  those  who  are  in  the  negative,  ill.  2568,  ill,  2588  ; 
see  below  (23).  Also,  the  doctrines  of  faith  for  the  spiritual  church  are 
necessarily  invested  with  appearances  of  truth  from  rationals  and  scien- 
tifics, br.  ill,  2719,  2723. 

23.  That  Truth  is  to  be  received  rationally,  not  persuasively  without 


966 


REA 


doubt;  ill.  by  tlie  manner  of  instruction  in  the  other  life,  7298.     See 
Doubt. 

24.  Reasons  and  Ideas  of  Thought.  Reasons  arc  trutlis;  but  rea- 
sonings, falses,  1186.  Reasons  are  derived  from  the  interior  natural, 
5497.  Intellectual  reasons  are  predicated  of  the  rational  mind;  scien- 
tifics  of  the  natural;  also,  the  former  are  seen  in  the  light  of  heaven, 
the  latter  in  the  light  of  the  world,  7130.  See  Idea,  Understanding. 

25.  Reasoning  or  Ratiocination;  that,  with  the  unregenerate,  it 
takes  the  place  of  reason,  977.  Mere  reasonings  concerning  the  doc- 
trinals  of  faith  lead  into  error,  ill.  and  sh.  1071 — 1073,  ill.  2371,  4031, 
4768,  ill.  by  the  men  of  Sodom,  unable  to  find  the  door  of  Lot's  house, 
2385.  Eeason  and  ratiocination  are  from  scientifics,  and  hence  Egypt 
is  so  often  named  along  with  Assyria,  1186,  1888  end;  the  inverse 
order  in  this  case,  5700.  Reasoning  from  scientifics,  by  which  truth  is 
perverted  or  falsified,  is  denoted  by  whoredom,  1 186.  The  manner  in 
which  truth  is  falsified  by  reasons,  ill.  by  examples,  7318.  Keason- 
ings  from  falsified  truths,  and  reasonings  from  mere  falses,  are  distinct 
things,  7351 ;  examples  of  the  latter,  7352.  To  be  able  to  reason  is  not 
to  be  rational,  iU.  1944,  3833,  4156,  4214,  10,227.  Various  fallacies 
enumerated  arising  from  sensual  persuasions  and  reasonings,  5081, 
10,409. 

26.  Rational  Truth  without  Good,  described,  1949. 

27.  Rational  Good  merely  Human y  described,  2204. 

28.  The  Quality  of  the  Rational  from  Truth  implanted  in  Goody  ill. 
2189.  That  its  quality  is  derived  from  the  affection,  whether  good  or 
evil,  that  flows  into  it  from  the  internal  man,  ill.  by  colours  of  objects 
derived  from  light,  1589.     See  Man  (7),  Life  (15). 

29.  Influx  by  which  the  Ratiotial  is  formed ;  in  continuation  of  the 
citations  given  above  (5).  The  genuine  rational  consists  of  good  and 
truth,  2813.  The  being  of  the  genuine  rational  is  from  good;  its  exis- 
tence from  truth,  ill.  3030.  The  rational  as  to  good  is  formed  by  influx 
received  by  an  internal  way;  as  to  truth  by  an  external  way,  3030; 
compare  2524  cited  above  (5).  By  the  influx  of  love,  and  of  the  affec- 
tion of  truth  from  love,  into  scientifics,  truths  are  made  to  appear,  and 
are  elevated  from  the  natural  mind  into  the  rational,  3074.  By  such 
influx  truths  are  continually  elevated  out  of  the  natural,  and  implanted 
in  the  good  of  the  rational;  but  the  process  is  one  of  divine  wisdom,  and 
almost  incomprehensible  to  man,  ill,  3085 — 3086.  When  truth  is 
appropriated  to  good  in  the  rational  it  opens  that  degree  of  the  mind, 
and  rationalizes  man;  but  when  the  false  is  appropriated  to  evil,  it 
closes  the  rational  mind,  and  makes  man  irrational,  3108  end;  as  to  the 
procedure  when  truth  is  initiated  and  joined  to  good,  3012 — 3014, 
3108,  3110,  3128,  3179,  3206.  See  Initiation,  Good,  Truth;  and 
see  below  (30,  44). 

30.  Infux  by  the  Rational  into  the  Natural;  that  it  is  twofold,  by 
goods  and  by  truths,  ill.  1707.  Influx  by  good  has  place  with  the 
regenerate;  by  truth,  with  all  men,  1707,  1725;  see  below,  2004. 
There  is  no  communication  of  the  external  with  the  internal,  except  by 
means  of  the  rational,  1732,  ill.  3368,  cited  below.  Intellectual  truth 
cannot  enter  with  any  truth  into  the  external  man,  except  by  means  of 
the  rational,  1901.     There  is  a  continual  influx  of  life  into  the  rational 


REA 


967 


'_       ' 


m* 


7 


part,  and  hereby  into  the  scientifics  and  knowledges  of  the  external, 
which  this  inflowing  life  arranges  in  order;  and  unless  the  Lord  were 
thus  conjoined  with  man,  no  one  could  think,  much  less  become 
rational,  2004.  Truths  from  the  Lord  (called  truths  divine)  flow  in 
through  the  rational  mind  into  the  natural,  and  are  thus  presented  to 
view  as  an  image  of  many  things  seen  together  in  a  mirror;  to  angels, 
however,  they  are  not  so  apparent  in  the  natural,  but  they  appear  by 
representations  in  the  world  of  spirits,  3368,  cited  3391.  Rational 
truths  flow  in  with  good  into  the  natural;  but  this  is  obscure  to  man, 
because  the  distinction  between  the  rational  and  the  natural  is  not 
known  at  all  to  the  unregenerate,  and  to  very  few  of  the  regenerate, 
4341.     See  Influx  (6). 

31.  The  Regeneration  of  the  Natural  by  the  Rational;  in  which 
procedure  good  is  as  a  father,  truth  as  a  mother,  and  all  the  goods  and 
truths  of  the  natural  man  as  their  offspring,  3285,  3286,  3288,  3299, 
3314,  3570,  3573,  3616,  3671,  3677.  When  the  natural  man  is  rege- 
nerated, he  owes  his  conception  to  the  rational,  and  thus  in  order  to  the 
spiritual,  the  celestial,  and  the  divine  itself,  such  being  the  order  of 
influx,  3304.  The  rational  receives  truths  before  the  natural,  and  this 
providentially,  because  it  is  to  be  the  means  of  regenerating  the  natural, 
3321 .  The  rational  man  is  regenerated  before  the  natural,  and  the  latter 
with  much  difficulty  afterwards,  because  the  natural  is  nearer  to  the 
world  and  the  body,  but  the  rational  nearer  to  the  divine,  3321,  3469, 
3493,  4612.  The  good  of  the  rational  does  not  immediately  flow  into 
the  good  of  the  natural  and  regenerate  it,  but  mediately  by  truth,  3509; 
compare  3570,  3573.  Before  the  natural  is  regenerated,  and  thus 
brought  into  correspondence  with  the  rational,  it  is  as  darkness  in  which 
the  rational  appears  to  itself  unable  to  see  anything,  3493,  further  ill. 
3620,  3622,  3623,  3629.  Nevertheless,  that  the  rational  has  commu- 
nication both  with  the  external  and  internal,  1702.  See  Natural  (6), 
Regeneration. 

32.  Further,  concerning  the  Life  of  the  Rational  in  the  Natural; 
see  first,  3020  cited  above  (21).  The  rational  is  so  distinct  from  the 
natural,  that  it  can  live  a  life  separate  therefrom;  not  so  the  natural 
without  the  rational,  3498.  While  man  lives  in  the  body  it  appears 
to  him  that  the  rational  lives  in  the  natural,  3498.  The  rational  does 
not  appear  to  be  distinct  from  the  natural,  but,  indeed,  to  exist  only  so 
far  as  the  natural  corresponds  to  it,  3498  end;  see  also  4341  cited  above 
(30).  In  the  natural  are  common  or  general  goods  and  truths,  in  the 
rational  their  particulars;  thus,  the  natural  mind  is  formed  from  the 
particulars  of  the  rational,  3513,  3579;  see  below  4667.  The  form  of 
the  natural  is  an  image  either  of  heaven  or  hell,  according  as  goods  and 
truths,  or  evils  and  falses,  enter  into  it  from  the  rational,  3513.  The 
rational  in  the  natural  is  as  the  soul  in  the  body,  and  the  formation  is 
similar,  ill.  3570.  Good  and  truth  in  the  natural  are  from  the  rational 
by  influx;  thus,  from  rational  good  existing  inmostly,  3573,  3576, 
3579,  3616.  Goods  and  truths  from  the  rational  are  as  seeds,  and  they 
are  planted  in  the  natural  as  ground;  passages  cited,  3671.  It  is  the 
rational  or  internal  that  thinks,  but  this  in  the  external  or  natural,  and 
with  a  difference  according  as  the  natural  corresponds  or  not  to  the 
rational,  3679.  The  natural  mind  communicates  with  the  world  bv  sen- 
suals,  and  with  heaven  by  rationals,  thus  there  is  ascent  and  descent. 


968 


REA 


4009.  Three  parts  or  degrees  are  named,  the  corporeal,  natural,  and 
rational,  corresponding  to  which  are  goods  and  truths;  their  communi- 
cation br,  ill,  4038.  The  scientifics  of  the  natural  man,  are  the  means 
either  of  cultivating  and  perfecting  the  rational,  or  of  destroying  it,  ill. 
4156.  The  natural  must  be  regenerated  before  it  can  make  one  with 
the  rational;  and  to  this  end  in  the  course  of  regeneration  the  rational 
receives  goods  and  truths  before  the  natural;  passages  cited  4612.  The 
rational  lives  by  its  reception  in  the  natural,  and  not  otherwise;  hence 
the  need  of  regeneration,  ill,  4618.  The  natural  lives  in  subordination 
under  the  rational,  and  if  they  agree,  it  becomes  the  common  form  of 
all  the  particular  goods  and  truths  that  compose  the  rational,  4667* 
Objects  of  rational  sight  when  they  enter  the  natural  mind  occupy  the 
interior,  and  sensuals,  the  exterior ;  also,  man  is  so  far  rational  or 
sensual  as  he  thinks  from  the  one  or  the  other,  ill.  5094;  compare 
5497.  Man  proceeds  from  the  sensual  to  the  rational  by  successive 
openings  from  infancy  to  adult  age;  ill,  how  the  way  is  opened  or 
closed,  5126,  5128,  5497.  Common  truths  are  received  first,  next  they 
are  filled  with  particulars,  and  from  the  intuition  of  these  by  the  internal 
man  exists  reason  or  understanding,  6089.  See  Natural  (4),  Inter- 
nal (7),  External  (2),  Good  (3,  15),  Truth,  Regeneration. 

33.  That  the  Rational  Mind  consists  of  two  faculties,  Will  and 
Understanding,  3509.     See  Man  (17,  18),  Influx  (5),  Faculty. 

34.  That  the  Rational  is  both  Internal  and  External,  4570.  In  the 
interior  rational  the  forms  are  more  perfect,  and  better  accommodated 
to  receive  the  celestial  and  spiritual,  5 1 50.  The  interior  forms  are  so 
much  purer,  that  they  comprehend  thousands  and  thousands  of  things 
which  appear  as  one  in  the  exterior,  5707. 

35.  Two  Classes  of  the  Rational  described ;  those  made  rational 
from  truth,  called  the  spiritual;  and  those  who  are  rational  from  good, 
called  the  celestial,  2078,  2085—2087. 

36.  The  Rational  predicated  of  the  Lord ;  that  it  was  first  conceived 
and  born  as  with  another  man,  but  that  he  afterwards  made  it  divine, 
in  common  with  the  whole  human,  by  his  own  power,  1893,  2083, 
2093.  The  divine  was  united  to  the  rational,  when  to  the  human 
essence,  because  the  human  begins  in  the  inmost  of  the  rational,  2106, 
2194,  2625,  3161;  how  it  was  and  existed,  more  especially,  2625. 
Rational  good  in  the  Lord  was  divine,  and  therefore  different  in  quality 
from  good  in  any  angel,  though  described  by  similar  terms,  2189  end. 
The  Lord  made  his  rational  divine,  as  to  good,  by  influx  by  the  internal 
way;  as  to  truth,  by  the  external,  ill.  by  the  similar  manner  of  man's 
regeneration,  because  good  is  the  very  ground  which  receives  truth, 

,3030.     See  Lord  (35,  36.  78). 

37.  Doctrine  concerning  the  Rational  in  a  Summary,  3030. 

38.  State  of  some  in  the  other  Life ;  Reasoners,  Reasonings,  ^e. 
Certain  spirits  described,  who  for  a  time,  are  deprived  of  their  ration- 
ality, and  Hve  as  in  a  dream.  948.  Spirits  of  the  skin,  who  substitute 
reasoning  for  all  wisdom,  and  cannot  apprehend  how  there  can  be  any 
perception  of  good  and  truth,  1385,  5555 — 5556.  Spirits  belonging  to 
the  dura  mater,  also  to  the  external  skin  of  the  head;  the  latter  accus- 
tomed to  reason  from  sensuals  concerning  spiritual  and  celestial  things, 
4046.  Certain  spirits  called  reasoners,  mentioned,  and  their  reasonings 
concerning  life,  4417.   Certain  spirits  who  held  a  council,  and  reasoned 


REA 


969 


concerning  divine  things,  faith,  &c.,  all  which  they  rejected,  5721. 
That  evil  spirits  can  reason  acutely  in  their  own  light,  but  become 
stupid  in  the  light  of  heaven,  4214.  That  spirits  who  reason  much 
have  little  perception;  an  example  given  of  such,  6324,  8628. 

39.  How  the  Rational  Mind  is  represented  in  the  Word,     The 
rational  part  of  man  is  compared  to  a  garden,  from  representations 
which  actually  appear  in  the  other  life,  1588  end.     The  immense  num- 
ber of  rational  truths  is  denoted  by  the  stars;  of  natural,  by  the  sands 
of  the  sea-shore,  2850.     The  rational  part  is  called  the  heaven  of  man ; 
the  natural,  his  earth,  8764.     The  rational  faculty  is  represented  by  an 
eagle,  by  the  wings  of  eagles,  3901,  8764.     Rational  truths  are  denoted 
by  boys  and  by  men,  2782,  4341.     The  celestial,  the  rational,  and  the 
natural  in  order,  are  denoted  by  the  head,  the  breast,  and  the  feet  of 
the  statue,  21 62.   The  rational  is  denoted  by  the  windows  of  the  temple, 
658.     The  rational  mind  is  denoted  by  the  cedars  of  Lebanon,   118. 
When  its  state  from  the  conjunction  of  good  and  truth  is  treated  of,  it 
is  denoted  by  the  vine,  5117.      In  the  prophecies  especially,  it  is 
denoted  by  the  Assyrians,   1186.     The  sensual  separated  from  the 
rational  is  denoted  by  a  serpent,  6949,  6952,  6971.     Reasonings  from 
sensual  things  are  denoted  where  Dan  is  called  a  serpent  by  the  way- 
side, 6398  and  following  passages.     False  reasonings  against  the  goods 
and  truths  of  the  church  are  denoted  by  frogs,  7265,  7295,  7351 — 
7352,  7398.     The  intellectual,  the  rational,  and  the  natural,  in  order, 
are  denoted  by  Abraham,  Isaac,  and  Jacob,  2083.  The  human  rational 
is  denoted  by  Ishmael;  the  divine  rational,  or  intellectual,  by  Isaac, 
1890,  6003.  The  rational  is  denoted  by  Isaac  and  Rebecca;  the  natural 
by  Jacob,  together  with  Rachel  and  Leah;  the  sensual,  by  their  sons, 
4009  end.     The  external  of  the  rational  is  denoted  by  Joseph,  4570. 
Rational  truths  conjoined  with  good,  are  denoted  by  the  men  who  came 
with  Esau  when  Jacob  met  him,  4341.     True  rationality  as  distin- 
guished from  vain  reasoning,  is  denoted  by  the  words  of  the  Lord,  Let 
your  communication  be  Yea,  yea.  Nay,  nay,  10,786. 

40.  Historical  Passages  before  the  Representation  of  the  Rational 
by  Ishmael  and  Isaac,  The  scientific  and  the  rational,  predicated  of  the 
celestial  man,  denoted  by  the  shrub  and  the  herb  produced  from  the 
ground  after  it  was  watered  with  a  mist,  75,  90,  95,  102.  Reason,  or 
the  clearness  [perspicacial  of  reason,  denoted  by  the  third  river,  called 
Hiddekel,  which  went  out  from  Eden,  78,  118.  The  rational  mind,  or 
the  rational  (so  called  in  the  abstract),  denoted  by  Assyria  (Aschur), 
towards  which  it  is  said  the  river  Hiddekel  flowed,  78,  1 18,  658.  The 
rational  again,  in  the  decline  of  the  most  ancient  church,  denoted  by 
Adam  now  called  a  man  [mr];  and  self-love,  or  the  proprium,  by  the 
woman,  191,  207,  238,  261,  265,  267,  268.  The  rational  consenting 
with  the  proprium,  and  thus  drawn  down  into  sensuals  and  scientifics, 
denoted  by  the  man  eating  when  the  woman  gave  to  him,  192,  207, 
238,  265,  267 — 271.  The  rational  now  dominating,  and  truths  not 
produced  without  the  combats  and  pains  of  temptation,  denoted  by  the 
judgment  upon  the  woman,  237,  261—266.  Genuine  reason  lost,  and 
ratiocination  only  remaining,  denoted  by  the  judgment  upon  the  man, 
238,  267—271.*  The  scientific,  the  rational,  and  the  intellectual,  when 
the  spiritual  church  began,  denoted  in  order  by  the  several  stories  of 
the  ark,  lowest,  second,  and  third,  602,  657—658.     The  man  of  the 


970 


REA 


spiritual  church  fallen  into  errors  of  faith  by  reasonings,  denoted  by 
Noah,  when  he  drank  of  the  wine  from  his  vineyard,  and  was  drunken, 
1071.     The  truths  of  faith  vanishing  when  explored  by  reasonings  from 
sensual  things,  denoted  by  Noah  when  he  lay  in  his  tent  uncovered, 
1073.     Reasonings  concerning  internal  worship  by  those  who  are  in 
external  only,  productive  of  false  doctrines,  denoted  by  Aschur  said  to 
go  out  from  Schinar,  and  build  cities,  Nineveh,  Rehoboth,  &c.,  in  Assy- 
ria, 1184 — 1191.     The  external  man,  rational,  scientific,  and  sensual 
when  in  order,  denoted  by  the  plain  of  Jordan  compared  to  the  garden 
of  Jehovah  before  the  overthrow  of  Sodom  and  Gomorrah,  1588—1590, 
1598.     Scientifics  instead  of  rational  truths,  because  the  external  sepa- 
rate from  the  internal  is  treated  of,  denoted  by  the  men  of  Sodom, 
1600.     A  state  of  perception  from  the  rational,  when  the  internal  is 
adjomed,  denoted  by  Abram  the  Hebrew  dwelling  in  the  oak  groves  of 
Mamre,  1700,  1702,  1704.     The  state  of  the  rational  man  as  to  the 
external,  the  quality  of  its  goods  and  truths,   denoted  by  Eshcol  and 
Aner  the  confederates  of  Abram,  1705,  1752.     The  rational  man,  and 
whatever  is  subservient  to  it,  delivering  the  external  from  evils  and 
falses,  denoted  by  Abram  and  his  servants  fighting  to  rescue  Lot,  1713. 
The  rational  man  receptive  of  good,  and  his  state  of  interior  peace,  de- 
noted by  Melchizedek  king  of  Shalem,    1725—1726.     Note,  that  the 
rational  man  as  to  the  communication  of  celestial  things  is  denoted  by 
Melchizedek;  as  to  spiritual,  by  Abram  the  Hebrew,  1732—1741. 

41.  The  Rational  represented  by  Ishmael  and  Isaac,     The  rational 
man  of  the  Lord,  how  conceived  and  born,  by  the  influx  of  the  internal 
into  the  external,  represented  in  the  history  of  Abram  and  his  Egyptian 
handmaid,  1889,  1890,  1891.  The  rational  man  as  yet  nonexistent  from 
truth  adjoined  to  good  in  the  internal,  denoted  by  Abram  and  Sarai 
being  childless,  1892—1894.     Perception  concerning  the  rational,  that 
It  IS  to  be  born  by  influx  from  the  internal  into  the  external,  denoted  by 
the  words  of  Sarai  concerning  Hagar,  1897  —  1901.     The  certain  assu- 
rance that  now  the  rational  cannot  otherwise  exist,  denoted  by  Abram 
hearkening  to  Sarai,  1902.     The  first  life  of  the  rational  from  the  affec- 
tion of  sciences,  denoted  by  the  conception  of  Hagar,    1908—1910, 
1944.     The  first  rational  when  in  the  womb  denoted  by  Hagar  herself, 
but  after  its  birth,   by  Ishmael,   1920.      Intellectual  truth,  or  truth 
adjoined  to  good,  lightly  esteemed  by  the  rational  when  first  conceived, 
denoted  by  the  contempt  of  Hagar  for  Sarai,  1908,  1911.    The  rational 
first  conceived  in  the  power  of  truth  adjoined  to  good,  denoted  by  the 
words  of  Abram  to  Sarai,  Behold  thy  handmaid  is  in  thy  hand,  1920, 
1921.  The  rational  subjugated  by  the  intellectual,  and  indignant  against 
intellectual  truth,  denoted  by  the  flight  of  Hagar  when  she  was  humbled 
by  Sarai,  1223,  1933.    The  rational  to  be  fructified  when  submissive  to 
intellectual  truth,  denoted  by  the  promise  to  Hagar  when  enjoined  to 
return,  1938-1941,   1947.     The  quality  of  the  rational  man  who  is 
such  as  to  truth  only,  not  good,  denoted  by  Ishmael  where  called  a  wild- 
ass  man,  1948—1949.     Rational  truth  contending  against  falses,  and 
always  victorious  in  contentions  concerning  the  things  of  faith,  denoted 
by  the  hand  of  Ishmael  against  every  one,  and  said  to  dwell  against  the 
faces  of  all  his  brethren,    1950,   1951.     At  first,  rational  truth  only, 
without  good,  because  from  the  affection  of  sciences  of  the  external  man, 
denoted  by  Ishmael  called  the  son  of  Abram,  which  Hagar  bare  to  him. 


REA 


971 


1959—1961,  1964.  The  divine  rational,  filled  full  with  truth  and 
good,  denoted  by  Isaac  called  the  son  of  Abraham,  and  the  blessing 
upon  him,  2066,  2067.  The  affection  of  truth,  predicated  of  the  true 
rational,  denoted  by  Isaac's  name,  which  signifies  laughter,  because 
Abraham  and  Sarah  laughed  when  he  was  promised,  2072.  The  first 
or  human  rational  of  the  Lord  denoted  by  Ishmael ;  the  rational  made 
divine,  bv  Isaac,  2083,  2093,  2661,  2664.  They  who  are  made 
rational  from  truth  only,  distinguished  from  those  who  are  made 
rational  by  good,  denoted  by  Ishmael;  the  rational  as  to  good,  by  Isaac, 
2078,  2085,  2087,  2088,  2100,  2108,  2661,  2664,  2691.  The  con- 
junction of  those  who  are  rational  from  good  with  the  Lord,  and  in  the 
supreme  sense,  the  union  of  the  rational  with  the  divine  in  the  Lord, 
denoted  by  the  eternal  covenant  with  Isaac,  and  with  his  seed,  2084 — 
2085,  2092.  The  salvation  of  those  who  are  rational  from  truth, 
denoted  by  the  blessing  promised  to  Ishmael,  on  the  intercession  of 
Abraham,  2087 — 2088.  The  purification  of  those  who  are  rational 
from  truth,  denoted  by  the  circumcision  of  Ishmael,  2102.  The  puri- 
fication of  those  who  are  rational,  and  yet  not  of  the  church,  as  well  as 
those  who  are  of  the  church,  denoted  by  the  circumcision  of  the  stran- 
gers of  Abraham's  household,  together  with  those  born  in  his  house, 
2113 — 2116.  Rational  good  conjoined  to  truth  in  the  Lord,  denoted 
by  Abraham  and  Stfrah  when  visited  by  the  angels,  2170—2173,  2198. 
The  conformity  of  the  natural  to  the  rational,  denoted  by  the  food  pre- 
pared for  them  by  Abraham,  2144,  2178 — 2184.  Rational  truth  not 
apparent  because  in  good,  denoted  in  the  inquiry  concerning  Sarah 
when  she  was  in  the  tent,  2189.  The  rational  made  divine  in  the  Lord, 
rational  truth  meanwhile  unable  to  perceive  how  the  state  could  be  thus 
changed,  denoted  by  the  promise  of  a  son  (Isaac),  and  bv  the  unbelief 
of  Sarah,  2139,  2194,  21 95,  2201—2204.  The  Lord's  perception  that 
his  rational  was  still  human,  denoted  by  the  inquiry  why  Sarah  laughed; 
and  the  certainty  that  it  would  be  made  divine,  denoted  by  the  promise 
repeated  that  she  should  bear  a  son  to  Abraham,  2139  end,  2207,  2213, 
2216. 

42.  Represented  in  the  History  of  Abraham  and  Abimelech ;  with 
especial  reference  to  the  doctrine  of  faith,  2496 — 2497,  and  the  eluci- 
dation of  that  entire  chapter;  for  particulars,  see  Philistines  (5), 
Abraham  (in  Supplement), 

43.  The  Purification  of  the  Rational^  and  the  Spiritual  Church 
existing  therefrom^  represented  in  the  subsequent  History  of  Isaac  and 
Ishmael,  2610 — 2614,  also  the  elucidation  of  that  entire  chapter;  for 
particulars,  see  Isaac  (2),  Ishmael  (2),  2654 — 2718  inclusive;  sum- 
mary and  passages  cited,  3264. 

44.  The  Initiation  of  Truth  into  Good,  and  their  Conjunction  in  the 
Rational,  represented  in  the  History  of  Isaac  and  Rebecca,  3012 — 
3014;  also  the  elucidation  of  that  entire  chapter.  See  Isaac  (2),  3012 
— 3282  inclusive,  particularly  3207;  see  also  Rebecca,  Laban. 

45.  The  Investiture  of  Divine  Truth  with  Appearances  of  Truth 
taken  from  the  Rational  Mind,  represented  in  the  History  of  Isaac 
and  Abimelech,  3357 — 3362,  and  the  elucidation  of  that  entire  chap- 
ter; for  particulars,  see  Philistines  (6),  Isaac  (2),  3385—3459 
inclusive. 

46.  The  Rational  when  regenerated,  and  Life  commencing  in  the 


972 


EEC 


Natural,  represented  in  the  History  of  Isaac* s  Old  Age^  3490,  and  the 
chapters  following.     See  Isaac  (3),  Jacob  (9). 

REASONINGS.     See  Reason  (25). 

REASONS.     See  Reason  (24). 

REBECCA,  denotes  the  affection  of  truth  hegot  with  those  who  are 
not  in  the  church,  or,  in  other  words,  from  the  good  of  the  Gentiles, 
2865;  see  Nahor.  The  history  of  Isaac  and  Rebecca  represents  the 
whole  process  of  the  initiation  and  conjunction  of  truth  with  good  in 
the  Lord's  divine  rational,  3012,  3013.  Rebecca,  before  her  espousal, 
denotes  the  aifection  of  truth  from  doctrinals;  afterwards,  she  puts  on 
the  representation  of  truth  divine  conjoined  to  divine  good  in  the  Lord's 
rational,  3012,  3013,  30/7,  3507.  Rebecca  represented  the  Lord's 
divine  rational  as  to  truth,  Isaac  as  to  good,  4614.  She  is  called  the 
woman  and  not  the  wife  of  Isaac,  because  there  is  not  a  real  marriage, 
but  only  a  covenant  resembling  it,  between  rational  good  and  truth 
elevated  from  the  natural,  3211.  Deborah,  the  nurse  of  Rebecca, 
denotes  the  hereditary  evil  which  the  Lord  derived  from  the  mother ; 
her  death,  its  rejection,  4563.  Her  sons,  Esau  and  Jacob,  denote  the 
good  and  truth  of  the  divine  natural,  both  conceived  together,  3299.  See 
Esau,  Jacob. 

RECEIVE,  to,  RECEPTION  [redpere,  reception'].  The  very 
being  of  men  and  angels  consists  in  the  reception  of  life  from  the  Lord, 
ill.  3938  and  other  passages  cited  in  Life  (14).  There  is  a  correspon- 
dence between  life  and  the  recipients  of  life,  and  this  so  perfect  that 
the  recipients  appear  to  live  of  themselves,  ill.  3001,  6325  end.  To 
receive  or  accept  [accipere']  is  predicated  of  affection,  2511.  The 
reception  of  truth  must  precede  the  will  to  do  good  [benevolentia],  and 
is  predicated  of  the  understanding,  2950,  2951,  ill.  2954.  Divine 
truths  cannot  be  received,  but  only  appearances  of  truth,  which  are  of 
three  degrees,  3362.  Truths  are  said  to  be  received  when  they  are 
acknowledged,  because  adequate  to  the  rational  understanding,  3385. 
The  spiritual  receive  truth,  first,  because  it  is  called  divine ;  afterwards, 
because  they  discern  the  divine  in  it,  3392.  The  spiritual  cannot  re- 
ceive good,  so  as  to  perceive  it,  like  the  celestial,  but  they  can  receive 
or  acknowledge  truth,  3399.  No  one  can  really  receive  knowledges  of 
truth  from  the  mere  description  of  them  by  others,  but  their  own 
intuition  is  required,  3803.  The  reception  and  acknowledgment  of 
truth  is  understood  in  the  spiritual  sense  by  conceptions  and  births, 
3919;  see  below  4904.  The  Lord  is  present  with  every  one  according 
to  reception,  and  reception  is  according  to  the  hfe  of  truth  and  good, 
4198;  see  below  4219.  Truths  are  the  receiving  vessels  of  good,  and 
the  influx  of  good  is  according  to  reception,  thus  according  to  truths, 
ill.  4205.  Man  is  really  man  so  far  as  he  receives  from  the  Lord,  4219. 
Inferiors  are  provided  for  the  reception  of  superiors,  thus  the  Lord  is 
received  in  heaven,  the  higher  heavens  are  received  in  the  next  lower, 
and  all  together  are  received  in  man,  hr.  ill.  4618,  6013.  None  but 
those  who  are  in  the  life  of  charity  can  receive  the  truths  of  heaven 
and  the  church,  ill.  4776.  The  reception  of  truth  is  denoted  by  con- 
ception, and  this  takes  place  when  it  passes  from  understanding  into 
will,  ill.  4904;  see  below  9393.  The  reception  of  divine  truth  is  not 
to  have  faith  merely,  but  it  is  to  act  faith,  and  judgment  is  passed  on 
man  according  to  reception,  5068.     Man  is  so  organised  that  he  can 


EEC 


973 


receive  the  divine,  and  also  appropriate  the  divine  by  acknowledgment 
and  affection,  for  which  reason  he  can  never  die,  ill.  5114.     All  in 
heaven  receive  the  divine,  that  is,  divine  good  and  divine  truth,  7208. 
Good  is  received  immediately  from  the  Lord  in  the  inmost  part  of  man,' 
whence  it  flows  by  successive  degrees  to  the  exteriors,  ill.  5147,  further 
ill.  9683.     It  is  the  voluntary  part  of  man  that  receives  good,  and  the 
intellectual  part  that  receives  truth,  and  the  one  cannot  be  received 
without  the  other,  ill.  5147;  see  below  5354.     The  sensuals  subject  to 
the  intellectual  part  are  said  to  be  received  into  the  regenerate  state, 
when  reduced  into  order,  and  made  subservient  to  interiors,  ill.  5165. 
Man  cannot  receive  good  from  the  Lord  except  he  remove  evils,  but  so 
far  as  he  removes  evils  he  is  the  subject  of  influx,-  whereby  he  is  gifted 
with  a  new  will  and  a  new  understanding,  5354.     Good  from  the  Lord 
continually  flows  in,   but  it  is  in  the  pleasure  of  man  to  receive  it,  or 
not  receive  it;  his  state  in  each  case,  ill.  5470;  further  ill.  5651.  When 
man  receives  good  from  the  Lord,  truths  are  also  given  him,  whereby 
he  is  perfected  in  intelligence  and  wisdom,  5651  end.     Truths  given  by 
the  Lord  are  first  received  as  if  not  given,  but  as  self-acquired,   5747. 
Unless  good  be  received,  and  be  conjoined  with  truth,  mercy  cannot  be 
received  because  it  flows  in  by  good,   5816;  further  i//.  8700.     The 
faculty  of  receiving  good,  called  the  receptibility,  and  in  its  ultimate 
form  a  receptacle,  exists  by  influx  from  the  Lord,  ill.  6148;  compare 
10,124.     It  is  the  internal  that  procures  to  itself  the  faculty  of  receiv- 
ing good  out  of  the  external;  ill.  by  the  ground  of  the  priests  in  the 
history  of  Joseph,  6148.     Influx  from  the  Lord  is  received  by  man 
variously  according  to  the  quality  of  every  one,  because  the  Lord  com- 
pels no  one,  6472.     They  who  are  in  good  experience  a  holy  tremor 
preceding  the  reception  of  the  Lord,  but  the  e\il  tremble  with  fear  at 
his  presence,  8816.     The  understanding  is  the  recipient  of  the  truth  of 
faith,  and  the  truth  of  faith  of  the  good  of  charity;  hence,  the  scientific 
is  the  first  plane  when  man  is  regenerated,   6750.     The  reception  of 
truth  is  illustrated  by  the  ceremony  with  the  blood  of  the  sacrifices ; 
how  it  passes  from  the  memory  into  the  understanding,  from  the  under- 
standing into  the  will,   from  the  will  into  act,   9393,   further  ill.  9399, 
10,645.     The  hearing  and  reception  of  worship  by  the  Lord,  is  predi- 
cated after  man  is  cleansed  from  evils  and  falses,  ill.  by  the  propitiatory 
commanded  to  be  made  of  fine  gold,  9506.     The  implautation  of  good 
by  the  Lord,  and  its  reception  by  man,  are  predicated  after  the  removal 
of  evils  and  falses,  ill.  10, 1 24.     The  quality  of  reception,  predicated  of 
truth  from  good,  is  denoted  by  various  measures,  and  man  is  vivified 
by  divine  truth  according  to  the  quality  of  reception,  10,262. 

RECEPTACLE  [receptaculum].  The  natural  man  as  to  scientifics 
is  denoted  by  a  receptacle,  because  the  good  of  truth  is  received  in 
scientifics ;  ill.  by  the  sacks  in  the  story  of  Joseph  and  his  brethren, 
5489,  5494,  5529,  but  particularly  5531.  Common  truths  have  each 
their  receptacle  in  the  natiiral  man,  within  which  every  common  truth 
is  empowered  to  actuate  itself,  and  thus  changes  its  state,  br.  ill.  5531. 
The  common  truths  in  their  receptacles  when  man  is  regenerated  are  as 
numerous  as  the  societies  of  heaven,  and  in  similar  order,  5531.  The 
receptacle  of  good  in  a  general  sense  is  denoted  by  body,  the  receptacle 
of  truth  by  ground  ;  hence  the  meaning  of  body  in  the  Lord's  Supper, 
and  of  being  in  the  Lord's  body,  ill,  and  sh.  6135—6138.     The  re- 


974 


RED 


RED 


ceptacles  of  good  and  truth,  or  of  spiritual  life,  are  called  dead  when 
there  is  no  spiritual  life  in  them,  61  .'36.  By  receptacles  is  to  he  under- 
stood the  very  forms  which  compose  a  man,  because  he  is  really  nothing 
but  a  recipient  of  life  from  the  Lord,  6138.  The  external  or  natural 
is  the  receptacle  of  the  internal ;  hence  the  need  of  its  regeneration, 
ill.  6299.  Heaven,  as  the  receptacle  of  the  good  of  love  from  the  Lord 
is  denoted  by  the  table  for  the  shew-bread,  9527,  9529.  Rings  called 
receptacles  (namely,  of  the  bars  by  which  the  tabernacle  was  carried) 
denote  divine  spheres,  10,191.     See  ^o  Receive,  Recipients. 

RECHOBOTH.     See  Rehoboth. 

RECIPIENTS  OF  LIFE.  See  to  Receive,  particularly,  3001, 
which  is  further  ill.  8778;  see  also  Influx,  Life,  Lord. 

RECIPROCALITY,  chiefly,  that  it  is  predicated  of  the  union  of 
the  divine  and  human  in  the  Lord,  or  of  divine  good  and  divine  truth, 
ill.  2004,  2011,  8691,  10,067.  By  reciprocality,  predicated  of  acknow- 
ledgment and  reception,  the  divine  is  appropriated  to  man,  br.  ill,  5114, 
further  ill,  8778.  Reciprocality  is  always  predicated  when  conjunction 
by  love  and  charity  is  treated  of,  2177,  5002,  particularly  6047  cited 
below.  A  similar  reciprocality  is  predicated  of  will  and  understanding, 
of  good  and  truth,  3090,  3155,  5365,  5928,  5931,  9300.  A  kind 
of  reciprocation  appears  in  the  expressions  of  the  Word,  where  goods 
and  truths  are  spoken  of  in  opposition  to  evils  and  falses,  2240  end. 
The  connection  of  the  internal  and  external  by  influx  is  called  reciprocal, 
yet  it  is  not  meant  that  the  external  flows  into  the  internal,  dr.  ill. 
5119.  All  conjunction  requires  reciprocality,  and  hence  consent  on 
either  part,  ill.  6047.  Reciprocality  is  predicated  of  action  and  reac- 
tion, and  when  the  conjunction  of  good  and  truth  is  treated  of,  it  must 
be  understood  that  good  acts  and  truth  reacts,  8691 ;  further  ill.  8778. 

RECIPROCATIONS,  a  mode  of  torment  by,  958,  5389. 

RECOMPENSE  [remuneratio].     See  Merit,  Reward. 

RECOMPENSE  [merce*].     See  Reward. 

RECREATION,  is  predicated  of  the  state  of  celestial  and  spiritual 
things  enjoyed  in  peace,  upon  every  cessation  of  temptation-combats, 
1726.  Recreation,  respectively  celestial  and  spiritual,  is  denoted  by 
the  bread  and  wine  brought  forth  by  Melchizedek  after  Abram's 
victory,  1727.  When  man  is  in  temptation  he  hungers  for  good, 
and  thirsts  for  truth,  and  when  he  emerges  from  temptation  he  draws 
them  in  and  receives  them  like  food  and  drink,  6829.  A  state  of 
illustration  and  recreation  is  predicated  of  the  spiritual  when  they  are 
first  elevated  from  states  of  desolation,  or  from  darkness  to  light,  2699. 
The  first  state  after  temptation  is  consolation;  the  second,  is  illustration 
and  recreation,  2699.  Recreation,  hope,  and  victory  are  from  the  influx 
of  angels,  and  also  from  the  immediate  influx  of  the  Lord,  by  which 
the  good  are  delivered  from  the  assaults  of  evil  spirits,  and  thus  from 
the  temptations  into  which  they  are  led,  6574.     See  Consolation. 

RECTITUDE  denotes  innocence  and  simple  good,  and  in  the 
original  Hebrew,  is  expressed  by  a  word  which  signifies  integrity,  per- 
fection, simplicity,  2525,  2529.  A  right  [rectum],  perfect,  or  whole 
heart,  denotes  good  in  which  is  innocence,  2526.  Rectitude  (riffht- 
eousness,  Isa.  xlv.  8—19)  is  predicated  from  the  truths  of  faith; 
justice  from  the  good  of  love,  9263.     See  Right. 

RED  [ruhrum].     See  Colours. 


975 


REDEEM,  to,  is  to  deliver  from  evil  or  hell,  6279;  passages  cited 
6458,  7205,  7445,  8308.     See  Redemption. 

REDEEMER.  See  Redemption  (6281),  Lord  (55);  passages 
in  which  the  Lord  as  to  the  divine  human  is  called  the  Redeemer  and 
Saviour,  7091. 

REDEEMING  ANGEL,  denotes  the  divine  human,  6276,  6280. 
REDEMPTION.  1 .  The  Son  of  Man  said  to  give  his  soul  for  the 
redemption  of  many  (Matt.  xx.  28;  Mark  x.  45),  denotes  love  itself 
by  which  the  Lord  saved  the  human  race,  1419.  The  Lord  is  called 
the  Saviour  and  Redeemer  because  he  delivered  man  from  the  power  of 
infernal  spirits,  2025,  ill,  and  sh.  6280—6281,  7205,  8866.  The  spi- 
ritual are  redeemed  by  truth  ;  and  this  is  denoted  in  the  Word  by  being 
bought  with  silver,  br,  ill,  2937,  2946,  2954,  2959.  Redemption  is 
the  same  as  reformation  and  regeneration,  by  means  of  which  man  is 
liberated  from  hell,  2954.  The  redemption  of  the  man  of  the  spiritual  * 
church  is  by  truth ;  but  the  redemption  of  the  man  of  the  celestial 
church  by  good,  br,  ill.  2954.  They  are  specifically  called  the  redeemed 
who  emerge  from  vastation  ;  hence,  the  price  of  redemption  by  truth  is 
denoted  by  forty  pieces  of  silver,  sh,  2959,  2966.  The  price  of  redemp- 
tion is  the  Lord's  merit  and  justice,  and  it  is  predicated  of  man  in  the 
measure  of  his  reception  from  the  Lord;  passages  cited,  2966.  Re- 
demption is  the  separation  of  guilt,  or  sin,  effected  by  good  from  the 
Lord;  and  this  was  represented  by  the  expiation  wrought  by  the  priest- 
hood, 3400  ;  further  ill,  6368.  By  the  bought  or  redeemed  of  Jehovah 
those  are  meant  who  receive  good  and  truth,  thus  to  whom  is  appro- 
priated what  is  of  the  Lord,  5374  end;  passages  cited,  6458,  6461; 
Is.  li.  1 0,  cited,  8343.  Redemption  is  predicated  of  deliverance  from 
slavery,  from  death  and  from  evil,  and  this  redemption  is  wrought  by 
the  divine  human  of  the  Lord  ;  hence  it  is  as  to  his  divine  human  that 
the  Lord  is  called  the  Redeemer,  sh.  6281.  7205.  Redemption  is  the 
deliverance  of  those  who  belong  to  the  spiritual  church,  from  infestation 
by  those  who  are  in  the  neighbouring  hells,  7445.  The  spiritual  were 
redeemed  or  delivered  from  infestation  at  the  Lord's  resurrection,  6945, 
9197.  The  Lord  redeemed  the  whole  human  race  by  the  subjugation 
of  hell,  and  he  ever  after  saves  all  who  sufl'er  themselves  to  be  rege- 
nerated by  a  life  according  to  his  precepts  ;  also,  how  it  is  to  be  under- 
stood that  he  redeemed  man  by  his  blood,  in  each  sense,  external, 
internal,  and  inmost,  10,152;  see  also  10,655,  10,659. 

2.  Passages  in  which  the  word  Redemption  is  applied.  The  first- 
bom  of  an  ass  to  be  redeemed,  and  the  firstborn  of  man  to  be  redeemed, 
denotes  that  a  merely  natural  faith,  and  even  the  truths  of  faith  are 
not  to  be  ascribed  to  the  Lord,  but  something  else  in  their  place,  which 
something  else  is  afterwards  shewn  to  be  the  good  of  faith,  8078—8080, 
10,663 — 10,665.  Expiation  or  redemption  of  the  soul  is  predicated  (in 
the  sense  of  a  deodand)  in  the  case  of  an  ox  kilHng  a  man  or  woman, 
because  it  denotes  repentance  as  the  means  of  deliverance  from  damna- 
tion, ill,  9076—9077.  See  Expiation,  Justice,  Merit. 
RED  SEA  [mare  suph^.  See  Egypt  (7),  Moses  (15). 
REED  {arundo,  calamus'].  See  Cane.  Staflf  of  reed  denotes  the 
supposed  power  of  exploring  spiritual  truths  by  scientifics,  1085.  Reeds 
and  flags  denote  the  lowest  scientifics,  6726;  see  Grass.  Those  who 
come  into  a  state  of  infestation  and  temptation  are  shaken  like  a  reed 

VOL.     II.  r. 


976 


REF 


in  the  wind,  from  doubt  to  affirmation,  and  from  affirmation  to  doubt, 
until  they  emerge  and  arc  illustrated,  7313;  sec  further  concerning 
such  infestations,  7197  and  the  passages  there  cited.  The  Word  is 
compared  to  a  reed  shaken  with  the  wind  when  it  is  explained  at  plea- 
sure, 9372.  The  Word  in  the  letter,  or  truth  in  ultimates,  is  also  sig- 
nified by  a  reed,  9372.  Those  who  think  insanely  about  the  mysteries 
of  faith,  in  consequence  of  endeavouring  to  enter  into  them  by  scienti- 
fics,  are  denoted  by  the  beast  of  the  reeds,  9391.  See  Egypt,  Pha- 
raoh. Not  to  break  a  bruised  reed,  is  not  to  destroy  fallacies,  but  to 
bend  them  to  truth,  95. 

REFLECT,  to,  is  to  purpose  [intendere]  intellectual  sight,  denoted 
by  lifting  the  eyes,  5684. 

REFLEXION,  denoted  by  persons  sent  anywhither  returning  again, 
4864.  All  reflexion  is  predicated  of  scientifics  of  the  memory,  which 
are  regarded  by  the  internal  sight,  5498.  All  reflexion  and  thought  are 
from  the  interior  thought  apparently  in  the  exterior,  5508.  Reflexion  is 
briefly  described  as  the  regarding  of  a  thing,  in  the  ground  of  perception, 
3661;  see  below,  2770.  Reflexion  is  denoted  by  one  commanding; 
perception  by  saying,  3661,  3682.  The  true  order  is,  perception  which 
gives  to  think,  and  thought  which  gives  to  reflect,  2770;  compare  6836, 
6839.  The  faculty  of  reflecting  is  from  the  life  of  the  Lord,  flowing-in 
by  remains,  977,  2280.  Sensitive  reflexion  and  perception,  are  the  con- 
ditions necessary  to  perceive  the  influx  and  operations  of  spirits,  5171. 
See  Perception,  Thought. 

REFORMATION.  Reformation  and  Regeneration  are  treated  of 
in  six  states  corresponding  to  the  six-days'  creation,  6—13,  sqq.,  fully 
cited  in  Regeneration  (39);  Man  (43).  Man  can  only  be  reformed 
in  freedom,  in  which  he  compels  himself,  ill,  1936;  passages  cited, 
4029,  8209.  Man  cannot  be  called  reformed  or  regenerated  before  he 
acts  from  charity,  654.  The  states  of  reformation,  from  first  to  last, 
are  represented  in  the  narrative  concerning  Hagar  and  Ishmael  in  the 
desert  (Gen.  xxi.  13—21);  these  successive  states  hr,  described,  2671, 
2673  end.  The  first  state  of  reformation  is  compared  to  immature  fruit, 
in  which  all  the  means  are  prepared  for  its  future  ripeness,  2679;  com- 
pare 2760.  They  who  can  be  reformed  are  held  in  an  affirmative  state 
towards  good  and  truth,  which  state  is  otherwise  called,  the  affection 
of  good  and  truth,  ill,  2689.  The  affection  of  good  and  truth,  is  the 
means  by  which  those  who  are  reformed  are  introduced  into  heavenly 
freedom,  2874.  All  who  are  reformed  and  become  spiritual,  believe,  in 
their  first  state,  that  the  means  of  reformation  are  from  themselves,  and 
attribute  it  wholly  to  their  own  will  and  understanding,  2946  ;  compare 
874,  880,  2960.  In  their  second  state  they  are  reduced  to  despair  of 
knowing  any  truth,  in  order  that  the  persuasive  light  which  equally 
illuminates  falses  and  truths,  may  be  extinguished,  2682 ;  compare 
880,  2960.  In  their  third  state,  they  believe  that  they  are  reformed 
by  the  Lord,  still  they  will  that  it  should  be  from  themselves,  2960; 
compare  889,  890.  In  the  fourth  state  they  perceive  that  all  is 
from  the  Lord,  but  this  is  the  angelic  state,  which  few  attain  in  the  life 
of  the  body,  2960.  The  first,  second,  and  third  states  of  regeneration 
are  most  distinct;  namely,  to  know,  to  acknowledge,  and  to  have  faith, 
896.  The  reformation  of  man  consists  in  the  implantation  of  the  truth 
of  faith,  and  its  conjunction  to  the  good  of  charity,  2265  ;  further  ill. 


REG 


977 


.5270,  cited  below.  The  reformation  and  regeneration  of  man  is  an 
image  of  the  Lord's  glorification,  for  man  is  thus  made  new,  and  re- 
ceives, as  it  were,  the  divine,  3043,  3057.  When  man  is  reformed, 
common  truths  are  first  arranged  in  order,  so  that  his  rational  mind  is 
brought  into  correspondence  with  the  order  of  heaven  ;  thus,  mere  doc- 
trinals  or  scientifics  arc  removed,  3057.  An  image  of  the  reformation 
of  man  may  be  contemplated  in  his  first  formation  in  the  womb; 
in  fact,  he  is  actually  formed  by  good  and  truth  from  the  Lord  even 
in  the  womb,  ill.  3570.  Summary  of  the  successive  states  of  refor- 
mation ;  shewing  that  truths  are  first  multiplied,  and  then,  apparently, 
extirpated  before  they  can  be  conjoined  to  good,  5270 ;  further  ill. 
5280.  When  man  has  arrived  at  adult  age,  and  commits  evil,  if  he  is 
then  grieved  and  anxious  about  it,  it  is  a  sign  he  is  capable  of  being 
reformed,  if  not,  it  is  a  mark  that  he  cannot  be,  5470.  Those  who  are 
reformed  are  held  internally  in  good  and  truth,  while  externally  they 
are  in  evils  and  falses ;  ill.  by  the  coffer  covered  with  bitumen,  and 
placed  among  the  reeds,  in  which  the  child  Moses  was,  (i72A—G72Q. 
The  external  spiritual,  who  do  good  from  obedience  to  the  truth  of  faith, 
not  from  the  affection  of  good,  cannot  be  regenerated  even  to  eternity, 
8991;  but  they  are  said  to  be  reformed,  8974  end,  8977,  ill.  8987. 
They  who  are  led  by  the  truths  of  faith  to  the  good  of  spiritual  life, 
are  called  the  regenerated ;  but  they  who  are  led  so  far  as  the  delight 
of  natural  life  only,  are  said  to  be  reformed,  8987 ;  see  further  parti- 
culars in  Regeneration. 

REFORMED  CHURCH.     See  Religion. 

REFUGE,  A  PLACE  OF,  denotes  the  state  in  which  man  is  guiltless 
of  evil  because  not  done  from  depraved  thought  and  will,  9011. 

REFUSE,  to  [renuere],  predicated  of  Joseph  when  solicited  by 
Potiphar's  wife,  denotes  aversion;  understand,  the  aversion  of  good 
natural-spiritual,  to  be  conjoined  with  truth  natural  not  spiritual,  4990. 
Refusing  to  let  the  people  go,  predicated  of  Phafaoh,  denotes  obstinacy 
in  the  delight  of  doing  evil,  7032,  7038  end,  7501.  Refusal  of  a 
father  to  espouse  his  daughter  to  one  who  had  seduced  her,  denotes  the 
state  of  interior  good  not  admitting  conjunction  in  such  a  case,  9185. 
As  to  refusal  when  it  terminates  in  assent,  4366. 

REGENERATION.  1.  Why  Regeneration  is  necessary.  All  men 
whatsoever  are  born  into  evils  of  every  kind,  so  that  their  proprium 
from  nativity  is  nothing  but  evil,  210,  215,  694,  731,  874—876,  987, 
1049,  2307,  2308,  3518,  3701,  3812,  8480,  8549—8552,  10,283, 
10,284,  10,286,  10,731.  So  far  as  he  derives  from  his  hereditary 
nature  or  from  his  proprium,  man  is  worse  than  the  brute  animals,  and 
of  himself  continually  tends  to  hell,  637,  694,  987,  1049,  3175,  8480. 
So  long  as  a  man  is  led  by  himself  and  his  own  loves  he  cannot  be  saved  ; 
passages  cited;  10,731.  According  to  the  order  in  which  man  was  cre- 
ated, the  natural  and  the  spiritual  made  one,  but  by  the  fall  the  natural 
was  first  separated  from  the  spiritual,  and  then  began  to  domineer  over 
it;  hence  the  need  of  regeneration,  3167.  The  life  of  the  natural  man 
is  so  contrary  to  the  life  of  the  spiritual,  that  the  very  good  he  does 
from  his  proprium  is  not  good,  874—876,  8478;  as  to  the  contrariety 
especially,  3913,  3928.  On  account  of  evils  inherent  in  the  nature  of 
man,  it  is  necessary  for  him  to  be  regenerated  and  accept  new  life  from 
the  Lord,  3701.     To  this  end,  may's  proprium  (in  other  words,  his 

z  2 


978 


REG 


evils  and  falses),  must  be  removed,  and  they  actually  are  removed  by 
the  Lord,  when  he  is  regenerated,  1023,  1044,  9334—9336,  9452— 
9453,  9938.  Summary  account  of  such  regeneration,  and  how  man  is 
prepared  that  truths  may  take  the  place  of  falses,  653,  875.  See  fur- 
ther as  to  the  hereditary  state  of  man,  Evil  (2)  ;  Proprium  (1,  8)  ; 
Man  (17,  18,  22,  24). 

2.  The  Regenerate  and  Unregenerate  State  compared;  that  in  the 
man  who  is  not  yet  regenerated  the  external  dominates  over  the  inter- 
nal, 977,  986,  3167,  8743.     Before  regeneration,  man  has  no  know- 
ledge of  the  distinction  between  the  external  and  the  internal,  or  what 
is  of  the  Lord  and  what  of  self  in  him ;  the  knowledge  of  this  distinction 
is  the  first  state  of  regeneration,  ill.  24.     The  difference  between  the 
two  states  ill,  by  examples;  first,   the  regenerate  man  acts  from  con- 
science, but  the  unregenerate  for  the  sake  of  self  and  the  world;  the 
regenerate  man  also  has  a  new  will  and  a  new  understanding,  the  unre- 
generate has  cupidity  in  place  of  will,  and  reasoning  in  place  of  under- 
standing; the  regenerate  lives  a  spiritual  life,  the  unregenerate  a  worldly 
life;  finally,  the  regenerate  knows  what  the  internal  man  is,  the  unre- 
generate does  not  and  cannot  know,  977;  see  also  passages  cited  below 
(27).     Before  regeneration,  the  good  that  a  man  does  is  for  the  sake  of 
his  own  happiness  ;  after  regeneration,  it  is  for  the  sake  of  good  itself, 
3816.     While  regenerating,  man  acts  from  truth  or  faith,  but  when 
regenerate  from  charity;  sh,  how  the  regenerate  state  begins  in  works, 
and  when  completed  ends  in  works,  3934;  further  concerning  the  latter, 
5 1 22.  The  state  of  man  before  regeneration,  when  the  external  dominates 
over  the  internal,  is  contrary  to  true  order,  and  unless  it  be  inverted  he 
cannot  be  saved,  8553,  ill.  9258.     See  Inversion,  Order  (6,   7) ; 
Man  (26,  30).     The  end  of  regeneration  is,  that  the  internal  or  spi- 
ritual may  govern,  and  the  external  or  natural  serve,  for  thus  alone 
order  is  restored  in  man,  and  he  becomes  an  image  of  heaven,   911, 
913,  5128,  5159,  5161.     Hence,  the  new  or  regenerate  state  is  one  in 
which  the  old  order  of  things  is  inverted,  and  exteriors  are  made  to 
serve  interiors;  this,  indeed,  is  the  case  at  a  particular  period  with  all 
men,  but  the  end  in  view  is  different,  according  as  man  is  regenerated 
or  not,  5159;    see  also  5376,  8995.     Hence  again  a  regenerate  man  is 
altogether  another,  a  new  man,  and  he  is  said  to  be  born  anew,  created 
anew;  this  is  really  the  case,  though  he  remains  the  same  as  to  the  fea- 
tures of  the  body,  3212  ;  nevertheless,  that  every  evil  remains,  and  is 
only  removed  from  sight,  4564,    5113;   compare  5134.     The  fact  that 
the  regenerate  as  to  externals,  appear  like  the  unregenerate,  while  as  to 
internals  they  are  altogether  different,  ill,  by  a  comparison  between  the 
love  of  the  body  for  its  own  sake,  and  for  the  sake  of  the  mind,  and  by 
the  love  of  the'  mind  for  the  sake  of  good  and  truth,  5159.     Briefly, 
that  a  man  before  regeneration  does  good  from  obedience;  afterwards, 
from  affection,  8505,  8690,  8701 .   That  before  regeneration  he  is  in  wor- 
ship from  truth  ;  afterwards,  from  good,  8935.   That  the  spheres  of  the 
regenerate  appear  like  rainbows,  and  the  unregenerate  state  or  the  intel- 
lectual proprium  is  like  a  cloud;  the  two  states  compared,  and  the  way 
in  which  spiritual  light  is  received,  1042—1043,  1048,  1053—1055. 

3.  Spirits  and  Angela  that  are  with  Man  in  either  state.  While 
undergoing  regeneration  a  man  is  in  continual  combat  with  evil  spirits, 
but  when  regenerated  good  spirits  and  angels  draw  near  to  him  and  the 


REG 


979 


combat  ceases,  50,  55  end,  59,  63,  cited  below  (40);  further  ill,  653, 
5280.     Evil  spirits  dare  not  assault  a  regenerate  person,  because  from 
the  sphere  they  instantly  perceive  a  reply  and  resistance ;  nevertheless, 
they  are  still  with  him,  but  in  a  state  of  subjection  and  servitude,  1695. 
Before  regeneration  man  is  possessed  as  to  his  natural  part  by  evil  spi- 
rits and  genii,  and  all  his  delights  are  really  infernal,  howsoever  holy 
they  appear,  3928.     Man  as  to  his  internal  is  in  the  midst  of  spirits 
and  angels,  by  whom  he  is  influenced,  respectively,  to  good  and  evil ; 
also,  the  changes  by  which  he  is  led  in  the  regenerate  life  are  changes 
of  spirits,  ill.  4067.     Good  imparted  to  man  as  a  means  to  genuine 
good  is  not  derived  from  the  spirits  associated  with  him,  but  is  received 
by  or  through  them,  4077;  see  below,  4099.     All  thought  and  will  are 
from  the  societies  of  spirits  and  angels  adjoined  to  man ;  thus,  all  good 
from  the  Lord  during  regeneration,  4096.     Good  from  the  Lord  thus 
flowing  in  through  the  angels  associated  with  man,  is  received  and 
fashioned  in  his  knowledges;  and  the  reception  of  such  good  causes  that 
the  thought  is  held  in  truths  until  the  man  is  affected  by  them,  4096. 
It  is  by  societies  of  spirits  dwelling  in  worldly  things  with  him  that  a 
man  is  held  in  middle  good,   previous  to  receiving  genuine  good;  but 
it  is  by  societies  of  angels  dwelling  in  heavenly  things  with  him,  that 
he  is  introduced  into  affections  of  truth,   4099.     Unless  the  former 
(societies  of  spirits)  are  removed  when  man  is  initiated  into  heavenly 
things,  truths  are  dissipated;  by  such  removal,  however,  the  external  is 
made  to  agree  with  the  heavenly  or  internal,  and  truths  are  multiplied 
in  the  natural  man,  4099.     Further  ill.  how  the  removal  of  spirits 
attendant  on  man  is  effected;  sh.  also  that  there  are  three  kinds  of  spi- 
rits associated  with  those  who  are  being  regenerated,  and  that  they  are 
separated  in  freedom  according  to  delights,  4110,  4111,  4136.    Angels 
are  in  their  felicity  when  the  Word  is  read  by  man,  because  it  treats  in 
the  internal  sense  of  his  regeneration,  and  they  are  thus  brought  into 
the  delight  of  serving  as  mediums,  5398.     There  are  with  every  man 
two  spirits  from  hell  and  two  angels  from  heaven,  who  are  respectively 
near  or  remote  according  as  the  man  inclines  to  evil  or  to  good,  ilL 
5470.    Truths  rooted  in  the  mind  by  affection  for  truth,  form  the  plane 
into  which  angels  operate,  and  by  which  they  withhold  man  from  evil, 
br.  ill.  5893.     Angels  fight  against  infernal  spirits,  when  their  influx 
excites  evil  in  man;  examples  given  from  experience,  and  that  man  i& 
thus  regenerated,  6202.    So  long  as  man  lives,  the  ideas  of  his  thought 
are  continually  extending  to  societies,  either  of  infernal  spirits  or  angels; 
in  the  latter  case,  which  obtains  with  the  regenerate,  particulars  are 
continually  filled  into  generals,  and  singulars  into  particulars;  thus  new 
truths  are  given,  and  the  mind  illuminates,  6610.    For  further  particu- 
lars as  to  the  operation  of  spirits  and  angels,  see  Influx  (8,   10)  ; 
Heaven  (9);  Hell  (2);  Man  (12,  13,  14,  27);  Spirit;  Society. 

4.  That  Man  cannot  be  regenerated  unless  he  be  first  instructed  in 
Goods  and  Truths;  this,  because  goods  and  truths  in  the  memory  are 
as  the  life's  food  by  which  the  Lord  operates,  677,  679;  further  ill. 
711,  4538;  br.  8635,  8638—8640,  10,729.  Goods  and  truths  are  first 
received  in  the  memory,  and  are  then  implanted  in  the  conscience  by 
faith;  after  which,  when  the  internal  man  acts,  goods  are  fructified  and 
manifested  in  the  affections,  and  truths  multiplied,  984.  The  process 
of  regeneration  by  knowledges  and  intellectual  truths  described,  but  this 


980 


REG 


REG 


981 


after  a  first  plane  has  been  formed  in  infancy  by  celestial  affections, 
wherefore  it  commences  from  boyhood,  1555.  The  ground  for  regene- 
ration must  be  prepared  in  the  intellectual  part,  because  otherwise  man 
acts  from  his  voluntary  proprium,  which  is  damned,  and  is  therefore 
miraculously  separated,  875,  895,  896,  927,  1023,  1044;  see  below  (6). 
Man  IS  regenerated  intellectually,  as  to  scientific,  rational,  and  intel- 
lectual truths,  that  his  mind  may  be  prepared  as  ground  to  receive 
chanty;  and  until  he  thinks  and  acts  from  charity,  he  is  not  regene- 
rate, 654.  In  order  to  regeneration,  the  truths  of  faith  must  be  received 
with  genuine  affection,  because  when  this  is  the  case,  truth  is  reproduced 
or  returns  together  with  the  affection,  and  the  affection  together  with 
the  truth  adjoined  to  it;  in  this  way  the  man  can  be  withheld  from 
evil  by  the  angels,  ill.  5893;  see  also  3336,  and  other  passages  cited 
below  (11).  That  the  reception  of  truth  into  the  memory  and  under- 
standing, in  order  to  regeneration,  is  predicated  of  the  spiritual,  not  of 
the  celestial,  5113;  see  below  (23,  38,  39);  see  also  Man  (2,  43);  Life 
(7);  Understanding,  Will,  Mind. 

5.  That  no  one  is  regenerated  except  hy  Charity  ;  here,  because  it 
is  only  in  charity  that  the  seed  of  the  Word,  or  the  truth  of  faith,  can 
take  root,  ill.  880.  No  one  can  be  regenerated  unless  he  acknowledge 
that  charity  is  the  primary  of  his  faith,  for  it  is  by  charity  the  Lord 
operates,  and  by  which  the  new  will  is  formed,  989.  They  who  do  the 
works  of  charity  from  obedience  are  regenerated  in  the  other  life,  pro- 
vided they  do  not  attribute  merit  to  themselves  on  account  of  their 
works,  989  end.  States  of  charity  and  no  charity  succeed  alternately 
both  with  those  about  to  be  regenerated  and  with  the  regenerate,  ill, 
933;  see  below  (7).  Man  is  not  reformed  or  regenerated  until  he  thinks 
and  acts  from  charity,  but  his  mind  is  previously  prepared  by  scientific, 
rational,  and  intellectual  truths,  654.  Instruction  in  the  truths  of  faith 
precedes  regeneration,  because  otherwise  it  cannot  be  known  what  spiritual 
good  or  chanty  is;  but  when  charity  rules,  and  all  the  delight  of  man  is 
m  doing  good,  he  is  regenerate,  4537.  The  procedure  of  regeneration 
IS  such  that  the  last  becomes  first,  the  end  becomes  the  beginning ; 
thus  commences  the  procedure  of  charity  when  the  state  is  inverted, 
because  chanty  is  the  end  for  which  faith  is  given,  5122;  further  ilL 
u-  u  .?^^^HA^JTY,  Conscience;  as  to  understanding  and  will,  of 
which  faith  and  charity  are  respectively  predicated,  see  below  (22) ; 
Man  (17,  18);  Love  (19,  24);  Life  (1,  8,  10);  Light  (5);  Pro- 
PRiUM  (8);  Influx  (5). 

,  ,?;  P^  Proprium  of  Man  when  he  is  regenerating;  that  it  is  vivified 
by  life  from  the  Lord;  ill,  how  fair  it  appears,  by  colours,  731.  It  is 
the  intellectual  proprium  that  is  meant,  and  it  appears  the  more  beau- 
titul  the  farther  it  is  removed  from  the  voluntary  proprium,  1042,  1043. 
As  to  the  proprium  generally,  man  ought  to  do  good  exactly  as  if  the 

^;?^^^*o  ^f  ®  ^^^  ^^"'  y^^  acknowledging  that  it  is  from  the  Lord, 
lU  1712;  see  below,  1937.  As  to  the  proprium,  man  is  nothing  but 
what  IS  false  and  evil;  and  though  he  be  regenerated,  evils  and  falses 
remain,  but  they  are  tempered,  868;  especially  4564,  5113,  5134. 
Man  ought  to  compel  himself  to  truth  and  good,  otherwise  he  is  without 
propnum  or  self-determination;  but  a  heavenly  proprium  is  given  to  him 
K^i  o^I^  i^J^  ^®  ^^"^  submits  himself,  1 937;  further  ill,  1947  ;  see 
below,  2657.   Man  is  led  in  the  regeneration  even  by  the  fallacies  of  his 


I 


proprium;  thus,  he  is  not  compelled  by  the  Lord,  but  his  ideas  are 
bent  to  truths  and  goods,  24,  25,  2657.  There  is  a  proprium  before 
regeneration,  and  a  proprium  after  regeneration;  the  former  consistent 
with  the  first  rational,  the  latter  with  the  new  rational,  2657.  ^Jf\l 
man  is  regenerated  he  acknowledges  and  believes  that  good  and  tnith 
by  which  he  is  affected  are  not  from  himself  but  from  the  divine  and 
that  from  himself  or  his  proprium  there  is  nothing  but  evil,  5354. 
Man  is  so  entirely  evil  that  he  cannot  be  fully  delivered  so  much  as 
from  one  sin  to  eternity  ;  but  by  the  mercy  of  the  Lord,  if  only  it  be 
received,  he  is  withheld  from  sin  and  held  in  good,  5398.  bee  Pro- 
prium (3,  5).  ,  1  ^'       11 

7.  The  Changing  States  of  the  Regenerate ;  that  such  continually 
occur ;  ill.  by  alternate  changes  of  cold  and  heat,  which  correspond  to 
alternate  states  of  charity  and  no  charity,  933,  934.  The  changing 
states  of  the  regenerate  as  to  the  new  will,  are  represented  by  summer 
and  winter ;  as  to  the  new  understanding,  by  day  and  night,  935— 9^b. 
Every  one  in  the  course  of  regeneration  must  undergo  changes  and  in- 
versions of  state  ;  something  simUar  indeed  takes  place  with  the  unre- 
generate,  ill  by  examples,  5280;  see  above  (3),  4110—4111  ;  see  also 

^  a!  That  Regeneration  is  progressive  to  Eternity.    Goods  and  truths 
that  enter  into  the  regenerate  state  are  so  innumerable,  and  comprehend 
so  many  changing  states,  that  it  is  impossible  for  man  to  know  how  he 
is  regenerated?  675,  894.     Such  is  the  variety  and  succession  of  states, 
that  man  cannot  be  regenerated  so  that  he  can  be  c^led  perfect  to 
eternity,  675  ;  5122  cited  below.   Regeneration  is  of  such  a  nature  that 
man  may  be  called  more  perfect  as  to  certain  states,  but  as  to  innume- 
rable others  not  so ;  in  fact,  those  who  are  regenerated  in  the  life  ot  the 
body,  go  on  perfecting  to  eternity,  894.     The  penods  and  progressions 
of  regeneration  are  indefinite,  both  in  the  rational  or  mtenor,  and  in  the 
natural  or  exterior;  hence,  the  intermission  of  divine  providence  for 
the  least  moment  would  so  disturb  the  progressions,  or  series  of  conse- 
quences reaching  to  eternity,  that  the  human  race  would  perish,  5122. 
Regeneration  cannot  be  done  in  a  moment,  for  it  consists  in  the  forma- 
tion of  a  new  will  and  a  new  understanding;  this  work  goes  on  from 
earliest  infancy  to  old  age,  and  is  continued  afterwards  to  eternity, 
5354  ;  passages  cited,  9334  end.    The  regeneration  of  man  m  the  world 
U  but  a^lane  to  perfect  his  life  to  eternity,  and  all  who  have  lived  m 
good  are^  thus  perfected,   9334  end.     So  little  is  known  concerning 
regeneration  at  the  present  day,  because  an  idea  prevails  that  sins  are 
inftantly  and  absolutely  remitted,  and  that  faith  alone,  or  the  confidence 
of  a  single  moment,  justifies  man ;  when  yet,  the  arcana  of  regeneration 
are  innumerable  and  ineffable,  and  persist  through  the  whole  life-time 
yea,  to  eternity,  5398.     The  regeneration  of  man  persists  to  eternity 
Lcause  it  is  the  work  of  the  Lord,  whose  providence  and  FOTidence 
have  reference  to  eternal  duration  m  all  that  he  does,  br,  i/Z.  10,048. 

9    narL  oL  is  Regenerated  after  Death,  8858.     Even  those 
who  do  good,  if  it  be  from  obedience,  not  from  affection,  cannot  be 
regenerated  to  eternity;  but  they  are  called  tbe  reformed    89/4  end 
8977,  ill  8987,  especially  8991.     It  is  impossible  for  the  lite  to  be 
changed,  and  the  evil  to  be  admitted  into  heaven  after  death ;  for  t^^^^^ 
would  become  as  helpless  as  new-born  infants  if  the  life  of  the  love  of 


982 


REG 


self  and  the  world  were  taken  away  from  them ;  the  author's  experi- 
ence, 2871,  9225  end;  br,  10,749.     See  Life  (11). 

1 0.  Temptations  necessary  in  order  to  Regeneration  ;  first,  see  below 
(20,  21).  Temptation  is  the  beginning  of  regeneration,  848.  The 
ground  for  regeneration  is  prepared  by  temptations,  ill.  848.  The 
effect  of  temptations  is  to  render  the  external  man  compliant  to  the 
interna],  ill,  911 — 913.  By  temptations,  the  vessels  of  truth  are 
softened  and  rendered  capable  of  receiving  good,  3318,  cited  below  (11). 
Temptations  take  place  when  good  assumes  the  priority  over  truth,  and 
until  this  is  effected  no  one  can  be  called  regenerate,  4248,  5773.  They 
who  are  regenerating,  commence  in  a  state  of  tranquihty ;  afterwards 
they  come  into  temptations,  and  after  temptations  into  a  state  of  peace, 
in  which  they  remain,  ill.  3696.  To  be  regenerated  it  is  necessary  to 
endure  temptations,  which  are  described  as  combats  between  evil  spirits 
and  angels ;  it  is  also  stated  that  no  one  can  be  saved  without  regene- 
ration, 5280.  No  one  can  be  admitted  into  temptations,  thus  no  one 
can  be  regenerated,  until  the  state  of  remains  is  full,  5335,  5342.  Not 
only  is  it  true  that  man  cannot  be  regenerated  without  temptation,  but 
he  must  endure  many  temptations,  because  the  varieties  of  evil  are 
many,  8403.  Men  come  into  temptation  when  the  delight  of  pleasure 
is  removed  which  makes  the  natural  life;  the  difference  of  such  delights 
before  and  after  regeneration,  8413.  After  temptations  the  faithful 
receive  consolations,  and  in  both  respects  the  regeneration  of  man  is  an 
image  of  the  Lord's  glorification,  7193.  Temptations,  however,  persist 
even  to  desperation,  because  the  truth  of  faith  cannot  be  implanted 
until  the  false  and  evil  are  overcome;  hence  the  church  of  the  Lord  is 
called  fighting  or  militant,  8351.  For  further  particulars,  see  Temp- 
tation. 

1 1 .  The  Process  of  Regeneration  ;  first,  that  it  is  by  instruction  in 
goods  and  truths;  passages  cited  above  (4).  Reformation  and  regene- 
ration are  effected  only  by  the  truths  of  faith,  because  the  truths  of 
faith  form  the  conscience,  and  discriminate  between  what  is  pure  and 
impure,  2046.  No  one,  however,  is  regenerated  by  truth  alone,  but  by 
the  good  of  truth,  because  truth  without  good  is  without  hfe,  2697;  see 
above  (5).  In  explanation  of  this, — when  man  is  regenerating,  the 
Lord  insinuates  good  into  his  truths,  so  that  truths  or  knowledges  of 
faith  are  vessels  recipient  of  good,  2063.  The  good  of  charity  increases 
and  perfects  itself  by  truth,  and  such  truth  is  spoken  of  as  implanted  in 
charity,  or  clothed  over  it,  or  as  forming  the  vessels  by  which  it  pro- 
ceeds, 2189.  In  the  case  of  the  spiritual,  good  and  truth  are  implanted 
by  the  Lord  in  the  affection  of  sciences,  so  that  good  manifests  itself  as 
an  affection  for  truth,  2675,  2697.  In  order  to  regeneration,  influx 
from  the  Lord  continually  flows  into  the  rational  part  of  man,  and  by 
the  rational  as  a  medium  into  the  scientifics  and  knowledges  of  the  ex- 
ternal, 2004.  By  such  influx  the  scientifics  and  knowledges  of  the  ex- 
ternal man  are  adapted  to  the  reception  of  life,  and  man  is  conjoined  to 
the  Lord,  2004.  Such  conjunction  is  reciprocal,  namely,  of  the  Lord 
with  man  and  of  man  with  the  Lord,  2004.  To  explain  the  reciprocity 
of  conjunction  between  the  Lord  and  man,  understand  that  life  is  not 
predicable  of  truth  or  good  abstractly,  but  of  the  affection  for  truth  or 
for  good,  1904;  see  below,  3101.  Understand  also  that  man  is  rege- 
nerated by  the  affection  of  truth,  and  that  only  when  regenerated  he 


REG 


983 


acts  from  the  affection  of  good,  1904.     In  the  process  of  regeneration, 
man  receives  new  life  from  the  Lord,  who  dwells  with  him  in  the  good 
of  charity;  and  so  far  as  the  regenerate  man  is  in  good  or  charity,  he 
can  be  in  truth  or  faith,  2343.     In  order  to  regeneration,  the  fallacies 
of  the  senses  and  the  cupidities  are  not  violently  broken,  but  bent  by  the 
Lord  to  truths  and  goods,  24,  25,  2657;  4364  cited  below.     By  this 
process,  the  first  rational,  which  consists  in  self-intelligence,  is  extir- 
pated, and  a  new  rational  is  given  from  the  Lord,  by  which  man  is 
affected  with  truth  and  good  for  their  own  sake,  2657-    Before  man  can 
be  thus  regenerated  he  is  prepared  by  states  of  innocence  and  charity, 
and  by  knowledges  of  good  and  truth,  during  many  years,  2636;  see 
below  (20).     All  the  various  affections,  and  the  simple  truths,  or  the 
errors  taken  for  truths,  with  which  man  is  imbued  from  infancy,  are  as 
means  to  the  spiritual  life  attained  by  regeneration,  ill,  2679.     In  the 
procedure  of  regeneration,  correspondence  is  effected  between  the  ra- 
tional and  the  natural  man,  and  to  this  end  regeneration  is  effected  in 
freedom,  2850,  2876;  further  as  to  freedom,  3145,  3146;  4364  cited 
below.    Every  one  also  is  regenerated  according  to  his  faculty  and  state 
of  understanding,   2967,  2975.     The  procedure  of  regeneration  is  by 
truth,  until  the  regenerate  person  acts  from  good,  2979,  further  ill. 
3882;  see  also  the  passages  cited  below  (18,   19).     In  the  process  of 
reformation,  common  or  general  principles  are  first  arranged  into  order, 
and  hence  mere  doctrinals  are  removed,  ill,  3057 ;  further  ill,  3203 ; 
4345  cited  below.     In  further  illustration  of  this,  the  first  affection  of 
truth  with  those  about  to  be  regenerated  is  impure,  and  order  requires 
that  it  be  successively  purified,  3089.     Instruction  also  is  according  to 
the  affection  of  truth,  and  unless  received  in  affection,  thus  in  freedom, 
truth  cannot  be  implanted,  and  elevated  to  the  interiors,  3145,  3146. 
The  elevation  of  truth  is  its  initiation  and  conjunction  to  good,  and  be- 
cause this  is  according  to  affection,  comparison  is  made  with  a  virgin 
when  she  is  betrothed,  and  finally  joined  to  a  husband,  3153,  3155, 
3179.     Regeneration  is  effected  by  the  reciprocal  conjunction  of  good 
with  truth  and  of  truth  with  good;  their  conjunction  ill.  3101,  3102, 
31 10,  3179,  3180,  4358,  9079,  9495.     The  arcana  of  regeneration,  by 
such  conjunction,  and  its  likeness  in  marriage  and  offspring,  are  innu- 
merable, of  which  hardly  anything  is  known  to  man,  3179,  5398.    The 
case  is  similar  with  one  about  to  be  regenerated  as  with  an  infant,  who 
must  be  taught  to  walk,  to  think  and  to  speak,  but  afterwards  all  this 
flows  spontaneously;  so  with  truths,  until  good  becomes  of  the  very  life, 
3203 ;  see  below,  3665.     At  first,  while  man  is  regenerating  good  is 
done  from  doctrinals;  but  afterwards,  when  he  is  regenerated,  it  is  done 
from  good,  ill.  by  examples,  3310;  see  below,  3332,  3336.     At  first, 
during  regeneration,  doctrinals  are  in  the  memory  as  a  chaotic  or  undi- 
gested mass;  afterwards,  in  the  course  of  regeneration,  they  are  reduced 
to  order  by  good  flowing  in,  3316.     The  influx  of  good  is  into  truths 
such  as  are  in  the  rational  and  natural  man  respectively,  and  these 
truths  (which  are  here  called  vessels),  are  softened  by  temptations,  that 
they  may  receive  good,  3318.     The  rational  receives  truths  before  the 
natural,  because  the  natural  can  only  be  regenerated  by  influx  from  the 
rational;  consequently,  at  a  later  period,  and  with  more  difficulty,  3321, 
3469,  3493,  4612;  see  also  9103,  and  passages  cited,  9325  end.     The 
spiritual,  when  regenerating,  proceed  from  doctrinals  to  the  good  of 


984 


REG 


REG 


985 


doctrinals,  next  (by  intuition  in  doctrinals)  to  the  good  of  truth,  and 
then  (by  living  accordingly)  to  the  good  of  life ;  but  when  regenerated, 
the  order  is  reversed,  and  all  truths  and  doctrinals  are  regarded  trom 
good,  3332  ;  see  belove,  3860,  8772.     The  several  orders  of  good  here 
treated  of  are  most  distinct,  the  good  of  doctrinals  being  predicated  ot 
science ;  good  of  truth,  of  the  understanding ;  and  good  of  life,  of  the 
will,  3332.     In  explanation  of  the  priority  and  superiority  of  good,  it  is 
shewn  that  affection  is  always  adjoined  to  whatever  enters  the  memory, 
otherwise  there  is  no  apperception,  and  that  the  object  in  the  field  ot 
the  memory,  and  the  affection,  are  reproduced  together  when  the  affec- 
tion is  excited ;  so  it  is  with  the  affection  of  good  adjoined  to  truths 
when  man  is  regenerating,  for  by  this  affection  truths  are  reproduced, 
and  thus,  by  its  ulterior  procedure,  falses  and  evils  are  removed,  3336  ; 
further  ilL  0893.    He  who  is  regenerating  is  led  by  the  Lord  first  as  an 
infant,  next  as  a  boy,  afterwards  as  a  youth,  and  at  length  as  an  adult ; 
also,  the  truths  which  he  learns  as  an  infant  boy  are  altogether  external 
and  corporeal,  such  as  historicals  and  rituals,  3665,  further  ill.  3690, 
3982,  3986;  4377  cited  below.   The  procedure  of  regeneration  from  the 
infancy  of  the  regenerate  life  to  adult  age  is  described,  first  from  the 
external,  or  from  truth  in  the  ultimate  of  order,  to  the  internal,  and 
afterwards  from  the  internal  to  the  external ;  thus,  that  there  is  ascent 
and  descent  as  by  a  ladder,  3701,  3726;  also  3882  cited  below.     The 
order  in  which  man  is  regenerated  is  almost  unknown  at  this  day,  for 
few  reflect  upon  it,  and  but  few  are  capable  of  being  regenerated ;  here 
it   is  repeated,    that   this   order  begins  from  external  truth   and   as- 
cends to  internal  good,  3761.     In  further  explanation  of  this,  know- 
ledges of  good  and  truth  are  implanted  in  the  natural  mind  as  in  their 
ground;  but  this,  only  by  a  life  according  to  them,  otherwise  they 
remain  in  the  memory  as  historicals,  3/62.     Knowledges  of  good  and 
truth  must  necessarily  precede  before  man  can  be  regenerated;  so  m 
general,  before  a  new  church  can  be  established,  3786.     Hence  (as  ah, 
above,  3332,  3701),  all  conception  and  birth,  predicated  of  the  regene- 
rate man,  is  from  external  to  internal ;  namely,  from  the  truth  of  faith 
to  truth  in  the  will,  and  finally  to  charity,  when  man  is  affected  with 
truth  •  also,  these  successive  developments  are  contained  one  within  the 
other,'  3860,  3862,  3863,  3868,  3870,  3872,  3876,  3877,  3882;  see 
below,  8772.     Hence,  again,  they  who  are  regenerating  first  know  in- 
ternal truths,  but  they  do  not  acknowledge  them  by  faith,  nor  yet  by 
act,  ill.  in  what  such  acknowledgment  consists,  3906.     Hence,  too, 
eenuine  truths  and  goods  are  introduced  by  mediate  truths  and  goods, 
which  are  afterwards  relinquished,  3665,  3690,   3974,   3982,   3986, 
4063,  4145;  see  below,  4063.     In  agreement  with  all  these  principles, 
influx  from  the  Lord  is  received  in  the  good  of  the  interior  or  spiritual 
man,  and  by  truth  there  it  passes  into  the  exterior  or  natural  man,  and 
arranges  all  into  order,  namely,  by  the  power  of  truth,  4015;  see  below, 
4104.     Regeneration,  however,  is  not  effected  by  a  power  which  man 
cannot  withstand,  but  by  dehghts,  which  delights  are  the  mediate  goods 
spoken  of  above,  whereby  the  man  is  gradually  introduced  into  a  new 
state  of  life,  and  made  a  new  man,  ilL  4063.     By  truths  and  goods  in 
the  regeneration  are  to  be  understood  truth  and  good  from  the  Lord,  by 
means  of  the  societies  of  spirits  and  angels  associated  with  man  ;  how 
the  spirits  are  changed,  &c.,  4067,  4077,  4096,  4099;  particulars  cited 


J 


above  (3).     Truths,  and  the  affections  of  truth,  are  subject  to  a  process 
of  arrangement  and  elevation  in  the  regenerate  man ;  but  in  the  unre- 
generate  they  are  suffocated  or  perverted,  4104.     All  arrangement  is 
done  according  to  the  ends  of  man's  life,  thus  when  love  and  charity 
are  the  ends,  all  that  pertains  to  the  natural  man  is  arranged  in  subser- 
vience thereto ;  br,  ah.  what  is  to  be  understood  by  ends,  causes,  and 
effects,  4104.     Statement  resumed,  that  during  regeneration,  truth  ap- 
parently takes  the  precedence,  but  when  regeneration  is  accomplished, 
good  precedes  manifestly  (3995,  5354  end) ;  also,  that  this  change  of 
state  is  accompanied  by  temptations  (4248,  5773);  and  that  it  produces 
another  arrangement  of  truths  and  goods  in  the  natural  mind,  4250, 
4251,  5871.     The  preceding  repeated  in  a  summary;  also,  that  the 
arrangement  of  truth  in  the  natural  mind  when  good  assumes  the  first 
place,  is  from  the  Lord,  and  is  described  as  the  arrangement,  initiation, 
and  submission  of  truth  before  good,  4269;  see  Initiation,  Implan- 
tation, Inapplication.     In  this  arrangement  and  initiation  of  truth 
into  conjunction  with  good,  common  truths  are  first  insinuated,  next, 
the  less  common,  or  the  particulars  which  form  these  generals,  and  so 
on,  more  and  more  interiorly,  ill.  4345  ;  further  ill.  4377,  8773  cited 
below.     In  effecting  such  conjunction,  the  freedom  of  man  is  regarded 
by  the  Lord,  and  all  freedom  is  of  affection  or  love;  hence,  regeneration 
is  effected  by  special  means,  by  which  the  Lord  in  his  providence, 
tacitly  leads  man,  ill.  4364.     He  who  is  regenerating,  passes  through 
ages  answering  to  those  of  his  natural  birth;  his  infancy  is  when  com- 
mon truth  is  insinuated  into  good  without  particulars  or  singulars, 
4377;  see  below,  4904.     Spiritual  Hfe  comes  forth  from  every  age  of 
the  regeneration  as  from  an  egg;  and  the  preceding  age  is  as  the  egg  of 
the  succeeding  one;  this,  in  further  illustration  of  the  insinuation  of 
good  into  truths,  4378 — 4379.     It  is  truth  in  general,  or  common 
form,  that  is  compared  to  an  egg,  namely,  when  it  receives  life  from 
good;  but  it  contains  particular  and  singular  truths,  which  are  produced 
successively  in  incomprehensible  series,  4383.     The  reception  of  truth 
is  spiritual  conception,  for  seed  is  the  truth  of  faith;  hence,  when  truth 
passes  into  the  will  it  is  in  its  womb,  from  which  it  can  be  produced  in 
act,  4904;  further  t7/.  8043;  see  also  9042  cited  below.     By  his  natural 
birth  man  passes  from  the  kingdom  of  the  heart  into  the  kingdom  of 
the  lungs ;  but  if  regenerated  by  the  truths  of  faith,  he  passes  again  as 
it  were  into  the  womb,  and  from  the  kingdom  of  the  lungs  into  the 
kingdom  of  the  heart,  4931.     The  process  of  regeneration  by  good  and 
truth  is  described  by  the  process  of  remains,  which  are  first  reserved 
in  the  interiors  of  the  natural  mind,  and  are  afterwards  the  means  of 
sustaining  man  in  temptation  combats,  5342,  5365,  5373,  5376;  cited 
below  (20).     The  procedure  of  regeneration  is  described  in  three  pe- 
riods, 6396;  cited  more  at  length  below  (18).     In  course  of  regenera- 
tion former  pleasures  are  removed,   yet  the   regenerate   man  is  not 
deprived  of  pleasures,  but  they  form  the  plane  in  which  spiritual  good 
is  terminated,  8413;  see  Pleasure  (7).     It  is  spiritual  good,  formed 
by  truths  of  faith  in  the  process  of  regeneration,  that  confers  on  man 
eternal  life ;  natural  good  does  not  effect  this,  ill.  8772.   The  procedure 
by  which  spiritual  life  is  acquired  by  the  truths  of  faith,  thus,  by  which 
man  is  regenerated,  is  br.  described ;  first,  the  truths  of  faith  are  to  be 


936 


REG 


known,  then  adtnowledged,  and  at  length  believed ;  in  this  case  they 
are  conjoined  with  good  by  reception  in  the  interiors,  which  good  draws 
them  to  itself,  and  is  afterwards  produced  through  them  into  the  life, 
Ul.  8772;  further  i7/.  9258,  cited  below  (18).     When  good  is  formed 
by  truths,  the  various  primary  or  common  truths  are  first  insinuated, 
and  afterwards  the  less  common,  which  are  arranged  under  those  in  a 
heavenly  form;  thus  man  is  gradually  formed  into  an  image  of  heaven, 
and  the  understanding  and  the  will  are  brought  into  consociation  with 
angels,   because   with   goods  and   truths,    8773.     Regeneration   thus 
effected,  has  charity  and  love  to  the  Lord  for  its  end  (8856,  8857) ; 
hence,  all  the  delights  of  self  and  the  world  must  be  inverted  that  they 
may  serve  as  means,  and  not  as  the  end  for  which  man  lives,  8995.    Rege- 
neration (here  called  the  generation  of  spiritual  life,)  is  effected  by  the 
conjunction  of  good  and  truth  ;  also,  the  formation  of  good  from  truths  is 
like  the  formation  of  the  child  in  the  womb ;  whence  it  appears  that  to 
be  born  again  is  to  be  regenerated;  passages  cited,  9042,  10,021  cited 
below.     The  procedure  of  regeneration  from  the  infancy  of  spiritual  life 
to  its  fulness  br.  described;  how  indispensable  are  knowledges  of  spiritual 
things  which  can  only  be  derived  from  revelation ;  how  truth  is  dis- 
cerned, &c.,  9103.     The  implantation  of  the  life  of  heaven  (understand 
the  initiament  of  the  new  will,  cited  below  (19),  9296),  commences 
in  infancy,  and  continues  to  the  end  of  Hfe ;  indeed,  the  regenerate  man 
goes  on  perfecting  to  eternity ;  passages  cited,  9334  end.     The  regene- 
ration of  man  is,  in  fact,  only  a  plane,  in  order  that  his  life  may  be  per- 
fected to  eternity;  and  all  who  have  lived  in  good  are  thus  perfected ; 
citations  concerning  infants  and  the  gentiles,  9334  end.     As  regenera- 
tion proceeds,  falses  and  evils  are  removed  by  goods  and  truths  being 
implanted;  this  is  a  slow  and  gradual  work,  because  if  it  were  done 
hastily,  falses  would  creep  in  and  fill  the  mind,  indeed  the  Hfe  of  man 
would  perish,  ill,  9334 — 9336.     Evils  and  falses  have  such  a  connec- 
tion, and  are  so  rooted  in  man,   that  it  is  incomprehensible  even  to 
angels;  accordingly,  there  are  thousands  and  thousands  of  arcana  con- 
cerning the  way  in  which  the  regenerate  are  led  by  the  Lord,  that 
hell  may  be  removed  and  heaven  implanted  in  them,  br,  ill,  9336. 
Falses  and  evils  are  removed,  so  far  as  truths  are  disposed  into  order, 
by  good;  because  it  is  by  good  that  the  Lord  flows  into  man,  9337. 
Goods,  which  are  called  the  fruits  of  faith,  are  really  first  and  last  in 
the  regenerate  life;  sh,  from  comparisons  in  the  Word  with  the  leaves 
and  the  fruit  of  trees,  9337.     Man  is  called  regenerate  when  he  is  in 
good  from  the  Lord,  also,  he  is  then  in  heaven;  it  is  thus  only  that  the 
Lord  can  be  with  him,  because  he  dwells  in  his  own,  and  not  in  the 
proprium  of  any  man  or  angel,  9338,  especially  the  end.     The  begin- 
ning of  regeneration  is  from  a  state  of  external  innocence,  resembling, 
through  conception  and  birth,  the  state  of  infancy;  it  persists  however 
to  a  state  of  internal  innocence,  and  in  both  respects  is  an  image  of  the 
glorification  of  the  Lord;  seriatim  passages,  concerning  innocence  vari- 
ously understood,  10,021.     See  Man  (43);  Lord  (13). 

12.  The  Regeneration  of  the  Rational  and  Natural,  respectively. 
The  rational  mind  is  most  distinct  from  the  natural,  and  it  is  to  the 
rational  part  that  truth  and  good  are  properly  attributed,  ill,  3020, 
3498,  3573,  3576,  3579,  3616,  3679,  9394,  9723,  9922  ;  see  Reason 


REG 


987 


(12).     When  regenerated  a  new  rational  is  received  from  the  Lord;  its 
quality  before  and  after  regeneration  ill,  and  examples  adduced,  2657; 
cited  above  (11).     Previous  to  its  regeneration  the  life  of  the  natural 
man  is  altogether  contrary  to  the  life  of  the  spiritual  (or  rational),  ill. 
3913,  3928.     Before  regeneration  the  interior  (or  rational  man),  as 
to  truth  and  good,  is  as  it  were  dead  ;  this  because    there  is  no  cor- 
respondence with  the  truths  and  goods  of  the  natural,  3969.     When 
man  is  regenerating  the  Lord  brings  all  things  rational  and  natural  into 
correspondence  with  each  other ;  hence,  no  one  is  regenerated  until  the 
natural  man  is  regenerate,  in  other  words,  until  such  correspondence  is 
effected,  2850,  passages  cited  9325  end;  see  below,  3493.    The  natural 
is  regenerated  by  the  rational,  and  this  so  far  as  they  are  no  longer  at 
variance,  3286.    When  the  natural  man  is  born  anew,  he  owes  his  con- 
ception to  the  rational,  and  thus  in  order  to  the  spiritual,  the  celestial, 
and  the  divine  itself,  such  being  the  order  of  influx,  3304;  see  below, 
3570,  4904.     In  the  procedure  of  regeneration,  good  in  the  rational 
is  as  a  father,  truth  as  a  mother,  and  from  these  are  produced  goods  and 
truths  in  the  natural,   as  offspring,  3285,  3286,  3288,  3299,  3314, 
3570,  3573,  3616,  3671,  3677.     The  rational  man,  therefore,  receives 
truths  and  is  regenerated  before  the  natural,  and  the  latter,  with  much 
difficulty,  afterwards,  variously  ill,  3321,  3469,  3493,  3855,  4612; 
see  below,  3573.     The  good  of  the  rational  does  not  flow  immediately 
into  the  good  of  the  natural  and  regenerate  it,  but  mediately  by  truth, 
3509;    see  also  3502,  3563,   3570,  3573  cited  below.      Before  the 
natural  is  regenerated,  and  thus  brought  into  correspondence  with  the 
rational,  it  is  as  darkness,  in  which  the  rational  appears  to  itself  unable 
to  see  anything,  3493,  further  i7/.  3620,  3622,  3623,  3629;  cited  3969. 
The  natural  cannot  receive  life  from  the  rational  except  by  doctnnals, 
or  knowledges  of  good  and  truth,  and  such  knowledges  can  only  be  ap- 
propriated by  delights,  3502,  further  ill,  3508,  3512;  see  below,  3518. 
The  celestial  man  is  regenerated  by  knowledges  of  good;  the  spmtual, 
by  knowledges  of  truth,  3502.     The  rational  mind  consists  of  will  and 
understanding,  from  which,  respectively,  good  and  truth  flow  into  the 
natural;  but,  before  regeneration,  the  will  and  understanding  do  not 
act  together,  3509.     Genuine  good,   received  from  the  Lord  in  the 
natural  man,  is  called  good  of  the  natural,  to  distinguish  it  from  natural 
good,  which  is  described  as  mere  delight;  natural  good,  however,  serves 
to  introduce  truth,  especially  while  regeneration  is  proceeding,  ill.  3518; 
see   also   3665,    3690,    3974,    3982,    3986,  4145    cited   above  (11). 
Genuine  good  flows  down  into  the  natural  at  the  commencement  of  re- 
generation, by  the  medium  of  truth,  and  manifests  somewhat  similar  to 
good,  but  it  is  in  inverted  order,  3563;  and  the  passages  concerning 
the  apparent  priority  of  truth  cited  below  (18, 27).  The  procedure  of  good 
flowing  in  by  means  of  the   rational  man,  whereby  regeneration  is 
effected,  is  like  the  procedure  of  the  soul  when  the  child  is  formed  in 
the  womb,  ill,  3570,  4904.     Good  and  truth  of  the  natural  are  formed 
from  good  and  truth  of  the  rational,  by  influx;  and  this,  by  innumer- 
able means,  which  are  treated  of  in  the  internal  sense  of  the  Word, 
3573,  br,  3616.     Good  from  the  rational  occupies  the  inmost  part  of 
the  natural;  thus  it  conjoins  itself  with  good,  first  or  immediately,  and 
with  truth  mediately,  3576.     By  the  common  form  in  which  good  first 
presents  itself,  it  disposes  the  natural  mind  into  order,  and  forms  truths. 


988 


REG 


REG 


989 


It- 


by  which,  again,  it  produces  goods,  and  so  on;  this,  almost  the  same 
as  life  constructs  the  fibres  of  the  body,  3579.     Without  the  conjunc- 
tion of  truth  with  good,  and  the  unition  of  good  with  truth  in  the 
natural  man,  good  and  truth  in  the  rational  are  as  parents  without  off- 
spring, and  regeneration  cannot  take  place,  hr.  3617;  further  ill.  3793; 
see  also  4588  cited  below.    The  regeneration  of  the  natural  commences 
from  the  ultimate  of  order,  and  it  proceeds  even  to  conjunction  with  the 
Lord  by  means  of  the  rational,  3657,  3679  near  the  end ;  see  also 
3868;   cited   above    (11).     Until   the   natural   is   brought   into  cor- 
respondence with  the  rational,  it  is  impossible  to  think  spiritually ;  but 
when  regeneration  has  progressed  thought  is  predicated  of  the  rational 
by  its  intuition  in  the  good  of  the  natural,  ilL  3679.     In  every  man 
who  is  regenerated,  the  good  of  his  natural  man  is  first  conjoined  with 
common  good  by  the  affection  of  interior  truth,  and  afterwards  with 
rational  good  and  truth,  3825.     Further  explained,  that  the  natural 
man  can  never  be  regenerated  except  from  the  interior  (or  rational), 
because  all  arrangement  in  the  exterior  is  effected  from  the  interior,  by 
truth,  4015.     Man  is  regenerated  by  this,  that  good  is  conjoined  with 
truths  in  the  natural  mind,  and  then  the  natural  is  conjoined  with  the 
rational ;  this  procedure  ilL  4353;  see  below  4612.    Unless  the  natural 
be  regenerated  the  rational  cannot  produce  anything  of  good  and  truth, 
because  there  is  no  other  receptacle  for  them,  4588.     The  preceding 
repeated,  ill,  also  that  the  natural  must  be  regenerated  before  it  can  be 
conjoined  to  the  rational,  4612.     Illustrated,  how  the  interior  natural, 
and  the  rational,  are  successively  opened  in  man,  or  otherwise,  how  they 
are  closed  in  case  he  is  not  regenerated,  5126,  5128;  see  also  5133. 
Further  illustration  of  the  order  into  which  truths  and  goods  are  re- 
duced in  the  natural  man  when  he  is  regenerated;  how  seusuals  are  all 
subordinated  to  the  rational,  and  truths  and  goods  occupy  the  centre, 
where  they  are  in  light,  5128  near  the  end,  5134.     Rationals,  naturals, 
and  sensuals,  must  be  reduced  into  correspondence  in  order  to  the  recep- 
tion of  divine  influx;  consequently,  in  order  that  a  man  may  be  reborn, 
5131  end.     The  natural  mind  is  not  regenerated  by  scientifics,  but  by 
influx  from  the  divine,  5398.    The  natural  man  at  first  shrinks  from,  and 
rebels  against,  submission  to  the  spiritual,  for  it  seems  to  him  that,  in 
such  case,  he  is  utterly  to  perish ;  but  afterwards  he  comes  to  think 
otherwise,  5647,  5650,  5660.     In  this  connection  it  is  repeated  that,  in 
order  to  man's  regeneration,  the  natural  must  lose  all  its  own  power 
and  become  subject  to  the  spiritual,  5651 ;  further  ilL  6567  cited  below. 
When  this  takes  place  a  new  rational  is  given  to  man,  called  the  natural 
spiritual,  because  the  spiritual  acts  by  it,  5651.     All  this  takes  place 
because  the  natural  mind  is  the  plane  in  which  influx  terminates;  and 
either  the  spiritual  must  govern  the  natural,  or  else  whatever  flows  in 
is  turned  into  evil,  5651;  further  ill.  8351;  see  also  7442—7443  cited 
below  (16).     Some  are  regenerated  only  so  far  that  their  spiritual  life 
is  in  the  exterior  natural,  and  such  are  in  the  external  church ;  others 
go  beyond,  and  are  elevated  above  scientifics  and  sensuals  to  interior 
thought  and  affection,  and  such  are  in  the  internal  church,  6183.    The 
natural  or  external  man  must  be  wholly  submissive  to  the  spiritual  or 
internal,  in  order  that  the  church  may  exist  in  him ;  this  submission 
consists  in  the  predominance  of  good  over  truth,  6567;  see  below  8351. 
When  the  natural  or  external  is  regenerated,  all  therein  is  subjected  in 


order  to  the  interiors,  and  the  interiors  flow  in  as  into  their  common 
vessels,  7442.    Unless  the  external  be  subject  to  the  internal,  faith  and 
charity  cannot  be  implanted,  but  so  far  as  that  subjection  or  subordina- 
tion exists,  they  are  implanted;  repetition  concerning  influx,  8351. 
The  internal  man  is  regenerated  by  thinking  and  willing  according  to 
faith,  but  the  external  by  a  life  corresponding  to  that  thought  and 
will,  which  is  a  life  of  charity,  8747,  cited  below  (29).     Natural  life 
and  natural  good  do  not  give  salvation  and  eternal  life,  but  spiritual  life, 
which  is  the  life  of  Christian  good  formed  by  the  truth  of  faith,  ill. 
8772.     The  good  of  charity,  which  gives  spiritual  life,  must  have  full 
existence  in  the  interior  man,  or  else  it  cannot  restore  good  in  the  na- 
tural or  external  man  ;  the  procedure  by  which  such  restoration  is  ef- 
fected ill  9 1 03 .     The  natural  man  is  in  hell,  and  the  spiritual  in  heaven ; 
hence,  the  man  himself  is  in  hell  unless  he  is  regenerated  or  made  spi- 
ritual, ill,  10,156.     That  regeneration,  predicated  of  the  internal  and 
external  respectively,  is  denoted  in  the  Word  by  the  creation  of  a  new 
heaven  and  a  new  earth,  9336  end,  and  the  explanation  of  Genesis  i., 
ii.,  cited  below  (39,  40,  41).     See  Natural  (4,  6,  13,  25),  Good  (3, 
20),  Perception  (13,  25),  Reason  (19,  21,  30,  31). 

13.  The  Rational  mind  before  and  after  Regeneration,  or  the  first 
and  second  rational ;  their  quality  ill.  2657.     See  Reason  (5,  7,  9,  10, 

12,  29). 

14.  The  Natural,  before  and  after  Regeneration  ;  first,  see  above 
(12),  3913,  3928,  5128,  5131,  5647.  Before  the  natural  is  regenerated, 
and  thus  brought  into  correspondence  with  the  rational,  it  is  as  dark- 
ness, in  which  the  rational  can  see  nothing,  3493,  further  ill.  3620, 
3623,  3629.  The  natural,  when  not  regenerated,  turns  goods  and 
truths,  which  flow  in  from  the  rational,  into  evils  and  falses  ;  but,  when 
regenerated,  it  is  like  a  face  in  which  these  goods  and  truths  efiigy 
themselves  in  corresponding  forms,  5118,  5165,  5168.     See  Natural 

(4,  6);  Man  (24). 

15.  Submission  of  the  whole  man  necessary  in  order  to  Regeneration; 
in  other  words,  that  the  Lord  must  have  the  whole  man,  and  not  the 
man  be  partly  his  own,  ill.  and  sh.  6138. 

16.  Thai  the  sensual  part  is  not  regenerated  in  our  day  ;  the  reason 
sh.  and  that  man  by  regeneration  is  elevated  from  it,  7442 — 7443  ;  see 
above  (12),  6183.  The  faculty  of  elevation  from  the  sensual  part  is 
the  especial  gift  of  the  Lord  to  the  regenerate ;  in  this  passage  the 
author's  various  statements  are  resumed  in  a  clear  summary,  7442.  As 
to  the  regeneration  of  the  sensual  part,  compare  10,028;  also  9996, 
9997,  cited  in  Priest  (7);  and  6949,  6953—6954,  cited  in  Moses  (8), 
Power  (8).  See  Perception  (4),  7055;  Natural  (14),  Sensual; 
and  as  to  the  rejection  of  the  will-sensuals,  and  the  regeneration  of  the 
intellectual,  Pharaoh  (3). 

17.  That  some  are  external,  some  internal,  when  regenerated;  the 
difference  ill.  6183;  see  Internal  (5). 

18.  Good  and  Truth  with  the  Regenerate.  It  is  according  to  the 
appearance  and  to  the  procedure  of  regeneration  with  the  spiritual  man, 
that  truth  is  held  to  be  prior  and  superior  to  good,  but  this  appearance 
is  a  fallacy,  fully  ill.  3324,  3325,  3330,  3336.  Hence,  truth  is  appa- 
rently in  the  first  place  when  man  is  regenerating;  but  the  good  of  life 


990 


REG 


is  in  the  first  place  when  he  is  regenerated,  3539,  3546 — 3548,  3550, 
3563,  3570,  3576,  3593,  3601,  3603,  3610,  3701,  3726,  3863,  3995, 
4247,4248,4256,4337,4925,  5342  end,  5351,  5354,  5747,  5773, 
5804,  5827,  6247,  6396;  and  the  additional  passages  cited  below  (27). 
After  regeneration  the  fructification  of  good  and  the  multiplication  of 
truth  take  place  in  the  external  man;  the  fructification  of  good  in  his 
affections,  the  multiplication  of  truth  in  his  memory,  9 1 3,  further  ill. 
984;  see  below  5270,  5365.  Truths  and  goods  appertain  to  the  in- 
terior memory;  hence,  they  are  retained  by  the  good,  and  they  can  be 
further  instructed  in  them  when  they  come  into  the  other  life,  2490. 
In  virtue  of  truths  and  goods  pertaining  to  the  interior  memory,  the  re- 
generate also  come  into  angelic  intelligence  and  wisdom  in  the  other 
life,  2494,  6931.  The  consociations  of  good  and  truth  in  the  regene- 
rate correspond  to  the  arrangement  or  consociations  of  the  heavenly 
societies;  thus,  the  regenerate  man  is  a  little  heaven,  and  heaven  is 
a  grand  man,  1900,  1928,  3584,  3612,  4154,  4302,  5704,  5709, 
8370,  9079,  9473,  9670,  9673,  9680,  9682,  9683,  9741,  9807,  9812, 
9873,  9891,  10,270,  10,303;  especially  the  summary  9079;  see  also 
below  9846.  Good  natural  to  man  is  not  spiritual  good,  or  the  good 
of  faith  and  charity;  natural  good  is  from  the  parents,  but  spiri- 
tual good  is  from  the  Lord  by  regeneration,  3470,  3518;  especially 
3603.  Natural  good  is  vastated,  and  spiritual  good  is  formed  in  course 
of  regeneration  by  truths,  to  which  end  truths  not  genuine  are  first 
insinuated,  3470;  see  below  3665.  In  the  procedure  of  regeneration 
truths  adjoined  to  natural  good  are  as  fibres  which  are  led  and  applied 
into  form  by  interior  good ;  but  this  with  much  grief  from  combat, 
3470,  3471,  3579.  Good  thus  formed  in  the  natural  or  external  man 
is  as  a  texture  woven  and  formed  by  the  internal  man  from  the  Lord, 
who  is  the  Former  and  Creator,  3470,  3494,  3513;  see  also  8043  cited 
below.  Good  is  manifested  at  a  later  period  than  truth,  because  it  is 
the  inmost  in  all  the  affections  of  man  ;  ill.  by  the  twofold  involuntary 
faculty,  which  spontaneously  produces  evil  before  man  is  regenerated, 
but  good  when  he  is  regenerate,  3603 ;  see  also  5342  end ;  and  see 
5827  cited  below.  Good  from  the  Lord  is  the  essential  life  of  truth, 
but  essential  life  is  not  received  until  self-derived  life  is  vastated,  3607. 
Truth  is  first  deprived  of  self-derived  life,  when  good  begins  to  be 
regarded  in  the  first  place,  and  thus,  to  have  the  dominion  in  all  things, 
3607;  see  below  4248.  Truth  is  said  to  have  self-derived  life  when 
any  delight  from  the  love  of  self  and  the  world  is  adjoined  to  it,  and  it 
is  the  first  receptive  of  essential  life,  when  the  life  of  the  love  of  self 
and  the  world  is  extinguished,  3610.  The  quality  of  the  life  when 
truth  is  regarded  as  prior  and  superior  to  good,  compared  with  the 
sordid  life  of  brute  animals  ;  also,  that  there  is  a  continual  endeavour 
in  good  to  restore  the  state  that  truth  may  be  subordinate,  3610 ;  see 
below  4248.  Good  into  which  the  regenerate  are  first  introduced  is 
called  the  good  of  sensuals,  or  pleasure  [ro/upe],  and  this  was  repre- 
sented by  mount  Gilead,  ah,  4117.  Mediate  truths  and  goods  serve  to 
introduce  genuine  truths  and  goods  during  regeneration,  and  afterwards 
are  rehnquished,  3665,  3690,  3974,  3982,  3986,  4063,  4145.  Good 
from  the  Lord  is  received  by  the  mediumship  of  angels  into  the  know- 
ledges of  truth  which  man  has,  and  its  effect  is  to  hold  him  in  truths 


REG 


991 


until  he  is  affected  by  them,  4096,  4099.  Mediate  goods  (spoken  of 
above)  are  varied  and  changed  with  those  who  are  regenerating;  but 
with  the  unregenerate  it  is  not  goods  that  are  changed,  but  affections 
and  their  dehghts;  for  want  of  knowledges,  however,  these  things  can- 
not easily  be  comprehended,  4136.  Good  and  truth  from  the  Lord  form 
the  interior  conscience,  or  the  interior  plane,  by  which  the  Lord  rules 
those  who  become  regenerate,  ill.  4167.  When  good  assumes  the  first 
place,  or  the  dominion  over  truth,  regeneration  is  accomplished,  and 
this  change  of  state  is  accompanied  by  temptations,  4248,  5773,  8351. 
In  this  case  another  order  is  produced  among  the  truths  and  goods  of  the 
natural  man,  which  order  is  from  the  Lord,  who  now  arranges,  initiates, 
and  forms  all,  4250,  4251,  4269;  see  below  5704;  and  the  citations 
concerning  the  new  will  and  new  understandings  (22).  The  order  here 
spoken  of  is  such  that  incongruous  and  opposing  scientifics  are  rejected 
from  the  midst  to  the  sides,  or  from  light  to  shade,  5871;  see  below 
455 1 .  The  natural  man  being  thus  regenerated,  the  conjunction  of  good 
with  truth  can  be  effected  more  and  more  interiorly,  ill.  4353;  see  also 
4345  cited  above  (11).  Truths  are  accepted  and  implanted  when  the 
man  is  led,  in  freedom,  to  good ;  ill.  also  by  examples,  that  truths  are 
insinuated  into  good  by  special  means,  4364.  Common  truths  are 
implanted  in  good,  or  receive  life  from  good,  when  man  is  first  born 
anew  and  is  au  infant  of  the  regeneration;  afterwards,  particulars  and 
singulars  are  conjoined  as  he  advances  from  age  to  age,  4377—4379, 
4383.  By  good  is  to  be  understood  spiritual  good,  which  consists  in 
willing  and  doing  good  to  others  from  no  selfish  motive,  but  from  the 
delight  of  affection ;  also,  no  one  can  have  such  good  except  by  regene- 
ration, which  is  efJFected  by  the  truths  of  faith,  4538.  Before  man 
receives  good  from  the  Lord  by  regeneration,  he  has  many  falses  mixed 
with  truths,  which  are  arranged  into  order  when  he  is  regenerated,  and 
acts  from  good;  in  this  case  truths  occupy  the  inmost  and  falses  are 
removed  to  the  circumference;  but,  in  the  unregenerate,  falses  occupy 
the  inmost  and  truths  are  removed,  4551,  4552.  Evils  and  falses  are 
removed  only,  not  actually  extirpated,  by  regeneration,  yet  the  regene- 
rate are  held  in  good  by  the  Lord,  ill,  4564.  Interior  truths  are  from 
the  rational  man,  but  their  reception  is  in  the  natural;  wherefore,  if  the 
receptacle  is  not  prepared  by  regeneration,  truths  and  goods  are  extin- 
guished, or,  it  may  be,  perverted  or  rejected,  4588  ;  further  ilL  4612; 
5126,  5128  cited  above  (12);  also  5376.  During  man's  reformation 
truths  are  copiously  received  in  his  natural  memory,  but  during  rege- 
neration he  is  apparently  deprived  of  truths,  because  they  are  indrawn ; 
when  this  takes  place  the  natural  mind  is  illuminated  from  the  interior, 
and  in  the  measure  that  evils  and  falses  are  removed,  those  truths  are 
produced  forth  and  conjoined  to  good,  5270 ;  further  ill.  5365  cited 
below.  The  state  of  instruction  which  precedes  regeneration  yet  further 
ill.,  also  the  apparent  privation  of  truth,  and  especially  the  necessity  of 
temptations  in  order  that  evils  may  be  removed,  and  that  truths  may 
appear  in  light  in  their  proper  order  under  good,  5280.  Goods  and 
truths  that  are  stored  up  together  in  the  interior  of  the  natural  mind 
are  called  Remains  ;  and  such  remains  are  produced-forth  in  states  of 
temptation,  by  which  means  the  regenerate  are  sustained,  5342,  5363; 
further  ill.  5376  cited  below.  Truth  is  conjoined  to  good,  and  good  to 
truth,  reciprocally ;  this  conjunction  constitutes  the  heavenly  marriage, 

VOL.    II.  A  A 


992 


REG 


and  when  it  is  effected  truth  is  fructified  from  good  and  good  from 
truth;  the  process  iV/.  5365;   see  below  5928.     The  multiphcation  of 
truth  precedes,  and  the  fructification  of  good  follows;  hence,  there  are 
states  of  spiritual  indigence  or  hunger,  and  hence  again,  the  conjunction 
of  truth  and  good  is  according  to  desire,  ill,  5365.     The  same  thing 
expressed  otherwise,  viz.,  that  truths  are  multiplied  before  regeneration, 
and  afterwards  they  are  conjoined  to  good  in  desolation  at  the  time; 
this  ill.  and  the  state  of  desolation  exhibited  in  passages  from  the 
Word,  5376.     There  is  no  conjunction  of  truths  without  good,  because 
there  is  no  end  to  which  they  all  alike  tend,  and  no  origin  from  which 
they  all  alike  come;  thus,  they  are  not  pervaded  and  ruled  by  any 
universal  principle,  5440.     Good  arranges  truths  in  its  own  likeness, 
thus,  into  the  form  of  heaven,  for  there  is  a  living  force  in  it,  because 
the  Lord  himself;  thus  the  whole  application  of  truth  is  in  subordina- 
tion to  good,  ill.  5704,  br.  5709;   see  also  8370.     Truth  is  manifested 
before  good,  because  it  is  nearer  the  light  of  the  world;  but  good  is  in 
the  spirit  of  man  and  in  the  light  of  heaven,  ill.  5827,  compare  8648. 
Good,  when  it  has  the  dominion,  multiplies  truths  around  itself,  also 
around  every  individual  truth,  and  makes  it  as  a  little  star,  and  thus 
produces  truths  from  truths  in  succession,  5912;  see  below  6004.    The 
reciprocality  and  reaction  of  truth  is  from  good,  for  truths  with  good  in 
them  are  Hke  blood  vessels  containing  blood,  and  without  good  they  are 
empty  and  lifeless,  5928,  ill.  by  the  same  and  other  comparisons,  8530, 
9154,  10,555;  and  by  the  conjunction  of  the  heart  with  the  lungs, 
9495.     Truths  again,  in  order  to  man's  regeneration,  must  be  initiated 
into  scientifics;  this,  in  order  to  the  conjunction  and  correspondence  of 
exteriors  with  interiors,  and  in  order  to  the  extension  of  thought  and 
communication  with  many  societies,  6004,  6023,  6052;   see  also  6610 
cited  above  (3);  and  see  below  8725,  9723.     Neither  truth  nor  good 
can  be  received  except  in  the  intellectual  part  of  man  (the  spiritual  man 
being  understood),  ill.  6125.     The  affection  of  truth  is  described  in 
two  kinds,  the  one  prior,  in  course  of  regeneration,  when  the  man  looks 
at  good  from  truth ;  the  other,  later  or  posterior,  when  the  man  is  rege- 
nerated, and  he  looks  at  truth  from  good,  br.  ill.  6247.     The  course  of 
regeneration  is  described  in  three  periods;  the  first,  when  man  is  in 
truth,  but  not  in  the  good  of  life;  the  second,  when  he  is  in  the  good 
of  life  from  truth  but  not  from  good;  the  third,  when  he  is  in  the  good 
of  life  from  good,  6396.     All  spiritual  good  proceeds  either  from  faith 
or  from  love ;  when  man  is  regenerating  it  is  from  the  truth  of  faith, 
but  when  he  is  regenerated  it  is  from  affection,  thus  from  love  ;  how 
totally  distinct  the  two  states  are,  7857,  further  ill.  8013.     By  good 
(of  the  spiritual)  is  to  be  understood  truth,  that  has  passed  from  the 
understanding  into  the  will,  and  from  the  will  into  act;  such  is  the 
good  of  charity,  from  which,  then,  proceed  truths,  which  alone  are  the 
genuine  truths  of  faith,  8042.     Faith  thus  produced,  called  the  faith  of 
charity,  is  the  new  birth,  from  the  procedure  of  which  the  man  is  said 
to  be  conceived  and  born  anew  ;  from  which,  also,  the  Lord  is  called 
the  Maker,  and  the  Former  from  the  womb,  ill.  8043.    Truths  that  are 
capable  of  being  made  goods  (see  above  5365,  5704,  5928)  are  br.  de- 
scribed as  to  their  quality;  viz.  that  they  must  be  confirmed  truths,  in 
manifold  consociation,  and  held  in  affection,  8725.     The  procedure  by 
which  truths  are  conjoined  to  good  ill.,  that,  in  the  first  state  they  are 


REG 


993 


simply  known,  in  the  second  acknowledged,  and  in  the  third  they  are 
believed;  also  their  quality  in  the  first  and  second  state,  br.  ill.  8772. 
Passages  cited  concerning  regeneration ;  especially  that  it  is  the  con- 
junction of  good  and  truth,  8983  end;  but  especially  9042,  9043; 
passages  cited  10,237^;  further  t7/.  by  the  signification  of  the  Sabbath, 
10,360;  also,  that  such  conjunction  is  the  same  as  the  conjunction  of 
the  new  will  and  new  understanding,  9055.  Goods  and  truths  are  dis- 
tinguished as  interior  and  exterior,  which  proceed  in  diverse  order ; 
namely,  from  truth  to  good  in  the  internal  man,  and  from  good  to  truth 
in  the  external,  9135.  When  the  state  before  regeneration  is  treated 
of,  the  order  in  which  they  are  named  is  **  truths  and  goods ;"  but 
when  the  regenerate  state  is  predicated,  the  order  is  "goods  and 
truths,'*  9135.  Good  is  made  good  by  truths,  or  takes  its  quality  from 
truths,  and  therefore  is  known  for  good  by  desiring  truth ;  wherefore 
when  truth  perishes,  good  also  perishes,  9206,  9207.  He  who  knows 
what  the  formation  of  good  from  truths  is,  knows  the  veriest  arcana  of 
heaven,  for  he  knows  the  secrets  of  man's  creation  anew,  or  regenera- 
tion, which  is  the  formation  of  heaven  within  him,  8772.  Good  and 
truth  form  a  connection  and  constitute  the  life  in  man ;  hence,  the 
necessity  that  falses  be  extirpated  and  truths  implanted  by  the  Lord, 
or  that  falses  be  such  as  men  hold  innocently,  which  are  capable  of 
being  bent  to  good;  the  procedure  of  good  compared  with  the  prolific 
essence  in  seeds,  etc.,  9258.  Good  and  truth,  and  indeed  the  very 
form  of  all  things  in  the  regenerate  man,  is  according  to  use  of  life ;  also, 
that  his  use  or  end  is  his  good,  the  formation  of  which  is  by  truths, 
9297.  Knowledges  of  good  and  truth,  or  scientifics  from  the  Word, 
serve  as  objects  of  internal  sight,  from  which  the  internal  man  elimi- 
nates whatever  is  agreeable  to  his  love ;  that  it  is  in  this  way  the  regene- 
rate become  more  perfect,  ill.  9723.  The  truths  of  faith  in  those  who 
become  regenerate  are  disposed  in  a  form  corresponding  to  the  spiritual 
heavens,  while  the  good  of  love  corresponds  to  the  celestial  heavens, 
9846.  Regeneration  is  effected  by  divine  truths  from  the  Word  received 
more  and  more  interiorly ;  and,  finally,  all  such  truths  exist  together  in 
order,  in  the  ultimates  of  man,  10,028.  The  difference  between  truth 
and  good  in  the  internal  and  external  man ;  that  in  the  external  both 
are  apparent,  but  not  in  the  internal ;  especially  that  truths  implanted 
in  the  life  do  not  appear,  10,029.  In  the  first  state  of  regeneration 
truth  is  implanted  and  conjoined  to  good  ;  in  the  second  state  truths 
proceed  from  good,  because  it  is  from  good  that  man  regards  them, 
speaks  them,  and  does  them,  10,060.  The  conjunction  of  truth  and  good, 
or  of  faith  and  love,  is  reciprocal,  and  is  called  the  heavenly  marriage, 
or  heaven  itself  in  man;  it  is  in  this  marriage  union  that  the  Lord 
dwells  with  man,  because  all  good,  and  all  conjunction  of  truth  with 
good,  is  from  him,  ill.  and  sh.  10,067;  the  former  only.  10,237^, 
10,367.  It  is  the  Lord  alone  who  effects  the  conjunction  of  good  with 
truth,  and  of  truth  with  good,  and  not  man  at  all;  ill.  by  the  conjunc- 
tion of  will  and  understanding  ;  and  further  ill.  that  conjunction  is  by 
love,  which  becomes  of  the  will,  10,067.  Good  is  implanted  in  men  of 
both  classes,  celestial  and  spiritual,  by  truth,  but  in  a  different  manner; 
with  the  celestial,  in  the  will  part,  because  truth  is  at  once  received  in 
the  good  of  love ;  with  the  spiritual,  in  the  intellectual  part,  because 
truth  is  first  received  in  the  memory  as  science ;  hence,  the  different 

A  A  2 


994 


REG 


procedure  of  regeneration  in  the  two  cases,  10,124  ;  compare  10,787 
cited  below  (23).  Regeneration  by  truths  from  good  was  represented 
by  the  altar  of  burnt-offerings  ;  worship,  by  the  altar  of  incense,  10,206 
end;  see  below  (36).  Further,  as  to  good  and  truth  predicated  of  the 
regenerate,  see  Good  (20);  Influx  (3);  Life  (15);  Man  (27);  see 
also  Implantation;  as  to  celestial  and  spiritual  good,  see  below 
(23);  Good  (16);  Heaven  (5,  6);  Order  (17). 

19.  Concerning  the  two  states  of  those  who  become  Regenerate; 
first,  when  they  are  led  by  the  truths  of  faith  to  the  good  of  charity  ; 
and  secondly,  when  they  are  in  the  good  of  charity,  9274;  see  also  the 
numerous  passages  cited  above  (18);  and  continued  (22).  The  knowledge 
of  these  two  states  is  sufficient  to  shew  that  a  new  understanding  and  a 
new  will  are  given  by  the  Lord  to  those  who  become  regenerate,  and  that 
man  is  not  made  new  until  he  has  both,  9274  ;  see  also,  9055.  These 
two  states  are  distinctly  treated  of  in  the  Word,  and  it  is  a  law  of  order, 
that  when  a  man  is  once  introduced  into  the  latter  state,  he  should  not 
return  to  the  former;  passages  cited,  9274,  10,184,  near  the  end. 
Truth  and  good  predicated  respectively  of  these  two  states,  or  of  the 
new  will  and  new  understanding,  make  the  spiritual  life  of  man  ;  the 
formation  of  either  state  is  here  treated  of  as  the  implantation  of  truth 
and  the  implantation  of  good,  9296.  It  is  further  explained  how  the 
implantation  of  good,  or  the  initiament  of  the  new  will,  dates  from 
infancy,  and  increases  with  the  life  of  innocence,  in  the  succeeding  ages  ; 
also,  how  this  new  voluntary  part  is  the  dwelling  of  the  Lord  in  man, 
and  is  perfected  by  the  implantation  of  truth,  9296,  9297  ;  the  former 
part  concerning  the  implantation  of  life  in  infancy  cited,  9334,  end. 
That  man  is  not  in  heaven  until  he  comes  into  the  second  state,  or  is 
led  of  the  Lord  by  good;  passages  cited,  9832,  end;  cited  again, 
9845.  Illustration  of  what  is  here  said  concerning  the  two  states  of 
regeneration  by  the  circle  of  life  in  man  ;  first,  that  the  truths  of  faith 
enter  by  sight  and  hearing  into  the  memory,  and  after  their  reception 
in  thought  and  affection  become  of  the  will ;  secondly,  that  man  speaks 
and  acts  from  the  conjunction  of  the  good  of  charity  with  such  truths, 
10,057;  further,  10,060.  That  when  man  is  in  truths  he  is  in  com- 
bats, and  when  in  good  he  is  at  rest;  in  like  manner  as  the  Lord  was 
divine  truth  when  in  combats,  and  divine  good  when  at  rest,  which  rest 
is  meant  by  the  Sabbath,  10,360.  That  man  enters  heaven  when  he 
is  in  good;  that  he  is  led  by  truths  to  good;  and  that  truth  is  made 
good  when  it  becomes  of  the  will  or  love;  how  this  is  effected,  10,367; 
cited  above  (18).  That  this  conjunction  of  good  and  truth  is  the 
heavenly  marriage,  and  that  they  who  are  only  in  truths,  and  not  at  the 
same  time  in  good,  cannot  be  regenerated,  10,367.  The  two  states  of 
regeneration  again  described,  and  br.  ill,  by  action  and  reaction ;  that 
every  active  requires  to  be  conjoined  with  a  reactive,  in  order  to  make 
a  one  ;  accordingly,  that  good  acts,  and  truth  reacts,  so  far  as  it  receives 
from  good,  10,729.  Further,  as  to  the  conjunction  of  these  two  states, 
or  of  good  and  truth,  see  Marriage  (13j;  as  to  the  signification  of 
the  two  states,  by  labour  and  rest,  respectively,  see  Sabbath. 

20.  Fulness  of  state  predicated  before  man  is  regenerated ;  that 
such  fulness  consists  in  states  of  innocence  and  charity,  also  of  know- 
ledges of  good  and  truth,  all  which  are  meant  by  Kemains,  2636. 
Further  shewn  that  there  are  in  every  man,  goods  and  truths  stored  up 


REG 


995 


from  infancy,  which  goods  and  truths  are  signified  in  the  Word  by 
Remains;  passages  cited,  5128.  Truths  joined  to  goods  and  reserved 
in  the  interiors  of  the  natural  mind,  are  called  Remains;  and  regenera- 
tion cannot  be  effected  until  this  state  is  in  fulness;  passages  cited, 
5335;  further  i7^.  7984.  The  procedure  of  regeneration  by  Remains 
ill.,  especially,  their  use  in  temptations,  5342,  5365.  The  conjunction 
of  good  to  truth,  and  of  truth  to  good,  which  may  also  be  called  the 
procedure  of  Remains  ilL  5365.  When  the  uatural  man  is  regene- 
rated, the  truths  and  goods  of  Remains  are  brought  together  into  the 
scientifics  of  the  natural  mind,  because  they  are  then  in  the  ultimates 
of  order,  br.  ill,  5373.     See  Fill,  Full,  Implantation. 

21.  Remains  necessary  to  Regeneration,  See  above  (20);  Man 
(23);  but  especially  Remains. 

22.  That  a  new  will  (voluntarium),  and  a  new  understanding 
(intellectuale),  are  given  by  Regeneration ;  the  procedure  a  little  ill. 
and  that  it  continues  from  infancy  to  old  age,  indeed  to  eternity,  5354. 
The  new  will  and  new  understanding  exist  by  influx  from  the  Lord, 
5354.  The  truth  of  faith  is  predicated  of  the  intellectual  part,  and 
this  is  apparently  in  the  first  place  when  the  regeneration  proceeds ; 
but  the  good  of  charity,  predicated  of  the  voluntary  part,  is  really  the 
first,  and  it  manifestly  appears  so  when  regeneration  is  effected;  pas- 
sages cited,  5354  end,  8036.  The  implantation  of  faith  and  charity, 
thus,  the  formation  of  the  new  will  and  new  understanding  is  effected 
by  temptations,  which  are  combats  against  evils  and  falses,  8351.  A 
new  understanding  is  given  to  the  regenerate  by  the  truths  of  faith, 
and  a  new  will  by  the  good  of  charity;  it  is  shewn  also  that  both  must 
be  conjoined  in  order  to  regeneration,  9055,  9274.  The  new  will  is 
first  implanted  in  infancy  by  good  from  the  Lord,  ill.  9296;  cited 
above  (19).  The  truths  which  make  the  new  understanding  in  man 
are  truths  from  good,  in  which  the  Lord  is  present,  ill,  9297.  The 
intellectual  part  of  the  regenerate  man  corresponds  to  the  spiritual 
kingdom  in  heaven ;  the  voluntary  part  to  the  celestial ;  this  because 
the  former  is  the  receptacle  of  the  truths  of  faith,  the  latter  of  the  good 
of  love,  9835;  cited,  9846.  See  Mind;  and  as  to  the  two  parts  of  the 
mind,  voluntary  and  intellectual,  in  those  about  to  be  regenerated, 
see  Pharaoh  (3). 

23.  Regeneration  of  the  Celestial  distinct  from  regeneration  of  the 
Spiritual ;  that  the  former  are  regenerated  as  to  the  will  proprium,  the 
latter  as  to  the  intellectual  proprium,  5113.  The  man  of  the  celestial 
Church  was  regenerated  as  to  the  voluntary  part,  by  the  good  of  charity 
imbued  in  infancy,  which  grew  to  perception,  and  thus  produced  in 
the  intellectual  part,  as  in  a  mirror,  all  the  truths  of  faith ;  with  the 
spiritual,  on  the  contrary,  a  new  will  is  given  in  the  intellectual  part 
when  its  state  is  formed  by  instruction  and  the  reception  of  truth, 
5113;  further  ill,  10,124  cited  below.  When  the  spiritual  man  is 
regenerated,  the  will  proprium  still  remains  in  evil;  but  it  is  then 
miraculously  separated,  and  the  regenerated  person  is  held  in  good  by 
superior  force,  5113.  The  celestial  man  is  regenerated  by  the  good  of 
love,  or  by  seed  implanted  in  the  voluntary  part;  but  the  spiritual  by 
the  truth  of  faith,  or  by  seed  implanted  in  the  intellectual  part,  5113; 
further  lY/.  10,124.  The  spiritual  man  cannot  possibly  receive  any- 
thing of  good  and  truth  except  in  the  intellectual  part,  6125.     The 


996 


REG 


procedure  by  which  the  regeneration  of  man  is  carried  on  till  he  be- 
comes celestial,  is  described  in  the  ceremony  of  expiation  ;  the  same 
br,  ex.  and  passages  cited  concerning  the  difference  between  the  celes- 
tial and  spiritual,  90/0.  The  celestial  and  the  spiritual  are  relatively 
the  same  as  the  two  faculties  of  will  and  understanding,  or  as  good  and 
truth,  9835;  cited,  9846.  Good  is  implanted  in  the  celestial  as  well 
as  the  spiritual  by  truth,  but  in  a  different  manner,  ill,  10,124  ;  cited 
above  (18);  compare  2954,  cited  in  Redemption.  They  who  are 
regenerated  by  the  Lord,  and  commit  truths  immediately  to  the  life, 
come  into  interior  perception  concerning  them ;  but  they  who  receive 
truths  first  into  the  memory,  then  into  the  understanding,  and  finally 
into  the  will,  are  in  faith,  and  act  from  conscience,  10,787.  See 
Love  (13);  Good  (16);  Sabbath  (1,  2);  Profanation  (3); 
Order  (8);   see  also  below  (38,  39,  40,  41). 

24.  That  no  one  can  be  reformed  and  regenerated  except  in  free- 
dom, 1937,  1947,  2876,  4029,  4031,  7007;  ill.  by  the  separation  of 
spirits  in  freedom,  according  to  delight,  4110,  4111,  4136.  That  the 
natural  man  shrinks  from  conjunction  with  the  spiritual,  because  he 
fears  that  he  should  lose  his  freedom  and  all  the  delight  of  his  life, 
5647.     See  Liberty;  or,  briefly,  Man  (15). 

25.  That  the  regenerate  are  led  by  goody  and  therefore  live  accord- 
ing to  order,  thus,  in  the  Lord,  8512.  The  same  further  i7/.,  also,  that 
in  him  who  lives  according  to  order,  the  way  is  open  to  the  Lord ;  but 
in  him  who  does  not  live  according  to  order  it  is  closed,  8513.  Man 
is  first  led  by  truth  to  good,  and  before  this  he  cannot  know  what  good 
or  charity  is  ;  afterwards  the  Lord  leads  him  by  good,  and  good  adopts 
the  truths  that  are  in  agreement  with  its  quality,  and  joins  them  to 
itself,  8516.  The  conjunction  of  good  and  truth  here  spoken  of  is 
effected  in  a  state  of  peace,  because  all  who  are  led  by  good  are  in 
peace,  8517;  ill.  by  the  six-days'  labour  and  the  Sabbath,  8539;  con- 
tinued below  (27). 

26.  Regeneration  treated  of  in  series  with  the  doctrine  of  Charity, 
8548 — 8553,  8635 — 8640.  He  who  does  not  receive  spiritual  Hfe 
from  the  Lord,  that  is,  who  is  not  regenerated,  cannot  be  saved,  8548. 
Spiritual  life  (received  by  regeneration)  is  to  love  the  Lord  above  all, 
and  the  neighbour  as  oneself;  but  natural  life  (which  is  all  that  we 
receive  from  our  parents),  is  to  love  self  and  the  world.  8549.  Every 
one  is  born  into  the  evils  of  self-love,  and  the  love  of  the  world ;  and 
these  hereditary  evils  are  from  our  parents  and  ancestors,  traced  to 
remote  generations,  8550.  Besides  this  proneness  to  evil,  man  con- 
firms himself  therein  by  continually  adding  evils  of  his  own,  8551. 
These  evils  are  so  contrary  to  spiritual  life,  that  the  man  needs  to  be 
created  anew,  and  unless  this  be  done  he  is  damned,  8552.  Further 
stated  in  explanation  of  this,  that  the  order  of  life  is  completely  inverted 
by  evil,  and  order  can  only  be  restored  by  regeneration,  8553 ;  con- 
tinued below  (27). 

27.  The  inversion  of  life  with  the  Unregenerate  continued ;  that  for 
this  reason,  man  does  not  come  into  heaven  until  he  is  in  such  a  state 
that  the  Lord  can  lead  him  by  good,  8516,  8539,  8721—8722,  8773, 
9832;  see  also,  9139.  That  the  prior  or  first  state  of  regeneration  is 
to  be  led  by  truth,  the  latter  to  be  led  by  good  ;  passages  cited  above, 
(18);  after  which,  7923,  7992,  8505,  8506,  8510,  8512,  8516—8517, 


REG 


997 


8539,  8643,  8648,  8658,  8685,  8686,  8690,  8701,  8726,  8935,  9135, 
9224,  9227,  9230,  9274,  9832,  9845.  That  only  he  who  is  regene- 
rated knows  the  distinction  between  what  is  of  the  world  and  what  of 
charity,  or  spiritual  good,  8635—8640,  8685  end,  8690.  This,  be- 
cause man  of  himself  can  only  know  such  things  as  are  obvious  to  the 
senses,  therefore  such  as  relate  to  the  world  and  self,  8636.  Certain 
truths  br.  recited  which  a  man  cannot  know  of  himself,  but  must  be 
instructed  in  from  revelation,  8637  ;  further  as  to  the  inversion  of  state, 
see  Order  (7);  Man  (26). 

28.  Influx  from  the  Lord  during  Regeneration,  Every  one  receives 
influx  from  the  Lord  mediately  and  immediately,  but  the  conjunction  of 
truth  proceeding  mediately,  with  truth  proceeding  immediately  from 
him,  rarely  takes  place,  ill.  7055,  7056,  7058.  In  the  first  state  of 
regeneration,  while  man  is  led  by  truth,  he  is  governed  by  immediate 
influx  from  the  Lord ;  but  in  the  second  state,  when  he  is  led  by  good, 
he  is  governed  by  influx  both  mediate  and  immediate ;  citations  con- 
cerning influx  of  both  kinds,  8685,  ill.  8701.  See  Influx,  as  to  good 
and  truth  (3);  as  to  the  terms  Mediate  and  Immediate  (11). 

29.  Regeneration  further  treated  of  in  series  with  the  doctrine  of 
Charity  ;  first,  that  man  is  internal  or  spiritual,  and  external  or  natural, 
and  that  he  is  not  regenerate  until  the  natural  man  is  regenerated, 
8742 — 8747.  With  the  unregenerate  it  is  the  natural  that  rules,  and 
the  internal  that  serves  ;  but  with  the  regenerate  a  contrary  order  takes 
place,  8743.  The  natural  man,  when  not  regenerate,  makes  all  good 
consist  in  pleasure,  gain,  &c.:  but  when  regenerate,  in  serving  the 
neighbour,  &c.,  8744,  8745.  The  natural  is  regenerated  by  the  inter- 
nal, and  this  by  the  life  of  faith,  which  is  charity,  8746.  The  regene- 
rate man  as  to  his  internal  is  already  in  heaven,  among  angels  there, 
with  whom  he  lives  after  death,  8747.  The  very  end  or  purpose  of 
man's  regeneration  is  that  charity,  and  love  to  the  Lord,  may  rule  in 
him,  8856 — 8857  ;  this,  because  the  life  of  every  one  is  according  to 
his  ruling  love,  which  cannot  be  changed  after  death,  8858.  See  also, 
as  to  the  Natural  Man,  the  passages  cited  above  (12 — 14). 

30.  That  Worship  is  acceptable  so  far  as  Regeneration  has  pro- 
ceeded; because,  it  is  only  so  far  that  it  proceeds  from  the  truths  of 
faith  and  the  good  of  love,  10,206.     See  Love  (10). 

31.  That  the  Jews  were  ignorant  of  Regeneration^  sh.  4904.  See 
Profanation  (12) ;  Jew  (5). 

32.  The  difference  between  Purification  and  Regeneration  ill.,  how 
they  were  represented  by  washings  in  the  Jewish  ritual,  10,233, 
10,237,  but  especially  10,239.     See  Purification. 

33.  That  Regeneration  is  represented  by  Baptism;  also  the  words 
of  the  Lord  explained,  "  He  that  belie veth  and  is  baptized  shall  be 
saved,'*  9032.  To  be  regenerated  is  to  be  led  into  the  good  of  love  and 
charity  by  the  truths  of  faith  (passages  cited,  9032) ;  hence  the  signifi- 
cation of  washings  formerly,  and  now  of  baptism;  because  water  denotes 
truth,  by  which  man  is  interiorly  cleansed  from  evil,  9088.  Every 
form  of  expiation  by  washings,  burnt-offerings  and  sacrifices,  repre- 
sented purification  from  evils  and  falses,  collection  of  passages  to  shew 
that  all  purification  is  done  by  the  truths  of  faith,  9959.  Passages 
cited  concerning  purification  and  regeneration  by  the  truths  of  faith ; 
that  this  is  denoted  by  water,  and  is  done  in  the  natural  man,  10,238  end. 


998 


REG 


REG 


999 


" 


E^eeneration  was  represented  by   washing  the  whole   body,   called 
baptizing  ;  the  Lord's  words  ex.  "  He  that  is  washed  needeth  not  save 

to  wash  his  feet,"  10,239.  10,243.  ^  .  .  V,  ^    ...   ^,   ...     ,,    f 

34  Regeneration  by  Water  and  the  Spirit  (John  iii.  o)  tU.,  tnat 
water  signifies  the  truth  of  faith ;  spirit,  its  life  (or  the  divine  truth 
from  which  man  has  Hfe),  10,237i,  10,238,  especially  10,240;  pas- 
sages  cited  in  each ;  the  same  text  briefly  noticed,  8043,  9325;  as  to 
v^se  8,  "  So  is  every  one  who  is  bom  of  the  spirit,"  10,049  end.     See 

35.  That  Regeneration  is  an  image  of  the  Lord's  Glorification,  1 502, 
1554,  2093,  3017,  3043,  3057,  3138,  3141,  3200,  3212,  3296,  3471, 
3490,  4237.  4353,  4377.  4402.  4538,  5688,    5827.   7193,    10.021, 
10,060,  10,067.  10,076,  10,239.     The  regeneration  of  man  is  similar 
to  \he  glorification  of  the  Lord,  also  the  first  conception  of  his  rational 
mind,  but  the  formation  of  the  new  rational  is  difi'erent,  2093.     The 
procedure  of  regeneration  is  similar  to  the  procedure  of  the  Lord  when 
he  made  his  human  divine;  indeed,  so  far  as  man  is  created  anew  he 
has  the  divine,  so  to  speak,  in  himself,  only  that  nothing  is  done  by  his 
own  power.  3043;  cited,  and  further  i7/.  3057,  3138.    Because  of  tins 
similitude  the  same  passages  of  the  Word  treat  in  the  representative 
sense  of  man's  regeneration,  and  in  the  internal  sense  of  the  Lord's 
glorification,   3296.  3490.  3656.  3657.  4353.   5688.     The  Word   is 
generally  explained  of  man's  regeneration,  because  this  is  adequate  to 
our  ideas;    not  so  the  glorification  of  the  Lord,    which  transcends 
human  understanding,  4353,  10,021.     The  glorification  of  the  Lord  is 
by  a  procedure  according  to  divine  order;  so,  the  regeneration  of  man, 
by  which  he  is  made  spiritual  and  celestial,  and  which  is  an  image  of  the 
Lord's  glorification,  4402  ;  further  ill.  4538.     The  glorification  of  the 
Lord's  human  till  it  was  made  divine  good  is  described  in  the  internal 
sense  by  the  process  of  expiation  in  the  Levitical  ceremonies  ;  the  same 
process,  in  the  relative  sense,  describes  the  regeneration  of  man  to  celes- 
tial good,  which  is  the  good  of  the  inmost  heaven,  ill.  9670.    The  pro- 
cess by  which  the  Lord  glorified  his  human,  and  by  which  he  regenerates 
man.  is  fully  described  in  the  ritual  of  the  burnt-oflTerings  and  sacrifices; 
the  same  described  and  illustrated  by  the  circle  of  life  in  man.  com- 
mencing from  the  will  in  the  inmost.  10,057.     The  first  state  of  the 
glorification  was  the  implantation  of  divine  truth,  which  is  described  by 
the  sacrifice  of  a  young  bullock,  and  the  burnt-offering  of  the  first  ram 
in  the  ceremony  of  consecration;  the  second  state  was  the  procedure  of 
divine  truth  from  divine  good,  which  is  described  by  the  offering  of  the 
second  ram,  called  the  ram  of  fillings;  also,  that  the  two  states  of  rege- 
neration are  similar;  passages  cited,  10.060;  further  ilL  10.076.     See 

Lord  (53.  61). 

36.  How  represented  in  the  Burnt-offerings  and  Sacrifices;  citations 
given  above  (35)  9670.  10.057.  10.060.  10.076.  That  the  priesthood 
represented  the  Lord  as  to  the  whole  work  of  salvation,  ill.  and  sh, 
9809,  9989,  10,152,  10,279.  That  all  the  appointments  of  divine 
worship  connected  with  the  priesthood  had  reference  to  salvation  by 
the  good  of  love  from  the  Lord ;  that  such  is  the  signification  of  all  the 
burnt-offerings  and  sacrifices,  the  shew-bread,  the  incense,  and  the 
appointment  of  the  Levites  in  place  of  all  the  first-born,  9809.  In  a 
summary,  that  sacrifices  and  burnt-offerings  in  general  signified  rege- 


neration by  the  truths  of  faith,  and  goods  of  love ;  and  this  according 
to  the  various  things  used  in  the  representation.  10,042.  Especially, 
that  the  sacrifices  and  burnt-offerings  denote  purification  from  evils  and 
falses,  followed  by  the  implantation  of  good  and  truth,  and  their  con- 
junction; passages  cited,  10,143.  For  particulars,  see  Meat-offering, 
particularly  9992-9994,  10,137,  10,207;  Priest  (7),  9954-9957, 
and  following  passages ;  and  see  Sacrifice.  •  , , 

37.   Who  are  capable  of  being  regenerated,  and  who  are  incapable. 
They  are  capable  of  regeneration  who  are  in  the  affirmative  state  with 
regard  to  truth,  and  are  confirmed  in  it  even  to  affection;  but  they  are 
incapable  who  cherish  doubt,  and  denial  till  the  false  is  preferred  in 
affection,  the  cause  of  which  is  evil  of  life,  2689.     If  a  man  who  has 
turned  to  evil  experiences  anxiety  when  he  reflects  upon  it.  it  is  a  sign 
that  he  is  capable  of  being  reformed;  it  is  also  explained  that  they  who 
experience  such  anxiety,  acknowledge  their  evils,  and  that  such  internal 
acknowledgment   produces  confession  and  repentance,  5470.     To  be 
reformed  is  not  to  be  regenerated,  and  they  who  do  good  from  obedi- 
ence only,  and  not  from  affection,  cannot  be  regenerated  to  all  eternity; 
passages  cited' above  (9).     That  truth  and  good  conjoined  make  the 
regenerate  state,  8983  end.     That  the  reception  of  truth  is  attended 
with  difficulty,  see  below  (38). 

38    The  reception  of  truth  by  the  Spiritual  in  order  to  regenera- 
tion ;  of  how  little  they  are  capable,  ill,  by  the  bottle  of  water  given  to 
Hagar,  2674.     In  their  first  state,  the  spiritual  are  relinquished  to  the 
proprium,  for  they  do  not  yet  perceive  that  all  good  and  truth  is  from 
the  Lord,  but  attribute  it  to  themselves,  2678.     In  their  first  state  of 
reformation  they  are  carried  into  various  errors,  denoted  by  the  wan- 
dering of  Hagar  in  the  wilderness,  2679.     Before  they  can  be  regene- 
rated, they  are  reduced  to  mere  ignorance,  or  despair  of  perceiving 
good  and  truth,  which  is  called  the  desolation  of  truth,   denoted  by 
Hagar  when  she  left  her  child  Ishmael  to  die,  2682 ;  ill  and  examples 
given,  2694.     They  who  are  in  the  affection  of  truth  come  into  states 
of  anxiety  when  thus  deprived  of  truths,  but  not  so  the  evil,  2689, 
cited  above  (37).     After  the  state  described  as  the  desolation  of  truth, 
the  spiritual  come  into  a  state  of  illustration  and  joy,  denoted  by  the 
consolation  of  Hagar,  2699.     A  state  of  first  instruction  when  the 
spiritual  are  illustrated,  is  described  by  Hagar's  eyes  being  opened ;  in 
this  state  the  truth  is  known  from  interior  sight,  ill.  and  sh.  2701.     In 
the  next,  or  second  state  of  instruction,  denoted  by  the  boy  drinking 
of  the  water  discovered  to  Hagar,  truths  are  easily  received  because 
from  affection,  2704.     But  that  the  spiritual  have  not  perception  hke 
the  celestial,  2708.     See  Perception  (4.   5);  as  to  thought  trom 
scientifics,  from  truths,  &c.,  see  External  (p.  181,  182) ;  Internal 
(7)  ;  see  also  Truth,  Scientifics  ;  as  to  the  separate  reception  ot 
truth  and  good,  see  Implantation.  ,        ,.  ,  , 

39.  The  successive  states  of  Regeneration,  by  which  man  was  made 
spiritual;  described  in  the  order  of  the  six-days'  creation,  0—1  J. 
'Iht  first  state  precedes  regeneration,  and  is  called  emptiness  and  dark- 
ness; in  this  state  the  mercy  of  the  Lord  is  denoted  by  the  spirit  ot 
God  moving  upon  the  face  of  the  waters,  7,  17—19;  see  also,  8/4. 
880,  2946,  2960,  cited  in  Reformation.  The  second  state  is  when 
a  distinction  is  made  between  what  is  of  the  Lord  and  what  is  ot  man  s 


1000 


REG 


REG 


1001 


propnum,  denoted  by  the  distinction  of  the  h'ght  from  the  darkness ; 
this  state  rarely  exists  without  temptation,  misfortune  and  grief,   by 
which  those  things  which  are  of  the  body  and  the  world  are  reduced 
to  quiescence,  8,20—24;   but  particularly,  24;  see  also,   880,    2()82, 
2960,  cited  in  Reformation.     The  third  state  is  one  of  repentance, 
in  which  good  works  are  produced,  but  attributed  to  self,  for  which 
reason  they  are  as  yet  inanimate ;  such  good  productions,  however,  are 
denoted  by  the  tender  herb,  the  herb  yielding  seed,  and  the  tree  yield- 
ing fruit,  9,  29;  compare  889—890,  2960.     The  fourth  state  is  when 
the  external  man  is  affected  with  love,  and  illuminated  with  faith,  such 
love  and  faith  being  denoted  by  two  great  luminaries,  10,   30—38; 
compare  2960.      The  fifth  state  is  when  he  begins  actually  to  live  from 
faith,  and  this  living  state  is  denoted  by  the  fishes  of  the  sea,  and  the 
hirds  of  the  heavens,  1 1,  39—43.     The  sixth  state  is  when  the  ex- 
ternal man  is  occupied  with  truths  and  goods,   and  he  begins  to  act 
from  faith  and  love  conjointly;  this  state  is  denoted  by  the  Hving  soul 
and  beasts  produced  on  the  earth,  12,  49—53.     The  spiritual  man 
thus  produced  by  six  successive  states  of  regeneration,  and  his  domi- 
nion from  external  to  internal,  is  denoted  by  man  said  to  be  created  in 
the  image  of  God  on  the  sixth  day,  and  power  given  to  him  over  the 
fishes  of  the  sea,  the  birds  of  the  heaven,  &c.,  12,  49—53.     Note: 
the  greater  number  of  those  who  are  regenerated  at  the  present  day 
only  arrive  at  the  first  of  these  states;  some  at  the  second,  third, 
fourth,  and  fifth ;  a  few  at  the  sixth,  and  hardly  any  at  the  seventh 
(next  treated  of),  13. 

40.  Description  of  the  Regenerate  State  when  the  Spiritual  Man 
was  made  Celestial.     The  dead  man  is  made  spiritual  by  regeneration ; 
but  the  spiritual  is  made  celestial,  73,  ill  81.     The  state  of  the  spi- 
ritual man  about  to  be  made  celestial  is  denoted  by  the  sixth  day,  when, 
as  we  read,  "  Finished  were  the  heavens  and  the  earth,  and  all  the  host  of 
them,"  83.     When  man  is  become  spiritual,  and  while  he  is  being  made 
spiritual,  he  is  kept  in  a  state  of  combat  against  evil  spirits;  but  at  the 
end  of  the  sixth  day  evil  spirits  retire,  and  good  spirits  take  their  place, 
so  that  he  is  introduced  into  the  celestial  paradise,  br,  55  end,  63;  after 
which  read  50,  59,  653.     The  celestial  man  is  not  in  a  state  of  combat, 
but  in  a  state  of  continual  rest  and  victory;  this  state  is  denoted  by  the 
seventh  day,  which  is  called  the  rest  of  the  Lord  because  he  alone 
worked,  and  fought  for  man,  in  the  previous  states,  74,  81,  84—88. 
The  formations  of  the  celestial  man  begin  from  the  internal,  whereas  the 
spiritual  began  from  the  external;  hence  a  change  in  the  expressions, 
and  the  words  with  which  the  second  account  of  the  creation  com- 
mences, *  These  are  the  nativities  of  the  heavens  and  the  earths,  89. 
The  first  state  in  which  the  formation  of  the  celestial  man  commences 
is  one  of  tranquility,   because  now  combats  have  ceased;  this  state  is 
denoted  by  a  vapour  or  mist  ascending  from  the  earth,  and  watering  all 
the  faces  of  the  ground,  90—93.     The  life  of  faith  in  the  external  man 
made  celestial,  distinguished  as  the  scientific  and  rational  which  form 
the  understanding,  is  denoted  by  the  shrub  and  the  herb  growing  out 
of  the  ground  thus  watered,  75,  90,  9d.     The  celestial  life  of  love  in 
the  external  man  is  next  described  by  man  formed  from  the  dust  of  the 
ground,  because  ground  denotes  the  external  man,  and  the  life  of  faith 
only  prepares  him  to  be  man,  but  the  life  of  love  makes  him  really  man. 


-jii^  94—97.  The  intelligence  of  the  celestial  man,  and  its  influx  by 
love  from  the  Lord,  is  now  denoted  by  the  garden  in  Eden,  eastward ; 
trees  desirable  in  aspect  are  perceptions  of  truth;  trees  good  for  food, 
perceptions  of  good;  in  this  garden  also,  love  is  called  the  tree  of  lives, 
faith  the  tree  of  science,  77y  98—106.  Wisdom  from  love,  as  the 
source  of  all  intelligence  in  the  celestial  state,  is  next  described  by  a 
river;  the  four  streams  of  which  are  the  intelligence  of  good  and  truth, 
as  distinctly  predicated  of  the  internal  and  external  man,  78,  107 — 121. 
The  conscious  acknowledgment  of  man  in  this  state  that  all  is  from  the 
Lord,  is  denoted  by  the  trust  conferred  upon  him,  viz.,  to  cultivate  and 
to  keep  the  garden,  but  not  to  claim  it  as  his  own,  79,  122 — 124.  The 
celestial  order  described  in  a  summary,   121;  and  its  opposite  in  the 

uuregenerate,  130. 

41.  The  Procedure  of  Regeneration,  when  the  Celestial  Church  had 
jyerished;  the  new  spiritual  church  denoted  by  Noah,  599 — 604,  701— 
704,  832—837,  971—976,  and  the  entire  explication  of  those  chapters. 
That  all  men  were  become  corporeal,  but  those  meant  by  Noah  could 
be  regenerated,  628,  664.  As  to  the  necessity  of  a  new  church,  or  the 
regeneration  of  the  race  at  that  time,  530—531,  559,  560—563,  598 ; 
particulars  cited  in  Noah  (4).  The  state  of  those  who  could  be  rege- 
nerated previous  to  their  regeneration,  their  preparation,  the  tempta- 
tions to  which  they  were  subject,  and  their  protection,  599 — 600,  603 
—605,  701—703,  832—836,  838;  particulars  in  Noah  (5,  6).  The 
state  after  temptations,  and  the  order  of  life  when  regenerated,  832— 
836,  838,  971—972;  particulars  in  Noah  (7,  8).  The  first,  second, 
and  third  states  after  temptations,  distinctly  treated  of,  874,  880,  889 
—890;  described  in  a  summary;  first,  to  know;  second,  to  acknow- 
ledge; third,  to  have  faith,  896;  see  Reformation.  As  to  the  ancient 
or  spiritual  church  in  general,  thus  formed  by  regeneration,  973—976 ; 
see  Noah  (10).  Note  here,  that  the  bow  given  in  the  cloud  for  a  sign, 
and  mentioned  twice,  denotes  the  state  of  man  receptive  of  spiritual 
light,  both  those  of  the  church  who  are  regenerated,  and  those  not  of 
the  church,  who  are,  nevertheless,  capable  of  being  regenerated,  974, 
1042—1059.     See  Rainbow;  Man  (U);  but  particularly  Sphere. 

42.  The  Law  of  Regeneration  represented  in  a  special  Command- 
ment; viz.,  that  life  received  from  the  Lord  is  not  to  be  mixed  with  the 
evil  life  of  man's  proprium;  denoted  by  flesh  not  to  be  eaten  with  blood 
in  it,  999—1003.  That  in  this  case,  there  can  be  conjunction  with  the 
Lord,  by  the  new  life  of  the  regenerate  (spiritual)  man;  denoted  by  the 
covenant  of  the  Lord  with  every  living  soul,  1049,  1050,  1059.  See 
Life  (18);  Man  (43);  Noah  (8,  9). 

43.  The  Regenerate  Life  represented  in  the  History  of  Abraham, 
Isaac,  and  Jacob  ;  first,  all  that  really  lives  in  man  in  the  obscure  state 
preceding  regeneration,  denoted  by  the  soul  they  made  in  Charan  going 
up  with  Abram  and  Lot,  1436,  1502  compared.  The  reformation  and 
regeneration  of  a  certain  class  represented  in  a  portion  of  the  history  of 
Lot;  namely,  how  they  are  withheld  from  evil  and  held  in  good,  if  only 
they  resist  in  temptations,  2343;  see  Lot  (2).  Those  who  receive  life 
from  the  Lord  forming  his  kingdom,  and  not  those  who  are  only  in  ex- 
ternals, denoted  by  the  son  of  Abram  to  be  his  heir,  and  not  the  son  of 
his  steward,  1 799,  1801—1804.  The  first  state  of  the  rational,  or  spi- 
ritual man,  viz.  when  he  is  such  from  truth  only,  not  from  good,  and  his 


1002 


REJ 


existence  from  the  affection  of  sciences,  denoted  by  Ishmael  born  of  the 
Egyptian  handmaid,    1890,    1893,    1895—1907,    1909—1910,   1915, 

1949,  ill.  1950,  1964,  2078,  2085,  2087—2090,  2100,  2108,  2601, 
2669,  2691,  2699,  4189  and  citations;  see  Ishmael.  The  new  life  of 
the  rational  with  the  regenerate,  viz.  when  good  is  conjoined  with  truth, 
denoted  by  Isaac  the  son  of  Abraham  and  Sarah,  1890,  1893,  1899, 

1950,  2066,  2083—2085,  2092—2095,  2610;  see  Isaac.  The  regene- 
rate life,  when  the  internal  man  is  entering  into  a  state  of  celestial 
order,  denoted  by  Abraham  when  it  is  said  that  he  was  come  into  days, 
3016,  3017.  The  conjunction  of  truth  with  good  in  the  rational  mind 
flowing  from  this  order,  denoted  by  the  marriage  of  Isaac  with  Rebecca, 
preceded  by  initiation,  3012,  3013,  3030,  3048,  3077,  3085,  3086, 
3098,  3108,  3116,  3125,  3128,  3138,  3153,  3155,  3188—3192,  3196 
— 3200,  3202.  The  new  life  of  the  natural  man  corresponding  to  the 
marriage  of  good  and  truth  in  the  rational,  and  rational  life  terminated 
therein  (on  the  principle  that  the  interiors  exist  all  together  in  ultimates), 
denoted  by  Esau  and  Jacob  born  to  Isaac,  and  by  Isaac  dying,  3232, 
3286,  3288,  3289,  3293  and  sequel,  3498,  4618;  see  Esau,  Jacob. 
The  affection  of  truth  internal  and  external,  the  natural  affections  ad- 
joined thereto,  and  finally,  all  the  states  of  life  through  which  the  rege- 
nerate are  led,  denoted  by  the  two  wives  of  Jacob,  by  their  handmaids, 
and  by  his  twelve  sons;  as  to  the  wives,  3822—3826,  3846,  3852, 
3845 — 3848,  3852;  as  to  the  handmaids,  or  the  natural  and  corporeal 
affections  in  which  the  affection  of  truth  is  quickened,  3835,  3849,  3913, 
3917,  3919,  3925,  3931—3933,  3937;  as  to  the  sons  of  Jacob,  3913  ; 
see  Jacob,  especially  (6);  see  also.  Life  (18);  Abraham  (in  Supple- 
ment). 

44.  That  the  Regenerate  are  denoted  by  Man,  the  Son  of  Man,  and 
similar  expressions  in  the  Word ;  this,  because  the  Lord  is  the  only 
man,  and  others  are  so  called  from  the  reception  of  his  life,  sh.  49;  see 
Lord  (19). 

45.  That  Regeneration  is  especially  represented  in  the  flouoering  and 
fruiting  ofTrees^  5115,  ill.  5116;  see  Tree,  but  especially  Man  (43). 

REHOBOTH  \Rechohoth\  As  to  the  city  of  this  name,  built  by 
Asshur;  see  Nimrod.  As  to  the  well  dug  by  Isaac,  Rehoboth  in 
the  original  signifies  breadths,  and  breadths  in  the  internal  sense  of  the 
Word  are  truths,  3433. 

REIGN,  to  \regnare\.  To  reign  is  predicated  of  truths,  and  thus 
of  the  understanding ;  to  rule,  or  to  have  dominion  of  goods,  and  thus 
of  the  will;  the  same  difference  exists  between  kingdom  and  dominion, 
sh,  4691,  4973;  see  Government,  King,  Dominion. 

REINS.     See  Kidneys. 

REJECTION.  In  order  to  a  right  understanding  of  the  Word  in 
the  internal  sense,  all  idea  of  place,  of  time,  and  of  person  must  be 
rejected,  and  states  conceived  of,  10,133,  other  citations  in  Place 
(11).  Communications  of  affection  and  thought,  of  delights,  &c., 
treated  of ;  how  instantly  the  removal  of  sadness  or  other  impediments 
is  effected,  1393.  Removals  or  rejections  again  treated  of  in  illustra- 
tion of  certain  words  in  the  Lord's  Prayer  (lead  us  not  into  temptation, 
but  deliver  us  from  evil) ;  with  what  inexpressible  velocity  ideas  are 
purified  as  they  ascend,  by  rejecting  whatever  savors  of  temptation  or 
evil  as  coming  from  the  Lord,  1875.     Good  and  truth  descending  from 


REL 


1003 


heaven  are  turned  into  their  opposites  in  hell;  and  conversely,  evil 
and  the  false  are  turned  into  good  and  truth  by  the  same  process  of 
rejection  treated  of  in  the  above  passages,  3607.  The  elevation  of 
truths  and  affections  of  truth  treated  of;  the  contrast  of  this  state 
with  their  rejection,  or  perversion  by  those  who  are  not  in  heavenly 
loves,  4104.  The  knowledge  of  spiritual  things  is  rejected  in  heart  by 
those  who  are  in  the  loves  of  self  and  the  world,  ill,  4585.  The  rejec- 
tion of  prayers  is  mentioned,  viz.,  because  the  things  prayed  for  are  not 
consistent  with  the  salvation  of  the  human  race,  4227.  The  rejection 
and  removal  of  falses  represented  in  the  Word,  4551.  The  rejection  of 
sensuals  treated  of;  by  which  is  not  to  be  understood  the  senses  of  the 
body,  but  conclusions  from  them  concerning  interior  things,  5094  end  ; 
compare  5700,  5990.  The  rejection  of  evils  and  falses  briefly  explained, 
by  which  is  meant  their  removal  to  the  sides  when  goods  and  truths 
are  collected  in  the  midst,  7984.  The  rejection  of  the  Old  Church  at 
several  periods,  and  the  institution  of  a  new  one  spoken  of,  4333, 
4423.     The  rejection  of  the  evil  under  the  Lord's  feet,  3633. 

REJOICE,  to.     See  Joy. 

RELAPSE.  Concerning  the  state  of  the  unregenerate  who  relapse 
into  their  cupidities,  notwithstanding  there  are  times  when  they  see 
how  evil  they  are,  2041.  The  refluence  or  relapse  of  the  falses  of  evil 
treated  of,  ill,  by  the  return  of  the  waves  which  drowned  the  Egyptians, 
8223 — 8226,  8334.  Every  one  of  sound  mind  is  in  the  faculty  of 
understanding  what  is  true  and  good,  as  becomes  manifest  in  the 
other  life ;  but  the  evil  being  averse  to  truth  and  good,  relapse  into 
the  falses  of  their  evil,  9399.  Truth  is  said  to  be  received  by  man 
when  it  is  made  of  the  life ;  otherwise,  it  may  indeed  be  elevated  to 
the  internal  sight,  but  again,  it  inevitably  relapses  into  the  memory, 
ill.  9393. 

RELATE,  to  \narrare\.     See  to  Narrate. 

RELATIONS.     See  Relatives. 

RELATIONSHIP  \consanguinities\.     See  Affinity. 

RELATIVES.  All  perception  is  relative  to  the  contrary  modes 
or  opposition  of  things;  thus,  of  good  and  evil,  7812;  and  it  is  so  in 
heaven,  5962.  The  sphere  of  perception,  and  the  extension  of  its 
limits,  is  actually  formed  from  relatives;  thus,  all  perception  of  good, 
all  happiness,  and  felicity,  are  proportionate  to  the  experience  of  their 
opposites,  2694. 

RELAXATION,  of  the  bonds  in  which  man  is  held  ;  if  this  were 
possible,  how  madly  would  he  rush  into  evil,  even  to  hell,  987,  1304, 
7515  ;  passages  cited,  8678;  see  Evil  (2). 

RELEGATION,  a  term  used  by  the  author,  to  express  the  return 
of  evil  spirits  to  hell,  &c.,  after  temptations,  6762. 

RELENT.     See  Repentance. 

RELIGION.  1.  The  Jewish  Religion;  that  internally  it  contained 
the  truth;  similar,  with  respect  to  the  external  rites  of  the  Christian 
Church,  instanced  by  the  Holy  Supper,  4700.  It  was  not  a  church 
that  was  instituted  with  the  Jews,  but  the  representative  of  a  church, 
properly  called  a  religious  corruption  [religiosum\y  4706  ;  compare 
4440,  4444 ;  passages  cited,  4852.  As  to  the  word  religiosum,  in 
a  good  sense,  2864—2869,  5757.  See  Church  (3);  Jew  (4); 
Nations  (6). 


1004 


REM 


REM 


1005 


2.  The  Roman  Catholic.  The  origin  of  the  papal  authority  briefly 
mentioned;  that  before  it  could  be  established,  the  distinction  between 
the  divine  and  the  human  in  the  Lord  was  decreed,  4/38.  The  Roman 
Catholic  religion  is  like  that  of  the  Jews,  external  without  internal ; 
hence,  it  is  of  the  divine  providence  that  the  priests  alone  drink  the 
wine  in  the  holy  supper;  br.  ex.  how  profanation  is  thus  guarded 
against,  10,040.  Concerning  a  Roman  pontiff  seen  by  the  author; 
his  imaginary  inspiration  when  presiding  in  the  Consistory  de- 
scribed, 3750. 

3.  That  there  are  two  Religious  Corruptions  [bina  religiosa\  both 
from  self-intelligence,  one  characterized  by  the  love  of  self  and  the 
world,  the  other  by  the  light  of  nature;  in  the  latter  class  some  ac- 
knowledge the  Word,  but  only  to  confirm  their  own  views,  8941.  The 
duty  of  persons  belonging  to  the  various  religions  shown ;  that  they 
ought  to  search  the  Word  prayerfully  for  themselves,  5432.  See  the 
numerous  citations  under  the  word  False  ;  see  also  Church. 

4.  Good  done  from  Nature  and  from  Religion  distinguished y 
5032 ;  and  that  religion  must  be  formed  by  truths  from  the  Word,  8941. 
See  Good  (3). 

5.  Religion  of  the  Gentiles,  All  throughout  the  world,  who  live 
according  to  their  religion  are  saved,  and  the  special  Church  of  the 
Lord  is  as  the  heart  and  lungs  to  the  rest  of  the  viscera,  9256.  Among 
those  who  do  not  live  according  to  their  religion,  the  lot  of  Christians 
is  the  worst,  because  they  have  rejected  the  truths  of  the  Word,  69/1. 
See  Nations  (7,  8,  9). 

RELINQUISH,  or  Leave,  to  [relinquere\  The  spiritual  mean- 
ing of  this  word  is  nearly  the  same  as  its  literal  acceptation,  for  it 
means  to  be  separated;  the  boy  (BenjaminJ  unable  to  leave  his  father, 
ill.  5812,  5813.  Where  it  is  said  Joseph  and  his  brethren  went  up  to 
bury  Israel,  and  left  their  infants,  their  flocks,  and  their  herds  in 
Goshen,  to  relinquish  or  leave,  predicated  of  the  latter,  denotes  that  they 
were  there,  viz.,  in  the  inmost  of  scientifics  (because,  here,  separation  is 
not  really  treated  of),  6532.  He  who  regarded  not  the  Word  of  the  Lord, 
said  to  leave  his  servants  and  cattle  in  the  field,  where  they  perished 
(Ex.  ix.  21),  denotes  the  destruction  of  goods  and  truths  because  not  of 
the  Lord,  and  therefore  not  reserved  in  the  interior,  7565.  The  ques- 
tion of  Reuel,  **  Wherefore  have  ye  left  the  man?"  (meaning  Moses, 
Ex.  ii.  20),  denotes  the  doubt  into  which  the  conjunction  of  that  truth 
with  good  was  now  brought,  6789.  The  flesh  of  the  passover  not  to 
be  left  till  morning  (Ex.  xii.  10),  denotes  the  duration  of  that  state 
(namely,  of  deliverance  from  infestations),  and  its  complete  cessation, 
prior  to  the  state  of  illustration,  7860.  The  state  of  man  relinquished 
or  left  to  his  proprium  ill,  2678,  2946,  5650.  The  man  to  relinquish 
father  and  mother,  and  adhere  to  his  wife  ill,  160.  That  to  relinquish 
on  the  part  of  one,  may  imply  something  abstracted  by  another,  ill. 
by  Joseph  leaving  his  garment  in  the  hands  of  Potiphar's  wife,  5008, 
5028  compared. 

RELISH,  or  Taste.     See  Tongue  (I);  Mouth. 

REMAIN,  to  \manere\  is  explained  in  the  sense  of  detention, 
predicated  of  truth  (here  denoted  by  Rebecca),  when  it  is  about  to  be 
elevated  to  the  rational  mind,  and  is  not  easily  separated  from  the 
natural,  3175.     To  make  to  remain  (when  Joseph  detained  Simeon  as 


a  hostage),  denotes  to  be  separated,  here  predicated  of  faith  in  the  will, 
5520.  To  remain  in  the  river  (meaning  the  plague  of  frogs),  denotes 
the  cupidity  of  reasonings  which  becomes  inherent  in  the  natural  mind 
occupied  by  falses,  7398. 

REMAINS  [reliqui(je'\.  1.  What  is  meant  by  Remains.  By  Re- 
mains, generally  speaking,  is  to  be  understood  whatever  is  of  the  Lord 
in  man  ;  where  first  treated  of,  they  are  described  as  the  knowledges 
of  faith,  or  of  truth  and  good,  upon  which  the  mercy  of  the  Lord 
operates,  8,  19;  see  also  the  latter  number  cited  below  (3).  Remains 
consist,  not  only  of  goods  and  truths  impressed  upon  the  memory  from 
infancy,  but  also  of  the  various  states  of  innocence  and  charity,  of  love 
towards  relatives,  brothers,  teachers,  and  friends,  of  mercy  towards  the 
poor  and  needy,  &c.,  all  these  are  reserved  in  the  internal  man  by  the 
Lord,  separated  from  the  evils  and  falses  of  the  proprium,  561 ;  see 
below,  7^^^'  Remains  are  of  the  Lord  alone  in  man;  they  are  in  the 
internal  man;  and  by  them  all  charity  is  communicated,  57^,  By 
remains  is  meant  all  that  man  possesses  of  innocence,  of  charity,  of 
mercy,  and  of  the  truths  of  faith,  with  which  he  has  been  imbued  from 
the  age  of  infancy,  661,  1050.  Remains  are  affections  of  good  and 
truth  in  the  internal  man,  by  which  the  Lord  flows  in,  and  operates 
against  cupidities  and  falsities  in  the  external;  hence  temptations,  857. 
First  remains  are  states  of  innocence  and  the  good  of  love  given  in 
infancy;  the  second  state  is  that  of  introduction  by  knowledges,  1548; 
see  below,  1906.  By  remains  is  meant  the  entire  succession  of  states 
of  the  affections  of  good  and  truth  from  infancy  to  the  end  of  life ;  the 
use  of  which  states  in  the  other  life  is  here  ill,  1906,  cited  2280;  see 
below  (10).  Remains  of  good  are  received  from  infancy,  remains  of  truth 
afterwards;  general  explanation  of  what  is  meant,  and  that  such  remains 
form  the  real  man,  and  are  of  the  Lord  in  him,  1050,  1906,  1560. 
There  are  three  kinds  of  good  signified  by  Remains,  namely,  the  good 
of  infancy  insinuated  to  the  tenth  year,  the  good  of  ignorance  insinuated 
during  instruction,  to  the  twentieth  year,  and  the  good  of  intelligence 
acquired  by  reflecting  upon  good  and  truth,  and  by  temptations,  2280. 
By  remains  is  meant  all  the  good,  and  all  the  truth,  that  lie  concealed 
in  a  man's  life  and  memory;  by  which  (it  is  further  explained)  is  meant, 
in  the  interior  man  ;  also  that  all  good  and  truth  are  from  the  Lord ; 
passages  cited,  2284 ;  as  to  the  production  of  such  good  and  truth  in 
exteriors,  compare  with  this  passage,  6156  cited  below.  By  remains  is 
meant  all  that  man  receives  from  the  Lord  before  regeneration,  in  order 
to  prepare  him  ;  hence,  all  by  which  he  is  regenerated,  2636.  Re- 
mains are  goods  and  truths  stored  up  [reposita]  in  the  interior  natural; 
br.  explained,  how  they  serve  for  use,  and  how,  on  the  contrary,  they 
may  be  consumed  by  application  to  evils  and  falses,  5135;  the  defini- 
tion of  remains,  and  passages,  cited,  5291,  5335,  5342,  5894,  5897, 
6156,  7556,  7601,  10,221.  Repeated,  that  remains  are  truths  and 
goods  stored  up  in  the  interior  of  the  natural  mind,  but  more  defini- 
tively, that  they  are  truths  conjoined  to  good ;  also,  that  the  verimost  life 
of  the  spiritual  man,  consists  in  such  goods  and  truths  as  were  repre- 
sented by  the  food  stored  up  in  the  cities  of  Egypt,  under  the  admini- 
stration of  Joseph,  br,  5297;  further  ill,  5340,  5342,  5344.  That 
Remains,  thus  understood,  correspond  to  the  societies  of  the  second 
heaven,  5344,  further  ill,  5897  end,  both  cited  below  (3).     Repeated, 


1006 


REM 


that  remains  are  goods  joined  with  truths,  which  are  stored  up  in  the 
interiors  by  the  Lord,  and  that  remains  or  residue  of  a  nation  denote 
abstractedly  such  goods  and  truths,  and  hence  the  middle  and  inmost 
of  the  church,  sh.  5897.  Before  good  is  made  manifest,  acknowledg- 
ments and  affections  of  truth  are  sometimes  to  be  understood  by 
remains,  5894  ;  see  also  first  citation  above.  Stated  negatively,  that 
goods  and  truths  to  which  evils  and  falses  are  not  adjoined,  thus,  which 
are  not  vastated,  but  are  reserved  in  the  interiors  by  the  Lord,  are 
meant  by  remains,  7556  ;  further  i7/.  7601  ;  cited  below  (17).  Stated 
again  (in  language  slightly  differing  from  the  preceding),  that  the 
reservation  of  good  and  truth  in  man  by  the  Lord  is  meant  by  Remains 
(sometimes  remnant,  residue,  &c.),  in  the  Word;  passages  cited,  7556. 
That  Remains  are  reserved  to  the  end,  that  there  may  be  something 
human,  because  it  is  only  by  good  and  truth  reserved  in  the  interiors 
that  man  can  have  communication  with  heaven,  7560.  That  goods 
and  truths  which  are  of  the  Lord  are  stored  up  ;  but  not  the  goods  and 
truths,  so  called,  which  are  of  roan  ;  the  difference  ilL  7564.  Sum- 
mary statement  of  the  doctrine  of  Remains,  7984  ;  cited  below  (12). 
See  also  Regeneration  (20). 

2.  How  Remains  come,  and  Regeneration  by  them,  in  a  summary, 
ilL  5342 ;  further  ill.  in  respect  to  conjunction  with  angels,  5344 ; 
especially,  5897  end. 

3.  When  produced  or  manifested.  Remains  are  said  to  appear  in 
the  second  state  of  regeneration  when  a  distinction  is  made  between 
what  is  of  the  Lord  and  what  is  of  self,  or  between  the  internal  and 
external ;  to  this  state  few  are  brought  without  temptation  and  sorrow, 
8.  Remains  (which  are  knowledges  of  good  stored  up  in  the  internal 
man  by  the  Lord)  never  come  to  light  before  externals  are  vastated, 
19.  Remains,  which  are  goods  and  truths,  are  never  produced  so  as 
to  be  acknowledged,  before  man  is  regenerated,  737.  So  far  as  a  man 
extinguishes  the  remains  of  innocence  and  charity  when  he  comes  to 
adult  age  he  is  dead ;  and  so  far  as  he  is  regenerated  it  is  by  remains, 
1050.  Before  man  is  regenerated  he  is  prepared  by  remains  of  inno- 
cence and  charity,  and  knowledges  of  good  and  truth,  during  many 
years;  even  till  his  state  is  full,  2636.  When  the  time  arrives  that 
man  can  be  regenerated,  then  the  Lord  inspires  the  affection  of  good, 
and  thus  excites  whatever  remains  adjoined  to  that  affection ;  this 
being  done,  the  affections  of  other  loves  can  be  successively  removed 
and  the  state  changed,  3336.  In  order  to  reformation  man  is  in- 
structed in  goods  and  truths,  to  which  in  his  first  state  evil  loves  attach 
themselves ;  in  order  to  his  regeneration,  therefore,  the  affections  of 
good  and  truth,  insinuated  from  the  time  of  infancy,  and  called  Re- 
mains, must  also  be  excited ;  hence  the  combats  of  evil  spirits  and 
angels,  which  are  experienced  as  temptations,  5280.  Remains  arc 
remitted  into  the  natural  man  during  regeneration,  and  in  the  degree 
he  is  regenerated;  first,  common  goods  and  truths,  afterwards,  par- 
ticulars and  singulars,  6156  ;  compare  2284. 

4.  That  in  the  meanwhile  goods  and  truths  called  Remains  are 
especially  guarded  ;  a  little  sh,  259. 

5.  That  Remains  being  destroyed,  man  perishes  ;  this,  because  the 
very  existence  of  the  spiritual  and  celestial  life  is  in  remains,  468,  560; 
the  latter  5898.     Understand,  that  he  perishes  as  man,  and  exists  in  a 


REM 


1007 


condition  much  viler  than  that  of  brute  animals,  530,  hr,  ill,  560,  665, 
660,  1738;  but  compare  1050  cited  below.  In  other  words,  if  man 
had  no  remains,  he  would  necessarily  be  in  a  state  of  eternal  damnation, 
561  end,  6348;  the  same  confirmed  by  the  signification  of  escaping, 
which  denotes  deliverance  from  damnation  by  remains,  5899.  Se- 
riatim, that  remains  are  really  the  cause  that  man  lives,  1050;  that 
without  remains  he  perishes,  468  ;  that  he  perishes  when  the  way  is 
closed  up  against  the  operation  of  remains,  660;  and  that  the  way  is 
closed  by  falsities,  which  exist  when  truths  are  applied  to  confirm  the 
lusts,  798;  compare  794;  as  to  the  antediluvians  who  perished,  see 
below  (7).  Generally,  as  to  the  consumption,  or  destruction  of  re- 
mains, 5135,  5897.     See  Thief. 

6.  In  like  manner  the  Church  in  general ;  which  is  therefore  always 
preserved  with  a  few,  called  the  remnant,  the  residue,  and  said  to  be  in 
the  midst  of  the  land;  first  cited,  407,  passages  cited,  468. 

7.  Instanced  in  the  case  of  Churches  that  have  parsed  away  ;  first, 
in  the  case  of  the  most  ancient  church,  407.  The  preservation  of 
doctrine  derived  from  the  most  ancient  church,  or  all  that  remained  of 
the  goods  and  truths  of  faith  is  thus  denoted  by  Noah,  468;  but 
especially  530.  This  remnant  consisted  of  a  residue,  not  of  perception, 
but  of  integrity,  and  of  doctrine  derived  from  the  subjects  of  perception 
of  the  most  ancient  church,  530.  The  celestial  church  perished,  be- 
cause the  goods  and  truths  of  faith  were  destroyed  by  immersion  in 
the  cupidities,  insomuch  that  hardly  any  remains  were  left,  in  which 
state  they  were  suffocated,  as  of  themselves,  because  it  is  only  by 
remains  that  life  can  be  given,  560  ;  further  ill,  561 — 565  ;  especially, 
562,  563.  The  influx  of  phantasies  and  cupidities  from  evil  spirits  is 
the  flood  which  destroyed  the  most  ancient  church;  argued,  that  this 
took  place  when  remains  could  no  longer  be  produced,  and  man  could  no 
longer  be  guarded  by  angels,  660,  661 ;  compare  737  ;  and  see  Noah. 

8.  The  Remains  of  the  Most  Ancient  Church;  that  it  existed  in  the 
land  of  Canaan,  especially  among  the  Hittites  and  Hivites,  4429,  4447, 
4454,  4493,  4517.  As*  to  the  remains  of  the  ancient  church,  4516, 
4517.     See  Nations. 

9.  Further,  concerning  the  use  and  procedure  of  Remains ;  first, 
the  fewer  they  are  the  less  can  man  be  illustrated  as  to  rationals  and 
scientifics;  this,  because  the  light  of  good  and  truth  from  the  Lord 
flows  in  by  remains,  530.  It  is  by  remains  that  the  life  of  man  is 
distinguished  from  that  of  brute  animals,  by  which,  in  a  word,  he  can 
be  called  man  at  all,  br,  ill.  560 ;  further,  565  ;  see  above  (5).  By 
remains,  man  is  prepared  to  undergo  temptations,  thus  to  be  regene- 
rated, for  they  are  the  truths  and  goods,  which  oppose  evils  and  falses 
in  him,  711;  further  ill,  7^7,  857.  States  of  infantile  good  and  inno- 
cence remain  to  man  when  he  is  introduced  into  the  world  and  its 
pleasures,  and  these  remains  are  used  to  temper  his  evils ;  how  vile  he 
would  be  without  them,  1906;  further  ill,  3793,  5135.  By  remains 
of  innocence  from  infancy  to  boyhood  man  is  introduced  among  celes- 
tial angels  ;  by  remains  of  charity,  from  boyhood  to  adolescence,  among 
spiritual  angels,  who  are  of  the  second  heaven,  5342  ;  the  latter 
especially,  5344 ;  repeated,  concerning  the  conjunction  of  angels,  and 
further  ill,  5897  end.  Remains  are  remitted  from  the  interior  into  the 
exterior,  or  natural  man,  in  every  state  of  good,  but  they  are  instantly 

vol.    II.  *  B  B  . 


1008 


REM 


REP 


1009 


withdrawn  and  hidden  when  the  state  is  evil ;  this,  to  prevent  the 
profanation  of  good  and  truth,  G156;  compare  2284;  and  as  to  profana- 
tion which  consumes  remains,  and  causes  damnation,  6348.  Gene- 
rally, as  to  the  implantation  of  good  and  truth,  where  remains  are 
again  treated  of  under  other  terms,  see  Regeneration  (19). 

10.  The  use  of  Remains  in  the  other  li/e,  ill.;  this,  because  all  the 
states  of  man  return  even  to  the  least  minutise,  and  these  states  of 
evil  and  the  false  are  tempered  by  remains  of  good  and  truth,  561, 
1906.  Man's  felicity  in  the  other  life  is  proportioned  to  the  quantity 
and  quahty  of  remains  with  him,  2284. 

1 1 .  The  reservation  of  Remains  with  the  TJnregenerate  and  the 
Regenerate  respectively ,  hr,  explained,  6156;  compare  7560.  The 
same  further  ill.  showing  that  goods  and  truths  in  the  exterior  natural 
may  be  adjoined  to  evils  and  falses,  and  thus  vastated,  but  not  goods 
and  truths  in  the  interior  natural,  which  are  reserved  for  use  in  such 
a  case,  and  the  communication  closed,  7601.  The  vastation  of  good 
and  truth  with  the  evil,  and  of  evil  and  false  with  the  good,  br, 
ill.,  the  collection  of  goods  and  truths  in  the  midst  understood  by 
remains,  7984 ;  see  also  9296,  and  the  citations  in  Regenera- 
tion (19,  20). 

12.  Fulness  of  Remains,  or  a  full  state  {plenum  reliquiarum),  is 
predicated  when  man  is  admitted  into  temptation  combats ;  also,  that 
this  state  is  signified  by  thirty,  and  hence  the  priests  were  thirty  years 
of  age  when  they  entered  upon  their  office,  David  began  to  reign  when 
he  was  thirty,  and  the  Lord  began  his  manifestation  when  he  was 
thirty;  passages  cited,  5335.  Fulness  of  remains  further  ill.,  that  it 
refers  to  every  one's  capacity  for  good  or  evil,  which  cannot  be  ex- 
ceeded, and  that  it  is  predicated  when  goods  and  truths  in  this  fulness 
are  collected  together  in  the  midst;  vastation  explained,  7984. 

13.  Remains  with  the  Lord.  The  Lord  was  introduced  into  states 
of  celestial  love,  and  afterwards  into  knowledges,  like  other  men,  1 450, 
1451.  Remains  with  him,  were  his  acquisitions  of  celestial  good,  pro- 
cured by  combats  and  victories,  and  by  which  he  continually  united  the 
human  to  the  divine,  1738,  1906,  1963.  Remains  with  the  Lord  are 
not  to  be  compared  with  remains  in  man,  for  they  were  his  own,  and 
divine,  1 906  near  the  end,  4670  end.  Remains  with  the  Lord  were 
divine  goods  and  divine  truths,  which  he  acquired  to  himself  by  his 
own  power,  1988,  3048,  3740;  passages  cited,  3975.  Fulness  of 
remains  is  predicated  of  the  Lord  when  he  was  thirty  years  of  age,  at 
which  time  he  began  to  manifest  himself,  5335  ;  further  ill.  7984,  both 
cited  above  (12). 

14.  Remains  represented  or  signified  in  the  Word;  first  and  chiefly, 
by  a  remnant  or  residue;  passages  cited,  468,  576,  5897,  10,249  end. 
By  numbers,  chiefly  by  ten  and  tenths,  575,  576,  737,  755,  798,  813, 
858,  1738,  1906,  2075,  2109,  2280,  2284,  2636,  3048,  4670,  4759, 
5291,  5335,  7284,  7831,  10,221-.10,225 ;  but  also  by  various  mul- 
tiples often,  thus  by  eighty,  1963;  by  five  and  ten,  or  by  five  alone, 
5291,5894,5916,6156—6157,6166;  by  fifty,  646,  813;  by  three 
and  ten,  or  their  multiple  thirty,  647,  5335,  7984;  by  sixty,  5335; 
by  seventy,  4670;  by  a  hundred,  2636,  5335;  by  one  hundred  and 
twenty,  572,  575—579,  647;  by  three  hundred,  646,  1709,  5955; 
by  four  hundred  and   thirty,   7984,    7986.     See   full   particulars   in 


Numbers,  especially  in  the  explanation  of  passages,  (pp.  806 — 825.) 
Remains  are  also  denoted  by  the  living  soul  in  the  flesh,  1050.  Re- 
presented historically,  they  are  denoted  by  Noah,  468,  and  following 
passages ;  afterwards  by  the  Hittites,  the  Hivites,  the  Canaanites,  and 
the  Perizzites,  4429,  4447,  4454,  4493,  4516,  4517.  See  Nations. 
In  the  history  of  Joseph,  the  collection  of  remains  is  denoted  by  food 
stored  up  and  guarded  in  the  cities  of  Egypt,  5297,  5340,  5342 — 
5344,  5897  ;  and  their  fulness,  by  the  age  of  Joseph,  5335.  In 
another  series,  they  are  denoted  by  the  cattle,  &c.  in  the  fields,  ordered 
to  be  collected  into  the  houses,  7556 — 7560,  7563 — 7564. 

15.  Goods  and  Truths  not  yet  made  Remains,  are  such  as  man  has 
not  yet  appropriated,  that  is  to  say,  which  he  has  not  yet  received 
from  affection  in  freedom,  6157.  Thus  understood,  they  are  de- 
noted by  four  parts  out  of  five,  the  fifth  being  taken  to  signify 
remains,  6157. 

REMEMBER,  to  \recordari\     See  Memory  (7). 

REMINISCENCE.     See  Memory  (7),  8620. 

REMISS,  OR  Idle.     See  Ease. 

REMISSION  OF  Sins.     See  Evil  (5). 

REMNANT,  a  [residuum^,  denotes  the  few  with  whom  the  church 
remains,  and  by  whom  it  is  continued  when  vastated;  abstractly,  the 
little  that  remains  of  good  and  truth  which  make  the  church,  407,  sh. 
468;  hr.  sh,  576.  See  Remains  (6,  7,  8);  ill.  and  sh,  at  greater 
length,  5897,  cited  in  Remains  (1).  As  to  "  remnant  of  the  woman's 
seed  "  (Rev.  xii.  18),  that  it  denotes  those  who  are  in  love  and  faith  to 
the  Lord,  br.  10,249. 

REMOVAL,  REMOTENESS.  See  Place  (1)  4882,  9440, 
9967;  (3)  1273-1275,  8918;  (4)  1277,  1378;  (11)3356. 

REMUNERATION.  They  who  are  in  good  desire  no  remunera- 
tion but  the  liberty  to  do  good ;  not  so  those  who  are  in  truth,  4788. 
The  same  further  ill.  where  the  name  of  Issachar  is  explained,  which 
denotes  reward  or  remuneration;  and  hence,  that  remuneration  in  its 
genuine  sense  denotes  mutual  love,  6388 — 6394.     See  Reward. 

RENAL  SPIRITS.     See  Kidneys. 

REND,  to.     See  Garment. 

RENEW,  to.    See  Renovation. 

RENOVATION.  The  beginning  of  renovation  is  predicated  after 
temptations,  840.  The  renovation  of  the  natural  man  is  spoken  of  as 
regeneration,  3768.  The  natural  man  is  said  to  be  renewed,  when  he 
is  in  the  affection  of  receiving  influx  from  the  spiritual,  5244. 

REPAIR,  to  (Isa.  Iviii.  12),  denotes  to  amend  what  is  false,  a 
breach  being  predicated  of  the  separation  of  good  from  truth,  which  is 
the  origin  of  all  that  is  false,  4926. 

REPAY,  to  [rependere].  To  repay  with  silver,  denotes  emenda- 
tion or  restoration  efl'ected  by  truth,  9087,  9170.  To  repay  ox  for  ox, 
denotes  restitution,  predicated  of  natural  affection,  9097.  Repayment 
or  restitution  also  denotes  punishment,  because  it  cannot  be  effected 
without  the  pain  of  temptation,  9102.  To  repay  double,  in  the  same 
legal  enactments,  denotes  restitution  to  the  full,  9161.  Repayment 
not  to  be  made  for  ox,  or  ass,  or  sheep,  left  in  trust  (as  to  a  herds- 
man), if  it  be  torn  (by  a  wild  beast),  denotes  freedom  from  punish- 
ment when  evil  is  done  without  fault,  9173. 


B  B   2 


1010 


KEP 


REP 


1011 


REPAY  OR  RETURN,  to  [retribuere].  To  return  evil  for  good 
denotes  the  aversion  from  good  of  those  who  are  ih  evil,  5740.  Sec 
Reward. 

REPENTANCE  [pcetiiteniia].  1.  That  Repentance  cannot  be 
predicated  of  Jehovah;  because  he  foresees  all  and  everything  from 
eternity,  587.  Repentance  is  attributed  to  Jehovah  where  compassion 
is  meant,  because  in  all  human  mercy  there  is  a  relenting  or  repent- 
ance, 588.  Passages  cited  in  which  repentance  is  attributed  to  Jeho- 
Tah ;  explained  that  in  all  such  cases  mercy  is  denoted,  for  the  above 
reasons,  10,441.     See  Lord  (72). 

2.  Repentance  predicated  of  Man  ;  that  it  cannot  exist  without 
humiliation  of  heart  arising  from  the  acknowledgment  of  evil;  hence 
the  meaning  of  repentance  in  sackcloth  and  ashes,  4779  end.  Repent- 
ance treated  of  in  series  with  the  doctrine  of  charity ;  its  commence- 
ment in  the  confession  of  sins,  humiliation  of  heart,  and  a  new  life, 
8387 — 8389.  The  confession  of  repentance  is  not  the  general  con- 
fession of  being  a  sinner,  but  it  consists  in  self-examination,  by  which 
man  is  led  actually  to  see  his  sins,  8390.  They  who  are  in  the  life  of 
faith  repent  daily,  acknowledge  their  evils,  carefully  guard  against 
them,  and  supplicate  the  Lord  for  help ;  the  difference  between  the 
good  and  evil  in  this  respect,  8391 — 8392.  Repentance  must  take 
place  in  a  state  of  perfect  freedom,  and  not  in  a  state  of  compulsion 
from  lowness  of  spirits,  illness,  and  the  fear  of  death ;  in  such  states 
the  evil  repent,  but  their  evil  life  returns,  8392.  Repentance  must  be 
of  the  life  itself  to  avail  anything,  not  of  the  lips ;  and  only  as  man 
thus  repents,  and  lives  according  to  the  precepts  of  faith,  can  his  sins 
be  remitted,  br.  ill.  8393.  If  a  man  relapse  into  evils  of  life  after 
repentance,  his  latter  state  is  worse  than  his  former,  for  then  good  is 
conjoined  to  evil,  and  he  is  guilty  of  profanation;  the  words  of  Matt, 
xii.  43 — 45,  cited,  8394.  The  doctrine  concerning  repentance  cited, 
and  further  ill,  9088.  Briefly,  that  it  is  to  shun  all  that  is  evil  and 
false,  from  aversion  thereto,  9448.  See  further,  in  Evil  (5)  ;  and 
see  Reformation,  Regeneration. 

REPETITION.     See  Wo  rd. 

REPHAIM.     See  Nephilim. 

REPHIDIM,  denotes  the  quality  of  temptation  as  to  truth,  85G I . 
See  to  Journey. 

REPLY.     See  to  Answer. 

REPRESENTATION,  Representatives.  1.  What  is  meant 
by  a  Representative^  a  Representative  Church,  ^c,  ill.  1361 ;  passages 
cited,  10,276.  All  persons  and  things  in  the  world  may  become  repre- 
sentative, insomuch  that  hardly  anything  which  is  an  object  of  the 
senses  can  be  excluded,  1361.  In  the  Word,  historical  truths,  which 
commence  with  the  call  of  Abram,  are  equally  representative  with  the 
previous  made  history  (historica  facta) ;  thus,  whatever  is  contained  in 
the  sense  of  the  letter  is  such,  1403,  1404,  1408,  1409.  The  histori- 
cal facts  themselves  are  representative,  and  all  the  words  which  express 
them  are  significative,  thus  every  expression  of  the  Word,  1408,  1409. 
The  representatives  of  the  Word  were  derived  from  similar  things  in 
heaven,  which  is  full  of  them,  1619,  6398;  see  below,  2179.  All 
things  in  nature  are  representative,  because  supported  by  the  Lord's 
influx  through   heaven,   1632  ;    further  ill.    3483,   3484.     There   is 


nothing  in  heaven  or  earth  but  what  is  representative  in  some  measure, 
of  the  Lord's  kingdom,  because  all  things  exist  and  subsist  by  influx 
from  the  Lord;  hence,  those  who  are  in  divine  ideas  see  internal  things 
from  external,   so  with  regard  to  the  Word,  1807,  1808,  1881;  see 
below  (20).     Representatives  in  the  Word  and  in  rituals  are  derived, 
primarily,  from  similar  things  seen  in  visions  and  dreams  by  men  of 
the  most  ancient  church,   2179,   9457,   9481,    9577,    10,276  ;  other 
passages  cited  below  (17).     A  representative  may  be  simply  described 
as  an  image  of  that  which  is  represented,  as  the  language  and  gestures 
of  a  man  represent  his  thought  and  will ;   application  of  this  to  the 
Word,  3393,  4044.    Representations  are  simply  the  images  of  spiritual 
things  seen  in  natural  things,  and  when  they  are  truly  represented, 
then  the  spiritual  and  natural  are  said  to  be  in  correspondence,  4044. 
Representations  and  significatives  were  well  known  in  ancient  times, 
not  only  in  the  church,  but  among  the  wise  Gentiles,  whose  fables  are 
of  that  character ;  how  much  the  science  of  representations  and  cor- 
respondences excels  other  sciences,  4280,  7729,  10,252  ;  cited  below, 
(7).     A  representative  church,  and  a  representative  of  the  church,  are 
similar  in  external  form ;  but  in  the  former  there  is  correspondence 
between  the  internal  and  external,  in  the  latter  there  is  no  such  cor- 
respondence ;  ilL  by  examples,  and  passages  cited,  4288.     Internal 
things  are  represented,  external  represent;  ill.  by  the  likeness  of  the 
aff^ections  and  thoughts  of  the  soul  in  the  body,  4292.     Internals  that 
are  represented  are  states  of  love  and  charity,  which  terminate  in 
natural  forms,  which  are  representations,  in  the  ultimate  heaven,  ill, 
9457  ;    passages   cited,  9739.      The  church  is  called  representative 
when  its  holy  internals,-  which  are  all  things  of  love  and  faith,  are 
exhibited  in  visible  forms ;  ill.  by  the  discourse  of  Moses  concerning 
such  forms,  9457.     To  represent  the  church,   without  really  being  a 
church,  is  to  regard  the  externals  as  holy  and  divine,  without  percep- 
tion from  faith  and  love,  10,560. 

2.  Representatives  and  Correspondences  treated  of  seriatim,  2987 — 
3003,  3213—3227,  3337—3352.  Between  all  things  spiritual  and 
natural  there  is  correspondence,  and  those  things  which  exist  from  the 
spiritual  in  the  natural  are  representations,  2987 — 2991,  3002;  ill.  by 
expressions  of  the  face  and  actions,  2988,  2989.  All  things  in  the 
natural  world  exist  by  influx  from  those  which  are  in  the  spiritual 
world,  2990,  2999.  The  existence  of  the  natural  from  the  spiritual, 
and  the  representation  of  the  one  by  the  other,  does  not  imply  simi- 
larity of  form  always  ;  but  when  that  is  the  case,  they  are  correspond- 
ences also,  2991.  The  Author  mentions  his  abundant  experience  of 
such  a  representation  of  spiritual  things  in  natural ;  thus,  when  he 
was  thinking  of  the  viscera,  the  angels  followed  the  connection  through 
spiritual  ideas,  not  knowing  of  what  he  thought,  2992.  In  like  man- 
ner, all  things  of  the  vegetable  kingdom  are  from  a  spiritual  source; 
and  all  derive  their  origin  from  good  and  truth,  which  are  from  the 
Lord,  2993.  So  long  as  man  lives  in  the  body,  he  cannot  know  much 
of  this  wisdom,  because  representatives  and  correspondences  in  the 
external  appear  so  unlike  the  things  in  the  internal  man  to  which  they 
correspond,  2994.  The  men  of  the  most  ancient  church,  however, 
could  communicate  with  angels,  because  heaven  had  not  been  closed 
against  them  by  evil ;  hencff,  in  natural  things  they  saw  celestial  and 


1012 


REP 


spiritual,  2995.     It  is  well  known  in  the  other  life,  though  quite  an 
arcanum  in  the  world,  that  heavenly  societies  correspond  to  all  things 
in  the  body,  insomuch  that  heaven  is  a  Grand  Man,  and  man  is  a  little 
heaven,  2996—2998,  3021.     This  correspondence  may  be  known  from 
the  influx  of  the  internal  man  into  the  external,  the  former  being  celes- 
tial and  spiritual,  the  latter  corporeal  and  natural,  2997.     All  things 
in  the  universe,  also,  represent  somewhat  in  the  Lord's  kingdom ;   this 
kind  of  representation  is  ill.  by  worms  which  become  butterflies,  2999, 
3000.     To  account  for  this  representation,  there  is  only  one  life,  and 
between  this  one  life  and  its  various  recipients  there  is  correspondence ; 
by  men  who  are  in  love  and  charity  it  is  received  adequately,  not  so  by 
those  who  are  in  the  contraries,  3001.     In  the  world  of  spirits  repre- 
sentatives exist  in  innumerable  variety,  and  appear  almost  continually ; 
especially,  because  the  ideas  and  discourses  of  angels  are  exhibited  in 
representatives  before  spirits,  3213.     Such  representations  are  given  in 
long  series,  accompanied  with  great  delight,  and  with  a  knowledge  of 
what  each  particular  thing  signifies,  3214.     For  example,  cities  are 
represented  when  angels  discourse  concerning  doctrinals,  3216  ;  horses 
are  represented  when  they  discourse  concerning  intellectual   truths, 
3217;  animals  of  various  kinds,  when  their  discourse  relates  to  the 
various  aff^ections,  good  and  evil,   3218;  birds,  when  knowledges  and 
the  mflux  of  thoughts  form  the  subject  of  conversation,  3219  ;  para- 
dises, vineyards,  woods,  meadows,  and  similar  scenes,  when  the  sub- 
jects relate  to  intelligence  and  wisdom,   3220  ;    clouds  of  all  kinds, 
bright  or  obscure,  when  the  affirmative  and  negative  are  signified,  3221 ; 
flames,  to  represent  the  loves  and  their  aff^ections ;  lights,  to  represent 
truths,  3222.     As  a  particular  instance  of  these  representations,  the 
Author  mentions  a  vision  in  which  two  birds  appeared,  noble  and  beau- 
tiful, but  one  other  obscure  and  deformed ;  at  the  same  time,  certain 
spirits  who  held  a  false  opinion  concerning  influx  (represented  by  the 
deformed  bird),  fell  from  an  angelic  society,  3219.     Repeated,  that 
there  is  correspondence  between  the  light  of  heaven  and  the  light  of 
the  world,  and  that  all  things  which  exist  in  the  world's  light  are 
representatives  of  the  heavenly,  3223,  3225.     That  man  in  the  other 
life  enjoys  the  faculty  of  perceiving  the  sense  of  representatives,  and 
also  of  exhibiting  them  when  he  discourses,  3226.     The  general  sub- 
ject  resumed,   3337—3341;  especially,  the  representative  speech  of 
spirits  and  angels,  3342—3345.     See  Language  (3).    That  the  human 
mind  was  represented  in  form  by  spirits  from  another  earth  on  a  cer- 
tain occasion,  3348.     That  a  chorus  of  angels  formed  a  golden  crown 
set  with  diamonds,  about  the  head  of  the  Lord,  by  representations,  3350. 
3.  Passages  concerning  Representatives  cited  in  another  order;  first, 
the  above  passages  are  referred  to,  3349.     The  author  then  continues, 
that  all  things  m  the  literal  sense  of  the  Word  are  representative  and 
significative  of  things  in  the  internal  sense,  and  refers  to  1404,  1408, 
1409,  2763.     That  the  Word  given  by  Moses  and  the  Prophets,  is 
written  by  representatives  and  significatives,  and  could  not  be  written 
in  any  other  style  so  as  to  have  an  internal  sense,  and  effect  a  commu- 
nication between  heaven  and  earth,  2899.    That  for  the  same  reason  the 
Lord  spake  by  representatives  ;  this  additional  reason  being  assigned 
that  he  also  spake  from  the  divine  itself,  2900.     That  representatives 
and  significatives  in  the  Word,  and  in  religious  rituals,  originated  from 


REP 


1013 


visions  enjoyed  in  the  most  ancient  times,  2179;  cited  above  (1). 
That  representatives  took  their  rise  from  the  significatives  of  the 
ancient  church,  and  these  again  from  the  perceptions  of  the  most 
ancient,  who  had  their  representatives  from  dreams,  920,  1409,  1977, 
2896,  2897.  That  those  who  collected  the  perceptives  of  the  most 
ancient  church,  are  signified  by  Enoch,  2896.  That  representatives 
of  the  Lord  and  of  his  kingdom  continually  appear  in  heaven,  1619. 
That  the  heavens  are  full  of  representatives,  1521,  1532.  That  the 
ideas  of  angels  are  also  turned  into  representatives  in  the  world  of 
spirits,  1971,  1980,  1981.  That  infants  in  the  other  life  are  intro- 
duced into  intelligence  by  representatives,  2299.  That  representatives 
in  nature  are  from  the  influx  of  the  Lord,  1632,  1881.  That  repre- 
sentatives of  the  Lord's  kingdom  exist  in  nature  universally,  2758. 
That  in  the  external  man  there  are  things  which  correspond,  and 
things  also  which  do  not  correspond  to  the  internal,  1563,  1568. 

4.  A  third  collection  of  passages  cited  in  order ;  first,  that  all 
things  in  the  world,  in  its  three  kingdoms,  are  representative  of  the 
celestial  and  spiritual  things  of  the  Lord's  kingdom,  cited  9280.  That 
this  is  the  case  because  they  are  all  correspondences,  cited  9280. 
That  representatives  appear  in  heaven,  their  origin  ill.,  thus  their 
quality,  and  why  they  appear,  9457,  9481,  9576,  9577.  That  they 
appear  in  spiritual  light,  and  are  seen  by  the  eyes  of  spirits,  9574. 
That  conjunction  of  the  Lord  with  man  is  effected  by  representatives, 
for  which  reason  the  representative  church  existed,  9481;  and  the 
Word  is  written  by  representatives,  9457  end;  10,276.  That  all 
representatives  in  nature  have  reference  to  the  human  form,  ill.  9496. 
In  further  illustration  of  this,  that  there  is  an  estabhshed  correspond- 
ence between  man,  and  all  things  in  man,  and  the  heavens  ;  collection 
of  passages  cited,  10,030  end.  That  with  the  Israelites  and  the  Jews 
there  were  appointed  representatives  of  the  interior  things  of  heaven  and 
the  church,  10,149.  That  the  Word  of  the  Lord  is  heaven  in  ultimates, 
so  to  speak,  ill,  from  representatives  in  the  other  life,  10,126. 

5.  The  general  law  of  Representation  explained,  viz.  that  nothing 
is  reflected  upon  the  person  or  the  thing  that  represents,  but  upon 
what  is  represented,  665,  1097,  1361;  cited  below,  (8)  ;  4515.  Any 
king,  however  bad,  and  of  whatever  country,  could  represent  the  Lord, 
such  representation  being  involved  in  the  anointing,  1361,  3670,  4281. 
All  kings  and  priests  at  this  day  represent  the  Lord  in  virtue  of  the 
kingship  and  priesthood  itself,  but  they  become  spiritual  thieves  if 
they  attribute  anything  holy  to  themselves ;  if  they  do  evil  at  the 
same  time,  they  cease  to  represent  the  kingship  and  priesthood  of  the 
Lord,  and  represent  the  opposites,  3670 ;  cited,  3686.  Passages 
cited,  shewing  that  representatives  had  respect  to  holy  (spiritual  and 
celestial)  things,  not  to  persons,  9229 ;  and  that  material  things  (as 
well  as  persons)  were  only  holy  representatively,  10,128,  10,149, 
10,276;  cited  below  (8). 

6.  Beginning  of  Representatives  in  the  Church,  RepresenUtives 
arose  from  scientifics  or  doctrinals  of  the  ancient  church,  and  these 
again  from  the  perceptions  of  the  most  ancient,  920,  1409.  The  men 
of  the  most  ancient  church  had  internal  worship  only,  and  were  in 
communication  with  heaven,  whence  all  nature  was  to  them  a  living 
theatre  of  the  Lord's  kingdom ;  this  state  having  changed,  their  pos- 


10]4 


REP 


REP 


I 


w 


tenty,  signified  by  Caiu  and  Enoch,  collected  the  doctrinals  of  those 
better  times,  and  commenced  the  era  of  significative  writing;  at  length, 
worship  was  commenced  on  mountains,  or  in  groves,   and  finally,  '^he 
altar  was  set  up,  derived  from  those  significatives,   920;   see  below, 
2896.      In  the  period  of  the  ancient  churches,  a  certain   signification 
was  attached  to  every  object  that  met  the  senses,  and  when  that  sig- 
nificative  church  no  longer  existed,  the  objects  were  made  representa- 
tive, 1361,  1409.     The  representatives  and  significatives  of  the  ancients 
were  derived  for  the  most  part,  from  angelic  representatives,  seen  by 
the  men  of  the  most  ancient  church  in  their  dreams  or  visions,  who 
also  had  a  perception  of  what  they  signified,  1977  end;   2179.     When 
representatives  were   adopted  for  worship,  all   internal  worship   had 
perished ;  nevertheless,  all  that  was  done  according  to  the  prescribed 
ntual,  appeared   before  spirits  and  angels,  and  thus  effected  a  con- 
junction between  heaven  and  earth,  1361,  4288.     Representatives  as 
^o^ming  a  church  commenced   with   the  call  of  Abram,  previous  to 
which  the  state  of  idolatry  from  which  the  representative  church  was 
raised  up  is  treated  of,  1361  end;   1401.     A  summary  of  the  develop- 
ment is  given  :    first,    the  celestial,  or  the  most  ancient  church,  to 
whom  nature  was  dead,  except  in  so  far  as  they  thought  of  celestial 
and  spiritual  things  by  means  of  its  objects;  secondly,  doctrinals  de- 
rived from  their  ideas  which  formed  the  Word  of  the  ancient  church 
after  the  flood ;  thirdly,  representatives  commencing  from  the  time  of 
Abram,  when  knowledges  had  perished,  and  the  church  became  idola- 
trous ;  lastly,  the  institution  of  such  representatives  with  the  posterity 
of  Jacob,  1409.     In  the  idolatrous  period,  or  early  period  of  Abram, 
the  Lord  (Jehovah)  revealed  himself  by  the  name  of  Shaddai,    and 
even  the  plural,  ^ods,  is  used ;  such  is  the  nature  of  representations, 
1992;  and  particularly,  2559.     Representatives  and  significatives  were 
derived  from  the  most  ancient  church  when  men  conversed  with  angels, 
and  perceived  celestial  and  spiritual  meanings  in  universal  nature;  at 
length,  when  that  communication  began  to  cease,  thev  were  collected 
by  those  whom  Enoch  represents,  2896.     It  was  welf  known  in  the 
most  ancient  times  also,  that  every  part  of  man  corresponds  to  the 
brand  Man  of  heaven,  and  hence  certain  rituals  among  the  ancients,  by 
QH  ?r^  ^^b  ^®P^^s^"^atives  and  correspondences  were  highly  esteemed, 
3021.     Things  that  were  held  significative  by  the  ancients,  became 
representative  with  the  Jews  ;   the  difference  6r.  ill.,  and  that  such 
representatives  served  to  keep  something  of  the  church  extant  laliquid 
ecclesicB  ^stere]  till  the  Lord's  coming,  3147.      The  ancient  church 
was  properly  a  representative  church,  because  the  internal  state  cor- 
responded with  the  external  worship  ;  thus  they  were  in  a  state  of 
celestial  love  when  they  worshipped  on  mountains,  &c.,  this  was  not 
the  case  with  the  representative  of  a  church  that  existed  among  the 
Jews,  who  were  only  in  externals,  4288.     The  remains  of  the  repre- 
sentative church,  or  the  church  derived  from  the  ancients,  existed  in 
Canaan  among  the  Hittites  and  Hivites,  when  the  Jews  entered  upon 
the  mere  representation  of  the  church,  4429,  4431.      The  difference 
between  the  men  of  the  most  ancient  church  and  of  the  ancient  church 
lully  described,    and  passages  copiously  cited  ;  shewn  also  that  the 
former  had  no  external  worship,  and  could  not  have  received  an  exter- 
nal ritual  unless  their  internals  had  been  closed,  4493. 


1015 


7.  Representatives  in  the  Ancient  Church  ;  first,  see  above  (6)  920 
1361,  1409,  2896,  3147.  When  internal  worship  had  ceased,  or  when 
there  was  no  longer  any  charity,  among  those  who  constituted  the 
ancient  church,  there  still  remained  a  representative  of  the  church, 
3268  end.  The  ancients  had  a  knowledge  of  representatives  and  sigl 
nificatives  such  as  are  in  the  Word,  and  by  their  wisdom  in  such  things 
they  could  speak  with  spirits  and  angels,  3419.  These  representatives 
were  turned  into  magic,  especially  in  Egypt,  because  the  good  of  charity 
had  then  perished,  and  a  communication  was  opened  with  evil  spirits, 
ill.  6692.  All  that  was  commanded  to  be  done  in  the  church  before 
the  advent  of  the  Lord  was  done  by  representatives,  ill.  7417;  and 
power  was  actually  exercised  by  such  representatives,  7673.  The 
existence  of  the  science  of  representations  and  correspondences  was 
common  in  the  East,  as  shewn  by  the  offerings  when  the  Lord  was 
born,^  but  that  science  was  afterwards  obliterated,  especially  in  Europe, 

8.  Representatives  in  the  Jewish  Church.  The  posterity  of  Abra- 
ham, Isaac,  and  Jacob,  could  not  be  regenerated,  but  covenants  with 
them  were  representations  of  regeneration;  in  hke  manner  these  fathers 
themselves,  and  all  the  kings  and  priests,  were  representative,  665. 
Whatever  was  done  in  the  Jewish  church  was  changed  in  heaven,  into 
corresponding  representatives,  1003.  Judah  and  Israel  represented 
the  internal  church,  distinguished  as  celestial  and  spiritual ;  Jacob  the 
external  church  ;  other  nations,  such  as  make  worship  consist  merely 
m  externals,  1097  ;  see  below,  6304.  The  Jews  were  anything  but 
celestial  men,  Israel  was  anything  but  a  spiritual  man,  yet  they  repre- 
sented these  things,  because  it  is  a  law  of  representations  that  nothing 
is  reflected  upon  the  person  or  thing  that  represents,  but  only  on  what 
IS  represented,  1097,  1361.  The  Jews,  beyond  others,  made  worship 
consist  only  in  externals,  yet  this  did  not  prevent  them  from  represent- 
ing internal  worship,  1097  end;  10,526,  10,560.  The  essential 
things  represented  were  the  Lord  and  his  kingdom,  thus  all  things  of 
love  and  faith,  or  whatever  can  be  predicated  of  the  church,  1361, 
3652.  Kings,  however  base,  and  even  beasts  (as  in  the  sacrifices), 
nay,  inanimate  objects,  and  all  parts  of  the  ritual,  were  representative, 
1361,  1409.  All  the  kings  of  Judah  and  Israel,  whatever  their 
character,  represented  the  royalty  or  kingship  of  the  Lord;  all  priests, 
m  like  manner,  his  sacerdotal  oflSce,  665,  1409,  3671,  4281.  The 
laws  enacted  concerning  servants  are  cited,  to  shew  that  all  such  laws, 
and  in  short,  the  whole  economy  of  the  Jewish  church,  was  derived 
from  laws  of  truth  and  good  in  heaven,  partly  by  correspondences, 
partly  by  representatives,  and  partly  by  significatives,  2567  near  the 
end.  Washings  are  mentioned  as  significative  in  the  ancient  church, 
but  representative  among  the  Jews,  because  the  latter  regarded  them 
as  means  of  religious  purification ;  the  Jews,  therefore,  were  strictly 
held  in  such  rituals,  in  order  that  all  conjunction  of  heaven  with  the 
worid  might  not  cease,  3147;  see  also  4545.  The  Author's  experience 
concerning  representatives  like  those  of  the  Jewish  church  which  he  saw 
in  the  light  of  heaven,  viz.,  a  tabernacle  with  the  ark  and  all  its  furni- 
ture,  every  part  of  which,  to  the  very  hooks  and  rings,  was  seen  to  be 
significative,  3478.  The  Jews  were  able  to  represent  the  church  in 
externals,  for  the  very  reason  that  they  had  no  knowledge  of,  and  no 


1016 


REP 


m 


will  for,  internal  worship,  ilL  3479,  10,256,  10,560.  A  merely 
representative  church  (as  with  the  Jews)  is  only  the  likeness  of  a 
church,  not  a  church  really,  3480;  see  below,  4281.  Canaan  was 
given  to  the  posterity  of  Abraham,  in  order  that  a  representative 
church  might  be  instituted,  not  because  they  were  better  than  others 
(for  they  were  the  worst  of  all  nations),  but  because  they  were  merely 
in  externals,  and  could  be  held  to  the  representation,  3686,  ill,  4208, 
4281  ;  see  also  10,526,  10,560.  The  ritual  of  the  Jews  in  regard  to 
themselves  was  idolatrous,  because  they  were  in  externals  separated 
from  internals;  nevertheless,  the  genuine  principle  of  the  church 
could  be  represented,  because  representations  have  no  respect  to  the 
person,  but  the  thing  represented,  4208.  The  church  instituted  with 
the  Jews  was  only  the  representative  of  a  church,  for  which  reason  it 
is  called  (in  general  terms)  a  representative  church  ;  it  is  observed 
also  that  kings  and  priests,  however  wicked,  can  represent  the  Lord, 
4281  ;  see  above,  (5).  The  difference  between  a  representative  church 
(strictly  so  called),  and  the  representative  of  a  church,  is  tVZ.,  and  it  is 
shewn  that  the  former  existed  among  the  ancients,  but  only  the  latter 
among  the  posterity  of  Jacob,  4288.  The  posterity  of  Jacob  were  not 
allowed  to  enter  Canaan  until  the  genuine  representation  had  departed 
from  them,  otherwise  they  would  have  profaned  holy  things ;  for  this 
reason  they  were  kept  in  Egypt,  etc.,  4289;  the  fuller  explanation 
anticipated  by  a  brief  statement,  4282 ;  see  below,  4429.  An  exter- 
nal representative  of  the  church  was  commenced  in  full  form  when  the 
posterity  of  Jacob  entered  Canaan,  because  there  all  the  places  and 
boundaries  had  been  representative  from  ancient  times,  4289  end ;  see 
below  (9).  It  was  the  posterity  of  Jacob  especially  that  represented 
the  church,  but  not  of  Isaac  especially,  because  in  the  latter  case  Esau 
must  have  been  included ;  still  less  could  it  have  been  all  the  posterity 
of  Abraham,  ill,  4292.  The  name  of  Jacob  was  changed  to  Israel  for 
the  sake  of  the  representation,  viz.,  that  the  internal  of  the  church 
might  be  represented  as  well  as  the  external,  ill,  4292.  When  the 
Jews  were  in  worship,  their  holy  external  was  miraculously  elevated  to 
heaven,  by  the  Lord  out  of  them,  not  within  them,  431 1  ;  further  ill, 
4545.  The  Lord  could  only  be  representatively  present  with  the  Jews, 
for,  in  fact,  they  were  idolaters  in  heart,  and  surrounded  by  evil  spirits, 
4311.  Before  the  Jews  were  admitted  to  represent  the  church,  they 
had  lost  all  knowledge  of  interior  truths,  in  other  words,  they  were 
utterly  vastated ;  such  truths,  however,  still  survived  among  the  remain- 
ing posterity  of  the  ancient  church  in  Canaan,  especially  those  called 
Hittites  and  Hivites,  4429;  compare  4516,  4874,  cited  below.  In 
external  form,  the  rituals  received  by  the  Jews  were  similar  to  those  of 
the  ancients  ;  the  statutes,  judgments,  and  laws  which  they  were  com- 
manded to  observe  were  known  in  the  ancient  churches,  4444 ;  but 
particularly  4449.  Such  representatives  considered  in  themselves 
really  had  good  in  them,  but  in  respect  to  the  Jews  they  had  no  good, 
for  that  people  were  in  evil,  and  opposed  to  the  truth  of  the  church, 
ill,  4444.  When  they  declined  to  manifest  idolatry  their  state  was 
worse,  for  they  no  longer  represented  celestial  and  spiritual  things,  but 
the  opposite  infernal  things ;  indeed,  in  this  case  they  worshipped  a 
certain  devil  called  up  from  hell,  to  whom  they  applied  divine  repre- 
sentatives, 4444,  4449.     The  internals  signified  by  the  representations 


REP 


1017 


of  the  Jewish  church  were  those  of  the  most  ancient  church  the 
remams  of  which  still  existed  among  the  Hittites  and  Hivites,  4489 
Hamor  and  Sheckhem,  with  whom  those  remaining  goods  and  truths 
existed,  were  descendants  of  the  most  ancient  church  ;  but  the  pos- 
terity of  Jacob  were  descendants  of  the  ancient  church,  called  the 
Hebrew,  4489  end ;  see  also,  4517.  The  representative  of  the  church 
could  be  instituted  with  the  posterity  of  Jacob,  notwithstanding  their 
evil  quality,  on  the  single  condition  that  they  strictly  observed  the 
statutes  m  external  form;  passages  cited,  4515,  6304;  see  below, 
»o88.  feuch  a  representative,  however,  could  not  be  instituted  so  long 
as  any  renjams  of  the  ancient  church  existed;  hence,  the  Israelites 
were  not  admitted  into  Canaan,  until  the  inhabitants  of  the  land  had 
consummated  their  iniquity,  4516;  see  also,  9316;  cited  below  (9). 
Ihe  sons  of  Jacob  denote  the  mere  representation  of  a  church,  but 
their  tather  Jacob  the  ancient  representative  church,  ill,  4680  The 
representative  imparted  no  holiness  to  the  persons  representiner,  but 
the  holiness,  abstracted  from  the  things  or  the  persons,  affected  the 
spirits  who  were  with  them,  and  remotely  the  angels,  ill,  4307.  4545  • 
see  below,  8588.  The  internal  as  well  as  the  external  of  the  church 
was  represented  by  the  Jews,  but  internal  things  were  not  received;  this. 

?//f  !.o^^?  '"mJ^'®  ^^'^'y  ""^  "^"^^^  »"d  Thamar,   4831 ;  further  ill, 
4347,  4874.     The  representatives  of  the  Jewish  church  were  not  abso- 
lutely the  same  as  those  of  the  ancient,  but  they  were  for  the  most  part 
similar  to  those  of  the  Hebrew  church,  in  which  burnt-offerings  and 
sacrifices  had  been  instituted;  these  representatives  were  not  known  in 
the  genuine  ancient  church,    with  whom  the  internal  of  the  church 
was   more  closely  conjoined,    4874.     The  institution  of  the  Jewish 
representatives  is  denoted  by  the  return  of  that  people  to  the  land  of 
their  fathers  (so  expressed  when  they  were  in  Egypt);  it  is  repeated 
here  also  that  the  Jewish  nation  represented  the  celestial  kingdom,  and 
the  Israehtish  the  spiritual  kingdom,   6304.     The  bones  of  Joseph 
taken  with  them  when  they  went  up  from  Egypt,  denote  the  repre- 
sentative ultimates,  which  was  all  that  remained  to  them  of  the  church ; 
this  also  shews  that  the  external  representative  was  not  instituted 
amongst  them  until  the  internal  was  vastated,  6592.     The  sabbaths 
and  festivals  were  instituted  for  the  sake  of  the  representation ;  see 
below  (11).   The  Jews,  also,  could  represent  holy  things  more  perfectly 
than  any  other  people,  because  they  worshipped  the  externals  them- 
selves as  divine;  passages  cited,  8588  end;  see  also  8006.     By  such 
representations  the  holy  external  was  miraculously  elevated  to  heaven ; 
first,  by  nieans  of  simple  angelic  spirits,  who  correspond,  in  the  Grand 
Man,  to  the  skin;  and  secondly,  by  interior  angels  associated  with  the 
latter,   but  not  with  the  Jews,   8588;    see  also  4311  ;   cited,  9457. 
In  order  to  such  elevation,  the  evil  interiors  of  the  Jews  were  veiled 
over,  so  as  not  to  appear  to  the  spirits;  and  this  veiling  was  their 
Q^^cfi     r  ^*^"*  without  which  the  representative  would  have  perished, 
8788 ;  further  as  to  sanctification,  9229 ;  and  in  the  genuine  sense 
more  particularly,  10,128,  10,276.     General  statement  repeated  con- 
cerning the  representatives   of  the   Jewish   church;    some  of  them 
enumerated ;  and  that  they  were  holy  representatively,  not  essentially, 
as  those  believe  who  are  in  mere  externals,  10,149;  the  whole  subject 
further  tU.   especially  from  representatives  appearing  among  spirits. 


1018 


REP 


REP 


1019 


10,2/6.  That  the  representatives  of  the  Jewish  church  were  truths  ia 
the  ultimates  of  order,  and  were  commanded  because  they  represented 
heaven  with  all  its  truths  and  goods,  10,728.  That  they  were  similar 
to  representations  which  appear  in  the  ultimate  heaven,  but  less  per- 
fect, 10,276. 

9.  The  land  of  Canaan  representative,  viz.,  of  the  Lord's  kmgdom  ; 
the  internal  man  represented  by  mount  Zion  and  Jerusalem  ;  the 
external,  by  the  boundaries  of  Canaan,  the  plain  and  river  of  Jordan, 
tiie  Euphrates,  and  the  sea,  1585.  The  spiritual  church  was  formerly 
represented  by  Kiriath  Arba,  afterwards  called  Hebron,  in  the  land  of 
Canaan;  but  when  Hebron  was  possessed  by  the  Anakim,  the  repre- 
sentation was  transferred  to  Jerusalem  and  mount  Zion,  sh.  2909  ;  see 
also  2916.  The  most  ancient  church  was  in  Canaan  (567),  and  the 
ancient  church  was  partly  there  and  partly  in  many  other  kingdoms 
(1238,  2385),  hence  all  the  nations  of  Canaan,  and  all  its  lands  and 
rivers  became  representative ;  for  this  reason  also  Abraham  was  ordered 
to  go  into  that  land,  and  it  was  given  to  his  posterity,  in  order  that  a 
representative  church  might  be  estabhshed,  3686,  4289  end ;  passages 
cited,  10,276;  10,526,  10,560.  The  representative  of  heaven  and  the 
church  was  instituted  when  they  entered  into  possession  of  Canaan, 
and  at  the  same  time  the  nations  (Canaanites,  etc.),  became  repre- 
sentative of  evils  and  falses  infesting  the  church,  9316.  The  church 
was  instituted  in  Canaan  for  the  sake  of  the  Word,  Jhat  it  might  be 
written  by  representatives  and  significatives,  ill.  10,276. 

10.  The  Tabernacle  representative.  The  tabernacle,  and  all  things 
contained  in  it,  were  so  ordered  as  to  exhibit  a  representation  of  the 
three  heavens,  br.  ill.  9457,  9481,  9485,  9576,  9577,  9784  ;  more 
especially  as  to  the  representation  of  the  Lord's  presence  and  of  worship 
9784,  9963.     See  Tent. 

11.  The  Sabbath  representative.  Sabbaths  and  festivals  were 
ordered  to  be  celebrated  by  the  posterity  of  Jacob  that  they  might  be 
in  a  full  representative  state  ;  for  this  reason  no  work  was  allowed  to 
be  done  which  had  respect  to  worldly  and  terrestrial  things  as  an  end, 
7891 — 7893,  8886.  The  sabbath  was  the  primary  of  all  representa- 
tives, 10,728.     See  Sabbath. 

12.  That  the  principal  Representatives  in  all  Worship  were  the 
Altar  and  Burnt-offering,  920,  921;  but  particularly  9714,  9739, 
10,129,  10,130.     See  10,728,  cited  above  (11). 

13.  Representatives  since  the  Lord's  Advent,  External  rites  ceased 
to  appear  in  heaven  at  the  Lord's  advent,  man  no  longer  being  regarded 
from  externals,  but  from  internals,  1003.  Iq  ancient  times  it  was 
known  that  the  ceremonials  observed  at  the  coronation  of  kings  were  all 
representative,  but  now  they  are  regarded  as  mere  emblems  ;  a  proof 
that  the  knowledge  of  representatives  has  perished,  4581.  In  con- 
sequence of  the  Lord's  advent,  the  representatives  of  the  church 
ceased  to  be ;  ill.  by  the  putting  off  of  the  body  when  the  man  comes 
into  his  spiritual  state,  etc.,  4835.  In  the  ancient  church  it  was  well 
known  what  internal  truths  were  represented,  but  the  knowledge  had 
perished  in  the  Jewish  church ;  hence,  the  Lord  abolished  representa- 
tives, and  taught  the  internal  truths  themselves ;  in  place  of  all  former 
representatives,  he  did,  however,  appoint  baptism  and  the  holy  supper, 
4904.     Before  the  Lord's  advent,  the  representatives  of  the  church 


'^^'\''iT*"x    ^f  conjunction  with  heaven;    when   that   couiunction 
perished  the  Lord  came,  and  opened  the  internals  themselves  that  M 

thi  Wo?r945'7  '  '         °°^^  ™^''°'  ""^  conjunction  at  this  day  is 

14.  Representatives  in  the  Word,  Representatives  consisting  of 
real  history  commence  with  the  12th  chapter  of  Genesis,  or  the  call  of 
Abram,  previous  to  which  the  history  is  made  for  the  sake  of  the  repre- 
sentation  of  heavenly  things,  1361  end,  1401.  The  historical  truths  of 
.\.l7l  ""'"  representative,  as  entirely  so  as  the  made  history;  in 
short,  the  sense  of  the  letter  is  wholly  representative,  and  every  parti- 

tteJirthVw^S^^''^"'-  ^ff'  ^'V'  ^^^^'  ^^«9-    ManyrepLLa- 
t  ves  in  the  Word  are  derived  from  the  representations  of  kngelic  intel- 

l1ir217o"  276^  r^'  ^^^P)"^^'  -d  by  the  prophets  i^n  visionl, 
1 6 1 9,  21  /  9,  2763.    Representatives  are  distinguished  from  correspond- 
ences; the  latter  consisting  of  things  in  the  natural  world  which  are  not 
so  represented  m  the  world  of  spirits;  the  eye,  for  example,  whfch  de 
notes  understanding,  the  ear,  obedience,  etc.    2763.     In  thrancient 
anS'nr^nV"^"^  existed  from  this  origin,  consisting  of  made  hS 
and  prophesies  written  by  representatives  and  significatives;  some  par- 
iculars  given,  2897,  2898.     The  existing  Word!  given  by  Moses  and 
the  prophets,  is  also  wntten  by  representatives  (but  those  of  real  his- 
\y'lw't^^!  ^^S"»fi,^^^*r^es;  otherwise  it  could  have  no  internal  sense, 
9^Q0      Th    w    f»i^^^be  communication  between  heaven  and  earth 
;«.?«; .K    T     a""'^  ?^  u*"'  ^'^  Testament  is  of  the  same  character,  be- 
cause the  Lord  spake  by  representatives  and  significatives,  his  discourse 
th?i    r-  '^\^''r''  2900      The  represen^tion  of  diWne  things  in 
the  Word,  IS  not  interrupted  by  the  deaths  of  those  who  represented, 
but  a  change  of  state  IS  thus  signified  and  the  representation  continues 
32o6;  several  examples,  6302.     The  men  of  the  most  ancient  church 
had  no  written  Word,  and  those  of  the  ancient  church  in  the  beginning 
had  no  other  than  could  be  collected  from  the  wisdom  of  the  most 
ancient;  at  length  the  representatives  and  significatives  which  formed 
this  Word  were  committed  to  writing,  etc.,  3432.     Seriatim  passages 
concerning  correspondences  and  representatives  in  the  Word,  347?^ 
i        ..^P^"^s  are  sometimes  favoured  with  experimental  evidence  of 
the  reality  of  the  divine  representations  which  form  the  Word;  one  is 
mentioned  who  was  elevated  to  the  entrance  of  the  first  heaven,  while 
the  Author  read  the  first  chapter  of  Deuteronomy,  3473—3474      Re. 
presentatives  increase  in  perfection  according  to  degree,  so  that  those  in 
the  first  heaven  are  but  the  common  form  of  those  which  appear  in  the 
second;  hence  in  whatever  degree  the  external  representative  appears. 
Its  quality  is  perceived  according  to  the  internal,  U75,   They  to  whom 
the  representatives  of  the  Old  Testament  are  opened,  possess  the  key  to 
the  secrets  of  the  Lord's  church  upon  earth  while  they  live  in  the 
world,  and  hereafter  to  the  secrets  of  his  kingdom  in  the  heavens,  3478 
end.  AH  that  is  recorded  in  the  Word  of  the  Israelites  is  representative, 
and  the  Lord  when  in  the  world  also  spake  by  representatives,  other- 
wise  the  angels  who  attend  men  could  not  have  understood,  3652 
Itepresentations  are  varied  according  to  the  varying  states  of  good  and 
truth,  and  the  mutations  of  good  and  truth  are  according  to  the  muta- 
tions ot  spmts  and  angels  who  are  in  such  good  and  truth,  ill,  4073. 
Ihe  Lord  is  so  variously  represented  in  the  Word,  not  because  of  varia- 


II 


I 


1020 


REP 


REP 


1021 


h 


tions  in  himself,  but  because  the  divine  is  variously  received  by  men, 
4206.  The  Word  and  its  Representative  are  treated  of  distinctly  under 
the  figure  of  Moses  and  Joshua  his  minister;  it  is  explained  also  how 
the  literal  sense  of  the  Word  is  presented  representatively  in  heaven, 
9419;  further  concerning  the  holy  connexion  of  the  internal  and  exter- 
nal sense,  9430.  Conjunction  with  the  Lord  is  effected  by  the  repre- 
sentatives of  the  Word,  9457  end,  10,276  end;  and  from  such  repre- 
sentatives the  Word  may  be  called  heaven  in  ultimates,  10,126;  compare 
the  account  of  man's  state,  which  is  also  built  up  from  ultimates,  10,225. 

See  Heaven  (9).  i     n     •      • 

15.  Representative  Images  in  the  Mind.  Divine  truths  flowmg-m 
from  the  Lord  by  the  medium  of  the  rational  mind,  are  presented  to 
view  in  the  natural,  as  an  image  of  many  things  seen  together  in  a 
glass;  a  similar  influx  through  heaven,  causes  that  representatives  appear 
in  the  world  of  spirits,  3368.  Scientifics  are  as  mirrors  in  which  in- 
terior truths   and   goods   appear  representatively,  5201.     See  Idea, 

Science,  Reason. 

16.  Representatives  in  the  other  Life,     Whatever  exists  in  nature 
appears  also  in  the  world  of  spirits,  not  actually  as  in  the  world,  but 
representatively,  1807,  1808;  compare  1881  cited  below.     The  Author 
mentions,  from  experience,  into  what  representations  the  various  lusts 
are  turned  among  evil  spirits,  954.     Representatives  in  the  other  life 
exist  by  influx  from  the  Lord,  and  are  real;  for  thence  are  all  things 
derived  in  nature,  1881;  see  below  3485.     Animals  of  various  kinds 
appear  before  spirits,  some  which  are  merely  representative  and  are 
never  seen  in  the  world;  in  general  terms,  they  represent  aff*ections  of 
good  and  truth,  or  of  evil  and  the  false,  2179.     Useful  animals  appear 
in  the  other  life,  when  good  afl'ections  are  spoken  of,  5198;  passages 
cited  9280.    Representations  in  the  other  life  could  not  be  given  except 
by  discriminations  of  light  and  shade,  the  former  from  the  Lord,  the 
latter  from  the  proprium  of  man,  3341.     Representations  in  the  other 
life  are  appearances,  but  alive  and  real  because  from  the  light  of  heaven, 
which  is  wisdom  and  life;  on  the  other  hand,  things  seen  from  the  hght 
of  the  world  are  not  real  except  so  far  as  they  are  conjoined  with  those 
which  are  of  the  light  of  heaven,  3485.     Examples  of  representative 
appearances  connected  with  certain  spirits  seen  by  the  Author,  5060. 
The  beautiful  representations  that  appear  about  good  spirits,  accord- 
ing  to   correspondence  with  their   interior  state  ;    even  houses   and 
palaces  refulgent  with  gold  and  precious  stones  ;    and,  on  the  con- 
trary, what  filthy  appearances  surround  evil   spirits,    10,194.      That 
representatives  that  appear  in  the  other  life  can  only  be  seen  in  the 
light  of  the  other  life,  thus,  by  the  eyes  of  the  spirit,   which  are 
adapted  to  that  light,  ilL  9577,  9739.    See  Light  (2,  3),  Heaven 

(10),  Lord  (16). 

17.  Representatives  in  Heaven,  especially.  The  Author  speaks  of 
the  second  and  third  generation  of  the  most  ancient  church,  how  mag- 
nificently they  dwell,  all  around  them  being  representative,  but  still, 
in  their  estimation,  most  real,  1116.  He  speaks  of  the  mode  of  com- 
munication between  spirits  and  angels,  by  discourse,  and  especially  by 
ideas  accompanied  with  ineff*able  representations,  1391  ;  see  below, 
1764.  The  world  of  spirits  and  the  heavens  are  full  of  representatives, 
such  as  were  seen  by  the  prophets,  and  all  such  things  appear  in  mar- 


vellous hght,  1521,  1522,  1619,  5313  near  the  end.    Nothing  exists  in 
heaven  but  what  is  representative  and  significative ;  hence,  the  visions 
of  the  prophets  were  an  opening  of  their  internal  sight  to  perceive  such 
representatives,  and  hence  the  representatives  and  significatives  of  the 
Word,    because   it   is   given  from   the  Lord   through  heaven,   1619 
Spmts   have  discoursed    with   the  author  by  visual   representatives 
every  part  of  which  was  significative,  1 764.     Things  that  exist  before 
the  angels  m  heaven,  when  received  in  the  world  of  spirits,  appear  there 
as  representatives ;  the  Author  calls  them  visions,  or  things  seen,  1971, 
2179,  cited  below.     The  Author's  experience  of  a  similar  state:  he 
traces  a  dream,  composed  of  representatives,  to  angelic  spirits  and  dis- 
courses with  them  ;  remark  concerning  the  men  of  the  most  ancient 
church  who  had  similar  representations  from  dreams  with  a  perception 
of  what  they  signified,  1977.  1980,  1981  ;  6319  cited  below.    Sub- 
jects of  discourse  among  the  angels  become  known  to  spirits  from 
representatives  appearing ;  thus,  when  the  angels  discourse  about  intel- 
lectual truths,  horses  appear,  etc.  2179.     Angehc  speech  falls   into 
representatives  and  significatives  when  it  comes  down  to  man;  to  the 
natural  sphere,  3419.     In  like  manner  there  are  superior  representa- 
tions within  inferior  according  to  the  heavens;  thus,  whatever  appears 
m  the  first  heaven  contains  inwardly  what  is  in  the  second;  and  what- 
ever appears  in  the  second,  contains  inwardly  what  is  in  the  third; 
finally,  those  who  are  in  the  third  heaven  see,  in  place  of  these  repre- 
sentatives, the  Lord  himself,  3475.     The  paradisiacal  heavens  are  in 
the  first  heaven,  at  the  threshold  of  its  interiors,  and  they  correspond 
to  the  eyes ;  the  gardens,  flowers,  and  trees  which  appear  in  them,  are 
representatives  from  the  discourse  of  angels  in  the  superior  heavens ; 
passages  cited  concerning  such  representations  in  heaven,  4528.     An- 
gelic influx  causes  representatives  to  appear,  and  their  appearance  or 
reception  is  the  cause  of  such  influx  continuing  [br,  quod  influx  ange- 
hcus  flat  per  representativa  apparentice],    6319;    compare    10,728. 
There  are  three  heavens,  an  inmost  in  which  the  good  of  love  reignsi 
a  middle  in  which  the  good  of  charity  reigns,  and  an  ultimate  in  which 
all  that  is  thought,  said,  and  that  exists  in  the  prior  heavens  appears 
representatively,    that  is  to   say,    as   paradises,   woods,  fields,   cities, 
palaces,  houses,  flocks  and  herds,  &c.  9457,  cited  9466,  9577,  10,276. 
Divine  things  are  exhibited  in  visible  forms  in  the  heavens  (as  well  as 
in  the  world),  and   such  visible  forms  are  representatives,  9481;  re- 
peated, and  passages  cited,  9739.     See  Heaven  (10). 

18.  Representative  Dreams.  The  ideas  of  angels  are  turned  into 
beautiful  representations  which  are  seen  in  vision  by  good  spirits,  and 
by  man  during  sleep,  1 971,  1980,  1981.  The  men  of  the  most  ancient 
church  had  their  dreams  accompanied  with  a  perception  of  what  they 
signified,  from  the  same  source,  1977  end.  The  angelic  spirits  from 
whom  such  dreams  come  belong  to  the  province  of  the  cerebellum, 
because  the  cerebellum  is   wakeful   when   the   cerebrum    is    asleep, 

19.  That  Infants,  in  the  other  Life,  are  instructed  by  Representa- 
tives; with  what  beauty  and  delicacy  this  is  accomplished,  2299.  See 
Education. 

20.  That  universal  Nature  is  a  Theatre  representative  of  the  Lord^s 
Kingdom,  2758,  3000,  3483.    Between  all  things  that  exist  in  the  light 


1022 


KES 


III 


of  heaven  and  the  light  of  the  world  correspondence  is  predicated,  and 
those  correspondences  which  exist  in  the  world's  light  are  representa- 
tions, 3225,  3226;  cited,  3337.  Whatever  exists  in  nature  is  an  ulti- 
mate image  of  somewhat  in  the  Lord*s  kingdom,  because  nature  only 
exists  by  continual  influx  from  the  Lord,  1807,  3483;  further  til.  3484, 
5116;  see  also,  10,728,  cited  below.  All  things  in  nature,  m  its 
three  kingdoms,  are  correspondences,  and  according  to  such  corre- 
spondence, they  were  in  ancient  times  made  representative  of  celestial 
and  spiritual  things ;  passages  cited,  9280.  All  things  in  heaven  and 
the  world  have  reference  to  good  and  truth,  and  represent  more  or  less 
remotely  the  marriage  of  good  and  truth,  9806.  The  celestial  and 
spiritual  things  of  heaven  are  really  terminated  m  the  three  kingdoms 
of  nature,  and  hence  all  nature  is  representative  of  such  things,  br,  ill. 
10,728.     See  Influx  (13),  Life  (2),  Heaven  (9). 

21 .  The  reference  of  all  Representatives  to  the  Human  Form,  1  he 
universal  heaven  represents  one  man,  7396.  The  externals  of  man  are 
formed  in  the  image  of  the  world,  but  the  internals  in  the  image  of 
heaven;  passages  cited,  P279.  All  representatives  in  nature  have 
reference  to  the  human  form,  and  bear  a  signification  derived  from  that 
form  and  its  correspondence;  ilL  and  passages  cited,  9496,  10,030 
end.     Treated  seriatim  in  Man  (32),  Heaven  (7),  Influx  (7). 

22.  Conjunction  with  Heaven  by  Representatives;  that  it  coni- 
menced  after  conjunction  by  internal  worship  had  been  destroyed, 
1361 ;  further  ill,  4288  ;  see  Heaven  (9). 

23.  That  conjunction  of  the  Lord  with  man  was  effected  by  Repre- 
sentatives ;  namely,  by  the  mediation  of  spirits  and  angels,  9481 ;  but 
now  by  the  representatives  of  the  Word,  9457  end,  10,276  end.     See 

Lord  (14,  21).  ,     ^  . 

24.  As  to  the  representation  of  the  Lord;  namely,  by  persons  and 
things  in  the  Word,  4520,  5307;  particulars  in  Lord  {77,  7^). 

REPRESSION  OF  Evil,  when  it  is  seen  to  be  such,  without 
which  man  incurs  guilt,  9132  end. 

REPROACH.     See  Opprobrium,  Ignominy. 

REPTILE.     See  Creeping  Thing. 

REQUIRE  [qucerere].     See  to  Seek. 

RESEN.     See  Nimrod. 

RESIDE,  to  [residere],  is  predicated  of  truth  ;  to  inhabit  or  dwell, 
of  good,  4600.  Truths  are  said  to  reside  either  in  the  external  or 
internal  man,  ill.  10,199.     See  to  Inhabit. 

RESIDUE.     See  Remnant,  Remains. 

RESIN  [resina].     See  Gum. 

RESPECTIVE  Sense.  The  Word  is  said  to  treat  of  the  Lord  in 
the  supreme  sense,  and  of  his  kingdom  in  the  respective  sense;  in 
either  case  the  internal  sense  is  meant,  3245.     See  Word. 

RESPECTIVE  State,  is  a  phrase  used  by  the  Author  to  indicate 
the  human  consciousness  of  the  Lord,  when  treated  of  distinctly,  or 
relatively  to  the  divine;  see  2154,  2157,  2158. 

RESPIRATION.  1.  In  the  most  ancient  times.  The  men  of  the 
most  ancient  church  had  internal  respiration,  and  not  external,  except 
tacitly,  607.  Their  internal  respiration,  and  the  changes  to  which  it 
was  subject,  were  according  to  their  state  of  love  and  faith  in  the  Lord, 
97;  see  below,   1118,  1119.     Having  only  internal  respiration,  they 


RES 


1023 


did  not  speak  by  words,  but  like  the  angels,  by  ideas,  which  they  ex- 
pressed by  changes  of  the  face  and  countenance,  especially  of  the  lips, 
607;   see  below,  1118.     This  mode  of  expression  far  exceeded  in  power 
the  language  of  words,  besides  which  they  also  thought  more  pro- 
foundly, 607.     In  course  of  time  internal  respiration  ceased,  and  the 
power  of  expression  was  lost,  or  became  so  deformed,  that  all  that  pos- 
terity of  the  most  ancient  church  perished,  607  end;  see  below,  805. 
With  the  cessation  of  internal  respiration,  there  occurred  a  total  change 
in  the  state  of  man,  for  external  respiration  now  succeeded  in  its  place, 
and  the  ideas  of  thought  were  terminated  in  words,  608.     The  loss  of 
internal  respiration  was  accompanied  also  by  the  loss  of  perception,  and 
as  the  ideas  of  thought  were  now  terminated  in  words,  man  was  no 
longer  capable  of  instruction  by  the  internal  way ;  hence  doctrinals 
took  the  place  of  revelations,  608.     The  internal  respiration  of  the 
men  of  the  most  ancient  church  is  meant  by  the  breath  of  lives ;  also, 
it  was  such  as  agreed  with  the  respiration  of  angels,  and  was  varied 
according  to  every  state  of  the  internal  man,  br.  97;  further  ill.  805, 
1119.     The  posterity  of  the  most  ancient  church  perished  (as  men- 
tioned above)  or  were  suffocated,  because  they  could  no  longer  respire 
in  correspondence  with  angels,  805;  see  below,   1120.     With  internal 
respiration  they  enjoyed  also  a  tacit  speech   (besides  the  language  of 
expressions  mentioned  above) ;  the  nature  of  this  speech  br.  explained, 
and  how  it  entered  the  ear  by  the  Eustachian  tube,   1118.     This  tacit 
speech  was  caused  by  the  influx  of  internal  respiration  into  external  (so 
to  call  it),  and  was  perceived  by  another  in  his  interior  man  ;  repeated, 
that  it  necessarily  corresponded  with  the  respiration  and  speech  of 
angels,  because  the  man  of  the  church  had  communication  with  heaven, 
1119.     Explained  also  that  this  internal  respiration  proceeded  from  the 
navel  [umbilicus]  towards  the  heart  (1118),  or  interior  region  of  the 
breast  ( 1 1 20),  and  that  in  the  posterity  of  the  most  ancient  church  it 
receded  towards  the  back  part  [versus  regionem  tergalem'],  and  the 
abdomen;  also,  that  in  their  last  posterity  who  lived  immediately  before 
the  flood,  internal  respiration  had  almost  entirely  ceased,  and  when  it 
finally  receded  from  the  breast,  they  were  of  themselves  suffocated; 
that  then  external  respiration  and  articulate  language  commenced  with 
some,   1120,  7361;  see  Principle  (1,  7);  Nations  (1);  Percep- 
tion (1). 

2.  Respiration  distinguished  as  Voluntary  and  Spontaneous;  distinct 
choirs  in  the  province  of  the  lungs,  in  the  Lord's  spiritual  kingdom, 
pertaining  to  each,  3351.  Further  experience  on  this  subject,  ex- 
plained also  that  the  involuntary  respiration  commences  as  soon  as  man 
sleeps,  3893  cited  below  (3). 

3.  Respiration  of  Heaven;  correspondence  of  the  Heart  and  Lungs; 
seriatim,  3883 — 3896.  The  Author  sensibly  perceived  four  genersd 
operations  from  the  influx  of  heaven,  first,  into  the  left  part  of  the 
brain,  common  to  the  organs  of  reason;  secondly,  into  the  respiration 
of  the  lungs,  the  correspondence  of  which  with  the  respiration  of 
heaven  was  made  evident;  thirdly,  into  the  systole  and  diastole  of  the 
heart;  fourthly,  into  the  kidneys,  3884.  The  influx  into  the  heart 
was  by  regular  pulsations,  and  the  times  of  its  pulse  to  the  breathing 
were  as  three  to  one  ;  yet  these  pulsations  were  so  governed  that  the 
recurring  pulses  of  the  heart  coincided  [se  insinuabant]  with  those  of 

vol,  ii.  c  c 


1024 


RES 


RES 


1025 


im 


il 


the  lungs  at  the  end  of  every  respiration,  3884.  It  is  proved  by  this 
experience,  that  there  is  a  pulse  of  the  heart  and  a  respiration  common 
to  the  whole  heaven  or  Grand  Man ;  and  that  these  motions  correspond 
to  those  of  the  heart  and  lungs  in  the  human  body,  3884  end.  The 
common  respiration  of  heaven  was  further  ill.  by  a  particular  experi- 
ence, in  which  the  Author  observed  its  interior  and  flowing  quality ; 
also  that  its  times,  compared  with  his  respiration,  were  as  three  to  one; 
his  similar  observation  on  the  pulse  of  the  heart,  3885.  Nevertheless, 
continual  variations  exist  according  to  state,  and  hence  there  are  mani- 
fold respirations  and  pulses  in  heaven,  as  many  in  number  as  there  are 
special  societies,  and  states  of  love  and  faith,  3886,  3887.  In  general, 
heaven  is  distinguished  into  two  kingdoms ;  the  celestial,  which  per- 
tains to  the  province  of  the  heart,  and  the  spiritual,  which  pertains  to 
the  province  of  the  lungs;  there  is  also  an  influx  of  the  celestial  into  the 
spiritual,  like  that  of  the  heart  into  the  lungs,  388/.  The  heart  and 
lungs  rule  together  in  every  part  of  the  body  and  mutually  flow  in,  but 
according  to  the  state  of  the  parts ;  the  heart,  also,  is  analogically  the 
same  as  love  or  will,  and  the  lungs,  as  faith  or  understanding;  the 
latter  in  each  case  being  the  causes  of  all  spiritual  sensation  and  action, 
as  the  former  of  all  sense  and  motion  in  the  natural  body,  3887 — 
3890;  for  further  particulars,  see  Heart.  In  further  proof  that  the 
respiration  of  man  corresponds  with  that  of  heaven,  and  that  spirits 
and  angels  really  breathe  and  live  as  men,  the  Author  mentions  much 
additional  experience ;  his  own  respiration  in  correspondence  with 
heaven ;  the  testimony  of  the  men  of  the  most  ancient  church  in  con- 
firmation of  it,  3891,  3892  ;  see  above  (1);  and  the  quality  of  those 
who  govern  the  respiration,  voluntary  and  involuntary,  3893  cited 
above  (2).  Repeated,  that  the  respiration  of  spirits  and  angels  is 
altogether  according  to  their  particular  states  of  love  and  faith  ;  also, 
that  the  wicked  cannot  respire  in  heaven,  or  even  among  good  spirits, 
but  are,  as  it  were,  suflbcated,  3893,  4225,  9108,  9281  ;  compare  7411 
cited  below  (6).  That  the  well  disposed,  on  the  other  hand,  are  in- 
augurated into  the  respiration  of  heaven,  by  introduction  into  societies 
or  choirs,  where  one  respires  as  another,  and  perceives  as  another,  but 
all  in  perfect  freedom,  3894.  That  the  sphere  persuasive  of  what  is 
evil  and  false  in  the  other  life,  and  even  if  it  be  of  truth  conjoined  with 
evil,  produces  a  suffocating  effect;  the  Author's  experience,  3895. 
See  Principle  (7). 

4.  Respiration  of  the  Popes  in  the  Consistory;  its  quality  de- 
scribed, when  they  believe  themselves  to  be  influenced  by  the  Holy 
Spirit,  3750. 

5.  Respiration  in  other  Planets,  The  inhabitants  of  the  moon  do 
not  speak  from  the  lungs,  but  from  the  abdomen,  because  they  are 
peculiarly  circumstanced  in  regard  to  an  atmosphere,  9235.  The  inha- 
bitants of  Mars  have  internal  respiration,  and  also  speak  tacitly  like 
the  men  of  the  most  ancient  church,  7362.  The  inhabitants  of  one  of 
the  earths  in  the  starry  heavens  are  remarkable  for  their  similar  respira- 
tion to  the  inhabitants  of  our  earth,  at  the  same  time  that  they  have 
no  articulate  language,  10,588  ;  see  Language  (5). 

6.  Signification  of  Respiration,  or  Breathing ;  chiefly,  that  it  de- 
notes the  life  of  faith,  94—97,  1119,  1120,  3883—3895,  9221,  9281. 
The  Lord  breathing  upon  his  disciples  when  he  said,  "  Receive  ye  the 


Holy  Spirit,"  denotes  vivification  by  faith  and  love ;  the  similar  mean- 
ing of  the  "breath  of  lives"  in  Genesis;  generally  that  breathing, 
respiration,  and  therefore  inspiration,  denotes  the  life  of  faith,  9229. 
Soul  [anima']  has  the  same  signification  as  breathing,  because  derived 
from  animation,  which  is,  in  fact,  respiration ;  the  similar  meaning  of 
spirit,  so  called  from  wind,  9281.  Jehovah,  said  to  rest  and  respire 
on  the  seventh  day  (Ex.  xxxi.  17),  denotes  the  union  of  the  divine 
itself  with  the  divine  human,  when  the  hells  were  subjugated  and  the 
heavens  brought  into  order,  and  hence  when  there  was  peace  in  heaven, 
10,374.  In  the  contrary  sense,  Pharaoh  seeing  there  was  respite 
{quod  facta  respiratio — a  cessation — pause  for  breathing — Ex.  viii.  15), 
denotes  the  cessation  of  what  is  undelightful  and  tedious  in  that  state 
of  evil,  7411;  compare  the  statement  above  (3),  3893;  see  Inspira- 
tion, Holy  (2). 

7.  That  man  respires  internally  as  well  as  externally,  but  that  his 
internal  respiration  is  tacit  and  imperceptible  to  him  while  he  lives  in 
the  world,  9281. 

RESPOND.     See  to  Answer. 

REST  [quies'].     See  Peace  (4,  5). 

RESTITUTION,  predicated  of  good  and  truth,  9032,  9103,  9133. 

RESURRECTION.  1.  Experience  concerning  the  resuscitation  of 
man  from  the  dead,  and  his  entrance  into  eternal  life;  seriatim  pas- 
sages, 168—181,  182—189,  314—319.  The  Author  speaks  from  his 
own  actual  experience,  not  from  hearsay  (168),  having  been  reduced  to 
the  state  of  dying,  except  as  to  thought  and  memory,  169.  He  ob- 
served that  celestial  angels  occupied  the  province  of  the  heart  (170), 
and  besides  these,  two  angels  were  seated  at  his  head,  as  occurs  to 
every  one,  1 72.  The  angels  seated  at  his  head  were  scrupulously  still 
\tacitissimi\,  only  communicating  their  thoughts  with  the  face ;  and 
they  judge  that  the  person  is  dead  when  their  faces  are  received,  173. 
They  next  induced  certain  changes  about  the  province  of  the  mouth, 
and  thus  communicated  their  thoughts;  by  this  means  the  Author  was 
enabled  to  perceive  their  cogitative  speech,  174.  He  then  became 
sensible  of  an  aromatic  odour  like  that  of  an  embalmed  corpse,  caused 
by  the  presence  of  the  celestial  angels,  the  effect  of  which  was  to  pre- 
vent the  approach  of  evil  spirits,  175.  In  the  meanwhile  the  province 
of  the  heart  was  held  strongly  united  with  the  celestial  angels,  of  which 
the  Author  was  made  sensible  by  its  beat  (see  Respiration),  and  it 
was  given  him  to  know  that  the  thoughts  of  the  dying  are  kept  fixed 
upon  eternal  life — rarely  upon  salvation  and  happiness,  176 — 177. 
Having  held  them  a  sufficient  time  in  such  thoughts,  the  celestial 
angels  recede,  and  the  resuscitated  spirit  is  associated  with  spiritual 
angels ;  meantime,  he  is  not  yet  aware  but  that  he  lives  in  the  body, 
178.  As  the  interior  corporeal  vessels  grow  cold,  the  vital  substances 
are  separated  from  every  part  of  the  body :  it  matters  not  how  laby- 
rinthine the  tissues  in  which  they  were  enclosed;  such  is  the  efficacy 
of  the  Lord's  mercy,  which  the  Author  perceived  as  a  strong  living 
attraction,  179.  He  perceived,  also,  that  the  celestial  angels  at  his 
head  remained  some  time  after  he  was,  so  to  speak,  resuscitated,  and 
conversed  with  him  tacitly,  or  by  thought-speech  ;  this  being  the  lan- 
guage in  which  they  first  speak  to  souls,  180.  After  this,  the  celestial 
angels  being  no  longer  present,  it  becomes  the  office  of  the  spiritual 

c  c  2 


102G 


RES 


angels  to  communicate  the  use  of  light;  and  in  doing  so,  the  appear- 
ance is,  that  they  unrol,  as  it  were,  the  tunic  of  the  left  eye,  towards 
the  nose,  though  this  is  not  really  done  ;  an  obscure  light  is  then  seen, 
and  perhaps  a  blueish-looking  cloud  with  a  little  star,  182 — 184.  It 
then  appears  that  something  is  softly  removed  from  the  face,  and  per- 
ception is  induced,  the  angels  being  careful  that  no  idea  is  communi- 
cated but  what  partakes  of  gentleness  or  love ;  at  this  juncture  the 
resuscitated  person  is  made  aware  that  he  is  a  spirit,  185.  He  then 
enters  upon  a  life  which  is  at  first  delightful  to  him  ;  some  of  its  first 
phenomena  mentioned,  especially  the  appearance  of  sitting  on  a  horse, 
and  the  necessity  of  instruction  manifested,  180 — 189.  After  this, 
perhaps,  the  spirit  is  not  willing  to  be  instructed,  and  if  this  be  the 
case,  he  separates  himself  from  the  society  of  angels,  and  if  he  be  evil, 
from  that  of  good  spirits  also,  and  finally,  associates  himself  with  his 
like;  thus,  some  are  gradually  conveyed  to  heaven,  but  others  to  hell, 
314 — 316.  The  Author  mentions  two  instances  of  spirits  who  were 
conveyed  to  heaven  immediately  after  death;  their  first  surprise  and 
anxiety  br.  described,  317,  319.  Repetition  in  a  summary  of  some 
leading  points  in  the  above  passages  concerning  the  resuscitation  of 
man,  and  his  relapse  into  his  own  proper  life,  connected  with  seriatim 
passages  on  the  Last  Judgment,  2119. 

2.  Doctrinal  and  other  general  passages  concerning  the  Resurree^ 
tion.  Few  at  this  day  believe  in  the  fact  of  a  resurrection  after  death, 
and  the  learned  are  worse  than  the  Sadducees  of  old,  for  they  profess 
belief  while  they  deny  it  in  heart ;  the  Author,  therefore,  argues  against 
their  unbelief  from  his  own  actual  experience  when  in  the  spirit ;  Pre- 
face  before^  1886.  Several  things  are  mentioned  concerning  the  state 
after  death,  which  men  may  know  to  be  so  from  their  own  reflection, 
if  only  they  will  use  their  reason,  3957.  The  much  clearer  light  in 
which  spirits  live,  and  their  enjoyment  of  every  sense,  demonstrated 
from  the  Author's  conversation  with  some  shortly  after  their  decease  ; 
notwithstanding,  how  many  beheve  the  soul  to  be  mere  thought,  or  a 
mere  phantom,  and  others,  that  they  shall  rise  again  with  their  bodies 
at  the  Last  Judgment,  etc.,  4527.  In  the  other  life,  also,  the  quality  of 
the  life  of  every  one  is  openly  manifested,  even  to  the  most  secret  ends 
of  his  thought,  speech,  and  actions,  4633  ;  repeated,  with  remarks 
concerning  the  Last  Judgment,  4663.  The  Lord's  words  concerning 
the  judgment  are  again  referred  to ;  the  judgment  signified  being  that 
which  is  passed  on  every  one  at  his  resurrection,  which  takes  place 
immediately  after  the  death  of  the  body,  4807  end.  Man  rises  with  a 
body,  in  all  respects  human,  immediately  after  death,  for  the  internal 
man  is  the  human  itself  that  lives  in  the  body,  and  when  separated 
from  it  enjoys  all  its  faculties  in  more  exquisite  perfection  ;  also,  that 
the  body  cannot  again  be  resumed,  ill.  5078;  further,  as  to  the  spiritual 
body,  5079.  Man,  after  death,  appears  such  as  he  was  in  internals, 
not  such  as  he  was  in  externals,  6495  end.  The  state  after  death  is 
determined  by  the  whole  course  of  the  past  life  ;  ill.  by  the  perpetuity 
of  the  covenant  made  with  a  Hebrew  servant,  8991.  Recapitulation 
of  doctrinal  tenets  concerning  the  resurrection,  in  seriatim  passages, 
10,591 — 10,597.  That  man  can  believe  in  God,  and  love  God, 
and  hence  be  conjoined  to  him  by  faith  and  love,  which  is  really  to 
live  for  ever,  10,591.     That  he  has  an  internal,  called  the  soul,  which 


RES 


10^7 


receives  the  faculty  of  faith  and  love,  and  an  external,  called  the  body, 
which  gives  it  effect,  10,592.  That  the  external  body  in  the  world  is 
accommodated  to  uses  there,  but  the  external  in  the  other  life  is  also 
accommodated  to  uses  in  that  world,  and  does  not  die  ;  this  external  it 
is,  that  taken  together  with  the  internal,  is  called  spirit,  10,593.  That 
the  spirit  appears  in  a  human  form  similar  to  the  body  with  which  it 
was  clothed  in  the  world,  which  is  left  behind  never  to  be  resumed, 
10,594.  That  this  continuation  of  life  is  the  resurrection,  and  that 
there  is  no  other  resurrection  to  take  place,  as  erroneously  supposed,  at 
the  Last  Judgment;  the  reason  why  it  is  so  believed,  10,594.  That 
the  life  of  man  after  death  is  the  life  of  his  love  and  faith  ;  the  quality 
of  those  briefly  described  whose  life  is  respectively  of  hell  and  of  hea- 
ven, 10,596.  That  man  lives  after  death,  confirmed  by  the  Word;  the 
case  of  Lazarus,  of  our  Lord's  words  concerning  Abraham,  Isaac,  and 
Jacob,  and  of  the  robber  on  the  cross  adduced,  10,597.  That  man 
immediately  after  death  lives  as  a  man,  although  it  is  not  so  believed 
on  our  earth,  because  men  think  sensually  that  their  bodies  alone  live ; 
nevertheless,  in  a  state  of  mind  not  influenced  by  doctrine  concerning 
the  Last  Judgment,  people  believe  they  shall  live  immediately  after 
death,  variously  ill.  10,758.  That  the  souls  of  men  after  death  are  led 
into  heaven,  if  the  life  had  been  good,  in  some  cases  slowly,  in  some 
quickly,  two  examples,  317,  318,  319,  cited  above  (1). 

3.  The  Resurrection  of  the  Body.  No  man  arises  with  the  body 
which  he  had  in  the  world ;  but  the  Lord  arose  with  his  body,  because 
he  had  glorified  it,  or  made  it  divine,  5078  end  ;  further  ill.  5079. 
Belief  in  the  resurrection  of  the  body  has  been  permitted  in  order  that 
men  might  have  some  kind  of  belief  in  the  life  after  death;  for  those 
who  make  all  life  consist  in  the  body,  can  have  no  idea  of  another  state 
of  existence  derived  from  the  knowledge  that  there  is  an  internal  man, 
4459,  5078,  7802  end. 

4.  The  Resurrection  of  the  Lord ;  chiefly,  that  it  involves  all  that 
is  holy,  and  the  resurrection  of  all,  901.  The  resurrection  of  the 
Lord  on  the  third  day,  has  reference  to  the  holy  signification  of  that 
number,  in  common  with  seven,  sh.  901;  but  particularly  2405,  2813, 
2917  ;  cited  below  (6).  In  the  Lord  all  is  divine,  not  only  the  internal 
and  interior  man,  but  the  exterior  and  the  very  body,  wherefore  he 
alone  arose  into  heaven  as  to  the  body,  sh.  1729;  or  (as  it  is  also  ex- 
pressed) arose  from  the  dead  as  to  the  body,  2083;  or  (again)  from 
the  sepulchre,  5078,  10,825;  see  Lord  (41). 

5.  The  Bead  that  arose  at  the  Lord's  Crucifixion  (John  xxvii.  52, 
53) ;  explained,  that  they  were  seen  in  vision,  and  that  their  appear- 
ance signified  the  salvation  of  those  who  belong  to  the  spiritual  church, 
and  their  elevation  into  the  holy  Jerusalem,  which  is  heaven,  8018, 
9229  end;  see  also  2916. 

6.  Signification  of  Rising.  To  rise  denotes  entrance  into  life,  by 
which  is  to  be  understood  the  life  of  faith  in  the  Lord,  sh.  290.  The 
rising  or  resurrection  of  the  Lord  on  the  third  day  has  reference  to 
his  continual  rising  in  the  minds  of  the  regenerate,  in  whom  he  operates 
the  good  of  love  and  faith,  2405  end.  His  resurrection  on  the  third 
day  also  involves  the  resuscitation  of  truth  divine  in  the  consummation 
of  the  age ;  hence,  that  the  Lord  would  appear  as  the  Son  of  Man, 
2813.     To  bury  signifies  to  arise,  in  the  sense  of  resurrection  into  life  ; 


1028 


RET 


REV 


1029 


and  to  rise  from  the  dead,  denotes  from  the  state  of  shade  or  night, 
that  is,  of  ignorance;  such  is  the  emergence  or  resurrection  of  the 
Lord  in  man,  and  so  he  arises  in  all  who  are  regenerated,  2917.  To 
die,  denotes  resurrection  into  hfe  and  regeneration,  and  to  sicken  for 
death,  the  procedure  [succesivum]  of  regeneration,  ill.  and  confirmed 
from  common  experience,  6221. 

RESUSCITATION.     See  Resurrection. 
RESUSCITATION  OF  THE  CHURCH;  that  there  is  no  hope  of 
it  if  there  be  no  internal,  as  represented  by  Joseph,  no  medium  as 
represented  by  Benjamin,  and  no  charity,  or  faith  in  the  will,  repre- 
sented by  Simeon,  5551. 

RETALIATION.  The  injury  which  any  one  desires  to  do  to 
another  reverts  upon  himself;  this,  according  to  the  law  of  order,  that 
evil  and  the  false  carry  with  them  the  punishment  of  evil,  391,  696, 
967,  101 1,  1857,  6559.  It  was  from  this  law  of  order  that  the  ancients 
derived  their  jus  talionis  or  law  of  retaliation,  101 1,  8223.  This  law  of 
order,  illustrated  by  a  particular  instance  in  the  history  of  the  Israelites 
when  pursued  by  the  Egyptians;  stated  also,  that  Q\ery  good  has  its 
own  recompense  as  well  as  every  evil,  8214;  further  t7/.'and  ah.  8223, 
cited  8226.  Statement  of  the  general  law,  in  its  application  both  to 
good  and  evil  repeated;  the  meaning  of  a  "law  of  order"  explained; 
and  our  Lord's  words  concerning  the  old  saying,  "  An  eye  for  an  eye, 
a  tooth  for  a  tooth,"  etc.,  unfolded  in  their  spiritual  signification,  9048 
or  9049  (the  regular  succession  of  the  numbered  paragraphs  being  in- 
terrupted). A  particular  instance  of  the  operation  of  this  law  with  those 
who  belong  to  the  societies  of  interior  friendship  in  the  other  hfe,  4805. 
RETRACTION.  As  to  the  retraction  of  the  natural  man,  how  he 
shrinks  from  coming  under  spiritual  subjection,  5647,  5650.  As  to 
the  retraction  of  divine  influx  in  accommodation  to  the  states  of  angels 
and  men,  5479. 

RETRIBUTION.     See  Reward. 

RETURN,  to  [revertt].  To  return,  where  it  is  said  Abraham  re- 
turned to  his  place  (Gen.  xviii.  33),  retains  the  same  general  meaning 
in  the  spiritual  sense,  but  refers  to  state,  2288.  To  return  back,  or 
look  wistfully  back  [respicere],  predicated  of  Lot's  wife  (Gen.  xix.  26 ; 
Luke  xvii.  31,  32),  denotes  aversion  from  good,  and  a  preferential  re- 
gard for  mere  doctrinals,  2454.  To  return  to  feed  and  guard  the  flock, 
predicated  of  Jacob  when  he  was  shepherd  to  Laban  (Gen.  xxx.  31)] 
denotes  application  to  use,  namely,  the  good  represented  by  Laban 
admitted  to  use  in  the  introduction  of  genuine  good,  3991.  To  return 
to  the  land  of  his  fathers,  and  to  the  land  of  his  nativity,  predicated  of 
Jacob  (Gen.  xxxi.  3,  13),  denotes  the  nearer  approach  to  divine  good, 
and  conjunction  with  the  good  of  truth,  4069,  4094.  Laban  said  to 
return  to  his  place,  after  parting  with  Jacob  (Gen.  xxxi.  55),  denotes  the 
resumption  of  a  prior  state,  or  the  end  of  the  representation  by  Laban, 
4217.  Esau  returning  to  Seir,  after  he  had  m<et  Jacob  on  his  way  into 
Canaan  (Gen.  xxxiii.  16),  denotes  the  state  *of  divine  good  natural, 
with  the  goods  of  truth  adjoined,  4387.  To  return,  predicated  of  the 
Adullamite  when  he  came  back  to  Judah  (Gen.  xxxviii.  22),  denotes  to 
reflect,  or  recall  to  mind  (understand,  what  is  false),  4894.  Unless  we 
had  tarried,  we  had  now  returned  twice,  said  bv  Judah  to  Israel  (Gen. 
xlui.  10),  denotes  spiritual  life  interior  and  exterior,  which  sufl'ers  iml 


pediment  from  a  state  of  doubt,  5613,  5614.    Arise,  return  to  the  man 
(Joseph),  said  by  Israel  (Ibid.,  ver.  13),  denotes  elevation  to  interiors,  and 
life  thus  derived  from  spiritual  truth,  5627.     Let  me  ascend  and  bury 
my  father,  and  I  will  return  (meaning  to  Egypt),  said  by  Joseph  (Gen. 
1.  5),  and  his  return  spoken  of  afterwards  {Ibid.,  ver.  14),  denotes  the 
resuscitation  of  the  church,  and,  as  a  consequence,  the  life  of  the  inter- 
nal in  the  external,  6517,  6518,  6553.     Moses  said  to  return  to  Jethro 
(Ex.  iv.  18),  denotes  the  prior  state  of  life  resumed;  because  to  return 
or  resume  denotes  to  live,  7014.     His  appeal  to  Jethro  that  he  might 
return  to  his  brethren  in  Egypt  (Ibid.),  denotes  elevation  to  a  more  in- 
terior and  spiritual  life  in  the  natural,  7016.     Moses  said  to  return  to 
Jehovah  (remonstrating  with  him,  Ex.  v.  22),  denotes  querulousness  or 
complaint  because  of  continued  infestation,  7164.     Apprehension  ex- 
pressed that  the  Israelites  might  repent  when  they  saw  war,  and  return 
to  Egypt  (Ex.  xiii.  17),  denotes  the  divine  foresight  of  a  relapse  into 
falses,  8095 — 8097.     The  sons  of  Israel  to  return  and  encamp  before 
Pi-hahiroth  (Ex.  xiv.  2),  denotes  a  state  not  yet  prepared  for  introduc- 
tion into  heaven  (represented  by  Canaan),  but  temptations  first  to  be 
endured,  8129.     The  waters  said  to  return  upon  the  Egyptians  (Ex. 
xiv.  26,  27),  denotes  the  refluence  and  overflow  of  the  false  of  evil  upon 
those  who  are  in  evil,  8223,  8226.     The  elders  to  await  the  return  of 
Moses  from  the  top  of  the  mountain  (Ex.  xxiv.  14),  denotes  to  remain 
in  the  external  until  instructed,  9422,  9423.     Turn  thee  from  the  fierce- 
ness of  thy  wrath,  in  the  prayer  of  Moses  (Ex.  xxxii.  12),  denotes  the 
aversion  of  the  people  themselves,  not  of  Jehovah,  10,440.    Moses  said 
to  return  (or  ascend,  as  it  is  before  expressed),  to  Jehovah  (Ex.  xxxii.  31), 
denotes  conjunction,  because  of  interior  elevation  to  the  Lord,  10,501. 
REU.     See  Eber. 
REUBEN.     See  Tribes. 
REUEL.     See  Jethro. 

REUMAH,  the  concubine  of  Nabor  (Gen.  xxii.  24),  denotes  exalta- 
tion, and  the  sons  born  of  her,  a  class  of  gentiles  who  are  in  idolatrous 
worship,  but  yet  in  good,  2868;  see  Nahor. 
REVELATION.     See  Inspiration  (2). 

REVENGE  [vindictd],  a  description  of  the  direful  hells  of  those 
who  have  indulged  in  a  spirit  of  hatred  and  revenge,  815,  5390;  see 
Hell  (3),  Hatred.  Indulgence  in  a  revengeful  spirit  mentioned 
among  other  interior  causes  of  disease,  5712  ;  see  Disease.  The  ope- 
ration of  the  laws  of  order  makes  it  appear  as  if  the  good  revenged 
themselves  in  the  other  life ;  while  the  truth  is,  all  punishment  is  inhe- 
rent in  evil  itself,  8223;  see  Retaliation.  To  be  avenged  seven-fold, 
and  seventy  and  seven-fold,  denotes  damnation,  because  of  charity  and 
faith  both  extinguished,  432 — 433. 

REVERBERATIONS,  or  violent  coUisions,  mentioned  as  one  of 
the  punishments  which  evil  spirits  bring  upon  themselves,  829,  957. 

REVERENCE.  The  question,  whether  there  can  be  shame  with- 
out reverence,  mentioned  as  a  subject  of  discourse  among  spirits;  how 
instantly  illustrated  by  representations,  1641.  An  illustration  of  what 
is  meant  by  the  fear  of  God,  which,  in  a  spiritual  idea,  is  love  to  him, 
variously  understood  according  to  the  subject;  especially  that  this  love 
is  holy  fear  with  those  who  are  in  spiritual  worship,  and  holy  reverence 
with  those  who  are  in  celestial  worship,  5459. 


1030 


REW 


RIC 


1031 


REWARD,  Hire,  Recompense  [merces].  1.  By  reward  or 
recompense  is  meant  a  medium  of  conjunction  between  the  states  pre- 
dicated, 3816.  They  who  are  in  the  affection  of  good  cannot  think  of 
reward,  for  this  would  be  to  attribute  good  to  themselves,  which  is  all 
from  the  Lord,  ill,  3816.  There  can  be  no  reward,  or  merit  achieved 
for  good  done  by  man,  because  all  good  is  from  tlie  Lord;  hence  reward 
in  its  genuine  sense  is  the  affection  itself  of  good,  and  in  the  opposite 
sense  what  is  from  self  or  the  proprium,  3956,  compared  with  3975, 
3977,  3982,  3996,  3999.  Reward  in  its  genuine  sense  is  the  delight 
and  blessedness  found  in  well-doing,  and  inherent  in  the  love  of  use, 
6388.  Rewards  denote  the  affection  of  truth  and  of  good,  3956,  6388 
cited  in  10,683.  The  angels  are  willing  to  communicate  all  their  good 
and  blessedness  to  others,  and  accordingly  good  flows  in  with  increase ; 
but  that  influx  is  instantly  dissipated  if  reward  is  thought  of,  6478, 
cited  9174.  Men  who  do  good  with  a  view  to  reward  in  the  other  life, 
cannot  live  in  consociation  with  angels,  because  the  end  in  view  converts 
all  their  good  to  self,  8002.  Before  they  are  regenerated,  however,  men 
really  think  of  reward,  while  after  regeneration  such  a  thought  affords 
no  happiness,  8002  end.  To  give  one  to  another  mutually  is  to  do  good 
from  the  affection  of  charity,  but  to  do  good  for  the  reward  it  brings,  is 
not  from  the  affection  of  charity;  passages  cited  9174.  He  who  occupies 
himself  with  good  and  truth  for  the  sake  of  any  reward  it  brings  to 
him,  is  a  mercenary  or  hireling,  and  he  is  represented  in  the  other  life 
in  an  inverse  position  with  his  head  in  hell,  7997,  9179,  9180,  9184, 
9391;  the  similar  meaning  of  meretricious  hire,  8904,  10,570  cited 
below  (2).  That  the  reward  of  good  ought  to  be  considered  in  the 
last  place,  and  the  neighbour  in  the  first,  in  which  case  it  is  well,  9180, 
9184.     For  further  treatment  of  this  subject,  see  Merit. 

2.  Fear  not,  Abraham,  I  am  a  shield  to  thee,  and  thy  exceeding 
great  reward  (Gen.  xv.  1),  denotes  protection  against  evils  and  falses  as 
the  recompense  of  victories  obtained  in  temptation  combats,  1787,  1789. 
Tell  me  what  thy  reward  (translated  wa^es)  shall  be,  said  by  Laban  to 
Jacob  (Gen.  xxix.  15),  denotes  a  medium  of  conjunction  between  com- 
mon good  and  good  of  the  natural  represented  on  either  part,  3816. 
Issachar  named  from  Reward,  etc.  (transl.  hire,  Gen.  xxx.  18),  denotes 
in  the  supreme  sense,  the  divine  good  of  truth  and  the  divine  truth  of 
good,  in  the  internal  sense,  celestial  conjugial  love,  and  in  the  external 
sense  mutual  love,  ill.  3956,  cited  3957;  see  below,  6388.  Appoint 
thy  hire  or  reward  (wages),  and  I  will  give  it,  said  by  Laban  to  Jacob 
(Ibid.,  ver.  28),  and  the  same  word  repeated  (ver.  32),  denotes  that  good 
there  predicated  is  willed  from  self;  in  reference  to  the  Lord,  that  good 
acquired  in  the  natural  was  all  his  own,  3975,  3977,  3982,  3996. 
Issachar  (named  from  Reward,)  called  a  bony  ass  (Gen.  xlix.  14),  de- 
notes, in  the  opposite  sense,  works  done  with  a  view  to  recompense,  or 
the  perversion  of  mutual  love  and  its  rewards,  6388.  The  reward  of 
whoredom  (Deut.  xxxii.  18),  denotes  the  falsified  truths  of  faith,  P231. 
The  similar  expressions  in  reference  to  the  meretricious  hire  of  Tyre,  or 
the  reward  of  her  merchandize  (Is.  xxiii.  17,  18),  the  reward  of  whore- 
dom (Hos.  ix.  1),  the  rewards  of  her  lovers  (Ibid,  ii.  12),  denote  the  falses 
of  doctrme  sold  for  truths,  which  is  the  case  when  they  are  taught  for 
the  sake  of  gain  or  reputation,  8904,  10,570.  The  promise  of  reward 
by  the  Lord,  in  the  several  cases  cited  (Matt.  x.  41,  42),  denotes  the 


existence  of  heaven  in  the  affection  of  good  and  truth,  10,683;  see 
Merit  (7). 

REZIN,  king  of  Syria  (Is.  vii.  4),  being  in  the  opposite  sense,  de- 
notes knowledges  of  evil,  6952  end;  see  Syria. 

RIB  [costa],  denotes  the  proprium,  considered  as  dear  to  man,  in 
which,  however,  there  is  little  vitality;  flesh  in  place  of  the  rib,  denotes 
the  proprium  in  which  there  is  something  vital,  147,  148,  sh.  149. 
The  rib  being  built  up  into  a  woman,  denotes  the  proprium  vivified  by 
the  Lord,  151.  The  rib  is  said  to  be  built  up,  not  created  or  formed 
into  a  woman,  because  it  refers  to  the  reconstruction  of  what  had  fallen, 
153.  These  significatives  conceal  greater  mysteries  of  wisdom  than 
could  be  imagined  from  the  letter,  for  they  refer  to  the  heavenly  mar- 
riage, 155;  see  Marriage  (23). 

RIBS,  OR  SIDES  [costce,  latera],  predicated  of  the  tabernacle  (Ex. 
(xxx.  4),  denote  truths  from  clear  to  obscure;  this,  because  sides  pro- 
perly so  called  indicate  the  eastern  and  western  aspects,  but  sides  called 
ribs  the  southern  and  northern  respectively,  ill.  10,189 ;  see  Numbers 

RICHES  [diviti(B].  1.  Considered  as  Good  or  Evil.  Pleasures, 
power,  and  riches,  are  no  hindrances  to  admission  into  heaven,  provided 
only  they  are  not  regarded  as  ends,  but  the  life  of  heaven  and  the  Lord 
be  preferred  before  them,  945,  1877,  7820.  The  rich,  however,  who 
have  lived  for  themselves,  without  conscience  and  charity,  are  not  tole- 
rated in  the  societies  of  the  other  life,  but  though  at  first  they  dwell  in 
palaces,  the  scene  is  soon  changed,  and  they  finally  ask  alms;  their  lot 
eventually  is  such  that  they  exhale  a  stench  like  that  of  rotten  teeth, 
1631.  The  natural  or  external  man  whose  state  is  opposite  to  the  in- 
ternal, imagines  that  riches  and  pleasures  must  be  altogether  abandoned 
if  he  would  live  a  spiritual  life;  yet  such  things  are  not  in  themselves 
opposites  of  the  spiritual  life,  but  correspond  thereto  as  useful  means, 
ill.  3425.  The  same  further  ill.\  also,  that  riches  are  so  far  good,  as 
spiritual  good  enters  into  the  use  of  them  ;  comparison  made  with  the 
delight  of  eating,  which  is  so  far  good,  as  the  end  in  view  is  to  possess 
a  sound  mind  in  a  sound  body,  3951,  6936.  Passages  (in  series  with 
the  doctrine  of  charity)  showing  that  riches  ought  not  to  be  valued  as 
such,  but  for  the  sake  of  good ;  the  arguments  of  the  preceding  cita- 
tions in  a  summary,  6933 — 6938.  Riches  are  to  every  one  as  the  use 
to  which  they  are  put,  either  good  or  evil,  7770,  8628.  If  eminence 
and  opulence  are  regarded  as  means,  and  thus  turned  from  self,  they 
are  then  goods,  7820. 

2.  Spiritual  Riches,  are  goods  and  truths ;  in  the  opposite  sense, 
evils  and  falses,  1694.  Spiritual  riches  are  goods  and  truths,  because 
(in  the  letter)  flocks  and  herds  are  meant,  4372.  Spiritual  riches  are 
predicated  of  truth  ;  their  use,  of  good,  4372.  Wealth  or  riches  (opes, 
mentioned  after  terms  that  distinctly  signify  good  and  truth),  denote 
the  knowledges  of  good  and  truth,  here  called  scientifics,  4508;  as  to 
scientifics  denoted  by  valuables,  see  also  7770,  8628.  Generally,  that 
riches,  wealth,  treasures,  denote  truths  and  goods,  and  the  knowledges 
thereof,  ill.  and  sh.  10,227.  Riches  of  all  kinds  are  manifested  in  hea- 
ven according  to  the  state  of  reception  of  good  and  truth  from  the  Lord, 
10,227  end.  Contrariwise,  that  the  rich  in  hell  practise  magical  arts, 
10,409  end. 


I 


1032 


RIG 


RIN 


1033 


3.  Wealth  or  Goods  \opes].  Wealth  and  riches,  when  the  good  are 
treated  of,  are  spiritual  goods  and  truths;  but  when  the  evil  are  treated 
of  they  are  evils  and  falses,  1694.  Wealth  and  treasures  (riches  and 
treasures.  Is.  xxx.  6),  denote  knowledges  rational  and  natural  respec- 
tively, 3048.  Wealth  of  the  nations  (forces  of  the  gentiles.  Is.  Ix.  5), 
denotes  the  immense  plenty  of  natural  good,  3048.  The  wealth  of  the 
Shechemites  (taken  by  the  sons  of  Jacob,  Gen.  xxxiv.  29),  denotes  all  the 
scientifics  that  remained  of  the  ancient  church,  4508,  cited  above  (2)  ; 
see  also,  6917,  7770;  as  to  stealing,  5135.  The  rich  called  empty 
(Luke  i.  53),  denote  those  who  possess  knowledges  of  good  and  truth, 
but  do  not  make  them  of  the  life,  to  whom  truths  are  not  really  truths 
because  devoid  of  good,  4744  end. 

4.  The  Rich  and  Poor  (the  rich  shall  not  give  more,  and  the  poor 
shall  not  give  less  than  half  a  shekel,  Ex.  xxx.  15),  denote  all  of  what- 
ever faculty,  equally  to  attribute  whatever  good  and  truth  they  receive 
to  the  Lord,  ill.  10,227. 

RIDER  [^eqves].     See  Horse. 

RIGHT,  RIGHTLY  [rectum,  recte"].  The  terms  justice  and  judg- 
ment are  of  frequent  occurrence  in  the  Word,  because  judgment  is  pre- 
dicated of  what  is  right  or  true,  judgment  of  what  is  just  or  good,  sh, 
2235.  Right  or  true  applied  to  persons  (Gen.  xlii.  11,  34),  denotes,  in 
the  abstract,  truths,  5434,  5437,  5525.  To  speak  rightly  (or  well,  Ex. 
X.  29),  denotes  what  is  from  truth,  7740.  To  act  or  do  rightly  (Ex. 
XV.  26),  denotes  a  life  according  to  the  dictate  of  truth,  sh.  8361. 
Argued,  that  they  who  are  in  the  life  of  charity  do  what  is  right  and 
true,  even  in  cases  which  they  might  not  be  able  to  explain  doctrinally, 
1798;  compare  Rectitude. 

RIGHT  AND  LEFT  [dexter,  sinister'\,  1.  As  to  Situation  in  the 
Other  Life,  The  relative  situation  of  spirits  and  angels  is  constantly 
the  same ;  thus,  whichever  way  the  body  is  turued,  those  who  were  to 
the  right  or  left  still  remain  to  the  right  or  left,  1274,  3638.  Angels 
are  situated  to  the  right  of  the  Lord;  evil  spirits  to  the  left,  1276.  The 
Lord  is  the  centre  from  which  the  right  and  left,  and  all  relative 
situation  is  determined,  ill.  1582,  3638.  They  are  to  the  right  of  the 
Lord  who  are  in  good;  and  they  are  to  the  left  who  are  in  truth,  4410. 
They  are  to  the  right  who  are  in  truths  from  good;  and  they  are  to  the 
left  who  are  in  falses  from  evil;  the  Lord's  words  explained,  concerning 
the  separation  of  the  sheep  from  the  goats,  4809.  Every  spirit  and 
angel  sees  the  good  situated  at  his  right,  the  evil  at  his  left,  and  this  is 
true  even  in  the  case  of  two  conversing  together  face  to  face,  and  to 
whatever  quarter  they  turn,  4882.  The  Lord  appears  as  a  sun  before 
the  right  eye,  because  the  right  eye  corresponds  to  intellectual  sight, 
both  from  truth  and  from  good,  7078.  As  right  and  left  in  the  spiritual 
world  are  not  fixed,  but  changeable,  according  to  the  aspect  of  the  spi- 
rits, these  expressions  in  the  Word  denote  all  quarters,  or  everywhere, 
8613,  cited  below  (2;;  see  Place. 

2.  Signification  of  Right  and  Left.  To  go  to  the  right  or  left  (as 
in  Gen.  xiii.  9),  was  a  form  of  speaking,  which  denotes,  in  the  spiritual 
sense,  separation,  ill.  1582.  To  sit  at  the  right  hand  of  the  Lord 
(Matt.  xxii.  44),  is  spoken  according  to  the  appearance,  from  an  idea  of 
place,  but  really  it  denotes  a  state  of  power,  3387,  4592,  4933;  as  to 
power,  see  Hand.     To  stand  on  the  Lord's  right  hand,  and  on  his  left. 


predicated  of  the  sheep  and  goats  respectively  (Matt.  xxv.  33),  denotes 
arrangement  in  order  according  to  life,  4809.  To  look  (or  turn)  to  the 
right  or  to  the  left  (Gen.  xxiv.  49),  denotes  reciprocal  freedom,  3159. 
To  be  at  the  right  hand,  is  to  be  in  the  first  place,  or  superior;  to  be  at 
the  left,  is  to  be  in  the  second  place,  or  inferior;  hence  Joseph  took 
Ephraim  in  his  right  hand  to  the  left  of  Israel,  and  Manasseh  in  his 
left  hand  to  the  right  of  Israel,  the  meaning  of  which  is  explained, 
6267,  6269,  6271.  Aaron  and  Hur  at  the  right  hand  and  at  the  left 
hand  of  Moses  (expressed,  *  on  this  side  one,  and  on  that  side  one,' 
Ex.  xvii.  12),  denotes  the  sustaining  power  of  truth  everywhere,  on  all 
sides,  br.  ill.  8613.  The  two  ends  of  the  mercy-seat  (Ex.  xxv.  17— 
22),  have  the  same  signification  as  the  right  hand  and  left  hand,  predi- 
cated of  the  Lord ;  by  the  right  hand,  or  one  extremity,  is  denoted  the 
good  of  celestial  love;  by  the  left,  the  good  of  spiritual  love,  9511 — 
9513.  All  that  pertains  to  the  right  part  of  the  body  corresponds  to 
celestial  good ;  and  all  that  pertains  to  the  left  part,  to  spiritual  good, 
9511,  9556.     See  Man  (17,  18). 

3.  Right  Eye  and  Left  Eye,  etc.  The  sight  of  the  left  eye  cor- 
responds to  the  truths  of  faith;  that  of  the  right  eye,  to  affections  of 
truth,  or  the  good  of  faith  in  either  case,  predicated  of  the  understand- 
ing, 44 1 0.  The  right  part  of  the  face,  together  with  the  right  eye, 
corresponds  to  the  affection  of  good;  the  left,  to  the  affection  of  truth ; 
the  change  of  influx  which  has  taken  place  in  the  course  of  ages  ex- 
plained, 4326,  4327,  5060.  The  left  eye  corresponds  to  the  know- 
ledges of  abstract  things,  thus,  which  are  of  the  understanding;  the 
right  eye,  to  the  things  of  wisdom,  ill.  by  experience  of  influx,  6923. 
The  right  eye  corresponds  to  intellectual  sight,  not  merely  as  illumi- 
nated from  truth,  but  from  good,  7078,  cited  above  (1).  The  right  eye 
corresponds  to  the  good  of  faith,  and  in  the  opposite  sense  to  evil;  the 
left  eye,  to  the  truth  of  faith,  and  in  the  opposite  sense  to  the  false ; 
the  right  hand  to  the  power  of  truth  from  good,  and  in  the  opj)osite 
sense  to  the  power  of  the  false  from  evil;  these  correspondences  adduced 
in  explanation  of  the  Lord's  words  (Matt,  v,  29,  30,)  concerning  the 
right  hand,  or  the  right  eye  being  a  cause  of  offence,  8910.  All  the 
right  part  of  man,  whether  the  eye,  the  ear,  etc.,  has  reference  to  good ; 
all  the  left,  to  truths  derived  from  good,  9556.  To  express  the  same 
more  particularly,  whatever  pertains  to  the  right  has  reference  to  good, 
from  which  truth  proceeds;  whatever  pertains  to  the  left,  to  truth  that 
proceeds  from  good;  and  the  middle  part,  to  the  communication  of 
good  with  truth  and  of  truth  with  good  reciprocally,  9604  end,  9736. 
That  this  communication  is  the  marriage  of  good  and  truth,  9495;  see 
Marriage  (13,  20). 

4.  The  Right  Hand,  denotes  the  highest  degree  of  power;  predicated 
of  Jehovah,  the  Lord's  omnipotence,  or  divine  power  by  truth,  4592, 
8281,  particularly  10,019.  In  a  summary,  all  that  is  on  the  right  hand 
of  man,  denotes  good  and  its  procedure  by  truths;  all  that  is  on  the  left 
hand,  truths  and  their  procedure  to  good;  in  the  opposite  sense,  evil 
producing  the  false,  and  the  false  producing  evil,  sh.  10,061,  10,062, 
10,075;  see  further  particulars  in  Hand. 

RIGHTEOUSNESS.     See  Justice. 

RING,  a  [annulus],  denotes  the  conjunction  or  marriage  of  good 
and  truth,  9493,  9495.    For  the  same  reason,  a  ring  denotes  the  divine 


r 


1034 


RIV 


sphere  which  surrounds  the  whole  of  the  heavens  in  common,  every 
society  of  heaven,  and  every  particular  angel,  9498,  9501,  9728.  This 
sphere  being  universal  in  its  extension,  denotes  the  ultimate  receptacle 
of  the  heavenly  marriage,  9536.  A  ring  denotes  conjunction  and  consis- 
tency thereby,  90:^7.  The  rings  of  the  breastplate,  and  the  rings  of  the 
altar  of  incense,  denote  conjunction  by  the  sphere  of  divine  good,  988'- 
—9883,  10,188;  see  Numbers  (15).  A  ring  put  on  the  hand  was  a 
sign  confirmative  of  power,  5317,  5318. 

KIPHATH.     See  Gomer. 

RITUALS  [ritualia].     See  Representatives  (6,  7,  8). 

RIVER  [Jluvius,  J/umen].  1.  JFisdom  flomng-in  called  a  River. 
When  the  men  of  the  most  ancient  church  described  man  as  a  garden, 
they  also  described  wisdom,  as  the  cause  of  his  growth,  by  waters  or 
rivers;  hence,  the  river  of  Eden  denotes  wisdom,  sh.  108,  109.  They 
did  not  merely  compare  man,  or  his  mind,  to  a  garden,  etc.,  but  called 
him  or  actually  described  him  by  such  names;  reference  to  Ezek.  xxxi. 
4,  7,  8,  9,  108.  In  the  opposite  sense— instead  of  wisdom— rivers^and 
waters  denote  phantasies,  persuasions  of  the  false,  insanities,  sh.  756, 
6015.  Wherever  the  church,  already  planted,  or  to  be  planted,  is 
described  by  a  paradise,  a  garden,  a  grove,  or  as  a  tree,  there  also  spi- 
ritual, rational,  and  scientific  truths  are  described  by  waters,  or  by 
rivers,  which  irrigate  the  garden  (and  which  are  meant  in  one  complex 
by  wisdom  in  the  above  passages),  2702.  In  general  terms,  a  garden 
denotes  intelligence;  and  the  watering  of  a  garden  (as  by  a  river),  in- 
struction, which  gives  intelligence,  9050.  By  a  river,  also,  is  to  be 
understood  a  boundary,  or  the  ultimates  of  a  state,  and  by  what  is  pre- 
dicated of  a  river,  that  which  exists  in  the  ultimates,  5196,  5197,  5205. 
See  Water,  Fountain,  Flood. 

2.  Rivers  of  Eden— of  Canaan.  The  boundaries  of  Canaan  are 
always  described  in  the  Word  by  the  rivers  that  went  out  from  Eden, 
and  the  lands  encompassed  by  these  rivers  denote  the  church,  567;  see 
also  1866.  Rivers  were  the  first  and  last  boundaries  of  Canaan,  being 
first  with  respect  to  those  entering,  and  last  with  respect  to  those  leav- 
ing; hence,  crossing  the  river  (Euphrates),  predicated  of  Jacob  (Gen. 
xxxi.  21),  denotes  a  first  conjunction  with  the  divine,  4116  ;  and  initia- 
tion into  the  church,  or  into  knowledges  of  good  and  truth,  4255,  6538, 
8940.  The  boundaries  of  Canaan,  whether  rivers,  mountains,  or  lands, 
were  representative  of  ultimates  in  the  Lord's  kingdom;  thus  of  natural 
states,  in  which  celestial  and  spiritual  states  are  terminated,  4240.  The 
Euphrates,  the  Jordan,  the  Nile,  and  the  sea,  were  the  ultimate  boun- 
daries of  Canaan;  of  these,  the  Nile  represented  scientifics  or  sensuals, 
subject  to  the  intellectual  part,  which  are  the  ultimates  of  the  Lord's 
spiritual  kingdom,  5196,  cited  below  (4).  The  land  of  Canaan  repre- 
sented the  Lord's  kingdom,  thus,  heaven  and  the  church;  all  places  in 
Canaan,  something  celestial  or  spiritual  pertaining  to  his  kingdom ;  the 
boundaries  of  Canaan — seas  or  rivers— such  things  in  ultimates ;  from 
sea  to  sea,  in  any  case,  or  from  river  to  river,  their  extension,  ill.  and 

sh.  9340. 

3.  The  River  Euphrates;  called  a  great  river,  because  predicated  of 
the  celestial  flowing,  or  the  containing  limit  of  the  celestial  state,  and 
its  knowledges,  1866.  When  the  Euphrates  is  regarded  from  the  land 
of  Canaan  as  a  centre,  it  denotes  the  ultimate  of  heaven  and  the  church 


RIV 


1035 


as  to  rational  good  and  truth,  ill.  and  sh.  (in  the  opposite  sense  Hke- 
wise),  9341 ;  for  passages  cited,  see  below  (7). 

4.  The  River  of  Egypt,  denotes  the  extension,  or  containing  limit 
of  the  spiritual  state,  because  Egypt  denotes  the  scientific  or  natural 
mmd,  1866.  The  Nile,  or  river  of  Egypt,  denotes  sensuals  subject  to 
the  intellectual  part,  which  are  scientifics,  5196,  cited  above  (2)  When 
opposed  to  the  truths  of  the  church,  the  river  of  Egypt  denotes  the  false 
Itself;  its  waters,  scientific  falses,  sh.  6693,  6975,  8579.  When  Pha- 
raoh is  met  by  Moses  at  the  river,  it  denotes  the  state  of  the  false  de- 
rived from  fallacies,  because  the  natural  mind  is  now  treated  of  in  its 
state  of  comparative  reception,  7308.  The  river  of  Egypt  turned  into 
blood,  denotes  truth  falsified,  7319.  Rivers  and  streams  of  Egypt  de- 
note doctrinals  of  the  false,  7323;  for  passages  cited,  see  below  (7) 
and  see  Egypt  (8).  ^  ^* 

5.  Syria  called  Jram-Naharaim,  or  Syria  of  Rivers,  denotes  know- 
ledges of  truth,  because  rivers  denote  intelligence,  3051;  see  Syria. 

6.  Passages  in  the  Books  of  Moses.  A  river  going  out  from  Eden 
to  water  the  garden  (Gen.  ii.  10),  denotes  wisdom  from  love,  107.  The 
river  separated  into  four  heads  (Ibid.),  denotes  so  many  forms  of  intel- 
ligence, 107,  124.  The  name  of  the  first  called  Pison,  and  the  course 
assigned  to  it  (ver.  1 1),  denotes  the  intelligence  of  faith  from  love  110 
The  second  called  Gihon,  and  its  locality  (ver.  13),  denotes  the  know- 

1^ .  ??  ?  1^"  ^*^*"^^  "^^"^^  ^^^  ^^  ^^^^  "^"^  ^^^'^'  ^  ^  6-     The  third  named 
Hiddekel,  and  its  course  towards  Assyria  (ver.  14),  denotes  the  perspi- 
cacity of  reason,  flowing  in  from  the  Lord,   118.     The  fourth  called 
Phrath  or  Euphrates  (Uid.),  denotes  intelligence  in  the  ultimate    or 
science,   118,    124.      The  plain  of  Jordan  described,  said  to  be  well 
watered,  and  like  the  garden  of  Jehovah  (Gen.  xiii.  10),  denotes  the 
external  man,  his  state  as  to  goods  and  truths,  when  in  correspondence 
with  the  internal,  1585—1588.     From  the  river  of  Egypt  to  the  great 
river  (Euphrates),  in  the  description  of  the  lands  promised  to  Abram 
(Gen.  XV.  18),  denotes  the  extension,  or  limitation,  of  the  flowing  of 
love  and  faith  respectively,  1866.     The  river  by  which  Pharaoh  stood, 
and  from  which  he  saw  the  kine  ascending,  in  his  dream  (Gen.  xli  )* 
denotes  the  natural  mind,  or  the  state  of  the  understanding:  in  ulti- 
mates, 5196,  5197,  5202,  5205.     Every  son  born  to  the  Hebrews  in 
Egypt  commanded  to  be  cast  into  the  river  (Ex.  i.  22),  denotes  the 
immersion  of  truths  in  the  falses  of  the  natural  mind  when  opposed  to 
the  truths  of  faith,  sh.  6693.     Moses  hidden  among  the  flags  on  the 
shore  of  the  river  (Ex.  ii.  3),  denotes  the  Law  Divine  in  its  origin,  first 
received  among  scientific  falses,  6726.     Moses  found  by  the  daughter 
of  Pharaoh,  when  she  went,  together  with  her  maidens,  to  wash  in  the 
river  (Ex.  ii.  5),  denotes  the  apperception  of  truth,  though  vilely  sur- 
rounded, by  those  who  apply  themselves  to  purification  according  to 
their  religious  tenets,  6730—6732.     The  waters  of  the  river  of  Eeypt 
to  be  poured  upon  the  dry  (earth  or  sand)  by  Moses,  and  then  to 
become  blood  (Ex.  iv.  9),  denotes  the  manifested  fact  that  truth  is  falsi- 
fied and  profaned  in  the  natural  mind,   6975—6978.     Moses  com- 
manded to  stand  by  the  river's  brink  in  order  to  meet  Pharaoh  in  the 
morning  (Ex.  vii.  15),  denotes  influx  to  the  apperception  of  the  natural 
man  when  in  a  state  of  elevation,  7308.     The  fish  in  the  river  said  to 
die,  the  river  to  become  stinking,  so  that  no  man  could  drink  of  it  (Ex. 


1036 


RIV 


vii.  18,  21),  denotes  the  extinction  of  scientific  truths,  total  aversion  of 
the  mind,  and  failure  of  instruction,  7318—7320.  Moses  commanded 
to  take  his  staff,  with  which  he  smote  the  river  of  Egypt,  that  water 
might  spring  in  Horcb  (Ex.  xvii.  5),  denotes  the  divine  power  by  which 
falses  were  dissipated,  now  recreating  the  spiritual  with  the  truths  of 
faith,  8579,  8583;  further  particulars  given  in  Moses  (12,  13,  14,  15, 
16,  17,  21).  The  tents  of  Israel  described  as  gardens  by  the  river's 
side  (Num.  xxiv.  6),  denotes  the  state  of  the  regenerate,  108.  A  heifer 
in  the  ritual  of  expiation  to  be  killed  at  the  side  of  a  swift  river  or  tor- 
rent (transl.  "  rough  valley,*'*  Deut.  xxi.  4),  denotes  the  means  of 
purification  from  evil,  when  hurt  has  been  done  in  ignorance,  89.02. 

7.  Passages  in  other  parts  of  the  Word.     The  king  of  Eg^pt  de- 
scribed as  a  great  whale  in  the  midst  of  his  river,   etc.   (Ezek.  xxix. 
2—4),  and  Egypt  described  by  its  river  (Is.  xix.  6;  Jer.  xlvi.  7,  8; 
Amos  viii.  8;  ix.  5),  denote  the  scientific  mind,  its  insanities  and 
falses  from  sensuals  and  scientifics  ;  passages  cited,  6015,  6693.     The 
fly  in  the  extremity,   or  uttermost  part  of  the  river  of  Egypt  (Is.  vii. 
18),  denotes  the  false  in  extremes,  viz.,  in  the  external-sensual  part, 
9331.     The  river  of  desolation  in  which  the  flies  should  rest  (transl. 
"desolate  valleys,"  Ibid,,  ver.   19),  denotes  falsity  everywhere  reign- 
ing,  or  the  truths  of  doctrine  everywhere  desolated,   9331,  10,582. 
The  abyss  predicated  of  Pharaoh,  its  rivers,  and  its  great  waters  (Ezek. 
XXXI.  15),  denotes  hell  and   its  infernal  influxes,  756  end.     The  four 
angels  bound  at  the   river  Euphrates  (Rev.  ix.   15),  and   the   river 
Euphrates  mentioned    in  several  other  places    (as  Jer.  ii.    18  ;  xiii. 
4—7\  li.   63;  xlvi.  6—10),  denote  falses  which  arise  by  reasonings 
from  the  fallacies  of  the  senses,   9341.     The  waters  of  tlie  great  river 
Euphrates  dried  up,  that  the  way  of  the  kings  of  the  east  might  be  pre- 
pared (Rev.  xvi.  12),  denotes  the  removal  of  such  falses  by  the  Lord,  that 
the  truths  of  faith  might  be  revealed,  9341.     Rivers  opened  upon  the 
cliffs  (Is.  xh.  18);  waters  flowing  out  from  the  rock  {Ibid,  xlviii.  21)- 
waters  or  streams  in  the  desert  {Ibid,  xxxv.);   and  similar  expressions, 
denote  the  truths  of  faith  which  are  given  after  a  state  of  desolation,  or 
desire  for  instruction,  8568.     Waters  in  the  wilderness  and  streams  in 
the  desert  (Is.  xxxv.  6),  denote  recreation  and  gladness  from  truths 
after  a  state  of  desolation,  2702.     Thou  shalt  be  like  a  watered  garden 
like  the  going  out  of  waters,  etc.  (Is.  Iviii.  U),  like  a  tree  planted  by 
the  waters  (Jer.  xvii.  8),  and  similar  passages,  refer  to  those  who 
receive  faith  and  love,  108.     The  fatness  of  thy  house,  the  river  of  thy 
delights,  the  fountain  of  lives,  and  the  light  of  Jehovah  (Ps.  xxxvi. 
8,  9),  denote  the  celestial  flowing  of  love,  and  the  spiritual  flowing  of 
faith  from  love,  353.     The  river  of  God  full  of  water  (Ps.  Ixv.  10) 
denotes  the  flowing  of  truths,  2702.     The  rivers  of  Judah  shall  flow 
with  waters,  a  fountain  shall  go  out  from  the  house  of  Jehovah   (Joel 
iii.  18),  denotes  influx  predicated  of  truths,  and  these  from  the  Word, 
2702.     Waters  described  as  going  out  from  under  the  threshold  of  the 
house  towards  the  east  (Ezek.  xlvii.  1,  8),  and  the  river  of  the  water 
of  life  (Rev.  xxii.  1,  2),  denote  the  influx  of  wisdom  and  intelligence 
from  the  Lord,  109.     The  same  river  causing  all  the  creatures  in  the 
*  The  word  is  Vn3  nachal,  a  stream  or  torrent  whose  bed  fills  rapidly,  and  is  dry 
during  part  of  the  year ;  hence  it  may  also  denote  the  valley  or  bed  of  such  a  stream 
rough  with  stones,  and  of  course  totally  uncultivated.  ' 


ROC 


1037 


sea  to  live,  its  waters  called  healing  (Ezek.  xlvii.  8,  9),  denotes  the 
derivation  of  life  from  the  Word,  from  its  divine  truths,  3424 ;  com- 
pare 9050.  Rivers  of  living  waters  out  of  the  belly  (John  vii.  38), 
denotes  divine  truth  from  the  Lord,  which  those  receive  who  desire  it', 
8568.  A  river  of  fire  issuing  out  and  going  before  him  (where  the 
Ancient  of  Days  is  described,  Dan.  vii.  9,  10),  denotes  the  flowing  of 
the  good  of  divine  love,  5313.  A  river  of  burning  sulphur  (Is.  xxx. 
33),  denotes  the  influx  of  consuming  falses  from  the  evils  of  self-love 
and  the  love  of  the  world,  9141.  The  rivers  and  waters  made  bitter 
by  the  star  which  fell  upon  them  (Rev.  viii.  10,  11),  are  truths  per- 
verted  by  the  doctrinal  of  faith  without  charity,  4697  end. 

8.  An  Angelic  River,  or  Flowing  [fluvius  angelicus],  in  the  midst  of 
a  tumultuous  crowd  of  spirits,  described;  how  gently  it  restores  all  into 
order,  5396;  compare  6474,  6606. 

9.  The  Multitude  of  Spirits  newly  arisen  in  the  Spiritual  World, 
seen  as  a  continually  flowing  River;  its  relative  situation  described, 
6699. 

10.  The  Stream  of  Divine  Providence  ;  that  those  who  have  faith 
in  the  Lord  are  continually  borne  on  to  eternal  felicity  by  this  stream  ; 
those  not,  who  have  faith  in  themselves,  8478. 

ROAST,  to  \assare\  To  be  roasted  with  fire,  in  the  spiritual 
sense,  is  to  be  imbued  with  the  good  of  love,  sh,  7852,  7858.  In  the 
opposite  sense,  it  denotes  the  evil  of  self-love  and  the  worid;  hence,  to 
roast  flesh  (Is.  xliv.  19)  is  to  work  evil,  7852  end.  See  to  Bake,  to 
Boil. 

ROBBER  [latrol.  The  state  of  robbers  and  pirates  in  the  other 
life  br.  described,  especially  how  they  delight  to  live  in  urinous  places, 
820.  The  similar  state  of  Jew  robbers  in  the  wilderness,  the  horror 
they  excite,  the  neighbourhood  of  Gehenna  and  the  Filthy  Jerusalem, 
940,  941.  An  atrocious  class  of  robbers  described,  who  exercise  the 
most  abominable  arts,  and  belong  to  the  common  involuntary  sense, 
4327,  5060.  A  robber  spirit  described,  who  stretched  forth  his  hand, 
and  endeavoured  to  exercise  his  magical  arts  against  the  Author,  5566. 
The  state  of  certain  spirits  described  who  are  kept  in  fear  of  robbers, 
4942.  The  state  of  temptation  described,  as  when  a  man  falls  into  the 
hands  of  robbers,  and  is  treated  miserably,  5246. 

ROBE  [pallium].  Three  principal  garments  were  appointed  to  be 
worn  by  Aaron,  from  correspondence  with  the  three  heavens;  the 
pallium  or  robe  was  the  middle  of  these,  and  represented  the  middle 
degree  of  the  spiritual  kingdom,  or  divine  truth  in  its  internal  form  in 
that  kingdom,  9825,  9911,  10,005.  A  robe,  in  general,  denotes  the 
spiritual  kingdom,  or  truth  in  the  spiritual  kingdom,  sh.  9825.  The 
robe  of  Aaron,  together  with  the  ephod  (the  outmost  of  the  three 
garments),  denotes  the  spiritual  kingdom;  the  embroidered  coat,  sepa- 
rated from  the  robe  and  the  ephod  by  a  girdle,  denotes  the  inmost  of 
the  spiritual,  as  immediately  derived  from  the  celestial;  illustrated  by 
the  similar  signification  of  the  vail  in  the  tent,  and  the  neck  of  the 
human  body,  10,005  ;  see  further  particulars  concerning  the  Jioly 
garments,  in  Priest  (7). 

ROCK  [petra].  A  rock  denotes  faith  in  the  Lord,  which  only 
those  can  have  who  are  principled  in  love  to  the  Lord  and  charity  to 
the  neighbour ;  hence,  indeed,  it  denotes  the  Lord  himself,  from  whom 


«  I 


1038 


KOO 


ROU 


1039 


that  faith  is  derived;  the  Lord's  words  concerning  Peter  explained  in 
this  sense,  Preface  before  2760;  sh.  by  numerous  passages,  8581; 
cited  10,089  end;  ill.  from  appearances  in  the  other  life,  10,580.  The 
Lord  is  called  a  rock  (Is.  li.  1)  as  divine  truth ;  and  a  father  {Ihid)  as 
divine  good;  hr.  expl.  how  the  words  "rock"  and  "pit"  in  this  pas- 
sage apply  to  Abraham  and  Sarah,  3/03.  In  the  opposite  sense,  a 
ha'rd  way  (Matt.  xiii.  4),  or  hard  rock,  denotes  a  confirmed  persuasion 
of  the  false,  5096.  A  cleft,  or  fissure  of  the  rock,  in  which  Moses 
stood  to  see  the  glory  of  Jehovah  (Ex.  xxxiii.  22),  denotes  the  obscure 
state  of  faith,  or  cloud-like  veil,  by  which  he  was  guarded,  6849;  fully 
ill,  in  the  text,  10,582.  Moses,  however,  said  to  stand  upon  the  rock 
(ver.  21),  denotes  a  state  of  faith  in  God,  10,580.  A  spUnter  of  rock, 
or  sharp  stone,  called  a  little  sword  of  stone,  with  which  Zipporah 
circumcised  her  son  (Ex.  iv.  25),  denotes  the  truth  of  faith  by  which 
man  is  purified  from  his  evil  loves,  7044.  The  rock  of  Horeb,  from 
which  water  was  made  to  spring  (Ex.  xvii.  6),  denotes  the  Lord  as  to 
faith ;  and  with  respect  to  man,  faith  in  him  from  the  Lord,  8554,  sh, 
8581 .  Moses  smiting  the  rock  {Ibid.\  denotes  the  urgency  of  prayer  to 
the  Lord,  which  ought  to  be  from  humility  of  heart,  but  was  accom- 
panied with  hardness  of  heart  in  Moses,  on  which  account  it  was  not 
permitted  to  him  to  enter  the  promised  land,  8582.  The  rocks  rent 
when  the  Lord  was  crucified  (Matt,  xxvii.  51),  denotes  the  dissipation 
of  all  things  of  faith,  9093  end  ;  see  Stone.  In  the  other  life,  they 
who  are  in  celestial  love  dwell  upon  mountains;  they  who  are  in 
spiritual  love  upon  hills ;  tjjey  who  are  in  faith  (understand,  the  good 
of  faith),  upon  rocks  ;  they  who  are  not  yet  elevated  to  love  or  faith, 
in  valleys,  10,438,  10,580  end;  and  further,  as  to  such  appearances, 
in  9841.  Description  of  a  cloudy  or  misty  rock  under  which  the  evil 
who  lived  before  the  flood  have  their  abode,  1265—1272,  1512,  1673, 
4299  ;  see  Hell  (3). 

ROD  [baculva].     See  Staff,  Hand  (2). 

ROE,  or  Roebuck  [caprea].     See  Deer. 

ROLL,  the  [volumen],  described   by  Ezekiel,   and  the  little  book 
[libellum],  described  by  John,  denote  truth  divine,  or  the  Word  in  its 
•  internal  and  external  form  ;  sweet  to  the  taste,  because  every  one  in- 
terprets the  letter  in  favour  of  his  own  loves,  but  bitter  in  the  belly, 
because  it  discovers  the  evil  interiors  of  men,  5620. 

ROLL  AWAY,  to  [devolvere'].  Jacob  said  to  roll  away  the  stone 
from  the  mouth  of  the  well,  denotes  the  disclosure  of  the  interior  con- 
tents of  the  Word,  3798  ;  compare  3789;  see  Jacob  (6). 

ROLL  DOWN,  to  [devolvere].  To  roll  himself  down  upon  any 
one,  used  as  a  metaphorical  idiom,  meaning  to  be  down  upon  any  one, 
or  turn  against  one  (Gen.  xliii.   18),   denotes  to  exhibit  another  in 

fault,  5650. 

ROMAN  CATHOLICS.     See  Religion  (2). 

ROMANS.  The  Italians  or  Romans  mentioned  among  those  who 
derived  their  worship  from  the  ancient  church  in  Canaan,  but  proxi- 
mately from  the  Greeks,  8944  ;   see  also  2724  end. 

ROOF  [sectum].  The  roof  of  a  house  denotes  the  state  of  man  as 
to  good;  he  who  is  on  the  roof  not  to  come  down,  etc.  (Matt.  xxiv. 
17),  denotes  that  they  who  are  in  the  good  of  charity  are  not  to  decline 
to  doctrinals,  3652,  10,182.     A  roof  being  the  highest  part  of  a  house. 


denotes  the  inmost ;  its  signification  is  the  same,  in  this  respect,  as 
that  of  the  head,  sh.  10, 184.  The  roof  (or  top)  of  the  altar  of  incense, 
the  sides,  and  the  horns,  to  be  overlaid  with  pure  gold  (Ex.  xxx.  3), 
denote  that  the  whole  of  worship  must  be  from  good,  thus,  that  it  is 
to  be  the  same  in  inmosts,  in  interiors,  and  in  exteriors,  10,183 — 
10,186.  The  ancients  were  accustomed  to  walk,  and  even  worship,  on 
the  roofs  of  their  houses;  this  custom  also  is  recognised  in  the  law 
(Deut.  xxii.  8),  and  was  derived  from  the  signification  of  the  roof, 
10,184.  The  roof  of  the  ark  removed  by  Noah  (Gen.  viii.  13),  denotes 
the  removal  of  falses  which  impeded  the  influx  of  the  light  of  truth, 
896.  Note :  the  Hebrew  word  in  this  passage  is  one  of  more  general 
import  than  the  former,  and  implies  a  covering  in  the  sense  of  con- 
cealment. 

ROOM,  OR  Place  [locus]t  denotes  state,  3115.     See  Place. 

ROOT  [radix].  The  root  of  the  serpent  (Is.  xiv.  29),  denotes 
scientifics;  the  cocatrice  (Ibid.),  evil  derived  from  the  falses  of  scien- 
tifics;  the  fiery-flying  serpent  (ibid.)  their  works  of  lust,  1197.  Root 
(as  of  trees,  etc.,  Mai.  iv.  1),  denotes  charity;  branch  {Ibid.),  faith,  or 
truth,  1861.  The  root  of  Ephraim  dried  up  (Hosea  ix.  16),  denotes 
charity  that  has  "becomes  fruitless,  382.  As  to  the  Lord  called  the 
root  of  Jesse,  2468,  4594. 

ROOT  OF  HEREDITARY  EVIL;  that  it  lies  in  the  interior 
form,  by  which  good  and  truth  received  from  heaven  are  reflected  or 
perverted,  4317.     See  Evil  (2). 

ROPE  OR  Cord  [funis'].  Snares,  pits,  cords,  nets,  and  the  like, 
denote  alluring  reasonings,  the  alluring  delights  of  evil,  and,  in  general, 
are  similar  in  their  signification  to  frauds  and  deceits,  when  mentioned 
in  the  Word,  sh.  9348.  In  a  good  sense,  nails  and  ropes,  denote  the 
means  of  confirmation  and  conjunction  ;  in  Is.  liv.  2,  they  denote  the 
ampler  connexion  and  confirmation  of  truths  by  which  the  new 
church  shall  be  distinguished,  9777  ;  passages  cited,  9854.  Chains 
of  "  wreathen  work,"  like  the  twisting  of  cords  (Ex.  xxviii,  14),  de- 
note conjunction  as  of  truths  in,  and  among,  scientifics;  such  things 
also  actually  appear  in  the  other  life  when  the  connexion  of  truths  is 
represented,  9854.  The  conjunction  of  truths  thus  represented,  is  to 
be  understood  as  indissoluble,  which  is  indicated  by  the  complexity 
and  firmness  of  the  twistings,  9880.  Note:  ropes  or  lines  denote  also 
portions  of  land,  or  inheritances,  because  they  were  used  for  measuring, 
9854  end.     See  Line. 

ROTATION,  punishment  by,  described,  956. 

ROUGH  [asper]  ;    see  Crooked  ;   as  to   "  rough  valley,"   see 

River  (7). 

ROUND  [rotundum].  Round  figures  denote  goods;  linear  and 
angular  figures,  truths,  8458,  9717.  The  manna  is  described  as  a 
small  round  substance,  because  predicated  of  good,  viz.,  the  good  of 
truth,  ill.  8458.     See  Manna. 

ROUND  ABOUT  [circumcirca,  circuitus],  denotes  what  is  outer- 
most, or  remote  from  the  midst,  thus  from  good  and  truth,  2973.  By 
the  midst  in  the  land  of  Canaan,  is  meant  Zion  and  Jerusalem,  under- 
stood as  the  celestial  and  spiritual  internal ;  by  the  circuit,  or  borders 
of  the  nations  round-about,  is  to  be  understood  derived  goods  and 
truths,  the  procedure  of  which  only  ceases  in  ultimates,  2973;  see 

VOL.    II.  /  D  D 


1040 


RUN 


SAB 


Border,  Circle.  Generally,  by  the  borders,  or  the  investment 
round-about,  is  to  be  understood  the  exteriors,  thus  the  body  in  respect 
to  the  soul;  the  destruction  of  Jericho  after  the  Israelites  had  gone 
round  about  the  city  hr.  expl.,  2973. 

RUBY  [rubinui\.     See  Precious  Stones. 

RUDDINESS,  is  predicated  of  good,  as  whiteness  of  truth,  3300, 
3812,  9467,  9833,  986*5.    See  Colours  (red);  Day-dawn. 

RULE,  to  [or,  to  have  dominion — dominari],  is  predicated  of 
good;  to  reign  [re^ware],  of  truth,  sh,  4691,  4973;  see  King.  To 
rule,  predicated  of  Joseph  in  Egypt,  denotes  arrangement  from  the 
influx  of  the  internal  into  the  scientifics  of  the  external,  .5904. 

RULE,  or  Government  [imperiuni].  There  are  two  kinds  of 
rule,  one  from  the  love  of  the  neighbour,  the  other  from  the  love  of  self, 
10,814.  All  that  is  good  and  happy  flows  from  government  derived 
from  love  towards  the  neighbour;  ill.  by  the  state  of  the  most  ancient 
people,  who  dwelt  together  in  patriarchal  houses  or  nations,  and  were 
unacquainted  with  the  forms  of  government  which  exist  at  the  present 
day,  10,160,  10,814.  All  that  is  evil  and  unhappy  flows  from  govern- 
ment derived  from  the  love  of  self  (10,038),  and  such  form  of  govern- 
ment commenced  of  necessity,  when  men  first  departed  from  love  to 
the  Lord,  10,814.  In  heaven  none  desire  to  rule,  but  all  to  serve,  and 
the  will  and  thought  of  another  is  perceived  by  influx;  this  perception 
also  takes  the  place  of  a  command  to  others,  and  is  acted  upon  in  per- 
fect freedom,  5732.  Evil  spirits,  on  the  contrary,  excite  hatreds  and 
enmities  that  they  may  bear  rule;  and  to  acquire  dominion  over  others, 
by  such  means,  is  to  them  the  highest  wisdom,  5718.  See  Domi- 
nion, Government,  Nations  (1),  Love  (6,  7,  8,  11). 

RULING  LOVE,  the.  The  whole  man,  even  to  his  body,  is 
formed  by  his  life's  love,  for  whether  good  or  evil  rule  universally  in 
the  man,  it  rules  also  in  his  least  parts,  ill.  1317,  6159,  6571,  6626, 
6872,  10,153;  see  Man  (16,  18);  Love  (23).  That  a  man's  ruling 
principle  forms  a  sphere  around  him,  which,  in  the  other  life,  is  sen- 
sibly perceived  by  others,  1316.  See  Sphere. 
RUM  AH.     See  Reumah. 

RUMOURS.  Wars,  and  rumours  of  wars,  denote  discussions 
and  strifes  concerning  truths,  3353. 

RUN,  to  [currerely  denotes  somewhat  of  propensity  or  of  mind 
[animus],  3127,  3131 ;  predicated  of  the  servant  of  Abraham  and  Isaac 
running  to  meet  Rebecca,  3088;  of  Rebecca  running  to  the  well,  and 
to  the  house  of  her  mother,  3096,  3127— 3128;  and  of  Laban  running 
out  to  the  man,  3130.  To  run  to,  into,  or  against  [occurrere],  to  run 
to  meet  [currere  obviam],  to  run  to  him  [occurrere  ad  eum],  denotes 
in  general,  influx,  which  involves  agreement  [convenientia],  2151, 
3088,  3806,  4235,  4350.  To  run  to  tell,  denotes  the  affection  to  do 
from  acknowledgment,  3804.  In  a  summary— to  run,  to  nm  to  meet, 
to  go  to  meet,  to  go  forth  to  meet,  to  stand  to  meet,  to  meet  with, 
denote  states  agreeing  together  according  to  the  series  of  things  in  the 
internal  sense,  as  opposition,  influx,  conjunction,  command,  applica- 
tion, reception,  manifestation,  3806,  4235,  4247,  6903,  7000,  7042, 
7054,  7099,  7158,  7159,  7308,  8662,  10,147,  10.148,  10,197,  10,305. 
To  run  with  a  thief  [transl.  "  Consent  with  him,"  Ps.  1.  18],  denotes 
the  alienation  of  oneself  from  truth  by  the  false,  5135  near  the  end. 


1041 


i 


{ 


To  run  and  not  be  weary,  has  respect  to  the  will ;  to  walk  and  not 
faint,  to  the  understanding,  3901.     See  Meeting. 

RUPTURE.     See  to  Break. 

RUSHES.     See  Grass,  Reed. 

RYE  [secalel.     See  Fitches. 

RYTHM.     See  Language  (3),  1648,  1649,  7191. 


I 


SABiEANS.  The  merchandize  of  Ethiopia  and  of  the  Sabaeans, 
denotes  the  knowledges  of  spiritual  things  ministering  to  those  who 
acknowledge  the  Lord,  1164,  1171,  2588,  compare  117,  10,254;  and 
see  Ethiopia,  Seba,  Sheba. 

SABBATH  [sabbathum].     1.  The  celestial  man  is  the  seventh  day, 
or  the  sabbath;  the  spiritual  man,  the  sixth  day,  understood  as  pre- 
ceding the  sabbath,  84—88.     The  state  of  the  regenerate  was  repre- 
sented in  the  Jewish  Church  by  the  sabbath;  the  previous  states  of 
temptation,  by  six  days'  labour,  85,  8494,  8506,  9278,  9431  and  cita- 
tions,   10,360,    10,667—10,668   and   citations.      The   number  seven 
denotes  what  is  holy,  thus,  the  Lord,  and  the  holy  principle  of  love ; 
but  septennary  divisions  of  time  are  not  perceived  in  the  internal  sense, 
716,  5265.     Feasts  and  sabbaths  were  observed  by  the  posterity  of 
Jacob  that  they  might  be  in  a  full  representative  state,  which  state  was 
not  to  be  disturbed  by  works  which  regarded  worldly  and  terrestrial 
things  as  an  end,    7890—7893,  8886  and  citations;  see  below  (5). 
The  state  represented  by  the  sabbath  is  the  conjunction  of  good  and 
truth;  the  rest  of  the  sabbath,  specifically,  is  the  state  of  peace  in  which 
such  conjunction  is  efi'ected,  8491,  8494,  8517;  see  below,  8506.    The 
six  days  preceding  the  sabbath  denote  the  labour  and  combats  of  tempta- 
tions;  the  seventh,  the  state  of  tranquility  and  peace  that  succeeds 
temptations,  8494  ;  see  below,  8506,  etc.     In  the  supreme  sense,  the 
sabbath  denotes  the  union  of  the  divine  and  the  divine  human  in  the 
Lord ;  in  another  series  [in  sensu  respectivo],  the  conjunction  of  the 
divine  human  of  the  Lord  with  the  human  race;  in  the  inmost  sense, 
the  conjunction  of  good  and  truth  in  the  heavenly  marriage,  thus,  hea- 
ven, *A.  8495,  br.  8886,  8887,  8895;  see  below,  'l 0,356,  10,360.     Six 
days*  labour,  denotes  the  state  of  the  reception  of  truth,  or  the  state 
when  good  is  acquired  by  truth,  which  is  attended  with  combats  against 
evils  and  falses ;  the  seventh  day  is  the  second  state  of  regeneration 
when  good  and  truth  are  conjoined,  and  man  is  led  by  the  Lord  without 
combat,  thus,  when  he  is  in  heaven  and  the  tranquility  of  peace,  8506, 
8510,  8888,  8891,  9271,  9274;  particularly,  9431,   10,360,   10,667— 
10,668,  10,730  cited  below.     A  sabbath  is  the  state  when  good  is  con- 
joined to  truth,  and  this  sabbath  is  called  the  rest  of  the  Lord,  because 
he  then  leads  by  good,  8510.     Man  can  only  be  led  by  good,  thus,  by 
the  Lord,  in  the  state  of  peace  represented  by  the  sabbath ;  and  if  in 
this  state  he  incline  to  lead  himself,  even  by  truth,  the  state  of  peace 
is  dissipated,  8517.     The  sabbath  denotes  the  heavenly  marriage  of 
good  and  truth,  by  which  is  meant,  good  implanted  by  truths,  and 
afterwards  formed  by  truths,  which  is  heaven  itself  in  man,  and  there- 

D  D  2 


1042 


SAB 


fore  most  holy,  8889,  cited  9296,  9741  end.  The  sabbath  denotes  the 
states  of  union  and  conjunction  mentioned  above  (8495,  etc.),  and  it  is 
called  a  sign  between  Jehovah  and  the  sons  of  Israel,  because  they  who 
acknowledge  this  conjunction  are  known  thereby  in  heaven,  and  are 
distinguished  as  belonging  to  the  church,  from  those  who  are  not  of  the 
church,  10,357,  10,370,  10,372.  Six  days'  labour  before  the  sabbath, 
denotes  the  state  which  precedes  and  prepares  for  the  heavenly  mar- 
riage, thus,  the  combats  which  man  must  undergo  before  he  can  be  of 
the  church,  or  be  in  the  state  of  good  in  which  he  is  led  by  the  Lord, 
passages  cited  9431,  6r.  10,353,  ill.  and  sh,  10,360  and  citations.  In 
the  supreme  sense,  six  days  of  labour  denotes  the  Lord's  combats  with 
the  hells,  when  he  was  in  the  world,  before  he  united  the  human  to  the 
divine;  but  the  sabbath,  his  state  of  union  or  rest,  when  the  human 
was  made  divine,  and  the  heavens  and  men  on  the  earths  had  peace 
and  salvation,  10,360,  ill,  10,367;  in  a  summary,  10,374;  10,730 
cited  below.  The  Lord  when  in  combats  was  divine  truth,  as  man 
when  he  undergoes  temptation  is  in  doctrinal  truth;  but  when  he  left 
the  world,  the  Lord  made  his  human  divine  good,  as  man  when  he  is 
regenerated  is  in  good;  that  this  latter  state  is  the  sabbath,  because  it 
alone  brings  rest,  10,360,  10,667— 10,668  and  citations,  but  particu- 
larly 10,730.  The  sabbath  represented  the  union  of  the  divine  and  the 
human  in  the  Lord,  by  which  union  he  was  made  Peace  Itself,  for  then, 
all  in  heaven  and  in  hell  were  reduced  to  order;  it  also  represented  the 
conjunction  of  good  and  truth  from  the  Lord  in  man,  and  hence  peace 
in  the  heavens  and  in  the  earths,  which  is  the  effect  of  that  conjunc- 
tion, 10,730.     See  Numbers  (4),  seven;  (13). 

2.  The  Eve  of  the  Sabbath,  is  the  spiritual  man  when  he  begins  to 
be  made  celestial;  hence,  the  sanctification  of  the  sabbath  in  the  Jewish 
Church  commenced  from  the  evening,  86.  See  Evening,  Morning, 
Twilight,  Day-dawn. 

3.  The  Rest  of  the  Sabbath;  see  above  (Ij,  8491,  8510,  10,360, 
10,370.  Rest  on  the  sabbath,  denotes  peace  and  the  good  of  love,  thus 
heaven  in  man,  8890,  8893,  8894,  10,357,  10,360. 

4.  That  the  Angela  have  a  perpetual  Sabbath,  because  they  are  in 
love  and  charity  from  the  Lord,  and  hence  in  the  continual  worship  of 
him,  1618.  ^ 

5.  Labour  on  the  Sabbath,  denotes  all  that  is  done  from  the  pro- 
prium,  sh.  8495.  The  Jews  were  forbidden  to  kindle  a  fire  on  the 
sabbath,  because  fire  denotes  all  that  is  of  the  life,  and  kindling  a  fire 
what  is  of  life  from  the  proprium,  8495.  To  labour  on  the  sabbath,  is 
to  be  led  of  self,  even  though  it  be  by  truth,  but  especially  by  one's  own 
loves ;  peace  on  the  sabbath,  is  to  be  led  of  the  Lord  by  good,  or  by 
heavenly  loves,  br.  8517,  sh,  10,360,  ill,  10,362,  10,731. 

6.  Observance  of  the  Sabbath,  When  representatives  ceased,  the 
festival  days  (including  the  sabbaths)  were  retained  for  the  sake  of 
instruction  in  doctrine,  and  thus  for  the  sake  of  the  heavenly  life,  7893. 
The  Lord,  when  he  was  in  the  world,  abrogated  the  sabbath  as  to 
representative  worship  such  as  it  was  with  the  Israelitish  people,  and 
made  it  a  day  of  instruction  in  the  doctrine  of  faith  and  love,  10,360; 
compare  9349  cited  in  Law,  p.  502;  and  the  passages  cited  below 
(16). 

7.  The  Observance  of  the  Sabbath  in  the  Representative  Church, 


SAB 


1043 


was  enjoined  to  represent  the  union  of  the  divine  and  the  divine 
human  in  the  Lord,  and  the  marriage  of  good  and  truth  in  heaven, 
8886.  The  sabbath  day  was  most  holy  in  that  church,  because  it 
represented  the  heavenly  marriage,  or  the  conjunction  of  good  and 
truth  from  the  Lord,  9086.  The  holy  observance  of  the  sabbath 
denoted  the  conjunction  of  the  Lord  with  the  church  at  that  time  by 
means  of  its  representatives,  br.  10,326.  The  sabbath  was  made  the 
principal  representative,  and  the  principal  sign  of  the  covenant  between 
Jehovah  and  the  Israelites,  from  the  union  of  the  human  essence  with 
the  divine  itself  in  the  Lord,  because  from  this  union  angels  and  men 
derive  peace  and  salvation,  10,730.     See  Representatives. 

8.  That  a  Sabbath  was  appointed  on  the  first  day  and  on  the 
eighth  day,  in  the  feast  of  tabernacles  (after  the  ingathering.  Lev.  xxiii. 
39),  first,  to  represent  the  conjunction  of  truth  with  good,  and  secondly, 
the  reciprocal  conjunction  of  good  with  truth,  which  begins  a  new  state, 
9296.     See  Feasts  [festa'\, 

9.  The  Sabbatical  Year  (every  seventh),  and  the  year  of  jubilee 
(after  seven  times  seven),  were  instituted  in  the  representative  church 
because  of  the  holy  signification  of  that  number,  5265.  The  sabbath 
day,  the  sabbatical  year,  and  the  jubilee,  or  sabbath  of  sabbaths,  have 
the  same  signification,  9274.  The  rest  of  the  land  in  the  seventh  year 
represented  the  tranquility  and  peace  which  they  enjoy  who  are  in 
good  from  the  Lord ;  passages  cited  concerning  the  two  states  of  man's 
regeneration,  when  he  is  in  truth  and  when  he  is  in  good,  9274. 

10.  That  the  Lord  Himself  is  the  Sabbath,  and  hence,  his  kingdom, 
the  church,  especially  the  most  ancient,  the  regenerate  man,  85.  The 
Lord  is  the  seventh  day,  or  sabbath;  also  celestial  love  from  him; 
hence,  seven  represents  what  is  most  holy,  sh,  716.  The  Lord  as  to 
the  divine  human  is  meant  by  the  sabbath)  because  herein  the  union  of 
the  divine  with  the  human,  and  of  the  human  with  the  divine  has 
place,  and  thus  rest  from  his  combats  with  the  hells,  10,360,  10,362. 
See  Lord  (77). 

1 1 .  That  the  Most  Ancient  Church  was  especially  the  Sabbath  of 
the  Lord ;  also,  every  inmost  church  that  succeeded  it,  and  every  rege- 
nerate man,  when  made  celestial,  or  a  likeness  of  the  Lord,  85. 

12.  That  the  Sabbath  denotes  a  New  Church,  and  its  worship,  from 
the  conjunction  of  good  and  truth;  the  six  days  preceding,  the  dura- 
tion of  the  former  church  to  its  end,  and  the  commencement  of  the 
new,  9741  end;  ill,  and  sh,  10,373—10,374,  cited  below  (16);  see  also 
below  (17),  V. 

13.  That  the  Ark,  when  it  rested,  represented  the  Sabbath  of  the 
Lord;  when  it  journeyed,  the  six  days  of  temptation  combats  which 
precede  the  sabbath,  85. 

14.  The  LorcTs  Words  concerning  Flight  on  the  Sabbath,  br.  ex,, 
that  it  denotes  profanation,  when  the  loves  of  self  and  the  world  are 
within,  and  apparent  holiness  without,  3755 — 3756 ;  cited  also,  34. 
See  Fugitive. 

15.  That  Healings  were  done  by  the  Lord  on  the  Sabbath  Days, 
because  the  removal  of  evils  and  falses  was  understood,  and  the  sab- 
bath denotes  the  Lord's  conjunction  with  the  human  race,  thus  salva- 
tion, 8364  end,  8495  end,  9086,  10,083,  10,360. 

16.  The  Sabbath  in  the  Internal  Sense.   They  who  sanctify  or  keep 


1014 


SAB 


holy  the  sabbath  day,  are  those  who  are  in  conjunction  with  the  Lord, 
thus,  in  whom  the  heavenly  marriage  of  good  and  truth  has  been 
eflfected,  8495,  8510,  8894,  10,360.  To  observe  the  sabbath  in  the 
internal  sense,  is  to  hold  inviolate  the  conjunction  of  good  and  truth  ; 
in  the  supreme  sense,  the  union  of  the  divine  with  the  divine  human, 
and  of  the  divine  human  with  heaven,  8887,  8895.  To  keep  the  sab- 
bath, is  to  be  continually  in  holy  thought  concerning  the  union  of  the 
divine  and  the  divine  human  in  the  Lord;  the  conjunction  of  the 
Lord  as  to  the  divine  human  with  heaven;  the  conjunction  of  heaven 
with  the  church;  and  of  good  and  truth  in  the  man  of  the  church, 
10,356,  10,357,  10,370.  To  keep  holy  the  sabbath,  comprehensively, 
is  to  worship  the  divine  human  of  the  Lord,  because  it  is  only  the  divine 
human,  or  the  divine  in  heaven  that  is  holy,  10,357,  10,359  ;  especially 
10,360,  and  other  references  under  the  word  Holy.  That  in  this  wor- 
ship consists  the  essential  of  the  church,  10,370;  and  that  the  institu- 
tion of  the  church  is  denoted  by  six  days  of  labour  preceding  the  sab- 
bath, 9741,  10,373—10,374.    See  Worship. 

1 7.  Passages  concerning  the  Sabbath  explained  seriatim,  I.  In  the 
account  of  the  Creation  (Gen.  ii.  2),  it  denotes  the  celestial  man  as  he 
IS  formed  by  regeneration,  74,  81—88.  Finished  are  the  heavens  and 
the  earth,  and  all  the  host  of  them  (ver.  1),  denotes  the  spiritual  state 
of  man ;  heaven  the  internal,  earth  the  external,  their  host  (meaning 
especially  the  sun,  moon,  and  stars),  love  and  faith,  and  the  knowledges 
of  these,  82,  83.  God  said  to  cease  from  his  work,  and  to  rest  from  all 
his  work  on  the  seventh  day  (ver.  2),  wherefore  he  blessed  the  seventh 
day,  and  sanctified  it  (ver.  3),  denotes  the  cessation  of  temptation  com- 
bats in  which  the  Lord  fights  for  man,  the  withdrawal  of  evil  spirits, 
the  approach  of  good  spirits  and  angels,  and  the  state  of  celestial  peace 
entered  upon,  83—87,  10,373,  10,374. 

II.  In  the  Wilderness  where  the  Manna  is  given  (Ex.  xvi.  23 — 30), 
It  denotes  the  state  of  consolation  and  rest  which  occurs  from  time  to 
time  after  temptations,    8395,    8494,   8495.     Twice   the  quantity  of 
manna  gathered  on  the  sixth  day,  because  the  morrow  was  the  sabbath 
(ver.  22,  23),  denotes  the  reception  of  good  sufficient  for  conjunction, 
and  Its  eternal  conjunction  with  truth,  8490,  8495.     Its  fitness  to  eat 
(though  preserved  through  the  night),  because  it  was  the  sabbath  of 
Jehovah,  and  its  not  being  found  in  the  field  on  the  sabbath  (ver.  25), 
denotes  the  eternal  appropriation  of  good  when  conjoined  to  truth  from 
Uie  Lord,  and  that  it  is  then  no  longer  acquired  by  truth,  8501—8505. 
The  command  that  it  should  be  collected  six  days,  but  none  on  the 
seventh  (ver.  26),  denotes  the  reception  of  truth  before  it  is  conjoined  to 
good,  afterwards  conjunction,  and  (as  before  said),  the  state  in  which  good 
IS  not  obtained  by  doctrinal  truth,  8506—8509.     The  seventh  day,  or 
sabbath,  m  which  some  of  the  people  went  out  to  collect  manna,  and 
did  not  find  it,  and  the  words  of  Jehovah  thereupon  (ver.  27—29), 
denotes  the  state  in  which  good  and  truth  are  conjoined,  also,  the  will 
to  act  from  the  truth  of  faith,  and  that  this  is  a  breach  of  order,  8509 
— 8ol3.     The  people  resting  on  the  seventh  day,  after  the  remon- 
strance of  Jehovah  (ver.  30),  denotes  the  representative  thus  esta- 
blished among  the  Israelites,  namely,  of  the  conjunction  of  good  and 
truth  m  a  state  of  peace  after  temptation,  8517—8519. 

III.  In  the  Ten  Commandments  (Ex.  xx.  8—11),  the  institution  of 


SAB 


1045 


T 


the  sabbath  takes  its  place  among  the  significatives  of  those  divine 
truths  which  apply  universally  both  in  heaven  and  in  earth,  and  are 
there  expressed  in  a  summary,  8859,  8862.  Remember  the  sabbath- 
day,  to  keep  it  holy  (ver.  8),  denotes  the  perpetual  presence  in  thought 
of  the  heavenly  marriage  of  good  and  truth,  and  of  the  union  of  the 
divine  and  the  divine  human  in  the  Lord ;  that  these  are  to  reign  in 
the  mind  universally,  and  be  held  inviolate,  8885 — 8887.  Six  days 
thou  shalt  labour  and  do  all  thy  work,  and  the  seventh  day  is  the 
sabbath  of  Jehovah  thy  God  (ver.  9,  1 0),  denotes  the  acting  out  of  all 
things  necessary  to  the  spiritual  life,  and  then  good  implanted  by 
truths  or  the  heavenly  marriage,  8888,  8889.  Thou,  and  thy  son, 
and  thy  daughter,  etc.,  in  the  injunction  not  to  do  any  work  (ver.  10), 
denotes  the  beatitude  of  all  the  afi^ections,  internal  and  external,  8890 
and  citations.  Because  in  six  days  Jehovah  made  heaven  and  earth, 
and  all  that  is  in  them,  and  rested  on  the  seventh  day  (ver.  11),  denotes 
the  regeneration  and  vivification  of  all  things  in  the  internal  and  exter- 
nal man,  and  hence  a  state  of  peace  and  of  the  good  of  love,  8891 — 
8893.  Therefore  Jehovah  blessed  the  seventh  day,  and  sanctified  it 
(ver.  11),  denotes  the  heavenly  marriage  of  good  and  truth  from  the 
Lord  in  the  regenerate,  and  that  the  **  holy"  of  the  Lord  in  them  can- 
not be  violated,  8894—8895. 

IV.  After  the  ordinance  concerning  the  Sabbatical  Year  (Ex.  xxiii. 
1 2),  it  denotes  the  state  of  good  and  tranquility  of  peace  when  man  is 
in  internals,  compared  with  his  state  of  labour  and  combat  in  externals; 
see  here,  likewise,  an  illustration  of  the  external  man  as  an  image  of 
the  world,  and  of  the  internal  man  as  an  image  of  heaven,  9278 — 
9281;  compare  the  signification  of  the  sabbath  in  the  account  of  the 
creation,  as  cited  above  (I). 

V.  After  the  instructions  given  concerning  all  the  works  for  the 
Tabernacle  and  the  Priesthood  (Ex.  xxxi.  14 — 17),  the  law  of  the 
sabbath  repeated,  denotes  that  the  church  is  instituted  by  these  essen- 
tial truths,  10,353 — 10,376.  Jehovah  speaking  to  Moses,  and  Moses 
to  the  sons  of  Israel  (ver.  12,  13),  denotes  illustration  and  perception 
from  the  Lord  by  means  of  the  Word,  and  hence  information  to  those 
who  are  of  the  church,  10,354 — 10,355.  Verily,  my  sabbaths  ye  shall 
keep,  because  it  is  a  sign  between  me  and  you  (ver.  13),  denotes  holy 
thought  continually  concerning  the  union  of  the  divine  and  the  human 
in  the  Lord,  and  concerning  the  marriage  of  good  and  truth,  for  hereby 
the  church  on  earth  is  conjoined  with  heaven,  10,356 — 10,357.  Ye 
shall  keep  the  sabbath,  because  this  is  holy  to  you  (ver.  1 4),  denotes 
the  worship  of  the  divine  human,  from  which  is  derived  all  that  makes 
the  church  in  man,  and  that  makes  heaven  in  the  angels,  10,360 — 
10,361.  Every  one  profaning  it,  in  dying  he  shall  die  (ver.  14),  de- 
notes that  all  who  are  led  by  themselves  and  their  own  loves,  and  not 
by  the  Lord,  must  be  separated  from  heaven,  and  incur  spiritual  death, 
10,362 — 10,363.  Every  one  doing  work  on  that  day,  that  soul  shall 
be  cut  ofiP  from  the  midst  of  his  people  (ver.  14),  denotes  that  he  who 
turns  from  celestial  loves  to  worldly  and  corporeal  loves,  is  no  longer 
in  heaven  and  the  church,  but  in  hell,  10,364,  10,365.  Six  days'  work 
may  be  done,  and  in  the  seventh  day  a  sabbath  of  rest  (sabbathum 
sabbathit  ver.  15),  denotes  that  the  state  which  precedes  and  prepares 
for  the  heavenly  marriage,  must  be  followed  by  that  marriage,  which  is 


1046 


SAC 


the  conjunction  of  good  and  truth,  10,366—10,367.  The  sons  of 
Israel  to  observe  the  sabbath  throughout  their  generations,  as  a  per- 
petual covenant  (ver.  16),  denotes  that  the  essential  of  the  church  is 
the  acknowledgment  of  the  Lord's  divine  human,  because  hereby  it  is 
conjoined  with  the  Lord,  10,3/0,  10,371.  Called  a  sign  for  ever 
between  Jehovah  and  the  sons  of  Israel  (ver.  17),  denotes  that 
hereby  those  who  belong  to  the  church,  are  distinguished  from  those 
ivho  do  not  belong  to  it,  10,372.  The  reason  assigned,  because  in 
six  days  Jehovah  made  heaven  and  earth,  and  in  the  seventh  day  he 
rested  and  breathed  (ver.  1 7),  denotes  the  state  of  combat  and  labour 
when  the  church  is  instituted,  and  its  state  of  good  afterwards,  because 
then  the  heavens  are  in  order,  and  the  hells  are  subjueated,  10,373 — 
30,374. 

VI.  In  the  recapitulation  when  the  Tables  were  renewed,  six  days 
thou  shalt  labour,  and  on  the  seventh  day  thou  shalt  rest  (Ex.  xxxiv. 
21),  denotes  the  two  states  of  regeneration;  the  first,  when  man  is  in 
truths,  and  therefore  in  combats;  the  second,  when  he  is  in  good, 
thus,  in  peace  and  in  heaven  with  the  Lord,  10,667—10,668.  As  to 
the  renewal  of  the  tables,  and  the  altered  conditions  of  the  covenant, 
see  Moses  (25). 

VII.  After  the  veiling  of  Moses*  face,  and  the  congregation  of  the 
people  to  him  (Ex.  xxxv.  1 — 3),  the  law  concerning  the  sabbath  is 
explained  in  a  summary  as  before,  10,726 — 10,732.  Observe  here, 
however,  that  primary  instruction  to  those  who  are  in  externals  is 
treated  of,  10,728.     See  Moses  (26). 

SABTAH.     See  Seba. 

SABTHEKAH.     See  Seba. 

SACK.  In  the  history  of  Joseph  and  his  brethren,  three  different 
Hebrew  words  are  translated  sack;  in  Gen.  xlii.  25,  it  is  nrrfe,  heleijem, 
rendered  vessels  by  the  Author,  and  by  vessels  are  to  be  understood 
scientifics;  these  being  filled  with  barley  by  command  of  Joseph,  de- 
notes good  given  in  them  by  influx  from  the  internal,  5487.  In  the 
same  verse,  a  second  Hebrew  word,  ptn,  saq,  is  properly  translated  by 
saccus,  or  in  English,  sack,  by  which  is  signified  the  scientific  faculty; 
the  silver  that  had  been  paid  for  the  barley,  put  in  by  command  of 
Joseph,  denotes  that  truth  is  freely  given  from  the  internal,  but  in  the 
receptacle,  which  is  the  natural  mind,  5489,  ill.  5530,  5531.  The  same 
word,  pro,  sag,  is  repeated  in  verse  27,  where  it  is  said,  that  one  opened 
his  sack,  to  give  his  ass  provender,  by  which  is  signified,  observation 
or  reflection  upon  scientifics,  5494.  A  third  Hebrew  word,  in  this 
verse,  nhrroN,  from  a  root  denoting  extension,  is  translated  by  mantica, 
in  English,  the  sacky  mouth  ;  it  is  understood  by  the  Author  to  mean 
the  anterior  part  of  the  sack,  where  the  silver  was  deposited;  it  de- 
notes the  threshold  of  the  exterior  natural,  in  which  truths  are  given, 
because  ideas  are  first  elevated  from  sensuals,  or  from  just  within 
nature,  5497,  5500;  further  ill,  5649,  5657,  5733,  5735,  5736,  5756. 

SACKCLOTH  \saccus'].  Putting  sackcloth  on  the  loins  was  a 
representative  of  mourning,  on  account  of  good  destroyed;  ashes  upon 
the  head,  on  account  of  truth,  sh,  4779. 

SACRAMENTS.     See  Supper,  Baptism. 

SACRIFICE  [sacrijicium'].  1.  General  signification  of  Burnt- 
offerings  and  Sacrifices,  namely,  that  they  were  representative  of  inter- 


SAC 


1047 


^ 


nal  worship,  sh.  922,  cited  2805,  4210,  5998;  see  below,  6905,  8680, 
10,053.  Burnt-offerings  were  representative  of  all  divine  worship  in 
general,  923;  passages  cited,  9391;  ill,  and  passages  cited,  10,143. 
Burnt-offerings  denote  worship  from  love;  sacrifices,  worship  from 
faith  or  charity,  923,  1857;  passages  cited,  2830;  see  below,  8680. 
In  the  ancient  church,  useful  and  clean  beasts  were  understood  to 
signify  celestial  goods,  according  to  their  kinds ;  afterwards  they  were 
made  representative  of  such  goods ;  hence,  the  sacrifices,  922 ;  par- 
ticularly 1823,  2165.  The  animals  sacrificed  represented  celestial  and 
spiritual  goods,  922,  1823.  All  the  sacrifices,  consisting  of  various 
animals,  were  called  bread,  because  bread  denotes  food  in  general,  ill, 
and*A.  2165;  cited  below  (4);  see  also  8682,  cited  below.  Burnt- 
offerings  and  sacrifices  signified  various  kinds  of  celestial  and  spiritual 
good,  in  the  Lord's  kingdom  at  large,  and  in  every  particular  individual, 
6r.  2165;  further  i7^.  and  sh,  2180,  2807;  see  below,  2805,  8936. 
Nothing  was  pleasing  to  the  Lord  in  the  sacrifices  but  their  internal 
signification  ;  for  which  reason  they  were  finally  abolished,  2180. 
It  is  a  common  opinion  that  the  burnt-offerings  and  sacrifices  typify  the 
passion  of  the  cross;  the  truth  concerning  this  br,  ill.,  and  the  reference 
of  all  these  things  to  the  union  of  the  human  with  the  divine,  2776,  2798, 
Sanctifications  were  effected  [fiebant]  by  burnt-offerings,  and  hence  to 
offer  a  burnt  offering,  denotes  to  be  sanctified  with  the  divine,  2776, 
2805.  Burnt-offerings  and  sacrifices  denote  divine  principles  in  the  Lord, 
and  those  celestial  principles  in  man  which  are  from  the  Lord,  2805, 
2807,  2830,  6905.  Burnt-offerings  and  sacrifices  denote  things  celes- 
tial and  spiritual,  according  to  their  several  kinds ;  cited  only,  where 
the  altar  is  treated  of,  4489;  see  below,  8680.  Sacrifices  denote  all 
worship  in  general,  for  in  the  Hebrew  church,  and  afterwards  with  the 
posterity  of  Jacob,  all  worship  was  relative  to  their  sacrifices,  6905, 
cited  7119,  7393,  7726  (citations),  br,  7938,  8680,  9192,  especially 
10,143;  as  to  the  spiritual  reason,  see  more  particularly  8680.  To 
sacrifice  to  Jehovah  (where  the  law  of  the  first-bom  is  in  question), 
denotes  to  ascribe  to  the  Lord  ;  it  is  the  same  in  signification  as  "  to 
sanctify,"  and  "make  to  pass"  (transl.  "set  apart,"  Ex.  xiii.  12), 
8074,  8088;  see  below,  9194.  Burnt-offerings  denote  worship  from 
the  good  of  love,  and  have  respect  to  the  will;  sacrifices  denote  wor- 
ship from  the  truth  of  faith,  and  have  respect  to  the  understanding; 
for  this  reason,  the  whole  of  the  burnt-offering  was  to  be  consumed, 
upon  the  altar,  both  the  flesh  and  the  blood;  but  only  the  blood  of 
the  sacrifice  was  poured  out  upon  the  altar,  and  the  flesh  was  eaten, 
8680,  9391  ;  see  below,  10,053.  Eating  together  of  the  flesh  of  the 
sacrifices,  represented  the  appropriation  of  celestial  good,  and  con- 
sociation by  love;  reference  to  flesh  and  bread  in  the  institution  of  the 
holy  supper,  8682.  Burnt-offerings  and  sacrifices  represented  worship 
in  general,  but  with  variety,  derived  from  the  various  animals  and  forms 
of  sacrifice,  according  to  the  spiritual  life  of  every  one  specifically, 
8936.  To  sacrifice  (as  stated  above,  8074,  8088),  is  to  ascribe  to  the 
Lord,  thus,  it  is  worship;  here,  passages  are  cited  where  it  is  argued 
that  all  worship  ought  to  be  addressed  to  him,  9194.  A  sacrifice 
denotes  worship  from  faith  and  charity,  which  are  from  the  Lord, 
cited,  9229;  passages  cited,  9298.  The  division  of  the  sacrifices — * 
part  to  be  burnt  upon  the  altar,  part  to  be  eaten,  has  reference  to  the 


1048 


SAC 


conjunction  of  the  Lord  and  the  church;  the  same  as  signified  by  the 
breaking  of  bread,  etc.,  9416.     Sacrifices  in  the  internal  sense,  were 
expiations  from  sins,  ill.  and  «A.  9937,  cited  9965;  further  ill,  9990. 
Burnt-offerings  and  sacrifices  denote  purification  from  evils  and  falses, 
which  purification  is  predicated  either  of  the  natural  or  spiritual  man, 
according  to  the  various  animals;  bullocks  or  he-calves  denote  the 
natural  man,  rams  the  spiritual,  9990,  9991,  10,021.     Not  only  puri- 
fication from  evils  and  falses  is  involved  in  the  signification  of  the 
sacrifices,  but  also  the  implantation  of  truth  and  good,  and  their  con- 
junction; thus,  in  one  word,  regeneration,  ill,  10,022.     Three  subjects 
are  distinctly  treated  of  as  involved  in  the  sacrifices — 1.  That  repre- 
sentative worship  with  the  Israelites  consisted  especially  in  them,  but 
that  they  were  not  known  to  the  ancients  before  Eber.     2.  That  the 
sacrifices  and  burnt-offerings  in  general  signified  the  regeneration  of 
man  by  truths  of  faith  and  goods  of  love  derived  from  the  Lord.     3. 
That,  in  the  supreme  sense,  they  signified  the  glorification  of  the  Lord's 
human,  10,042.     The  glorification  of  the  Lord  was  especially  repre- 
sented  in  the    sacrifices    and    burnt-offerings,   10,053,    10,057   end. 
Sacrifices  especially,  represented  the  casting  out  of  evils  and  falses 
from  the  human  derived  from  the  mother,  and  the  implantation  of 
divine  truth  from  divine  good;   but  burnt-offerings  especially  repre- 
sented the  unition  of  divine  truth  with  divine  good;  in  the  representa- 
tive sense,  they  denote  similar  states  of  the  regeneration,   10,053; 
further  ill.  10,057.     Such  things  being  involved  in  the  signification 
of  burnt-offerings  and  sacrifices,   they  contain  the  all  of  heaven,  ill. 
10,057.     . 

2.  History  of  Sacrifices.  The  signification  of  animals,  afterwards 
used  in  the  sacrifices,  was  known  in  the  ancient  church,  and  before 
then  in  the  most  ancient ;  in  subsequent  times  they  were  admitted 
into  the  representation  of  internal  worship  according  to  what  they  sig- 
nified, 922,  1823,  cited  above  (1).  Sacrifices  were  not  commanded, 
but  charity  and  faith,  922,  1241;  see  below,  2180.  Burnt-offerings 
and  sacrifices,  but  especially  the  former,  were  the  chief  or  the  most 
holy  appointments  of  representative  worship  (understand,  in  the  Hebraic 
and  Judaic  systems),  923,  2180,  2776,  2807,  4210,  5943,  6905,  8680, 
8936,  9192;  especially  10,042.  It  is  explained,  however,  that  sacri- 
fices were  not  known  in  the  genuine  ancient  church,  but  were  first 
introduced  by  the  posterity  of  Ham  and  Canaan,  in  a  declining  state, 
1241.  The  quality  of  those  who  first  introduced  worship  by  sacrifices 
and  images,  is  shown  by  the  appearance  of  a  spirit  seen  by  the  Author; 
this  spirit  was  covered  as  by  a  cloud;  in  its  face  appeared  many  wan- 
dering stars,  which  denote  falsities,  br.  1128.  The  church  in  which 
sacrifices  commenced  is  called  the  second  ancient,  or  the  proper  Hebrew 
church;  the  sons  of  Jacob  were  not  the  sole  nation  called  Hebrews, 
but  were  descended  from  those  who  rendered  such  worship  merely 
external,  1343.  The  Hebrew  nation  (understand,  in  this  particular 
line  of  descent)  were  distinguished  from  others  by  the  adoption  of 
sacrifices,  and  for  this  reason  they  were  hated  by  the  Egyptians,  sh, 
1343;  see  also,  7119.  Sacrifices  were  commanded,  indeed,  to  the 
^  Israelitish  people  by  Moses,  but  they  were  not  so  much  as  thought  of 
in  the  most  ancient  church,  nor  even  in  the  ancient;  repeated,  that 
they  commenced  with  the  Hebrew  church,  and  were  hence  derived  to 


' 


SAC 


1049 


the  posterity  of  Jacob,  2180.  Sacrifices  were  not  commanded  by  the 
Lord,  but  only  permitted  and  tolerated;  in  support  of  this,  it  is  shown 
that  they  were  practised  by  idolatrous  nations,  and  by  the  Israelites 
in  Egypt  before  the  time  of  Moses,  2180.  It  was  known  to  the 
ancients,  that  the  Lord  would  come  into  the  world ;  hence  idolatrous 
nations  sacrificed  their  sons  by  way  of  propitiation,  because  they  de- 
rived from  this  ancient  tradition  that  the  Son  of  God  would  come,  as 
they  believed,  to  be  made  a  sacrifice,  2818.  Abram,  and  afterwards 
the  sons  of  Jacob,  were  also  inclined  to  sacrifice  their  sons ;  for  which 
reason  burnt-offerings  and  sacrifices  were  permitted  to  be  instituted, 
2818.  The  Hebrew  church  was  distinguished  from  the  genuine 
ancient  church  by  several  innovations ;  among  these  were  burnt- 
offerings  and  sacrifices;  and  with  such  things  the  internal  of  the 
church  could  not  be  so  intimately  conjoined  as  previously,  4874. 

3.  That  Sacrifices  were  not  commanded;  see  above  (2),  1241,  2180, 
2818,  4874;  passages  cited  from  the  Word  to  that  effect  (Jer.  vii. 
21—23;  Ps.  xl.  6;  1  Sam.  xv.  22;  Micah  vi.  6—8;  Amos  v.  21— 
24;  Hoseavi.  6),  922.  The  same  repeated,  and  the  following  pas- 
sages added  (Ps.  1.  8—14;  li.  16—19;  cvii.  22;  cxvi.  17),  2180. 
Prediction  that  the  sacrifices  should  cease  (Dan.  ix.  27),  2180;  see 
the  same  number  cited  below  (55).  As  to  the  favourable  mention  of 
burnt-offerings  and  sacrifices  (e.g.  Ps.  xx.  2;  Is.  Ivi.  7),  it  is  because 
they  denote  respectively  all  worship  from  love  and  faith,  923.  Sacri- 
fices especially  mentioned  in  the  description  of  the  New  Temple  (Ezek. 
xliii.,  xlv.,  xlvi.),  denote  the  celestial  things  of  love,  and  the  spiritual 
things  of  faith,  for  by  the  New  Temple,  and  the  New  Jerusalem,  is  to 
be  understood  the  Lord's  kingdom,  2830.  The  temple  and  the  altar 
(Matt,  xxiii.  16,  18),  denote  the  Lord;  gold  (ver.  17),  good  from  the 
Lord;   a  gift  or  sacrifice  (ver.  19),  worship  from  faith  and  charity,  9229. 

4.  That  the  Sacrament  of  the  Holy  Supper  was  instituted  in  place 
of  all  the  Sacrifices  ;  this,  because  the  greater  part  of  the  human  race 
are  in  external  worship;  ill.  also  from  the  signification  of  bread,  2165. 
See  Supper. 

5.  Particular  Explanations;  first,  of  the  Priest's  part  in  the  Sacri- 
fices,    Aaron  represented  the  Lord  as  to  the  priesthood,  or  as  to  divine 
love;  and  the  Levites  were  given  to  him  in  place  of  all  the  first-born, 
because  Levi  represented  the  Lord  as  to  love,  3325,  3875.    All  the  ap- 
pointments of  divine  worship  connected  with  the  priesthood  had  refer- 
ence to  salvation  by  the  good  of  love  from  the  Lord;  such  is  the  signi- 
fication of  all  the  burnt-offerings  and  sacrifices,  the  shew-bread,  the 
incense,  and  the  appointment  of  the  Levites  in  place  of  all  the  first-born, 
ill,  and  sh.  9809,  10,152,  10,279.     Aaron  said  to  bear  the  iniquity  of 
the  holy  things  (Ex.  xxviii.  38),  denotes  the  removal  of  falses  and  evils 
from  those  who  are  in  good;  by  the  holy  things  in  this  passage,  is  to  be 
understood  the  burnt-offerings  and  sacrifices;  illustration  of  what  is  meant 
by  the  Lord  bearing  our  iniquities,  and  of  the  "scape-goat,"  etc.,  9937; 
further  concerning  the  goat,  10,023.     Aaron  and  his  sons  commanded 
to  wash  their  hands  and  their  feet  in  the  brazen  laver  before  ministering 
at  the  altar  (Ex.  xxx.  20),  denotes  purification  by  the  truths  of  faith, 
predicated  alike  of  the  interior  and  exterior  man,  before  worship  can 
flow  from  the  good  of  love,  10,243—10,246. 

6.  Of  the  AnimaU  that  were  sacrificed.     In  burnt-offerings,  oxen. 


1050 


SAC 


lambs,  goats,  turtle-doves  and  young  pigeons  were  sacrificed,  sh.  922. 
None  but  clean  beasts  were  used,  and  each  beast  had  some  special  celes- 
tial signification,   922;  particularly  1823,  2807,  3519.     Clean  beasts, 
in  general,  denote  the  various  goods  of  charity;  birds,  the  various  truths 
of  faith,  922.    Turtle-doves  and  young  pigeons,  denote  goods  and  truths 
of  faith  in  those  about  to  be  regenerated,  870;  distinguished  as  exterior 
and  interior,    1826—1827.     Animals  of  the  herd  (oxen,  heifers,  and 
steers,  2805,  5913,  8937,  9391),  denote  celestial  natural  affections,  or 
good  of  that  degree;  but  animals  of  the  flock  (lambs,  sheep,  kids,  he 
and  she-goats  and  rams.  Ibid.),  celestial  rational,  or  internal  affections, 
2180.     Burnt-offerings  and  sacrifices  (understand  the  animals)  denote 
various  goods  celestial  and  spiritual,  by  which  men  are  sanctified;  also 
those  of  the  human  race  who  shall  be  sanctified,  2805,  2807,  2830,  3519. 
The  general  signification  of  the  sacrificial  animals  is  divided  into  divine 
celestial,  divine  spiritual,  and  divine  natural,  which  again  are  all  com- 
prehended in  the  divine  human,  2830.     A  ram  especially,  denotes  the 
divine  spiritual,  and  hence  the  spiritual  of  the  human  race,  ah.  2830 ; 
see  below,  9991.    He  and  she-lambs,  in  particular,  denote  innocence  of 
the  internal  or  rational  man;  he  and  she-kids,  innocence  of  the  external 
or  natural,  3519.    Flocks  denote  internal  goods;  herds,  external  goods  ; 
passages  cited  concerning  the  animals  of  each  class,  8937;  cited,  con- 
cerning their  signification  in  general,  9391.     Burnt- offerings  aud  sacri- 
fices of  bullocks  or  he-calves,  denote  the  purification  of  the  natural  man 
from  evils  and  falses,  ill.  9990,   10,021,  10,023.     Burnt-offerings  and 
sacrifices  of  rams,  denote  the  purification  of  the  interior  or  spiritual 
man,  9991,  10,042.     It  is  noted  that  representative  worship  with  the 
Judaic  and   Israelitish  nation,   consisted  especially  in    sacrifices  and 
burnt-offerings;   that  these  in  general  signified   regeneration  by   the 
truths  of  faith  and  goods  of  love  from  the  Lord ;  and  in  the  supreme 
sense,  the  glorification  of  the  Lord's  human;  hence,  that  all  possible 
worship  was  represented  by  the  sacrifices  and  burnt-offerings,  according 
to  the  various  animals  which  for  this  reason  were  appointed  to  be  sacri- 
ficed; the  appointed  animals  are  also  classed,  in  this  passage,  according 
to  their  correspondence,    10,042.     The   burnt-offerings  of  rams  and 
lambs  especially,  represent  the  glorification  of  the  Lord's  internal  man, 
10,052.     See  Ox. 

7.  The  Imposition  of  Hands.  Placing  the  hand  upon  the  head  of 
the  beast  that  was  sacrificed,  was  a  representative  of  the  reception  of 
good  and  truth,  because  the  laying-on  of  hands  in  general  denoted  com- 
munication and  reception,  ///.  10,023;  further,  in  Hand  (3). 

8.  A  Knife  used  in  the  Sacrifices,  denotes  the  truth  of  faith,  sh 
2799,  2817. 

9.  Fire  of  the  Sacrifices,  denotes  love,  or  the  good  of  love,  934, 
2799,  2804,  6832,  9229,  10,052.  The  fire  to  be  always  kept  burning 
on  the  altar  of  burnt-offerings,  denotes  good  perpetually  in  all  worship, 
10,135;  all  night  unto  the  morning,  denotes  in  all  states;  see  9787. 
Strange  fire  (as  offered  by  Nadab  and  Abihu),  denotes  self-love  and  its 
cupidity,  934;  or  love  from  hell,  9965.     See  Fire. 

10.  Wood  for  burning  the  Sacrifices  upon  the  Altar;  that  it  de- 
notes the  merit  of  righteousness  pertaining  to  the  human  essence  of  the 
Lord,  br.  ill.  2784,  2798,  2804,  2812,  2814. 

11.  Slaying  the  Animals,  denotes  preparation  for  that  which  the 


SAC 


1051 


particular  sacrifice  represented;  slaying  a  bullock,  preparation  of  the 
natural  or  external  man  preceding  purification ;  slaying  a  ram,  prepara- 
tion of  the  internal  man  before  purification,  10,024,  10,045. 

12.  Cutting  the  sacrificed  Animals  to  Pieces,  denotes  arrangement, 
the  order  of  which  arrangement  is  shown  by  the  disposition  of  the 
parts ;  generally,  it  is  the  arrangement  of  exterior  things  in  subordination 
to  interior,  ill.  10,048,  10,051. 

13.  Flaying  a  Sacrificed  Animal,  denotes  the  separation  of  the  false 
in  ultimates,  10,020.  Shown,  that  the  skin  in  a  good  sense  denotes  the 
external  of  truth  and  good,  10,691 ;  and  in  the  opposite  sense,  the  false, 
10,036. 

14.  Burning  of  the  Sacrifices ;  see  below  (54),  and  numerous  pas- 
sages cited  above  (I). 

15.  Eating  of  the  Sacrifices  (first  observe,  that  all  the  sacrifices  are 
called  bread,  and  that  bread  in  general  denotes  good,  2165).  Eating 
the  sacrifice  in  a  holy  place,  either  near  the  altar,  at  the  door,  or  in  the 
court  of  the  tent,  signified  communication,  conjunction,  and  appropria- 
tion, 2187,  3893.  Meat-offerings,  which  consisted  of  bread  and  cakes, 
and  drink-offerings,  which  consisted  of  wine,  accompanied  the  sacrifices, 
because  the  latter  were  not  commanded,  and  could  not  be  acceptable  in 
heaven ;  whereas,  bread  represented  all  celestial  good,  and  wine  all  its 
truth;  passages  cited,  10,079.  Specifically,  flesh  signified  spiritual 
good;  bread,  celestial  good,  10,079  end.  Neither  the  flesh  of  the  sacri- 
fices, nor  the  bread  that  might  be  left  till  the  morning,  was  allowed  to 
be  eaten,  because  it  represented  good  not  conjoined  to  the  new,  or  rege- 
nerate state,  10,114.  The  command  that  it  should  be  consumed  with 
fire,  in  such  a  case,  denotes  that  good  not  conjoined  is  dissipated  by  the 
evil  loves  of  the  proprium,  10,115.  Were  it  conjoined  with  the  pro- 
prium,  it  would  be  profanation,  10,117;  see  below  (43). 

16.  The  Fat  and  Blood  of  the  Sacrifices  ;  that  the  latter  is  called 
the  blood  of  the  covenant,  because  it  denotes  the  human  essence  of  the 
Lord,  1001,  4735.  The  blood  sprinkled  denotes  the  Lord's  mercy  pro- 
ceeding, 1 00 1;  and  the  union  of  divine  truth  with  divine  good,  10,047. 
Fat  denotes  the  good  of  love,  or  divine  good,  5943,  10,071,  and  blood 
divine  truth,  9127,  9393,  10,026,  particularly  10,033.  Hence,  fat  and 
blood  together,  denote  the  internal  good  and  truth  of  the  church,  and 
this  the  Jews  were  not  allowed  to  appropriate,  lest  they  should  incur 
the  guilt  of  profanation;  see  353,  10,071,  10,033. 

17.  Salt  upon  all  the  Sacrifices,  denotes  the  desire  of  good  towards 
truth,  and  of  truth  towards  good;  see  9207  end. 

18.  Leaven  and  Honey  not  to  be  used.     See  Leaven. 

19.  A  Strange  Place  not  to  be  used.  To  sacrifice  elsewhere  than 
upon  the  altar  near  the  tent  represented  profanation,  sh.  1010  end. 
The  holy  place  represented  the  celestial  kingdom  where  the  Lord  is 
present  in  the  good  of  love,  10,129.     See  Place  (8,  11). 

20.  The  Altar  always  used  in  the  Sacrifices ;  that  it  represented  the 
Lord;  some  particulars;  passages  cited,  4489.  An  altar  represented 
the  Lord,  and  also  worship  from  him;  an  altar  of  ground  (transl.  earth), 
worship  from  good;  an  altar  of  stones,  worship  from  truth;  passages 
cited  8935,  9714  end.  The  altar  represented  the  Lord  as  to  divine 
good,  9388.  The  altar  was  the  holy  of  holies  because  it  represented  the 
Lord  as  to  divine  good;  the  temple  also  represented  the  Lord,  but  as  to 


1052 


SAC 


SAC 


1053 


divine  truth;  the  burnt-offerings  and  sacrifices,  all  worship  in  general, 
9714.  The  altar  especially  represented  the  Lord,  and  the  worship  of 
him  from  the  good  of  love;  the  tabernacle  with  the  ark,  was  also  an 
especial  representative  of  heaven  as  the  Lord's  dwelling ;  passages  cited 

21.  Ashes  of  the  Altar y  denote  such  things  in  the  external  memory 
as  are  no  longer  of  any  use  to  the  internal  man ;  the  removal  of  the 
ashes  was  to  represent  the  non-obstruction  of  other  uses  by  such  things 
remaining  under  the  intuition,  9723.     See  Dust. 

22.  Expiation  or  Atonement  wrought  by  the  Sacrifices.  See  Evil 
(5),  Expiation. 

23.  The  Burnt-offering  called  an  Odour  of  Rest.  The  burnt- 
offering  is  called  an  odour  of  rest  to  Jehovah  [transl.  sweet  savour], 
because  it  represented  worship  from  love  and  charity,  925.  In  the 
supreme  sense,  because  it  represented  the  unition  of  the  divine  human 
of  the  Lord  with  the  divine  itself,  by  which  union  peace  was  established 
[acquisita']  in  the  heavens,  10,054. 

24.  Called  also  a  Fire-offering  to  Jehovah.  The  burnt-oflTering  is 
called  a  fire-offering  to  Jehovah,  because  the  Lord,  from  pure  love,  sub- 
jugated the  hells,  and  united  the  human  to  the  divine,  in  order  to  save 
the  human  race,  and  fire  signifies  love,  10,055. 

25.  Generally,  that  the  Sacrifices  were  called  Offerings  or  Gifts 
[munera],  because  worship  was  represented,  ill.  and  sh.  349.  Gifts 
offered  to  kings  and  priests  on  approaching  them,  denoted  initiation ; 
but  gifts  offered  upon  the  altar,  worship,  4262.  All  the  sacrifices  are 
called  gifts,  but  more  especially  the  meat-offering,  the  name  of  which 
[mincha]  signifies  a  gift,  4262 ;  further  ill.  9938. 

26.  Circumstantial  Account  of  various  Sacrifices ;  first,  the  Offerings 
of  Abel  and  Cain  (Gen.  iv.  3—7).  Their  offerings  said  to  be  brought 
in  the  "end  of  days,"  denotes  in  the  decHning  state  of  the  posterity  of 
the  celestial  church,  346,  347.  The  oficring  of  Cain  denotes  worship 
from  faith  without  charity,  346—349.  The  offering  of  Abel  denotes 
worship  from  charity  and  the  faith  of  charity,  or  faith  of  love,  350— 
353.  Jehovah  having  respect  to  the  offering  of  Abel,  denotes  the  ac- 
ceptability of  charity  and  worship  therefrom,  354.  To  Cain  and  his 
offering  no  respect,  and  Cain  made  wrathful,  denotes  that  worship  from 
faith  without  love  is  not  acceptable,  and  that  charity  recedes  when  this 
is  the  case,  355—357.  Sin  lieth  at  the  door,  in  the  words  of  Jehovah 
addressed  to  Cain,  denotes  evil  that  acquires  the  dominion  in  place  of 
good,  361,  364.    See  Man  {order  of  the  subject  in  Genesis  iv.,  p.  662). 

27.  The  Sacrifice  of  Burnt-offerings  by  Noah  (Gen.  viii.  20,  22). 
The  departure  out  of  the  ark  denotes  the  liberty  into  which  the  spi- 
ritual man  is  brought  after  temptations,  etc.,  denoted  by  the  flood,  918. 

An  altar  built  by  Noah,  denotes  a  representative  of  the  Lord,  919 

921.  Noah  said  to  take  of  every  clean  beast,  and  every  clean  bird,  and 
offer  them  as  burnt- offerings,  denotes  the  goods  of  charity  and  truths 
of  faith,  which  form  the  state  of  internal  worship,  922—923.  Jehovah 
said  to  smell  an  odour  of  rest,  denotes  that  worship  from  charity  and 
the  faith  of  charity  is  grateful  to  the  Lord,  925.  The  ground  no  more 
to  be  cursed,  etc.,  denotes  that  man  will  no  more  avert  himself  from 
the  Lord  like  the  posterity  of  the  most  ancient  church,  927.  Note  ;  it 
is  not  historically  true  that  Noah  offered  sacrifices,  but  the  history  was 


made  for  the  sake  of  the  representative  signification,  1343,  cited  above 
(2).     See  Noah  (7). 

28.  The  Sacrifice  offered  by  Abram  (Gen.  xv.  9 — 11),  and  other 
things  there  mentioned,  represented,  in  general,  the  state  of  the  church 
as  shown  to  the  Lord  after  his  temptations,  17H1.  A  she-calf,  a  she- 
goat,  and  a  ram,  each  of  three  years  old,  represented  celestial  states  of 
the  church;  a  she-calf,  celestial  exterior,  a  she-goat,  celestial  interior, 
and  a  ram,  celestial-spiritual,  1782,  1823,  1827.  The  birds  mentioned 
represented  states  of  the  spiritual  church;  a  turtle-dove,  spiritual  exte- 
rior, a  young  pigeon,  spiritual  interior,  1782,  1826,  1827.  The  she- 
calf,  the  she-goat,  and  the  ram,  divided  by  Abram,  denotes  parallelism 
and  correspondence  between  the  celestial  states  thus  represented  and 
the  Lord,  1830,  1831.  The  birds  not  divided,  denotes  that  there  is  no 
such  parallelism  between  the  spiritual  states  thus  represented  and  the 
Lord,  1832.  Birds  of  prey  said  to  come  down  upon  the  bodies,  denote 
evils  and  falses  by  which  the  church  is  infested,  1834.  Smoke  and  fire 
between  the  divided  bodies,  denote  evils  and  falses  which  occupy  the 
place  of  conscience,  because  it  is  only  by  the  intervention  of  conscience 
that  any  correspondence  between  the  Lord  and  man  can  be  preserved, 
1862.     See  Abraham  (in  Supplement), 

29.  The  Similarity  to  a  Sacrifice  of  the  Repast  prepared  by  Abram 
for  the  Three  Men  (Gen.  xviii.  6 — 8);  points  of  resemblance  br,  noted, 
2180  end;  the  whole  explained  seriatim,  2170 — 2187. 

30.  The  intended  Sacrifice  of  his  Son  by  Abraham  (Gen.  xxii.  1 — 
14),  6r.  that  it  represented  the  deepest  temptations  by  which  the  Lord 
united  the  human  to  the  divine,  2764 — 2765;  seriatim,  2766 — 2839. 
Isaac  commanded  to  be  offered  for  a  burnt-offering,  denotes  the  divine 
rational,  which  was  to  be  sanctified  by  the  divine  itself,  2772,  2776, 
2783.  The  two  boys  that  Abraham  took  with  him,  denote  the  prior  or 
merely  human  rational  that  was  adjoined,  2782.  Pieces  of  wood  cleaved 
ready  for  the  offering,  denote  the  merit  of  justice,  2784,  2798,  2804, 

2812.  Abraham  and  Isaac  said  to  part  from  the  two  boys,  and  go 
farther  by  themselves,  denotes  the  separation  of  the  human  rational, 
and  the  divine  rational  entering  into  these  deeper  temptations,  2792, 
2793.  Abraham  taking  in  his  hand  fire  and  a  knife,  denotes  the  good 
of  love  and  truth  of  faith,  2799,  2804,  2817.  The  question  of  Isaac 
concerning  the  burnt-offering,  and  the  reply  of  Abraham,  denotes  that 
those  of  the  human  race  who  shall  be  sanctified  will  be  provided  by  the 
divine  human,  2805,  2807.  Isaac  bound  for  sacrifice,  denotes  the 
state  of  the  divine  rational  as  to  truth  when  undergoing  temptations, 

2813.  Abraham  said  to  stretch  forth  his  hand,  and  take  the  knife  to 
slay  his  son,  denotes  temptation  to  the  very  extremity  of  endurance, 
even  to  the  death  of  all  that  was  merely  human  (as  signified  again  by 
the  passion  of  the  cross),  2816 — 2818.  The  angel  of  Jehovah  crying  to 
Abraham,  and  his  hand  stayed,  denotes  consolation  from  the  divine 
itself  in  this  extremity,  and  temptations  ceasing,  2821,  2822,  2824. 
A  ram  caught  in  a  thicket,  now  observed  by  Abraham,  denotes  the 
spiritual  of  the  human  race,  who  are  perplexed  by  scientifics  in  the 
natural,  2830,  2831.  Abraham  taking  the  ram,  and  offering  it  for  a 
burnt-offering,  denotes  the  deliverance  of  such  effected  from  the  divine 
human,  and  their  sanctification,  which  is  their  adoption  by  the  divine 
human,  2833,  2834.     See  Abraham  {in  Supplement). 


m  I 


1054 


SAC 


SAC 


1055 


31.  The  Sacrifice  of  Jacob  when  he  parted  from  Laban  in  the 
mountain  (Gen.  xxxi.  54),  denotes  worship  from  the  good  of  love  iu 
that  state,  4209—4213.     See  Jacob  (7),  Laban  (pp.  480—481). 

32.  ^  statue  of  stone  set  up  by  Jacob,  on  which  he  poured  a  drink- 
offering  and  oil,  at  Bethel  (Gen.  xxxv.  14),  denotes  a  holy  state  as  to 
truth,  which  makes  interior  progression  to  the  good  of  truth  and  good 
of  love,  4579—4582.     See  Jacob  (9). 

33.  Jacob  (here  called  Israel)  said  to  Sacrifce  to  the  God  of  his 
father  Isaac,  when  he  came  to  Beersheba  (Gen.  xlvi.  1),  denotes  the 
state  as  to  worship  at  the  beginning  of  conjunction  with  the  celestial 
internal,  and  influx  into  that  state  from  the  divine  rational  or  intel- 
lectual, 5995—5998.     See  Jacob  (12). 

34.  The  Hebrews  in  Egypt  demanding  leave  to  depart  in  order  to 
offer  their  Sacrifices  (Ex.  iii.  18;  iv.  23;  v.  1,  3,  8;  vii.  16;  viii.  8, 
20;  ix.  1,  13;  x.  3),  denotes  freedom  from  infestation  by  falses,  and 
hence  worship,  which  is  further  explained  as  an  elevation  to  heavenly 
uses,  6904,  6905,  7038,  7093,  7100,  7101,  7119,  7313,  7393,  7439, 
7500,  7540,  7641.  The  endeavour  of  Pharaoh  to  compromise  the 
demand,  the  proposal  that  they  should  sacrifice  in  Egypt,  etc  (Ex  viii  - 
25—28;  X.  8—11,  24-26;  xii.  31—36),  denotes  the  continued  in- 
festation by  falses  of  those  who  are  obscurely  in  truths,  the  various 

phases  of  that  infestation,  and  of  progress  towards  deliverance  7451 

7461,  7651—7670,  7720—7741,  7952—7970.     See  Moses Vu.  12. 
13),  Pharaoh  (4). 

35.  The  Sacrifice  of  the  Passover  instituted ;  see  Passover. 

36.  The  Sanctification  (as  a  Sacrifice)  of  the  First-bom  (Ex.  xiii. 
1,  12—15).  Every  male,  whether  of  manor  beast,  that  opened  the 
womb  to  be  sanctified  to  Jehovah,  denotes  the  faith  of  charity  (which 
is  of  the  new  birth,  or  regeneration),  to  be  attributed  to  the  Lord 
8042,  8043,  8046,  8074-8077,  8088.  The  sons  of  Israel  mentioned, 
denotes  the  spiritual  church;  man  and  beast  also  mentioned,  denotes 

the  good  of  faith,  specifically  interior  and  exterior,  8044,  8045,  8074 

8077.  The  firstling  of  an  ass  to  be  redeemed  with  a  lamb  or  kid  \in 
pecude],  denotes  that  faith,  merely  natural,  is  not  to  be  attributed  to 
the  Lord,  but  only  the  truth  of  innocence  that  may  be  in  it,  8078, 
8079.  All  the  first-born  of  man  to  be  redeemed  (in  place  of  whom  the 
tribe  of  Levi  was  accepted),  denotes  that  mere  truths  of  faith  are  not  to 
be  attributed  to  the  Lord,  but  only  its  goods,  8080,  8089.  The  law 
repeated  (Ex.  xxii.  29,  30),  and  further  ill,  9224—9231. 

^o^  ^k  1^^^  Burnt-offering  and  Sacrifices  offered  by  Jethro  (Ex.  xviii. 

12),  belong  to  a  series  which  represents  the  arrangement  of  truths  in 
order,  from  first  to  last,  under  divine  good;  see  8641.  The  relation 
m  which  Jethro  stood  to  Moses,  and  the  circumstances  attending  their 
meeting  after  the  dehverance  of  the  Israelites,  denotes  the  state  of 
divme  good  when  all  succeeds  in  order,  8668,  8672.  Jethro  said  to 
take  a  burnt- offering  and  sacrifices,  denotes  worship  from  the  good  of 
love  and  truths  of  faith,  8680.  Aaron  and  all  the  elders  of  Israel  now 
coming  to  eat  bread  with  the  father-in-law  of  Moses,  denotes  the  ap- 
propriation of  primary  truths  by  the  reception  of  good,  and  thus  conso- 
ciation by  love,  8682.     See  Moses  (19),  Supper. 

38.  The  reference  to  Sacrifices,  immediately  after  the  Law,  was 
delivered  on  Mount  Sinai  (Ex.  xx.  24—26),  denotes  external  truths 


6f 


relative  to  worship,  following  the  internal  truths  denoted  by  the  ten 
precepts,  8859.  An  altar  of  ground  thou  shalt  make,  denotes  worship 
in  general,  that  it  must  be  from  good,  8935.  Thou  shalt  sacrifice 
upon  it  thy  burnt-offerings,  and  thy  peace-offerings  \eucharistica~\, 
denotes  worship  in  particular,   according  to  the  state  of  every  one, 

8936.  Thy  flocks  and  thy  herds,  denote  internal  and  external  goods, 

8937.  An  altar  of  stone,  denotes  a  representative  of  worship  in  gene- 
ral from  truths,  8940.  If  such  an  altar  be  made,  it  must  not  be  made 
of  hewn  stone,  denotes  that  such  worship  cannot  be  received  if  the 
truths  are  of  self-intelligence,  8941.  If  thou  lift  up  thy  tool  upon  it 
thou  hast  profaned  it,  denotes  that  if  it  be  thus  fashioned  from  the 
proprium  it  becomes  no  worship  at  all,  8942—8943;  similar  in  the 
ten  commandments,  8869.  The  additional  command,  not  to  ascend 
by  steps  to  the  altar  lest  their  nakedness  should  be  seen,  denotes  the 
general  law  that  no  one  can  be  admitted  into  a  state  higher  than  their 
own  good,  without  their  evil  interiors  becoming  manifest,  8945 — 8946. 
See  Moses  (21). 

39.  Sacrifices  to  gods  forbidden  on  pain  of  death  (Exod.  xxii.  20), 
denotes  worship  fashioned  of  falses  from  evil,  which  utterly  destroys 
the  church,  9192—9193. 

40.  Law  concerning  the  Passover,  which  is  especially  called  the 
Lord's  Sacrifice  (Ex.  xxiii.  18  ;  xxxiv.  25).  The  blood  of  my  sacrifice 
not  to  be  offered  upon  leavened  bread  (as  an  accompanying  meat- 
offering), denotes  that  the  worship  of  the  Lord  from  the  truths  of  the 
church  is  not  to  commingle  with  the  falses  of  evil;  passages  cited, 
9298,  br,  10,673,  br,  10,678.  The  fat  of  the  sacrifice  (otherwise 
expressed,  "the  sacrifice  of  the  feast"),  not  to  be  left  till  the  morning, 
denotes  that  there  can  be  no  good  of  worship  from  the  proprium,  but  it 
is  given  from  the  Lord,  always  new;  passages  cited,  9299,  br,  10,673, 
br,  10,679.     See  Passover,  Leaven. 

41.  The  Sacrifices  of  Moses  in  ratification  of  the  Covenant  (Ex. 
xxiv.  5 — 8).  The  words  of  Jehovah  recited  to  the  people  by  Moses, 
and  the  people  obediently  responding,  denotes  illustration  from  divine 
truth,  and  its  reception  in  the  understanding  and  the  heart,  9382 — 
9385,  9398.  Moses  writing  all  the  words  of  Jehovah,  denotes  that 
these  truths  then  become  of  the  life,  9386.  Rising  early  in  the  morn- 
ing, and  building  an  altar,  etc.,  denotes  the  affection  of  peace  from  the 
Lord,  and  the  acknowledgment  of  the  divine  human  in  worship,  9387 
— 9389.  Boys  of  the  sons  of  Israel,  sent  to  offer  burnt- offerings  and 
sacrifice  peace-offerings,  denotes  affections  of  innocence  and  charity 
from  which  worship  ascends,  which  worship  is  from  good  (denoted  by 
burnt-offerings),  and  from  the  truth  of  good  (denoted  by  sacrifices), 
939 1 .  Half  the  blood  put  into  basins,  and  afterwards  sprinkled  upon 
the  people,  denotes  divine  truth,  first  received  into  the  memory,  be- 
come of  the  life  and  worship,  9393,  9399.  The  other  half  of  the 
blood  sprinkled  upon  the  altar,  denotes  the  procedure  of  such  divine 
truth  from  the  divine  human  of  the  Lord,  9395.  Moses  now  reading 
the  book  of  the  covenant  in  the  ears  of  the  people,  denotes  the  Word 
in  the  letter,  and  obedience,  9396,  9397.  The  blood  sprinkled  on  the 
people,  now  called  the  blood  of  the  covenant,  denotes  the  conjunction 
of  the  Lord  as  to  the  divine  human  with  heaven  and  earth,  9400.  See 
Moses  (23). 

vol.  II.  E  E 


1056 


SAC 


42.  An  altar  ordered  to  he  made  for  Burnt- offerings  (Ex.  xxvii. 
1 — 8),  briefly,  that  it  was  to  represent  the  worship  of  the  Lord  from 
the  good  of  love,  which  is  described  in  general  by  whatever  pertains  to 
the  altar,  9710.  To  be  made  of  shittim-wood,  four  square,  denotes 
justice  or  merit,  which  is  of  the  Lord  alone  in  man,  971a,  9717.  Its 
height  three  cubits,  denotes  as  to  degree,  predicated  of  good,  9718. 
Horns  upon  the  four  corners,  denote  power  everywhere  from  the  con- 
junction of  good  with  truth,  9719—9721.  Overlaid  with  brass,  denotes 
external  or  natural  good,  9722.  Pans  to  receive  the  ashes  of  the  altar, 
denote  the  means  provided  to  remove  useless  scientifics,  9723.  Shovels, 
basins,  forks,  etc.,  all  of  brass,  denote  scientifics  ministering  to  every 
kind  of  use,  but  always  from  good,  9724,  9725.  A  grate  of  net-work, 
also  of  brass,  denotes  the  sensual  part,  or  ultimate  receptacle  of  life, 
also  to  be  fashioned  from  good,  9726,  9727.  Four  rings  of  brass  to 
the  brazen  network,  denote  the  sphere  of  good  which  must  conjoin  all, 
9728.  The  grate  of  brazen  network  to  be  at  the  lower  part  of  the  altar 
and  reach  to  the  midst,  denotes  the  place  and  extension  of  the  sensual 
corresponding  to  the  loins,  etc.,  in  man,  9730,  9731;  compare  99G1. 
Staves  for  the  altar,  of  shittim-wood,  overlaid  with  brass,  denote 
power  sustaining  in  the  state  of  good,  derived  from  the  good  of  the  Lord's 
merit,  9732 — 9734.  The  staves  to  be  put  in  the  rings,  denotes  the 
power  of  the  sphere  of  divine  good,  9735.  The  staves  thus  placed  said 
to  be  upon  the  two  sides  of  the  altar,  and  intended  as  the  means  of 
carrying  it,  denotes  that  such  potency  is  predicated  on  the  one  hand  of 
good  proceeding  to  truth,  and  on  the  other,  of  truth  from  good,  thus 
reciprocally;  carrying,  denotes  existence  and  subsistence  in  the  state  of 
good  and  truth,  9736,  9737.  The  altar  to  be  made  hollow  \cavum 
tabulatum],  denotes  the  rendering  of  all  this  applicable  to  use,  9738. 
The  concluding  expression.  As  shown  to  Moses  in  the  mount,  denotes 
according  to  correspondence  with  the  representations  of  divine  things 
that  exist  in  heaven,  9739.  The  altar,  with  all  its  vessels,  to  be 
anointed  with  the  holy  anointing  oil  (Ex.  xxx.  28),  denotes  the  influx 
and  presence  of  the  Lord  with  these  representatives,  10,273,  10,274, 
10,276.  Note:  the  repetition  concerning  the  altar  of  burnt-offerings 
(Gen.  xxxviii.),  is  not  further  explained  by  the  Author,  but  the  expli- 
cation of  the  above  chapter  is  referred  to,  10,782. 

43.  The  Sacrifices  of  Consecration  (Ex.  xxix.),  form  part  of  the 
ceremonial  by  which  Aaron  and  his  sons  were  inaugurated  into  the 
priesthood;  they  denote  spiritual  aff'ections  by  which  man  is  introduced 
into  celestial,  or  truths  of  faith  by  which  he  is  introduced  into  goods 
of  love,  br,  2830.  The  whole  of  the  ceremonial  of  inauguration  (in- 
cluding the  sacrifices),  denotes,  in  the  supreme  sense,  the  glorification 
of  the  Lord's  human,  9985.  A  young  bullock,  a  son  of  the  herd, 
denotes  the  purification  of  the  natural  or  external  man;  two  whole 
rams,  the  purification  of  the  internal  or  spiritual  man,  9990,  9991. 
Unleavened  bread,  unleavened  cakes  mixed  with  oil,  and  unleavened 
wafers  anointed  with  oil,  denote  the  purification  of  the  celestial  in  the 
inmost,  the  middle,  and  the  external  respectivelv,  9992 — 9994.  All 
these  to  be  put  in  one  basket,  denotes  the  sensual  part,  because  the 
interiors  exist  altogether  in  ultimates,  9996,  9997.  The  bullock  to  be 
brought  before  the  tent  of  the  congregation,  and  Aaron  and  his  sons  to 
put  their  hands  upon  its  head,  denotes  the  application  of  the  external 


i 


SAC 


1057 


man  to  the  reception  of  truth  and  good  from  heaven,  and  the  repre- 
sentative of  such  reception,  10,021 — 10,023.  The  bullock  to  be  slain 
before  Jehovah,  at  the  gate  of  the  tent  of  the  congregation,  denotes 
the  preparation  of  the  natural  man  to  be  purified  from  evils  and  falses, 
etc.,  10,024,  10,025.  Some  of  the  blood  to  be  put  on  the  horns  of  the 
altar  with  the  finger,  denotes  divine  truth  accommodated  to  the  natural 
man,  now  represented  in  power,  10,026,  10,027.  All  the  blood  then 
poured  down  at  the  bottom  of  the  altar,  denotes  divine  truth  wholly  in 
the  sensual,  or  the  ultimate  of  human  life,  10,028.  The  fat,  etc.,  as 
described  in  verse  13,  to  be  burned  upon  the  altar,  denotes  good  ac- 
commodated externally  and  internally  now  to  kindle  with  divine  love, 
1 0,029— 1 0,034.  The  flesh  of  the  bullock,  and  his  skin,  and  his  dung, 
to  be  burned  with  fire  outside  the  camp,  denotes  the  evil  of  the  prior 
love,  also  the  false  adhering  in  ultimates,  and  the  unclean  remains  of 
the  former  state,  all  to  be  remitted  or  ascribed  to  hell,  10,035 — 
10,038,  10,040.  The  burning  of  the  flesh  and  the  unclean  remains 
called  a  sin-off*ering  [peccatunijy  denotes  that  purification  from  evils 
and  falses  is  thus  accomplished  (viz.,  in  the  natural  man),  10,039. 
One  of  the  two  rams  now  to  be  slain,  denotes  good  of  innocence  in  the 
internal  man,  and  his  preparation  to  be  purified,  as  in  the  case  of  the 
external,  10,042,  10,045.  Its  blood  to  be  sprinkled  about  the  altar, 
denotes  divine  truth  as  given  in  the  internal  conjoined  with  divine  good, 
10,046,  10,047.  The  ram  to  be  cut  into  pieces,  denotes  the  arrange- 
ment of  the  interiors,  distinctly,  in  order,  10,048.  The  intestines  and 
the  legs  ordered  to  be  washed,  denotes  the  purification  of  things  lowest 
in  the  scale  of  use,  and  of  the  exteriors  of  the  natural,  10,049,  10,050. 
The  intestines  and  legs  then  to  be  put  to  the  pieces  and  to  the  head, 
denotes  the  arrangement  of  exteriors  in  order  under  interiors  and 
inmosts,  10,051.  The  whole  ram,  thus  prepared,  to  be  burned  upon  the 
altar,  denotes  the  union  of  the  internal  of  the  Lord's  human  with  the 
divine  good  of  his  divine  love ;  in  the  respective  sense,  the  conjunction  of 
truth  with  good,  which,  in  other  words,  is  full  regeneration,  10,052, 
10,053.  The  second  ram  to  be  killed,  denotes  the  preparation  of  the 
succeeding  state,  which,  in  the  supreme  sense,  is  that  of  divine  truth 
proceeding  from  divine  good,  10,057,  10,059.  Some  of  its  blood  put 
on  the  auricle  of  the  right  ear  of  Aaron  and  of  his  sons,  denotes  the 
procedure  of  such  divine  truth  imparting  all  the  perceptive  conscious- 
ness of  truth  in  heaven  and  the  church,  10,060,  10,061.  Put  also  on 
the  thumb  of  the  right  hand,  and  the  thumb  of  the  right  foot,  denotes 
the  intellectual  thence,  in  the  middle  heaven  and  in  the  ultimate 
heavdn,  10,062,  10,063.  The  blood  also  to  be  sprinkled  round  about 
on  the  altar,  denotes  the  unition  of  divine  truth  with  divine  good, 
10,064.  Blood  taken  from  the  altar,  together  with  the  oil  of  anoint- 
ing, and  sprinkled  upon  Aaron  and  his  sons,  and  upon  their  garments, 
denotes  the  reciprocal  unition  of  divine  truth  and  divine  good,  in  the 
several  heavens,  10,065 — 10,069.  The  fat,  etc.,  of  the  ram,  as  men- 
tioned in  verse  22,  and  the  bread  as  mentioned  in  verse  23,  all  to  be 
put  in  the  hands  of  Aaron  and  of  his  sons,  denotes  the  acknowledg- 
ment that  good  and  truth,  distinguished  in  their  various  degi'ees  thus 
represented,  are  wholly  from  the  Lord,  10,070 — 10,082.  All  these 
things  to  be  waved  before  Jehovah,  denotes  the  vivification  of  goods 
and  truths  by  divine  life,    10,083.      Then   to  be  taken  from   their 

E  E  2 


1058 


SAC 


hands  and  burned  upon  the  altar,  and  called  therefore  a  fire-offering 
to  Jehovah,  denotes  the  state  after  acknowledgment,  and  vivification 
qualified  by  divine  love,  10,084,  10,086.  The  breast  to  be  separately 
waved  by  Moses,  and  become  his  portion,  denotes  the  good  of  charity, 
its  vivification,  and  communication  to  those  who  are  in  divine  truths ; 
thus,  the  acknowledgment  of  the  divine  spiritual  in  heaven  and  the 
church,  10,087—10,091.  The  shoulder  to  be  waved  and  lifted  (hence 
called,  the  shoulder  of  the  heave-offering,  ver.  27),  and  then  to  become 
the  portion  of  Aaron  and  his  sons,  denotes  celestial  good  in  heaven  and 
the  church,  or  the  divine  celestial  acknowledged  and  perceived,  10,092, 
10,093,  10,097.  The  flesh  of  the  ram  now  ordered  to  be  seethed  in 
the  holy  place,  denotes  the  preparation  of  good  for  the  uses  of  life, 
which  is  effected  by  truths  of  doctrine  when  in  illustration  from  the 
Lord,  10,105.  Aaron  and  his  sons  to  eat  the  flesh  of  the  ram  thus 
prepared,  and  the  bread  contained  in  the  basket,  denotes  the  appropria- 
tion of  spiritual  good,  and  of  celestial  good  distinctly,  10,106,  10,107. 
A  stranger  not  to  eat  of  it,  denotes  that  there  can  be  no  appropriation 
of  good  except  with  those  who  acknowledge  the  Lord,  10, 112.  Any  of 
the  flesh  or  bread  that  remained  till  the  morning  not  to  be  eaten,  but 
to  be  burned  with  fire,  denotes  the  dissipation  of  good  not  conjoined  to 
the  new  state,  lest  it  should  be  profanely  conjoined  to  the  proprium, 
10,114 — 10,117.  The  bullock  for  a  sin-offering  to  be  offered  every  day 
(during  the  seven  days  of  the  inauguration,  ver.  36),  denotes  the  con- 
tinual removal  of  evils  and  falses  in  the  natural  man  by  the  good  of 
innocence,  10,122.  Further  particulars  as  to  the  inauguration  in 
Priest  (7). 

44.  The  Continual  Burnt-offering  instituted  (Ex.  xxix.  38—42). 
The  introductory  words,  'This  is  what  thou  shalt  do  upon  the  altar,* 
denotes,  in  general,  whatever  concerns  the  reception  of  the  Lord  in 
heaven  and  the  church,  10,131.  Two  lambs,  the  sons  of  a  year,  day 
by  day  continually,  denotes  the  good  of  innocence  in  every  state,  in  all 
divine  worship,  10,132,  10,133.  One  lamb  in  the  morning,  represented 
the  removal  of  evil  by  the  good  of  innocence  in  a  state  of  love  and  its 
derived  light  in  the  internal  man,  10,134.  The  other  lamb  between  the 
evenings,  denotes  a  like  procedure  in  the  state  of  love  and  light  of  the 
external  man,  10,135.  A  tenth  deal  of  flour  mingled  with  the  fourth 
part  of  a  bin  of  beaten  oil,  offered  as  a  meat-offering  with  each  lamb, 
denotes  spiritual  good  from  celestial  enough  for  conjunction,  10,136, 
10,140.  The  fourth  part  of  a  bin  of  wine  for  a  drink-offering  also 
with  each  lamb,  denotes  spiritual  truth  corresponding  to  the  before- 
mentioned  spiritual  good,  enough  for  conjunction,  10,137,  10,140. 
Called  an  odour  of  rest,  and  a  fire-offering  to  Jehovah,  denotes  the 
perceptive  consciousness  of  peace,  and  this  from  divine  love,  10,141, 
10,142.  Said  to  be  for  a  burnt-offering  continually,  throughout  all 
your  generations,  denotes  the  perpetuation  of  divine  worship  in  gene- 
ral, 10,143,  10,144.  Offered  at  the  door  of  the  tent,  before  Jehovah, 
denotes  the  conjunction  of  good  and  truth  from  the  Lord,  10,145, 
10,146.  Where  I  will  meet  with  thee  to  speak  with  thee  (meaning 
Moses),  denotes  the  divine  presence  and  influx,  10,147.  And  I  will 
meet  there  with  the  sons  of  Israel  (ver.  43),  denotes  the  presence  of 
the  Lord  in  the  church,  10,148.  And  (it  or  they)  shall  be  sanctified 
by  my  glory  (compare  verses  43,  44,  with  chap.  xl.  34),  denotes  the 


SAC 


1059 


receptive  of  divine  truth  from  the  Lord,  10,149.  And  I  will  sanctify 
the  tent  of  the  congregation,  and  the  altar  (ver.  44),  denotes  the 
receptive  of  the  divine  in  the  heavens,  inferior  and  superior,  10,150, 
10,151.  I  will  sanctify  also  both  Aaron  and  his  sons  to  minister  to 
me  in  the  priest's  office,  denotes  a  representative  of  the  Lord  as  to  the 
whole  work  of  salvation,  10,152.  And  I  will  dwell  in  the  midst  of  the 
sons  of  Israel,  denotes  the  presence  of  the  Lord,  and  his  influx  by  good 
into  heaven  and  the  church,  10,153.  And  will  be  their  God,  denotes 
the  presence  and  influx  of  the  Lord  into  truth  in  the  church,  10,154. 
They  shall  know  that  I  am  Jehovah  God,  denotes  the  perceptive  con- 
sciousness that  from  the  Lord  is  all  good,  and  all  truth,  10,155.  Who 
brought  them  forth  from  out  of  the  land  of  Egypt,  denotes  whereby  we 
have  deliverance  from  hell,  10,156. 

45.  Meat  and  Drink-offerings.     See  Meat-offering. 

46.  Sacrifices  relative  to  the  Altar  of  Incense  (Ex.  xxx.  9,  10). 
The  altar  of  incense  represented  the  hearing  and  grateful  reception  of 
worship  when  grounded  in  love  and  charity,  because  such  worship  is 
elevated  by  the  Lord,  ill,  and  sh.  10,177.  No  burnt-offering  nor  drink- 
offering  was  allowed  to  be  offered  upon  it,  because  there  is  no  genuine 
worship  (which  this  altar  represented),  except  in  so  far  as  it  proceeds 
from  regeneration  already  effected,  ilL  10,206,  10,207.  Aaron  com- 
manded to  make  an  atonement  upon  its  horns  once  a  year  with  the 
blood  of  the  sin-offering  of  atonements,  denotes  the  perpetual  purifica- 
cation  of  those  with  whom  the  Lord  can  be  present,  that  is,  who  are 
principled  in  the  goods  and  truths  of  faith,  ill.  10,208,  10,212.  Called 
the  holy  of  holies  to  Jehovah,  denotes  the  divine  celestial  thus  repre- 
sented, 10,213.     See  Incense. 

47.  The  Sin-offering.  Some  of  the  cases  are  briefly  recounted  in 
which  a  sin-offering  was  commanded;  it  is  stated  also  that  the  expiation 
made  by  the  priest  in  these  cases  represented  the  separation  or  putting 
aside  of  evil  by  good  from  the  Lord,  3400;  see  also  10,122  cited  above 
(43).  The  Hebrew  word  for  sin-offering  is  the  same  as  for  sin  (rwicn), 
but  when  the  sacrifice  is  meant  it  denotes  purification  from  sin,  10,039. 
The  blood  of  the  sin-offering  sprinkled  before  the  veil  of  the  sanctuary, 
represented  purification  of  the  internals;  and  the  remainder  of  the 
blood,  poured  out  at  the  bottom  of  the  altar,  purification  in  externals, 
or  the  lowest  natural;  see  10,047. 

48.  The  Trespass-offering.  The  law  of  the  trespass-offering  is  the 
same  as  that  of  the  sin-offering,  probably  because  of  the  universal  rule 
in  regeneration,  that  there  is  no  escape  from  evils  and  falses  of  any 
kind  except  by  purification;  see  10,042;  as  to  the  difference  between 
trespasses  and  sins,  see  Evil  (1). 

49.  Thank-offerings  and  Peace-offerings.  The  thank-offering,  or 
sacrifice  of  confession  [eucharistica'],  involves  the  celestial  principle  of 
love  in  all  its  appointments;  but  the  voluntary,  or  peace-offering  [votiva, 
retributoria\  denotes  submission  to  providence,  or  an  internal  will- 
ingness that  the  Lord  shall  provide,  3880.  The  peace-offerings,  or 
eucharistic  sacrifices  (treated  of  in  Levit.  iii.),  were  voluntary ;  hence, 
they  represented  worship  from  freedom,  in  other  words,  from  genuine 
love,  10,097.  Note:  This  kind  of  sacrifices  was  either  to  express 
thanksgiving  (Lev.  vii.  12),  or  to  accompany  a  vow  (ver.  16);  they  pro- 


j^ 


1060 


SAI 


SAN 


1061 


bably  represented  the  second  and  third  states  of  regeneration,  viz.,  the 
implantation  of  truth  and  good,  and  their  conjunction;  see  3880,  10,042, 
10,109,  10,114,  10,115. 

50.  Wave-offerbigs  and  Heave-offerings.  Motion  represented  vivi- 
fication,  action,  life,  as  the  result  of  divine  influx,  and  the  reception  of 
such  life  implies  acknowledgment,  perception,  etc.,  10,083,  10,089, 
10,093.  Note:  the  wave-offerings  and  heave-offerings  were  the  priest*s 
allotted  portion  of  the  sacrifices,  because  the  preisthood  represented  the 
Lord  as  to  the  work  of  salvation,  and  He  vivifies  or  renews  with  his 
spirit  all  the  affections  which  men  consecrate  to  his  service ;  that  the 
priests  received  these  gifts  as  representatives  of  the  Lord,  is  explained 
9809.     See  Leaven. 

51.  The  Jealousy-offering  (Num.  v.  15),  was  composed  of  barley 
without  either  oil  or  frankincense,  because  these  were  the  symbols  of 
the  good  of  love  and  the  truth  of  faith,  the  absence  of  which' was  to  be 
represented;  see  10, 1 77;  and  that  barley  denotes  the  good  of  the  natural 
or  external  man,  7602. 

52.  Sacrifices  offered  by  the  Nazarite  (Num.  vi.  13 — 17).  A 
Nazarite  represented  the  celestial  man ;  hence,  he  was  commanded  to 
sacrifice  a  he  and  she-lamb,  which  represented  the  celestial,  and  a  ram, 
which  represented  the  spiritual,  2830. 

53.  Sacrifices  at  the  Great  Festivals  ;  as  to  the  animals  appointed, 
2830.     See  Feasts. 

54.  The  Sacrifice  of  a  Bed  Heifer  (Num.  xix.),  represented  the 
unclean  truths  of  the  natural  man  made  clean  by  burnine  (or  purifica- 
tion), 5198. 

55.  Sacrifices  offered  to  the  Golden  Calf  (Ex.  xxxii.  5,  6).  The 
golden  calf  fashioned,  denotes  worship  from  self-intelligence  according 
to  the  delight  of  the  external  loves,  10,406,  10,407.  A  festival  to 
Jehovah  proclaimed  when  the  calf  was  set  up,  denotes  the  acknowledg- 
ment of  such  infernal  worship  as  the  divine  itself  that  is  to  be  adored, 

10.412,  10,423,  10,424.  The  people  said  to  rise  up  early  on  the  mor- 
row to  celebrate  the  festival,  denotes  excitation  by  their  own  evil  loves, 

10.413.  Burnt-offerings  oflfered,  and  peace-offerings  brought,  denotes 
worship  in  general  from  the  evil  delights  of  the  proprium,  and  from 
falses  thence  derived,  10,414.  The  people  then  sitting  down  to  eat 
and  drink,  denotes  the  appropriation  of  evil  and  the  false,  10,415. 
Next  said,  that  they  rose  up  to  play,  denotes  their  interior  festivity  and 
consent,  10,416.  The  noise  of  their  festivity  called  by  Moses  the  cry 
of  the  miserable,  denotes  the  lamentable  state  of  their  interiors,  10,457. 
The  calf  and  the  dancing  seen  by  him,  denotes  the  infernal  nature  of 
their  worship  made  manifest,  10,459.  The  wrath  of  Moses  now  being 
kindled  against  them,  denotes  the  aversion  of  that  nation  from  the 
internal  of  the  Word,  of  the  church,  and  of  worship,  10,460;  see 
Moses  (24.)  Note :  this  occurrence  while  Moses  was  in  the  mountain, 
and  before  the  command  was  given  concerning  the  altar  and  the  sacri- 
fices, is  cited  as  a  proof  that  the  Jews  were  obstinately  addicted  to  such 
practices,  for  which  reason  the  sacrifices  were  afterwards  appointed  by 
permission,  2180. 

SAD,  SADNESS  [triste,  tristitia].     See  Grief. 
SAINTS,  THE  STATE  OF,  dcscribcd,  951—952. 


SALAH  [Schelach],  the  son  of  Arphaxad,  the  son  of  Shem,  denotes 
the  offspring  of  science  in  the  first  genealogy  of  the  Shemitic  families, 
1235;  and  the  same  in  the  second,  1342.     See  Shem,  Eber. 

SALEM  [Schalem],  denotes  the  state  of  peace  which  those  enjoy 
who  are  in  interior  or  rational  truths,  ill.  1726;  strictly  called  the  tran- 
quility of  peace,  4393,  4430;  see  Peace  (5);  as  to  Salem,  the  change 
of  its' name,  etc.,  see  Sheckhem. 

SALT  [sal].  The  valley  of  Siddim,  called  also  the  Sea  of  Salt, 
denotes  the  uncleannesses  of  cupidities,  and  the  basenesses  of  falsity 
derived  from  cupidity,  ill.  and  sh.  1666.  Sulphur  and  salt  denote, 
respectively,  the  vastation  of  good,  and  the  vastation  of  truth,  or  vasta- 
tion  in  general;  hence  the  custom  of  sowing  the  site  of  a  destroyed  city 
with  salt,  1666.  Salt,  in  its  good  or  genuine  sense,  denotes  the  affec- 
tion of  truth;  in  its  opposite,  the  vastation  of  that  affection,  hence  the 
statement  that  Lot's  wife  was  become  a  pillar  of  salt,  2455,  9207  end  ; 
compare  1666  end.  The  conjunctive  quality  and  fire  have  their  cor- 
respondences in  truth  desiring  good;  hence  its  opposite  significations, 
either  as  truth  conjoined  to  good,  or  utterly  separated  from  it,  thus 
vastated,  sh.  9207,  cited  10,137  end,  {xirther  ill.  and  sh.  10,300.  The 
disciples  called  the  salt  of  the  earth  (Matt.  v.  13),  denotes  the  truth  of 
the  church;  the  salt  that  has  lost  its  savour  (Ibid.),  denotes  truth 
without  desire  for  good,  9207.  To  be  salted  with  fire  (Mark  ix.  49), 
denotes  the  desire  of  good  for  truth;  to  be  salted  with  salt  {Ibid.)y  the 
reciprocal  desire  of  truth  for  good,  9207.  Have  salt  in  yourselves 
(Mark  ix.  50),  denotes  that  desire,  9207.  For  particulars  in  the  contrary 

sense,  see  Sodom.  i?  i_    t     j 

SAMARIA,  denotes  the  spiritual  church;  the  discourse  of  the  Lord 
with  the  woman  of  Samaria,  teaches  that  the  doctrine  of  truth,  which 
characterises  the  spiritual  church,  is  from  Him  ;  the  fountain  of  Jacob, 
where  he  discoursed  with  her,  denotes  the  Word,  2702.  The  army  of 
the  king  of  Syria,  blind,  led  into  Samaria  by  EHsha,  where  he  opened 
their  eyes  (2  Kings  vi.  13),  denotes  instruction  by  the  Word,  4720. 
The  Israelites  of  Samaria  represented  the  spiritual  church;  the  Jews  of 
Jerusalem,  the  celestial,  6534  cited  below.  Samaria  taken  to  represent 
the  prevarications  of  Jacob  (Micah  i.  5),  denotes  the  church  of  a  per- 
verted faith,  9156.  The  Israehtes  dwelling  in  Samaria  said  to  be  m  the 
corner  of  a  bed  (Amos  iii.  12),  denotes  those  who  are  in  external  worship, 
10,050.  Samaria  and  Sodom,  in  the  description  of  the  aboramations 
of  Jerusalem  (Ezek.  xvi.  46),  denote  respectively  its  falses  and  evils;  in 
this  passage,  Samaria  is  substituted  for  Gomorrah,  2220.  Samaria  and 
Jerusalem  described  under  the  figure  of  two  women,  Ahola  and  Aholi- 
bah  whose  many  lovers  and  whoredoms  are  mentioned  (Ezek.  xxin.  4), 
denote  the  church  as  to  the  affection  of  truth,  and  the  affection  of  good, 
the  perversion  of  which  is  treated  of,  2466,  6534,  cited  10,648. 

SAMARITAN,  the  [Luke  x.  33],  denotes  one  who  is  m  the 
affection  of  truth;  the  wounds  which  he  healed,  hurt  done  to  that  affec- 
tion;  oil  and  wine  with  which  he  anointed  them,  the  good  of  love  and 

the  good  of  faith,  9057. 

SAMSON.     See  Philistines  (8),  Nazarite. 

SANCTIFY,  to.     See  Holy  (3). 

SANCTUARY.     See  Place  (9),  Holy  (3). 

SAND  [arena].     The  multitude  of  the  stars  of  heaven,  and  tHe 


1062 


SAR 


sand  upon  the  sea-shore  named  together  (Gen.  xxii.  17),  denote  know- 
ledges of  good  and  truth,  and  corresponding  scientifics,  2849 — 2850. 
The  sand  in  which  Moses  hid  the  Egyptian  (Ex.  ii.  12),  has  an  oppo- 
site signification,  and  denotes  the  scientific  false,  6762.  To  suck  of  the 
afBuence  of  the  sea,  and  of  the  hidden  treasures  of  the  sands,  predi- 
cated of  Zebulun  (Deut.  xxxiii.  19),  denotes  scientific  truths,  and  the 
arcana  of  scientific  truths,  6762.  Joseph,  when  in  Egypt,  said  to  have 
gathered  up  corn  like  the  sand  of  the  sea,  until  he  left  off  to  number  it 
(Gen.  xli.  49),  denotes  the  multiplication  of  truth  from  good,  its  indefi- 
nite abundance  because  the  celestial  from  the  divine  is  in  it,  5345 — 
5346. 

SAPPHIRE.     See  Precious  Stones. 

SARAI,  Sarah.  1.  Before  the  Call  of  Abram.  Abram  and  his 
brother  Nahor  taking  to  themselves  wives  (Gen.  xi.  29),  denotes  the 
marriage  of  evil  with  the  false  in  idolatrous  worship,  1369—1370. 
Sarai  called  barren  (ver.  30),  denotes  that  the  evil  and  the  false  had  now 
ceased  to  produce  or  multiply  themselves,  1371 — 1372.  It  is  here 
represented,  therefore,  that  the  time  had  now  arrived  when  those  who 
were  in  idolatrous  worship  could  be  instructed,  and  the  way  be  prepared 
for  the  institution  of  the  Jewish  representative  church,  1373.  Further 
to  represent  this  particular  juncture,  it  is  related  (ver.  31)  that  Terah 
took  Abram  and  Sarai,  together  with  the  rest  of  the  family,  and  went 
forth  with  them  from  Ur  of  the  Chaldees,  1373.  The  end  of  the  idol- 
atrous period  is  then  denoted  (ver.  31)  by  the  death  of  Terah  while 
they  abode  in  Haran,  on  the  way  into  Canaan,  1375. 

2.  During  the  Sojourn  in  Egypt.  Abram,  after  his  call  (Gen.  xii.  1), 
represented  the  Lord  as  to  his  human  essence,  in  particular  the  celestial 
human,  as  to  good ;  his  journeying  from  Haran  represents  the  progres- 
sion of  the  human  essence  to  conjunction  with  the  divine,  1404,  1409, 
1426.  Sarai  called  the  wife  of  Abram,  and  journeying  with  him  from 
Haran  (ver.  5),  denotes  genuine  truth  adjoined  to  good  in  the  Lord*s 
boyhood,  1431,  1432,  ill,  1469.  The  occasion  mentioned,  as  they 
approached  towards  Egypt,  when  Abram  spake  to  Sarai  (ver.  11),  de- 
notes when  he  began  to  learn  the  science  of  knowledges,  that  thus  he 
thought  concerning  truths  adjoined  to  good,  1466 — 1468.  I  know  that 
thou  art  a  woman  fair  in  aspect  (ver.  1 1),  denotes  felicity  and  delight 
perceived  in  truth  of  celestial  origin,  1470.  Fear  therefore  expressed 
that  the  Egyptians  would  kill  him  for  the  sake  of  possessing  Sarai,  if 
she  were  known  to  be  his  wife  (ver.  12),  denotes  that  the  knowledge  of 
celestial  truth,  when  known  to  be  such,  would  be  desired,  without  the 
good,  1471 — 1474.  The  means  to  avert  this  danger,  by  Sarai  passing 
for  the  sister  of  Abram  (ver.  13),  denotes  the  first  reception  of  celestial 
truth  as  if  it  were  intellectual  truth,  by  which  providence  celestial  good 
is  preserved  inviolate,  1475—1477,  particularly  1495.  The  event 
related ;  Sarai  (here  called  a  woman)  taken  to  the  house  of  Pharaoh 
(ver.  15),  denotes  delight  in  intellectual  truth,  predicated  of  the  Lord 
in  his  boyhood,  1481,  1484,  further  ill.  1487.  Pharaoh  said  to  entreat 
Abram  well  for  her  sake;  his  acquisitions  mentioned  (ver.  16),  denotes 
the  multiplication  of  scientifics  for  the  sake  of  intellectual  truth,  1484 — 
1486.  Pharaoh  and  his  house,  meanwhile,  being  plagued  on  her  ac- 
count (ver.  17),  denotes  the  destruction  of  scientifics  which  are  of  a 
worldly  character  only,  1487—1489.   Pharaoh  now  said  to  call  Abram; 


SAR 


1063 


his  remonstrance,  etc.  (ver.  18),  denotes  remembrance  and  grief,  from 
the  perception  that  he  ought  to  have  no  truth  but  what  is  conjoined  to 
good,  1490 — 1493.  I  might  have  taken  her  unto  myself  for  a  woman 
(ver.  18),  denotes  that  celestial  truth  might  thus  have  been  violated, 
1496.  And  now  behold  thy  wife,  take  her,  and  go  (ver.  19),  denotes 
the  perception  that  truth  should  be  conjoined  to  good,  1497.  Abram 
and  Sarai  now  dismissed  by  Pharaoh  (ver.  20;  xiii.  1),  denotes  the 
state  in  which  intellectual  truths  are  conjoined  to  good,  and  inane 
scientifics  relinquished,  1498—1500,  1541—1546.  Note:  the  above 
explains,  in  a  summary,  that  truth  received  as  celestial,  or  as  one  with 
good,  is  denoted  by  Sarai  as  a  wife;  received  as  intellectual,  it  is  denoted 
by  Sarai  as  a  sister;  received  in  scientifics  and  mere  knowledges,  it  is 
denoted  by  Sarai  as  a  woman;  in  each  case,  the  delight  of  the  mind  in 
truth  is  denoted  by  the  acknowledgment  of  her  beauty,  1470,  1480. 

3.  Her  Barrenness  continued  (Gen.  xv.  2,  3).  Abram  said  to  an- 
swer Jehovah,  denotes  the  Lord's  interior  perception,  1790 — 1792. 
His  complaint  that  he  was  without  offspring,  denotes  no  internal  church, 
1794.  The  steward  of  his  house,  Eliezer  of  Damascus,  denotes  the 
external  church,  1790,  1795 — 1796.  The  son  of  his  house  (one  born 
therein)  likely  to  be  heir,  denotes  the  external  only  in  the  Lord's  king- 
dom, 1799.  The  consolatory  promise  that  one  who  should  come  forth 
out  of  his  own  bowels  should  be  his  heir,  denotes  the  divine  provision 
that  there  should  be  those  who  would  become  regenerate,  1803. 

4.  Her  Egyptian  Handmaid.  Sarai  the  wife  of  Abram,  still  child- 
less (Gen.  xvi.  1),  denotes  the  state  in  which  truth  adjoined  to  good  is 
not  yet  produced,  or  the  rational  man  not  yet  bom,  1892 — 1894.  Sarai 
said  to  have  an  Egyptian  handmaid  (ver.  1),  denotes  the  affection  of 
sciences,  1895.  Her  words  to  Abram,  "Behold,  Jehovah  hath  restrained 
me  from  bearing,  I  pray  thee  go  in  unto  my  maid,"  (ver.  2),  denotes 
perception  from  truth  adjoined  to  good,  that  before  the  interior  or  ra- 
tional man  can  be  born,  there  must  be  conjunction  with  the  exterior, 
1897 — 1900.  Sarai  now  said  to  take  Hagar,  and  give  her  to  Abram  for 
a  woman  (ver.  3),  denotes  the  affection  of  truth  in  the  life  of  the  exte- 
rior man  as  the  affection  of  sciences,  and  conjunction  of  the  internal 
man  inciting  that  affection,  1904 — 1907.  Hagar's  conception,  and  her 
contempt  for  Sarai  (ver.  4),  denotes  the  beginning  of  rational  life,  and 
truth  conjoined  to  good  not  acknowledged  in  this  state,  1910,  1911, 
1915,  1916.  Sarai  speaking  to  Abram  on  this  subject,  and  Abram 
speaking  to  Sarai  (verses  5,  6),  denotes,  distinctly,  the  perception  of  the 
Lord  (Abram  speaking),  and  thought  from  perception  (Sarai  speaking), 
1913,  1919.  Hagar  now  humbled  under  the  hand  of  Sarai  (ver.  6), 
denotes  the  state  in  which  the  affection  of  sciences  is  subjugated  by  the 
affection  of  truth  adjoined  to  good,  1920 — 1922.  Note:  in  the  above 
circumstances,  Sarai  denotes  intellectual  truth,  which  is  adjoined  as  a 
wife  to  good;  in  other  words,  the  spiritual  [principle  or  faculty]  itself 
by  which  heaven  flows  in,  but  which  must  remain,  without  external 
production,  until  a  medium  of  influx  is  formed,  which  medium  is  the 
first  or  human  rational,  born  of  the  affection  of  sciences,  1901. 

5.  Her  Name  changed,  and  a  Son  promised;  namely,  where  the 
union  of  the  human  with  the  divine  and  the  divine  with  the  human  is 
described  by  representatives  (Gen.  xvii.),  1985;  summary  of  the  parti- 
cular verses,  1986.     God  said  unto  Abraham  (his  name  having  been 


1064 


SAR 


now  changed,  ver.  15),  denotes  a  new  perception,  2060,  2061.  The 
name  of  Sarai  to  be  changed  in  like  manner  to  Sarah  (Ibid.)^  denotes 
the  human  to  be  put  off  and  the  divine  put  on,  2063.  I  will  bless  her, 
and  give  thee  a  son  also  of  her  (ver.  16),  denotes  the  multiplication  of 
truth  adjoined  to  good,  and  the  rational  born  therefrom,  2064 — 2066. 
Yea,  I  will  bless  her,  and  she  shall  be  [increased]  into  nations  (Ibid.), 
denotes  the  multiplication  of  the  rational,  and  goods  produced  there- 
from, 2067 — 2068.  Kings  of  peoples  shall  be  from  her  {Ibid.),  denotes 
truths  also  still  produced  from  conjoined  truths  and  goods,  2069. 
Abraham  said  to  fall  upon  his  faces  and  laugh  (ver.  1 7),  denotes  adora- 
tion and  the  affection  of  truth,  2071 — 2072.  His  words  concerning 
Sarah  bearing  a  son  in  her  old  age  {Ibid,),  denotes  the  rational  of  the 
Lord*s  human  essence  united  to  the  divine,  2073 — 2075.  The  son  pro- 
mised to  be  called  Isaac  (ver.  19),  denotes  that  it  is  now  become  the 
divine  rational,  2083.  The  covenant  to  be  with  him  to  everlasting  (ver. 
19),  denotes  that  the  union  of  the  human  with  the  divine  is  eternal, 
2084.  The  seed  of  Isaac  after  him  united  also  in  this  covenant  (Ibid.), 
denotes  the  celestial  who  have  faith  in  the  Lord,  2085. 

6.  Her  presence  with  Abraham  when  he  entertained  the  three  Angela; 
by  which  is  to  be  understood  when  the  divine  was  manifested  in  the 
human,  to  the  perception  of  the  Lord,  2136,  2137,  2149,  2156,  2157, 
2159.  Abraham  said  to  hasten  to  the  tent  of  Sarah  (Gen.  xviii.  6), 
denotes  rational  good  conjoined  to  truth  in  the  Lord's  human,  in  the 
holy  state  of  love,  2171 — 2174.  Directed  by  him  to  make  ready, 
quickly,  three  measures  of  fine  meal,  etc.  (ver.  6),  denotes  the  celestial 
and  spiritual  then  with  the  Lord,  and  the  conjunction  of  both  in  the 
good  of  love,  2176,  2177.  The  three  men  having  eaten  in  the  presence 
of  Abraham,  now  said  to  inquire  for  his  wife  (ver.  8,  9),  denotes  a  state 
of  rational  good,  in  which  rational  truth  as  a  distinct  thing  is  not 
apparent,  2189.  The  reply  of  Abraham,  Behold  she  is  in  the  tent 
(ver.  9),  denotes  its  existence  in  the  holy  [principle]  of  love,  because 
in  good,  2190.  The  promise  renewed  (ver.  10),  denotes  perception 
concerning  the  future  divine  rational,  2194.  Sarah  said  to  be  hearing 
at  the  door  of  the  tent,  behind  Abraham  (Ibid.),  denotes  rational  truth 
near  the  holy  [principle]  of  good,  but  separated  from  it  so  far  as  it  is  still 
merely  human,  2195,  2196.  Mentioned  here,  that  Abraham  and  Sarah 
were  both  old,  entering  into  days  (ver.  11),  denotes  the  merely  human 
about  to  be  put  off,  2198.  Sarah,  now  laughing  within  herself  (ver.  12), 
denotes  the  affection  of  truth,  as  predicated  of  that  state,  2202.  Now 
that  I  am  old,  shall  I  have  pleasure,  my  lord  also  being  old  (Ibid.), 
denotes  the  state  of  that  affection  undesirous  of  the  change,  2203,  2204. 
Jehovah  (manifested  above,  as  the  three  men  or  angels,)  speaking  to 
Abraham  (ver.  13),  denotes  perception  from  the  divine,  2206.  His 
question  concerning  Sarah,  Why  she  doubted  of  the  promise  (Ibid.), 
denotes  thought  predicated  of  rational  truth,  its  inability  to  comprehend 
how  the  rational  can  become  the  divine,  2207,  2208,  2209.  The  denial 
of  Sarah,  "  I  did  not  laugh,"  because  she  feared  (ver.  15),  denotes  the 
perception  of  rational  truth,  that  its  state  is  not  what  it  should  be, 
and  the  endeavour  to  excuse  itself,  2215.  The  rejoinder  to  this,  "  Nay, 
but  thou  didst  laugh"  (Ibid.),  denotes  that  such  is  really  the  quality  of 
the  rational,  so  far  as  it  partakes  of  the  human,  2216.  Note:  Sarah 
(who  represented  intellectual  truth,   1901  cited  above,  4),  was  called 


SAR 


1065 


Sarah  that  she  might  represent  the  divine  intellectual;  this,  by  the 
addition  of  the  letter  H  taken  from  the  name  of  Jehovah,  2063;  observe 
also,  that  the  divine  intellectual  is  called  the  truth  of  good,  2065  ;  and 
that  Sarah  represents  rational  truth,  and  Abraham  rational  good,  because 
they  represent,  conjointly,  the  marriage  of  good  and  truth  in  the  Lord's 
human,  predicated  according  to  the  state  of  perception  at  the  time, 

2171—2173,  2198. 

7.  She  sojourns  with  Abraham  in  Gerar.  The  sojourning  of  Abraham 
in  Gerar  (Gen.  xx.)  denotes  the  instruction  of  the  Lord  in  doctrinals  of 
charity  and  faith,  as  his  sojourning  in  Egypt  denotes  instruction  in 
scientifics,  br.  2496.  Sarah,  here  called  the  wife  of  Abraham  (ver.  2), 
denotes  spiritual  truth  conjoined  to  celestial  good,  or,  in  other  words, 
intellectual  truth  conjoined  to  divine  good  ;  passages  cited,  2507- 
Abraham's  request  that  she  should  pass  for  his  sister  (Ibid.),  denotes, 
as  before,  the  providential  arrangement  by  which  truth  of  celestial 
origin  passes  for  rational,  in  order  that  the  celestial  state  may  not  be 
violated,  2508.  Further  particulars,  explaining  the  entire  chapter,  in 
Philistines  (5). 

8.  She  gives  birth  to  Isaac.     The  promised  son  Isaac,  bom   to 
Abraham  and  Sarah  (Gen.  xxi.  1 — 8),  denotes  the  divine  rational  of  the 
Lord,  2610,  2627—2630.    Jehovah  visited  Sarah  as  he  had  said  (ver.  1), 
denotes  the  presence  of  the  divine  celestial  in  the  divine  spiritual,  as  he 
had  perceived,  2615—2617.     And  did  to  Sarah  as  he  had  spoken 
(Ibid.),  denotes  the  state  of  unition  as  he  had  thought,  2618,  2619. 
Sarah  conceived  and  bore  a  son  to  Abraham  (ver.  2),  denotes  the  being 
and  existence  of  the  divine  rational  now  predicated  from  the  unition  of 
the  divine  spiritual  to  the  divine  celestial,  2620—2622,  2629.     In  his 
old  age,  at  the  set  time,  etc.  (Ibid.),  denotes  in  the  fulness  of  state 
when  the  human  could  be  put  off,  when  the  state  of  the  rational  was 
such  that  it  could  receive  the  divine,  2624,  2625.     Isaac  circumcised 
by  Abraham,  as  God  had  commanded  (ver.  4),  denotes  the  purification 
of  the  rational,  according  to  divine  order,  2632,  2634.     The  words  of 
Sarah,  God  hath  made  me  to  laugh,  and  all  that  hear  will  laugh  with 
me  (ver.  6),  denotes  perception  from  the  divine  spiritual,  the  affection 
of  celestial  truth,  etc.,  2639—2641.     And  she  said  (a  second  time, 
ver.  7),  denotes  thought  from  the  before-mentioned  perception,  2642. 
Who  would  have  said  unto  Abraham  that  Sarah   shall  suckle  sons 
(Ibid.),  denotes  his  own  power  by  which  the  Lord  implanted  the  human 
in  the  divine,  2643.     I  have  borne  a  son  to  him  in  his  old  age  (Ibid.), 
denotes  the  effect  when  the  state  was  in  fulness,  2644.    The  child  grew 
and  was  weaned  (ver.  8),  denotes  the  ulterior  perfection  of  the  divine 
rational,  and  therewith  the  separation  of  the  merely  human  rational, 
2645 — 2647.     And  Abraham  that  day  made  a  great  feast  (  ver.  8), 
denotes  cohabitation  and  union,  namely,  of  the  human  with  the  divine, 
2648,  2649;  and  where  the  text  is  anticipated,  2341. 

9.  Hagar  and  Ishmael  are  sent  away.  Sarah  saw  the  son  of  Hagar, 
the  Egyptian,  mocking  (Gen.  xxi.  9),  denotes  intuition  from  the  divine 
spiritual  by  which  the  human  rational  is  perceived  to  be  incongruous 
with  the  divine,  2650—2654.  Sarah,  therefore,  said  to  Abraham,  etc., 
(ver.  10),  denotes  perception  from  the  divine  that  the  first  rational  and 
its  affection  must  be  exterminated,  2655—2657.  The  son  of  this 
bondwoman  shall  not  be  heir  with  my  son  (Ibid,),  denotes  that  the 


1066 


SCA 


aiTine,  /058      This  saying  being  very  grievous  to  Abraham  fver   in 

ceS  tl"l  °^  !t'  ^°'''  ^  "•«  ^P'"'""''  -  less  tharfor  th^e 
celestial,  from  whom  they  must  be  separated,  2659-2661.    The  words 

be^dvatiorforfr''"-  ■?  ^^?^T  (''"/  '2)'  •^«'«"«^  that  there  Zm 
267llnMttt  X  T\'^fu  ^'°^  "»*  I^'^'s  divine  human.  2662- 
m,w\  i  ;  that  Sarah  hath  said  unto  thee  hearken  to  her  voice 
(IM).  denotes  that  m  regard  to  the  spiritual,  the  Lord  concluded  and 
acted  according  to  spiritual  truth.  2665.  conciuaea  ana 

10.  Sarah  dies,  and  is  buried  in  Hebron  fGen    xviii  ^     4«  <!.,.l. 
IXTT^  ^"'T-'r""  '"  '^'  ^'^'  «he  also  ^r^Jresen    d  diWne^  uS 

said  to  mourn  and  weep  for  Sarah,  den^otes'^  tTe'  grief 'of  the  Lord  2' 
hnc%  expressed  for  lost  good  and  truth.  2910®    His  t  eaty  w  fh  te" 
Hittites  for  the  field  and  cave  in  which  he  hnripH  «.,.k       ^      ;     [ 
^suscitation  of  the  church  with  tht':ho "  'n  tSeTr  SQOl" 
2902;  particulars.  2911-2976.     Stated,  in  conclusion  fver   mthll 

Her  tity^zitz-z^ii'k^^^^^^^      si 

heavenly  kingdom,  2981,  2982  ^"urcn,  one  with  the 

ilSSSy|™s "^  ^""■*"'^-    I "«  P"="°-  Stones. 
SATTATV  ^'  r^?-  P"''^^''^  Stones. 

SATURN.     See  Universe. 

.r.<h<y,tel.g^i„„tbX<,?'S,  .i.i'io'*"'**'''  '''^""  "' 
»AY,  /o.    See  Language  r7.) 

SAYINGS.    See  Language  (6). 
n,  V  7?  i''"^'*^L    ^"^  judgment,  a  scab ;  for  righteousness    a  crv 

SCALE  [/a/w].     See  Exploration. 


SCH 


1067 


SCALES  [squarrus].  Inane  scientifics  spontaneously  separate  them- 
selves, like  somewhat  crustaceous  or  scaly,  from  things  celestial,  1500. 
In  like  manner,  the  mere  words  and  names  of  the  letter  of  the  word 
from  the  heavenly  ideas  inclosed  in  them,  1876,  4957.  The  hair  of 
the  skin  represents  the  natural  as  to  good,  and  its  scales  the  natural  as 
to  truth,  3527.  Scientifics  form  the  plane  or  mirror  in  which  spiritual 
and  celestial  things  represent  themselves,  hut  if  they  do  not  contain 
good  they  are  only  like  filthy  scales  which  fall  away  from  the  body, 
5168.  The  spirits  who  constitute  the  scaly  skin  described,  5556.  The 
signification  of  scales  in  relation  to  fishes  explained,  6693. 

SCANDAL  [scandalurn].  The  doctrine  of  the  Lord  is  a  scandal  or 
offence  to  many  who  apparently  believe  it ;  how  these  scandalise  them- 
selves, and  at  length  believe  nothing,  2034,  4689,  4692,  4733.  The 
lumen  of  the  internal  sensual  is  full  of  scandals  against  heavenly  and 
divine  things,  6310.  A  sphere  of  offences  or  scandals  against  the  Lord 
is  also  mentioned  which  was  perceived  as  the  smell  of  putrid  water, 
4629.  To  be  scandalised,  and  to  fall  in  consequence  from  truths  into 
falses,  is  signified  by  stumbling,  9163.  What  is  meant  by  scandal  or 
offence  of  the  foot,  4302 ;  and  of  the  eye  and  hand,  8910;  of  many 
who  shall  be  offended  or  scandalised  (Matt.  xxiv.  8),  3488. 
SCAPE-GOAT.  See  Hand  (3). 
SCARLET  [coccm^em].     See  Colours. 

SCEPTRE  [sceptrum].  The  staff  and  sceptre  were  received  among 
the  ensigns  of  royalty,  because  a  staff  denotes  power,  and  the  stretching 
forth  of  a  staff  the  exercise  of  power,  4013.  Specifically,  the  staff  or 
sceptre  of  a  khig  denotes  the  power  of  truth  from  good,  4876  end. 
Staff  denotes  power  predicated  of  the  natural ;  hand  power  predicated 
of  the  spiritual;  magicians,  also,  actually  exercised  power  by  the  staff, 
and  the  correspondence  is  real,  7026.  A  crown  denotes  government 
from  divine  good,  or  wisdom  predicated  of  good;  a  sceptre,  government 
from  divine  truth;  passages  cited,  9930.     See  King,  Crown. 

SCHADDAI,  in  the  literal  sense,  was  the  name  of  the  God  of 
Abram,  at  that  time  an  idolater ;  and  by  that  name  the  Lord  was  first 
represented  to  the  patriarchs,  1992.  Interpreters  render  the  name 
Schaddai  as  the  Omnipotent  and  the  Thunderer,  but  it  properly  denotes 
the  Tempter,  and  after  temptations,  the  Benefactor,  1992.  The  word 
Schaddai,  itself,  denotes  vastation,  thus  temptation,  which  is  a  kind  of 
vastation;  the  name  of  El  is  prefixed,  and  not  Elohim,  because  it  was 
derived  from  Syria,  1992.  Isaac  aud  Jacob  recognised  El  Schaddai  in 
the  above  sense,  viz.,  as  the  God  who  tempts,  and  who  delivers  from 
temptation,  sh.  1992.  El  Schaddai  was  the  God  of  the  family  of  Terah, 
and  was  acknowledged  by  the  patriarchs  even  in  Canaan,  cited  5628, 
compare  6003.  The  worship  of  Schaddai  originated  in  the  ancient 
church,  and  was  addressed  to  an  accusing  or  chiding  spirit  [spiritus  qui 
increparent\  and  afterwards  consoled  them,  1992  end.  The  above, 
for  the  most  part  repeated;  and,  briefly,  that  the  Lord,  in  the  ancient 
church,  was  called  Schaddai,  as  to  temptations ;  and  hence,  that 
Schaddai,  in  the  internal  sense  denotes  temptations,  3667  ;  cited,  where 
an  explanation  of  the  Teraphim  is  given,  4162  ;  cited  again,  5628.  Temp- 
tations, and  comfort  or  solace  after  temptations,  are  equally  denoted  by 
El  Schaddai,  because  it  is  by  temptations  that  the  conjunction  of  good 
and  truth  iu  the  natural  is  effected,  br.  ill,  4572,  cited  5376,  5628 


1068 


SCI 


6429,  7193.     El  Schaddai.  who  appeared  to  Jacob  in  Luz,  denotes  the 

divme  as  apparent  or  manifested  to  the  natural  man.  6229.     I  appeared 

o  Abraham  to  Isaac  and  to  Jacob,  in  God  Schadda .  denotes  theTemp- 

ot  the  faithful,  and  histoncally.  the  same  as  stated  above  concerninir  the 
idolatrous  worship  of  Schaddai.  7193   7194  <-ui».crnmg  tne 

SCHALExM.     See  Salem! 

SCHURorSHUR.     SeeKADESH 

fhTmemort  nf  ^hf  0I       *;  '"  '"''"*  i^^^^^'     Scientlfics  pertain  to 
tne  memory  of  the  external  or  natural  man,  not  to  the  internal  nr 

MQ-  ,-\o  %  identifies  the  internal  man  is  opened.  1458  end 
1490  lo48.  1563.  1895.  1940.  3085.  3086.  5871,  .5874  59S1 
Sc.ent.fics  are  the  means  of  becoming  wise,  but  they  are  al  o   he  means 

ar'e' the' 'v'eLls'of  S   S'f4l6"yo'r  3t9°'33i?'  slP'"'\' 

S  '^JrV^''-f¥'  ««^l'«^?«75T77'o%'o?939  : 
9724.     Scientifics  being  of  the  external  or  natural  man    minisfVr  r,C 

5T2r?i28    MV?t2ol'  \ff<  W.'^  '■''''  '"''•  "20."3665     07  : 
10  272     0  4-^      4  ■    ,h  5213,.5786.  5947,  6052,  6068.  6084.  9394 
i^'f  ♦£.    V'        Sc'ent.fics.  wh.ch  are  things  of  the  external  memory 
when  they  becotne  of  the  life,  disappear  from  the  external  mem^r?  bui 
rema.n  inscribed  in  the  internal.  9394   Q/O'j  ooj,    "™^ '"e^ofy.  t>ut 

principled  in  truths  of  faith  deri'ved'?rl''tlfe  gooiof^hLT cln'^b': 
elevated  above  scientifics.  0383.  6384.     Explanltion  of  whTi's  meant 
by  being  elevated  above  sensuals  or  scientific  5089.  5094.  6183.  63  3 
„,  I.  •  '"•^"-    **«"•  wnen  he  dies,  carries  hence  with  him  his  scientifics 
or  things  of  the  external  memory,  but  when  he  comes  into  the  other  life 
they  are  quiescent    the  manner  of  this  explained,  2475-2486.  5094 

Sut  onlv  tfrlrl"'  '"''r'  T^  '^^^-'S*^  "^°f  »°  «-»»  afterdeaU;: 
K.  fJ  J.in    affections  of  good  and  truth  to  which  they  have  contr 
bnted.  2480.     See  Natural  (4).  ^  coniri- 

2.  Scientifics  descrihed  in  three  Mnds,  namely,  those  which  concern 
natural  things,  or  which  pertain  to  the  civil  state  and  lifeT  thosrwhich 
are  of  the  moral  state  and  life;  and  those  which  are  of  the  spiritual 
state  and  life,  5934.  For  the  sake  of  distinction,  those  sc  ent.fics'^wh.ch 
pertam  to  the  spiritual  state  and  life,  are  called  knowledges  of  good  and 

9t'<:m;ar:972rt'''^fi''';  ^rfp"'  "^r"'  °^  *'«'"  d-'-?-' 

y»4»,  compare  9723.    Scientific  truths  (properly  so  called,  and  reearded 
rndt?DoS,~'^^^    '-'  doctrinals,%0'5  end:  s;e  beW^S)' 

cited  *ari7rT/'^TI^l'^^'*  ;*r'"  'P'\  '^'  ^'^'^'^"^  ^^^"^  ^  P«^««g^« 
citea  above  (1).     The  laws  of  divme  order  in  the  world  are  inscribed 

on  the  external  man,  but  the  laws  of  divine  order,  such  as  they  are  in 

5r9'ra v>i^rm'f  °.l™""'  ""^  ^^^^^^"  '^''''  th;re  is  corr  spLdence 
&f  k'i^^^^'  ^?^^'  ^2^^^'   9279.  9283,  9706,  \OaJ  \0^72 
Scientifics  belong  to  the  external  man,  being,  in  fact,  sensua     mpret 
sionsfrom  terrestrial  and  worldly  things;  their  use  is  to    em  the 

s  riervV'/r"^  -?"  ^r  ^tt  °^  ^^'"g^^)'  ^«  ^^^  naturdn  tum 
IS  to  serve  the  spiritual,  and  the  spiritual  the  celestial,  1486,  1487 


SCI 


1069 


Without  scientifics  the  external  could  never  be  conjoined  to  the  internal, 
or  the  external  and  the  internal  together  be  capable  of  use ;  again,  it 
is  only  so  far  as  scientifics  minister  to  this  end  that  they  remain,  1487. 
Scientifics  are  the  first  elements  upon  which  are  founded  and  built  up 
the  civil,  moral,  and  spiritual  life  of  man ;  to  this  end,  therefore,  they 
are  to  be  acquired,  thus,  for  the  sake  of  life,  1435,  1489,  3310.  There 
is  a  state,  however,  preceding  that  of  scientifics  and  knowledges,  which 
is  the  state  of  introduction  into  celestial  light  in  infancy;  the  second 
state  is  that  of  knowledges,  in  which  the  celestial  gifts  of  infancy  ought 
to  be  implanted,  1548.  It  is  further  explained,  therefore,  that  scien- 
tifics and  knowledges  open  the  way,  or  provide  the  organical  vessels  by 
which  the  internal  flows  into  the  external,  and  by  which  it  is  conjoined 
to  the  external  according  to  use,  1450,  1451,  1453,  1548,  1563,  1616. 
The  apparent  and  the  true  order  of  influx  by  which  this  is  effected  are 
both  described ;  it  is  shown  that  all  instruction  is  only  an  opening  of  the 
way  by  which  the  celestial  flows  into  the  spiritual,  the  spiritual  into  the 
rational,  and  the  rational  into  the  natural,  or  scientific  ;  thus,  scientifics 
are  met  by  spiritual  and  celestial  truths,  and  filled-in  with  them,  1495. 
This  takes  place,  and  the  state  of  the  internal  man  is  perfected  by 
sciences  and  knowledges,  when  the  man  regards  use  or  good  as  his  end, 
1472,  1486,  1487,  1489;  for  which  reason  vain  scientifics,  which  do 
not  minister  to  spiritual  use,  are  to  be  destroyed,  1487,  1489,  1492, 
1499,  1500:  see  below  (23). 

4.  The  Lord  Himself  was  instructed  like  another  Man  ;  thus  he 
progressed  by  knowledges,  as  described  above,  1401, 1402,  1414,  1434, 
1457,  1461,  1462,  1464,  1484,  1487,  1489,  1491,  1492,  ill.  1495, 
1548,  1556,  ill,  1555,  1557,  1561,  ill.  1616;  for  particulars  of  which 
see  Lord  (22).  That  it  is  not  forbidden  to  confirm  the  truths  of  faith 
by  science,  128 — 130,  cited  below  (5).  That  the  Lord  went  into  Egypt, 
also  Joseph,  who  represented  the  Lord,  because  he  first  imbued  the 
scientifics  of  the  church,  4964,  6750. 

5.  The  insufficiency  of  Scientifics  and  Knowledges.  It  is  not  for- 
bidden to  learn  sciences,  and  by  science  and  reason  confirm  the  truths 
of  faith  ;  the  folly  is  to  suppose  that  the  mysteries  of  faith  can  be  pene- 
trated by  the  things  of  sense  and  science,  128 — 130.  The  quality  of 
those  who  reason  concerning  the  Spirit,  for  example,  merely  from  sen- 
sual, scientific,  and  philosophical  data,  described,  (196);  and  on  the  other 
hand,  how  much  a  man  may  know  from  himself  concerning  the  life  after 
death ;  some  examples  of  right  reasoning  on  this  subject,  etc.,  3957. 
They  who  reason  about  faith,  sensually  and  scientifically,  believe  in 
themselves,  not  in  the  Lord  or  the  Word ;  such  is  the  quality  of 
man's  proprium,  which  gives  birth  to  all  that  is  evil  and  false;  all  such 
come  into  doubt,  and  really  know  nothing,  210,  214,  215,  232,  233; 
farther  ill.  2832,  4760  cited  below.  It  is  utterly  impossible  to  compre- 
hend spiritual  truths  (commonly  called  mysteries  of  faith)  by  scientific 
and  philosophical  reasonings  ;  the  truth  of  this  br.  ill.  by  examples,  and 
the  little  perception  enjoyed  by  such  reasoners  shown,  233,  1385.  It 
is  right  for  those  who  are  in  the  affirmative  concerning  divine  truths,  to 
enter  into  the  doctrinals  of  faith  bv  rational  and  scientific  reasons ;  but 
not  for  those  who  are  in  the  negative;  to  whom  they  are  the  means  of 
becoming  insane  and  not  wise,  2568,  especially  2588,  4156;  see  below, 
4760.     So  little  progress  in  wisdom  is  made  by  the  learned  at  this  day. 


1070 


SCI 


SCI 


1071 


because  they  do  not  acknowledge  internal  truths,  but  stand  without,  and 
debate  whether  a  thing  be,  and  whether  it  be  so  and  so  fnum  siL  et 
num  tta  sit],  3428,  ill,  3833;  compare  4741  cited  below.     There  are 
knowledges,  however,  external  and  corporeal,  which  receive,  inmostly, 
the  divine,  and,  accordingly,  which  admit  spiritual  and  celestial  truths, 
as  well  as  those  which  do  not  admit;  examples  given,  3665,  3676. 
Ihe  deficiency  of  knowledges  concerning  spiritual  good  is  admitted  to 
be  a  difficulty  in  the  way  of  rightly  comprehending  these  subjects ;  this, 
because  influx  from  the  Lord  is  into  knowledges,  4136.      Knowledge 
also,  and  the  abundance  of  scientifics,  is  not  wisdom,  because  scientifics 
may  be  applied  to  confirm  evil  as  well  as  good ;  the  evil,  indeed,  can 
reason  about  truth  and  good,  and  yet  be  in  no  illustration,  because  in 
light  from  a  false  lumen,  4156.     It  is  not  the  mark  of  a  wise  man  to 
confirm,  by  a  variety  of  reasonings,  the  dogmas  which  he  holds  to  be 
true;  but  wisdom  consists  in  seeing,  first,  whether  a  tenet  be  true,  4741. 
In  consulting  scientifics  concerning  divine  truths,  they  who  are  in  an 
affirmative  state  of  mind  become  confirmed,  but  they  who  are  in  the 
negative  become  weakened,  and,  finally,  believe  nothing,  ill.  4760.  The 
learned  beheve  less  than  the  simple,  because  of  the  copiousness  of  scien- 
tifics, which  they  apply  negatively,  and  thus  deprive  themselves  of 
superior  intmtion  or  interior  sight,  4760.     They  who  reason  from  scien- 
tifics  m  inverted  order  (because  not  illuminated  by  light  from  heaven), 
reason  with  more  sharpness  and  cunning  than  others,  because  from  ex- 
ternal  things,  which  more  immediately  occupy  the  senses  and  minds  of 
men,  i/^.  5700.    Commencement  should  be  made  from  the  doctrinals  of 
the  church;  next,  the  Word  is  to  be  explored  to  ascertain  whether  such 
doctrinals  be  true  (for  otherwise,  that  which  a  man  learns  from  his 
birth,  or  finds  on  his  native  soil,  would  be  regarded  as  true);  lastly, 
corroboration  may  be  sought  from  scientifics,  6047,  further  ill.  6383. 
They  who  think  concerning  the  truths  of  faith  from  scientifics  only,  can 
never  be  elevated  from  out  of  the  obscurity  of  sensual  thought,  and 
never  can  believe,  because  the  negative  prevails  universallv  with  them, 
6383,  6384.     Scientifics  are  not  wisdom,   but  simply  the  means  to 
wisdom,  or,  on  the  other  hand,  the  means  of  becoming  unwise ;  this, 
because  they  are  called  forth  from  the  memory  by  the  loves,  whether 
good  or  evil,  8628,  8629,  8872,  9394;  see  below  (16).    That  a  conver- 
sation was  held  with  the  spirits  of  Jupiter  concerning  those  of  our  earth 
whohave  placed  wisdom  in  terms  and  scientifics;  admitted,  that  they  blind 
the  spiritual  sight;  and  confirmed  by  a  certain  spirit  ascending  from  the 
lower  earth,  who  had  been  a  learned  man,  8628,  8629.     That  such  are 
not  the  learned  meant  in  the  Word  by  that  expression  where  it  is  said 
they  shall  shine  as  the  stars ;  but  that  they  who  are  in  good  are  to  be 
understood,  because  such  are  really  the  wise,  3820.     That,  on  the  con- 
trary, those  who  reason  learnedly  from  scientifics  concerning  divine 
things,  act  like  the  drunken  in  the  other  life,  and  hence,  that  their 
quality  is  described  by  drunkenness  in  the  Word,  1072.    See  Learned, 
Philosophy,  Principle  fl,  2,  7). 

6.  The  afection  of  Rational  Truth  and  the  affection  of  Scientific 
Truth ;  first,  their  distinction  is  to  be  observed  as  interior  and  exterior, 
2503.  The  rational  is  born,  from  the  affection  of  sciences  and  know- 
ledges, as  a  mother,  by  influx  from  the  internal  man,  as  a  father  ;  the 
former  giving  as  it  were  a  body,  the  latter  a  soul,  1895,  1900,  1910. 


The  affection  of  sciences  and  knowledges  excels  in  importance  all  the 
other  affections  of  the  natural  man,  because  its  end  is  that  man  may  be 
truly  rational,  or  prefer  the  good  and  true  as  his  end,  ill.  1909.  Influx 
from  the  Lord  is  through  the  rational  part  into  the  scientific,  and  the 
affection  of  truth  is  the  good  of  the  rational  from  which  it  acts,  1940. 
The  rational  mind  could  never  be  formed  except  by  scientifics  and  know- 
ledges, which  have  use  of  some  kind  for  their  end;  also,  such  as  the 
use  is,  such  is  the  rationality  of  the  man,  ill.  1964.  Understand,  that 
the  rational  mind  is  not  bom  from  mere  sciences  and  knowledges,  but 
from  the  affection  of  sciences  and  knowledges,  because  there  is  no 
reception  of  life  except  in  affection,  3030.  By  scientifics,  or  sciences, 
are  not  to  be  understood  the  sciences  that  are  taught  by  the  learned, 
but  every  scientific  derived  by  experience  or  by  instruction  from  civil 
life,  from  doctrine,  and  from  the  Word;  it  is  in  the  affection  of  such 
scientifics  that  the  man  of  the  spiritual  church  is  principled,  2718. 

7.  The  Intellectualy  the  Rational,  and  the  Scientific;  their  dis- 
tinction ill,  and  that  they  ought  to  make  one  by  agreement,  1904, 
2181,  2504.  See  Reason  (8,  18).  That  the  rational,  which  is  such  as 
to  truth  only  {i.  e.  rational  thought  from  scientifics  and  sensuals),  can- 
not comprehend  divine  truths;  ill.  by  examples,  2196,  2203,  2209. 
Hence,  that  the  rational  first  conceived  makes  light  of  the  intellectual, 
that  is  to  say,  in  the  measure  that  man  reasons  from  scientifics ;  ill.  by 
examples,  1911,  1936.  The  true  order  of  succession  described  as 
celestial,  spiritual,  rational,  scientific,  and  sensual,  2541.  And  that 
rational  and  scientific  truths  are  as  the  veilings  and  clothings  of  spiritual, 
ill.  2576.     See  Reason  (18);  and  see  below  (31). 

8.  The  quality  of  Scientifics  relative  to  Rational  Truths  described; 
how  perplexed  they  are,  and  how  wrapped  in  obscurity,  2831,  4156. 
But  that  they  are  seen  in  clear  light  by  the  rational,  3283;  and  that 
the  rational  is  pure  comparatively,  4156  end.  Scientifics  are  properly 
called  truths  when  elevated  from  the  natural,  and  made  of  the  life,  or 
conjoined  to  good  in  the  rational,  3161,  5276  end.  Scientifics  are  the 
means  of  instruction  in  truths,  and  may  be  called  the  mirrors  in  which 
interior  truths  image  themselves,  5201.  Scientifics  are  called  lowest 
truths,  and  like  all  other  truths,  are  the  vessels  which  contain  good, 
but  in  their  degree;  the  chief  difference  is,  that  scientifics  are  of  the 
exterior  memory,  and  the  light  of  the  world,  but  truths  are  of  the 
interior  memory,  and  the  light  of  heaven,  5212.  Scientifics  serve  as 
objects  to  the  internal  sight,  as  terrestrial  things  to  external  sight ;  in 
the  midst,  or  in  highest  light,  are  those  which  delight  the  heart,  while 
at  the  sides,  and  in  obscurity,  are  those  which  do  not  delight,  6068, 
6081.  Truths  seek  to  live  in  scientifics,  as  good  also  seeks  to  live  in 
truths;  their  distinctness  illustrated,  and  the  life  that  each  derives  from 
good,  6077.  Scientifics  in  themselves  are  natural,  but  the  truths  of 
faith  spiritual ;  it  is  the  affection  of  charity  that  elevates  truths  from 
scientifics,  thus,  towards  heaven,  6077  end;  further  ill.  9723,  9918. 

9.  The  quality  and  use  of  Scientifics  continued;  first,  that  they 
pertain  to  the  natural  man,  and  are  designed  to  be  of  service  to  the 
internal  or  spiritual,  3019,  3020,  and  other  passages  cited  above  (1). 
Scientifics  are  the  vessels  of  truths,  and  truths  the  vessels  of  good, 
1469,  1496,  3068  ;  accordingly,  they  are  represented  by  the  vessels  of 
silver  and.gold,  of  which  the  Egyptians  were  spoiled,  7763,  7770  ;  and 


VOL.    II. 


F  F 


1072 


SCI 


SCI 


1073 


by  vessels,  or  things  of  senice,  generally,  10,271.  By  influx  into  the 
scientifics,  knowledges,  and  doctrinals  (in  other  words,  into  the  truths), 
of  the  natural  man,  they  are  called  forth,  elevated,  and  implanted  in 
the  good  of  the  rational,  3085,  3086.  In  order  to  such  elevation  and 
conjunction  with  the  rational,  the  truths  of  the  natural  man  are  first 
illustrated  and  disposed  in  order  by  influx  from  the  rational,  3086.  All 
subordination,  application,  and  submission,  must  be  ruled  from  first 
principles,  or  the  flowing  of  life  from  the  Lord  ;  thus,  inferior  truths 
must  be  ruled  by  superior,  or  there  can  be  no  conjunction,  3091.  That 
which  subordinates  and  reduces  the  natural  man  to  order  is  simply 
good  in  which  is  innocence,  acting  by  means  of  scientifics ;  also,  with- 
out such  good,  scientifics,  even  if  they  be  the  truths  of  faith,  are  but  as 
dead  scales  upon  a  filthy  body  [squamee  inter  sordes],  5168.  The 
knowledges  of  good  are  truths,  which  become  such  when  they  are 
acknowledged  in  understanding  and  will;  thus,  when  they  are  appro- 
priated in  the  life,  5276.  Spiritual  truths  are  said  to  be  concluded 
from  scientifics  by  those  who  are  in  the  affirmative  of  truth,  because 
they  apply  scientifics  to  doctrinals  from  the  Word  ;  but  the  case  is 
different  with  those  who  are  in  the  negative,  6383,  6384.  Scientifics, 
in  the  exterior  memory  serve  as  a  field  of  objects  to  the  interior  or 
intellectual  sight,  from  which  it  selects  and  elevates  those  which  agree 
with  its  own  love ;  this  being  done,  the  chosen  scientifics  take  their 
place  in  the  interior  memory  as  truths  of  faith  and  goods  of  charity, 
and  vanish  from  the  exterior,  9723,  9755,  9918.  Scientifics  are  called 
knowledges  of  good  and  truth,  but  then  interior  scientifics  are  under- 
stood, which  treat  of  faith  and  love,  9945. 

10.  That  Scientifics  are  the  Truths  of  the  Natural  Man,  namely, 
whatever  can  be  comprehended  in  the  external  memory,  and  that  his 
goods  are  delights,  3114,  3293,  3305;  see  below,  3048.  Natural  good 
is  the  delight  of  natural  affection,  which  forms  itself  and  exists  by 
scientifics,  and  the  natural  man  is  not  human,  unless  the  one  be  per- 
fected by  the  other,  3293.  The  truths  of  the  natural  man  are  distin- 
guished as  sensuals,  scientifics,  and  doctrinals,  which  he  learns  succes- 
sively in  this  order,  3309,  3310  end;  cited  below  (24).  Scientifics  in 
common  constitute  the  natural  man  as  to  his  intellectual  part,  thus,  as 
to  truth,  and  the  use  of  such  scientifics  makes  his  good,  3048  end, 
3049.  Scientifics  in  general,  therefore,  are  predicated  of  the  intellectual 
proprium,  6125;  but  really  all  science  is  from  the  Lord,  124,  1226, 
cited  below  (31).     See  Natural  (5). 

11.  The  distinction  between  Scientifics,  Know! edges,  and  Doctrinals; 
viz.  that  scientifics  are  from  experience,  knowledges  from  doctrinals  on 
the  one  hand,  and  from  scientifics  on  the  other,  and  doctrinals  from  the 
Word,  6386.  Doctrinals,  however,  are  called  scientific  truths,  8005 
end.  Knowledges  are  from  the  scientifics  of  the  Word,  or  from  the 
doctrine  of  the  church,  9723.  Knowledges  of  good  and  truth  are  inte- 
rior scientifics,  9945.      See  Knowledges. 

12.  That  Scientifics  and  Knowledges  are  ministering  Goods  and 
Truths;  this,  because  they  pertain  to  the  external,  which  is  subordinate 
to  the  internal,  10,272.     See  Knowledge. 

13.  That  Scientifics  are  ultimates,  because  they  form  the  plane  of 
the  understanding,  5874,  10,252 ;  and  that  from  them  truths  are 
derived  by  extraction,  and  so  to  call  it  sublimation,  whence  the  interior 


sense,  5871,  ill.  5874.    That  scientifics,  as  ultimates,  are  represented 
by  the  bones  in  the  body,  8005. 

14.  That  Scientifics  are  whatever  pertains  merely  to  the  Memory, 
and  this,  whether  the  subject  be  natural,  spiritual,  or  celestial,  27,  and 
passages  cited  above  (1).  Doctrinals  are  nothing  but  scientifics,  when 
predicated  of  the  external  man,  separate  from  the  internal,  1597 ;  com- 
pare 1198,  cited  below  (33).  Scientifics  are  all  in  the  natural  man,  but 
the  genuine  scientific  is  called  natural  truth,  because  illustrated  by  light 
from  the  spiritual ;  but  this  is  not  the  case  unless  man  is  regenerated, 
4967.  Every  scientific  that  enters  into  the  memory  is  conjoined  with 
some  affection  of  the  love,  for  which  reason  it  is  called  a  receptacle  or 
vessel  of  good,  ill.  5489,  9394.  Scientifics  of  the  memory  are  also 
compared  to  the  muscles  of  the  body,  and  the  general  field  of  the 
memory  to  a  paradise,  etc.,  9394. 

15.  That  the  ideas  of  thought  are  founded  upon  Scientifics,  1435. 
Every  truth  of  faith,  or  of  the  church,  is  founded  upon  scientifics,  5510. 
It  becomes  manifest  in  the  other  life,  that  every  truth  of  faith  has  with 
it  ideas  derived  from  scientifics,  5510.  Nevertheless,  all  perception  in 
the  natural  man  is  derived  from  the  spiritual,  and  finally  from  the  Lord, 
br,  ill.  5680.  In  a  word,  scientifics  serve  to  form  the  understanding  ; 
but  when  formed,  they  are  only  the  ultimate  plane,  in  which  man  no 
longer  thinks,  but  above  it,  ill.  5874  cited;  see  also  5901  cited  below  (18). 

16.  That  all  Scientifics  are  in  loves,  according  to  their  kinds ;  ill, 
by  the  case  of  brutes,  6323,  7750.  Man  would  be  born  into  all  intel- 
ligence and  wisdom,  if  he  were  in  love  and  charity,  this  being  accord- 
ing to  the  order  for  which  he  was  created,  6323,  7750.  When  the 
good  of  love  prevails,  it  arranges  scientifics  into  a  celestial  form,  so  that 
they  make  one  with  itself,  and  act  together  with  good,  6690  ;  but  the 
contrary,  if  evil  prevails,  5/00,  6112,  6917.  The  all  of  science,  and 
the  all  of  intelligence  and  wisdom,  is  contained  in  love, .  because  loves 
are  the  receptacles  of  the  influx  of  heaven,  ill.  7750.  The  understand- 
ing sees  nothing  in  the  field  of  the  memory,  or  calls  forth  nothing  out 
of  the  memory,  but  what  favours  the  man's  loves,  or  the  preconceived 
principles  which  he  loves,  ill.  9394.     See  Influx  (3,  5);  Life  (15). 

17.  That  Science  really  is  from  the  Lord,  124,  1226  ;  see  below  (31). 

18.  That  Man  is  regenerated  intellectually,  beginning  with  Scien- 
tifics, 654;  see  below,  5510.  The  procedure  of  regeneration  by  know- 
ledges and  intellectual  truths  described,  but  this,  after  a  first  plane  has 
been  formed  in  infancy  by  celestial  aff^ections,  1555.  The  interiors  are 
actually  formed  by  instruction,  and  hence  no  one  can  be  elevated  into 
heaven,  or  from  a  more  exterior  to  a  more  interior  heaven,  but  by 
knowledges,  1802.  No  one,  however,  is  regenerated  by  truth  alone,  but 
by  good  which  the  Lord  insinuates  into  truth,  and  which  is  manifested 
as  affection,  2063,  2675,  2697.  The  influx  of  good  is  by  the  rational 
part  of  man  into  the  scientifics,  knowledges,  and  doctrinals  of  the 
natural,  which  it  illustrates  and  disposes  in  order;  hence  the  affection 
of  truth  in  the  natural,  3086,  4015.  Goods  and  truths  are  all  collated, 
or  brought  together  into  scientifics  by  such  influx,  because  these  are  in 
the  ultimates  of  order,  as  the  spiritual  world  generally,  is  in  the  natural, 
ill.  5373;  see  below,  6004,  8005.  The  scientific  faculty  is  called  the 
receptacle  of  good,  because  every  scientific  derives  life  from  some  affec- 
tion of  the  love;  so  that  here,  good  and  truth,  as  it  were,  form  a  mar- 

F  F  2 


1074 


SCI 


riage,  and  the  good  and  the  truth  are  always  reproduced  together,  5489. 
Scientifies  and  truths  are  distinct  things  in  the  natural  mind,  and  when 
regeneration  takes  place  scientifies  are  disposed  into  order  before  truths, 
because  all  ideas  of  thought  are  derived  from  scientifies,  5.510.     When 
the  conjunction  of  truth  with  good  takes  place,  a  kind  of  extraction  or 
sublimation  of  scientifies  is  also  effected;  at  the  same  time,  opposing 
scientifies  are  rejected  from  the  midst  more  and  more  towards  the  sides 
according  to  their  degree  of  incongruity,  5871;  compare  5886,  5889, 
9723.     The  order  into  which  scientifies  and  truths  are  disposed  is  most 
wonderful;  to  describe  it  generally,  they  cohere  Hke  the  nerves  in 
bundles,  in  the  order  of  the  loves  by  which  they  were  introduced;  how 
impossible  it  is  to  exhibit  this  in  the  hght  of  the  world,  but  it  appears 
manifestly  in  the  light  of  heaven,  5881.     Scientifies  must   be   first 
learned,  because  from  them  truths  must  be  eliminated  or  concluded, 
after  which  they  form  a  plane  in  which  truths  terminate,  5901;  see 
below,    8005;    (24)  3368,  etc.     Unless   interior   truths   are  collated 
or  initiated  into  scientifies,  and  exist  together  therein,  in  all  fulness, 
man  cannot  be  regenerated,  because  regeneration  consists  in  the  con- 
junction of  the  interiors  and  exteriors,  6004,  6023,  6052,  6071,  6077. 
Conjunction  must  commence  from  the  truths  of  faith,  not  from  scien- 
tifies; if  from  the  latter,  the  mind  is  deluded  by  falses,  and  by  negative 
reasonings,  6047.     Scientifies,  however,  are  the  plane  of  the  under- 
standing, and  the  understanding  is  the  recipient  of  the  truths  of  faith  ; 
hence,  they  are  first  received  by  those  who  become  regenerate  (though 
not  first  conjoined  to  the  interiors),  6750.     In  order  of  time,  sensuals 
are  first,  then  scientifies,  and  upon  these  as  a  common  plane,  judg- 
ment; so  when  man  is  regenerated,  first  the  rudiments  of  doctrine  (or 
scientifies  of  the  church),  then  the  particulars,  more  and  more  interior, 
thence  the  intellectual  faculty  of  perception,  and  finally  the  truth  and 
good  of  faith,  6751;  compare  9723.    Scientific  truth  is  the  ultimate  in 
which  interior  truths  are  terminated  as  in  their  basis,  and  from  which 
they  derive  firmness  and  consistency,  as  all  the  interiors  and  other  parts 
of  the  body  from  the  bones,  8005.     Scientific  truth  thus  understood  is 
called  whole  [integrum],  when  nothing  but  truths  in  accordance  with 
their  good  find  entrance;  if  it  be  not  whole,  the  consequence  to  the  spi- 
ritual life  is  similar  to  what  befalls  the  natural  life  when  the  bones  are 
distorted,  8005;  see  further  on  this  subject  in  Regeneration  (4,  11)- 
Reason  (5,  31);  Natural  (4,  6).  \         J* 

19.  Scientifies  ealled  true  and  suitable,  namely,  when  they  are  not 
darkened  by  fallacies,  or  perverted  by  evils  and  falses,  6112. 

20.  Scientifies  according  to  order.  The  arrangement  of  all  goods  and 
truths  m  the  natural  man,  when  regenerated,  is  according  to  spiritual 
ends,  4104.  Scientifies  and  truths  enter  into  an  orderly  form  around 
spiritual  good,  6451.     See  Order  (17). 

21.  Scientifies  of  which  inverse  order  is  predicated.  Scientifies  are 
either  disposed  into  a  heavenly  form  by  influx  from  the  Lord,  and  illu- 
mmation  from  the  light  of  heaven,  or  they  are  in  the  form  of  hell,  ill. 
5700.  Scientifies  are  formed  into  inverse  order,  or  are  perverted  by 
applications  to  falses  and  evils,  6112;  see  below  (23). 

22.  Infestation  by  Scientifies  and  Falses.  The  man  of  the  spiritual 
church  is  infested  by  scientifies  and  falses,  and  this  in  the  other  life 
becomes  a  manifest  combat,  by  which  he  is  purified,  so  as  to  become 


SCI 


1075 


capable  of  elevation  into  heaven,  6639.  To  be  elevated  from  scientifies 
into  spiritual  light  and  its  intelligence,  is  to  be  led  from  hell  to  heaven, 
and  this  was  represented  by  the  deliverance  of  the  Israelites  from  Egypt, 
10,156. 

23.  Scientifies  that  are  to  be  destroyed.  Scientifies  and  knowledges 
are  not  truths,  but  the  vessels  of  truth,  1469,  1495,  1496.  Scientifies 
are  destroyed  or  obliterated,  when  they  no  longer  serve  to  rational  or 
spiritual  truth  as  means,  in  which  case  they  are  called  by  the  Author, 
vain  scientifies,  1487,  1489,  1492,  1499,  1500.  Vain  scientifies,  which 
respect  worldly  ends,  draw  man  outwards  and  downwards,  thus  sepa- 
rating the  external  from  the  internal,  1563.  Scientifies  predicated  of 
the  external  man  separate  from  the  internal,  extend  themselves  to  the 
lusts,  233  end,  1472,  1600;  compare  570.  Scientifies  without  good, 
even  if  they  be  the  truths  of  faith,  are  but  as  filthy  scales,  which  must 
fall  off  and  perish,  5168.  Scientifies  are  of  no  use,  or  are  without  good, 
which  have  glory  or  self-satisfaction  for  their  end,  because  they  conduce 
to  self,  not  to  the  neighbour,  5214.  Scientifies  of  no  use  are  predicated 
of  the  regenerate  also;  these  are  denoted  by  the  ashes  of  the  altar  that 
were  commanded  to  be  removed  first  to  a  place  near  the  altar,  but  after- 
wards outside  the  camp,  9723.  Scientifies  from  the  intellectual  pro- 
prium,  which  are  opposed  to  the  truths  of  faith,  and  are  therefore 
doomed  to  be  destroyed,  are  denoted  by  the  horses  of  Egypt,  and  on 
account  of  this  signification  the  kings  of  Israel  were  forbidden  to  mul- 
tiply horses,  to  trust  in  horses,  etc.,  6125. 

24.  Sensuals,  Scientifies,  and  Doctrinals,  described  as  the  truths  of 
the  natural  man,  which  he  learns  successively  by  derivation  one  from 
the  other,  3309,  3310  end.  Doctrinals  are  the  interior  truths  of  the 
natural  man,  of  which  he  can  retain  no  idea  except  from  scientifies, 
which,  again,  are  founded  upon  sensuals,  3310  end.  Goods  and  truths 
are  described  in  general  as  rational,  natural,  and  sensual,  and  they  are 
so  ordered  that  the  superior  flow  into  the  inferior,  and  are  received  as 
reflected  images  in  a  mirror,  or  as  the  interior  affections  in  a  face,  3368, 
3391,  3961,  5165,  6384  end.  Interior  truths  are  conclusions  from  ex- 
terior truths  or  scientifies,  obtained  by  elevation  to  good,  4748.  Sen- 
suals, scientifies,  and  truths,  are  most  distinct,  the  latter  in  each  case 
being  as  conclusions  from  the  former;  thus,  to  be  in  scientifies,  is  to  be 
elevated  above  sensuals,  or  think  interiorly;  and  to  be  in  truths,  is  to 
be  elevated  above  scientifies,  or  think  still  more  interiorly,  5774.  The 
several  grades  of  scientifies  by  which  man  ascends  to  intelligence 
described,  the  most  interior  of  which  are  the  scientifies  of  the  church ; 
but  that  he  rises  above  scientifies  and  into  spiritual  light,  when  he  re- 
ceives the  good  of  love,  5934,  cited  above  (2). 

25.  Sensuals,  Scientifies,  and  Truths.     See  above  (24). 

26.  Sensual  Scientifies,  described  as  the  most  common  of  all,  be- 
cause they  are  such  as  the  senses  immediately  perceive,  as  in  infancy, 
4360.  Sensual  scientific  truths  are  the  ultimates  upon  which  all  the 
interiors  repose  in  order,  10,252.  Nevertheless,  it  is  contrary  to  order 
to  enter  from  sensuals  and  scientifies  into  heavenly  things,  and  they  who 
attempt  to  do  so  believe  nothing,  10,236.  Sensual  scientifies  should 
minister  under  scientifies  and  knowledges,  and  these  again  under  goods 
and  truths,  10,272. 

27.  Lowest  Scientifies,  are  those  which  are  filled  with  the  fallacies 


1076 


SCI 


of  the  senses,  which  are  easily  applied  to  pervert  goods  and  truths ; 
such  scientifics  are  denoted  by  straw  or  chaff,  7112;  compare  7144. 

28.  Common  or  General  Scientifics  briefly  described ;  that  they  com- 
prehend many  particulars,  and  these  again  many  singulars,  and  form 
the  natural  man  as  to  his  intellectual  part,  3048  end,  3049  cited  above 
(10).  The  commonest  of  all  are  called  sensuals,  which  are  the  scienti- 
fics of  external  things,  as  immediately  apprehended  by  the  senses,  4360, 
8872.     See  Sense. 

29.  Interiors  of  Scientifics  briefly  described ;  that  they  are  the  ap- 
plications of  scientifics  to  celestial  things,  4965.  The  interiors  of  scien- 
tifics are  predicated  of  the  spiritual  in  the  natural,  or  of  scientifics  when 
illustrated  by  light  from  heaven;  such  illustration  takes  place  when  a 
man  has  faith  in  the  doctrinals  of  the  Word,  and  he  has  this  faith  when 
he  is  in  the  good  of  charity,  5637;  see  below  (37). 

30.  The  Good  of  Scientiflcs;  that  it  is  delight  from  scientific  truths, 
5670. 

31.  Wisdom,  Intelligence,  and  Science,  described  as  the  sons  of 
charity,  or  sons  of  the  Lord  by  charity,  1226.  Wisdom,  intelligence, 
reason,  and  science,  are  not  of  man,  but  of  the  Lord  in  him,  124.  The 
Word  always  distinguishes  between  wisdom,  intelligence,  and  science ; 
wisdom  as  being  from  good,  intelligence  from  truth,  and  science  from 
both  as  predicated  of  the  natural  man,  5287.  The  distinct  import  of 
wisdom,  intelligence,  science,  and  work,  ill. ;  that  they  follow  in  order 
with  the  good,  but  that  the  evil  have  no  science  truly  understood, 
10,331.     See  Wisdom. 

32.  To  know  [scire],  to  acknowledge,  and  to  have  faith  in  truths  ; 
the  difference  ill.,  and  that  all  who  have  faith  are  in  heaven,  while  the 
worst  of  men  may  know,  896.  To  know  is  the  first  condition  of  rege- 
neration, to  acknowledge  the  second,  and  to  have  faith  the  third,  896, 
5280,^  5376,  5664^,  8772;  from  experience,  4319.  By  a  "knowing 
man  "  [vir  sciens],  in  the  Word,  is  meant  one  who  is  in  the  affection  of 
truth,  and  abstractly  the  affection  of  truth,  3309.  To  know  [cogno- 
*c^e],  when  said  of  the  intellectual  part,  is  to  understand;  when  said 
of  the  intellectual  and  the  voluntary  part  together,  it  is  to  believe ;  and 
when  said  of  the  voluntary  part,  it  is  to  perceive,  10,155.  When  pre- 
dicated of  the  divine  [nosse'j,  to  know,  denotes  its  being  united  to  the 
human,  2826.  When  predicated  of  God,  relative  to  man,  it  is  Foresight 
and  Providence,  5309,  6853,  6906,  10,562.     See  to  Know. 

33.  The  Science  of  the  Knowledges  of  Faith  ;  first,  that  it  is  dis- 
tinct from  the  science  of  natural  things,  1 198.  The  arcana  of  faith  are 
expounded  scientifically,  because  many  cannot  believe  from  simple  faith, 
but  require  the  reason,  or  the  manner  how,  to  be  given  in  all  cases  ;  such 
expositions,  however,  are  not  necessary  for  those  who  have  faith,  2094." 

34.  That  the  Science  of  the  Knowledges  of  Faith  is  of  no  avail  with- 
out Charity,  because  such  knowledges  have  the  life  of  charity  for  their 
end,  2049,  2116,  7039.  Respect  to  the  doctrinals  of  faith,  and  not 
to  life,  described  by  Lot's  wife,  where  it  is  said  she  looked  behind  her, 
and  became  a  statue  of  salt,  2454.  They  are  said  to  be  in  the  science 
only  of  knowledges  who  are  in  the  doctrinals  of  faith,  without  desiring 
or  willing  the  truths  of  faith,  which  are  all  of  life,  3420. 

35.  Scientiflcs  lohich  are  receptive  of  the  Truths  of  Faith  and  the 
Goods  of  Charity;  generally,  that  they  are  all  the  scientifics  of  the 


SCI 


1077 


church,  as  denoted  by  Egypt,  5213;  see  below  (37).  Such  scientific 
truths  are  all  those  which  treat  of  correspondences,  of  representatives, 
of  significatives,  of  influx,  of  order,  of  intelligence  and  wisdom,  of  the 
affections,  in  a  word,  all  the  truths  of  interior  and  exterior  nature, 
visible  and  invisible,  because  these  correspond  to  spiritual  truths,  5213 
end,  5402.  That  such  receptive  scientifics  are  called  true  and  suitable, 
6112,  cited  above  (19). 

36.  Scientiflcs  of  the  Word;  see  below  (37) ;  particularly,  9025. 

37.  Scientiflcs  of  the  Church  defined;  that  they  are  knowledges  of 
truth  and  good  not  yet  conjoined  with  the  interior  man,  or  by  the  inte- 
rior man  with  heaven,  5402.  Scientific  truth  of  the  church  is  the  Word, 
in  the  sense  of  the  letter;  also  the  entire  ritual  representative  and  sig- 
nificative of  the  church,  as  established  with  the  Israelites;  these  in  their 
external  form  are  called  scientific  truths,  but  in  their  internal  form  spi- 
ritual truths,  6832;  further  ill.  9025,  9723,  9918.  Worship  and  doc- 
trine are  from  the  interiors  of  the  scientifics  of  the  church,  thus  from 
the  interiors  of  all  the  things  mentioned  in  the  preceding  citations, 

9918,  9921—9923. 

38.  Scientifics  of  the  Ancient  Church.     The  science  of  representa- 
tives and  significatives,  which  excels  all  other  sciences,  was  cultivated  in 
the  ancient  church,  and  extended  to  the  gentiles,  who  thus  derived  their 
fables,  coronation  ceremonies,  etc.,  4280,  4966.     The  scientifics  of  the 
ancient  church  were  such  as  conduce  to  spiritual  life,  and  correspond 
to  spiritual  truths;  in  general,  they  were  such  as  treated  of  correspond- 
ences, representatives,  and  significatives,  all  more  or  less  belonging  to 
the  doctrinals  of  the  church,  ill.  4749,  ill.  4964—4966,  6596.     Scien- 
tifics, thus  understood  in  a  good  sense,  were  first  represented  by  Egypt, 
but  afterwards  scientifics  which  pervert  spiritual  truths,  because  in  Egypt 
these  sciences  were  turned  into  magic,  4749,  4964.     The  doctrinals  of 
the  ancient  church  treated  of  love  to  God  and  charity  to  the  neighbour, 
and  their  scientifics  consisted  in  knowing  what  the  rituals  of  the  church, 
and  other  things  in  the  worid,  represented  or  signified;  such  were  the 
scientifics  especially  cultivated  in  Egypt,  4844,  4964.     Scientifics  were 
cultivated  in  those  times  which  ministered  to  the  doctrinals  of  charity  ; 
such  were  their  classifications  of  the  neighbour,  as  poor,  sick,  oppressed, 
widows,  orphans,  etc.,   6004.     Repeated,  that  the  scientifics  of  the 
ancients  were  such  as  described  above,  as  their  books  still  manifest,  and 
that  the  philosophical  scientifics  of  recent  times  are  useless  in  compari- 
son, nay,  injurious ;  the  Aristotelian  and  similar  scholastic  methods  in- 
stanced,  4966.     See  Egypt  (2). 

39.  The  State  of  Man  as  to  Scientifics  represented  in  the  Word, 
The  confluence  of  knowledges  and  scientifics,  in  the  state  of  the  natural 
or  external  man  about  to  be  made  spiritual,  denoted  by  the  gathering 
together  of  the  waters,  27,  28.  The  scientific  and  rational  produced  m 
the  external  man  now  made  celestial,  denoted  by  the  shrub  and  the 
herb,  said  to  grow  out  of  the  ground,  75,  90  95,  102.  They  who 
reason  from  scientifics  about  the  truths  of  faith  described  in.  the  Word 
by  serpents,  and,  indeed,  called  serpents,  195,  196  Scientific  rituals, 
or  worship  derived  from  reasonings,  described  by  the  sons  of  Mizraim, 
n95_1198.  Scientifics  in  the  genuine  sense,  when  in  agreement 
with  good,  denoted  by  Egypt,  1462,  cited  4748,  ^^^.  4749  ;  but  after- 
wards in  a  bad  sense,   1164,   1165,  1462,  4749.     The  scientific,  the 


1078 


SCI 


rational,  and  the  intellectual  (predicated  of  the  spiritual  man),  denoted 
in  order  by  the  several  stories  of  the  ark,  602,  657,  658.     Instruction 
in  the  science  of  knowledges,  and  the  abundance  of  scientifics,  denoted 
by  Abraham's  sojourn  in  Egypt  and  his  prosperity  there,  1459,  1463, 
1485,   1486.     Scientifics  destroyed  that  truth  may  be   conjoined   to 
celestial  good,  denoted  by  the  plagues  visited  on  Pharaoh  on  account  of 
Abram's    wife,    1487 — 1489.      Scientifics  reHnquished   in    the   course 
of  regeneration,  denoted  by  the  men  of  Pharaoh  commanded  concern- 
ing  Abram    and  Sarai,    1498—1502.     The    external    man,    rational, 
scientific,  and  sensual,  when  in  order,  denoted  by  the  plain  of  Jordan, 
described  as  the  garden  of  Jehovah,  1588 — 1590,  1598.     The  external 
man  in  scientifics  only,  because  separated  from  the  internal,  denoted  by 
Lot,  said  to  dwell  in  the  cities  of  the  plain,  after  his  separation  from 
Abram,  1597.     Scientifics  instead  of  rational  truths,  and  their  exten- 
sion to  the  lusts,   because  predicated  of  the  external  separated  from 
the  internal,  denoted  by  the  men  of  Sodom,  and  the  sins  recorded  of 
them,  1600.     The  affection  of  scientific  truth  excited  by  influx  from 
the  internal  man,  denoted  by  Hagar,  when  she  became  the  concubine  of 
Abram,   1890,   1891,  1907.     Zeal  in  the  rational  and  scientific,  lest 
celestial  doctrine  should  be  contaminated,  denoted  by  fear  ascribed  to 
the  men  of  Abimelech,  2543.     The  affection  of  sciences  proper  to  the 
man  of  the  spiritual  church,  denoted  by  a  wife  from  Egypt  given  to 
Ishmael,   2718.     The  immense  plenty  of  scientifics,  denoted  by  the 
seed  of  Abraham  to  be  as  the  sand  upon  the  sea-shore ;  the  multitude 
of  knowledges,   by  its   being   as   the   stars  of  heaven,    2849—2850. 
Scientifics  in  common,  denoted  by  ten  camels  which  the  servant  of 
Abraham  took  when  he  went  to  Aram  Naharaim,  3048.     The  good  of 
life  from  sensual  and  scientific  truths,  denoted  by  Esau,  where  he  is 
called  a  man  knowing  in  hunting,  3309.     Those  who  are  in  the  science 
of  knowledges  only,  or  in  the  doctrinals  of  faith,  without  charity,  de- 
noted by  the  PhiHstines,  3420.     Sensual  scientifics  and  their  truths 
acknowledged,  because  submitted  to  good,  denoted  by  the  handmaidens 
and  their  sons  when  Jacob  met  Esau,  4360.     Scientifics  of  the  Ancient 
Church,  denoted  by  the  wealth  of  Sheckhem,  plundered  by  the  sons  of 
Jacob,  4508.     Common  scientifics  and  interior  truths  (which  are  con- 
clusions from  scientifics)  denoted  by  camels  bearing  aromatics,  etc.  to 
Egypt,  4748,  4749.     ConsuUation  from  scientifics  as  to  divine  truth, 
denoted   by  Joseph   being   conveyed   to   Egypt,    4760  ;     understand! 
scientifics  of  the  church,  4964  ;  and,   especially,  their  interiors,  4965; 
see  also  5886,  5889,  5901.     The  multiplication  of  scientifics  to  which 
good  flowing  in  from  the  celestial-spiritual  can  be  applied,  denoted  by 
the  seven  years'  abundance  in  Egypt,  5192.     Scientifics  without  good, 
except  from  the  divine  human  of  the  Lord,  denoted  by  the  subsequent 
famine  of  seven  years,   5192.     Instruction  in  scientifics  at  the  com- 
mencement of  the  former  of  these  states,  denoted  by  the  kine  feeding 
in  Pharaoh's  dream,  5201.     Scientifics  conjoined  and  receptive  of  good 
in  the  procedure  of  this  state,  denoted  by  the  seven  full  ears  which 
came  up  on  one  stalk,  5212—5213.     Scientifics  witliout  good,  and  con- 
sumed by  the  lusts,  denoted  by  the  seven  thin  ears  which  came  up  after 
them,  and  were  blasted  by  the  east  wind,   5214—5215.     The  natural 
mind  in  which  this  occurs  (because  the  scientific  faculty,  and  scientifics 
are  predicated  of  the  natural),  denoted  by  all  the  land  of  Egypt,  5276, 


SCI 


1079 


5278,  5373.     Scientifics  as  the  receptacles  of  good,  denoted  by  the 
sacks  in  which  corn  was  carried  by  the  brethren  of  Joseph,  5489.     The 
elevation  of  the  spiritual  to  a  life  derived  from  the  interiors  of  scientifics, 
denoted  by  their  going  to  Egypt,  5637.     The  presence  of  the  celestial- 
spiritual  in  the  interiors  of  scientifics,  denoted  by  Joseph  in  Egypt, 
before  whom  they  presented  themselves,  5638.     Instruction  in  the  good 
of  scientifics  after  purification,  denoted  by  straw  given  to  their  asses 
when  the  men  had  washed  their  feet  in  the  house  of  Joseph,   5670. 
The  total  separation  between  scientifics  which  are  in  good  order,  and 
those  which  are  in  evil  order,   denoted  by  Joseph  and  his  brethren 
eating  bread  by  themselves,  and  the  Egyptians  alone  by  themselves, 
5700.     The  external  man,   with  his  truths  and  scientifics  remote  in 
state  from  the  celestial-internal,  denoted  by  the  men  and  the  asses  said 
to  be  dismissed,  5741.     Scientifics  reduced  from  sensuals,  denoted  by 
every  one  of  the  brethren  said  to  load  his  ass  when  they  returned  again 
to  the  city,  5774.     The  rejection  of  incongruous  and  contrary  scientifics 
in  the  state  when  truth  is  conjoined  to  good,  denoted  by  the  com- 
mand of    Joseph,    that    every    Egyptian    should    go   out   when    he 
discovered  himself  to  his  brethren,  5871.     Scientifics  of  both  kinds 
in  the  state  of  ministering  to  the  spiritual  life,  denoted  by  he  and 
she-asses  bearing  the  good  things  of  Egypt,  its  corn  and  bread,  to 
Israel,  5958,  5959.     The  initiation  of  natural  truth  into  the  scientifics 
of  the  church,  denoted  by  the  descent  of  Jacob  into  Egypt,  6004,  6023; 
passages  cited,  6638.     The  scientifics  of  the  church  in  the  midst  of  the 
natural  mind,  separated  from  perverse  scientifics,  denoted  by  Goshen, 
where  Jacob  dwelt,  6051—6052,  6080,  6085.     The  insinuation,  of  the 
truths  of  the  church,  as  distinct  from  common  truth,  into  scientifics, 
denoted  by  the  sons  of  Jacob  going  down  into  Egypt,  6059,  6064,  6071, 
6072 ;  passages  cited,  6638.     The  life  of  truth,  otherwise  described  as 
the  life  of  spiritual  good,  in  scientifics,  denoted  by  their  sojourning  in 
the  land,  6077,  6102—6103.     Scientifics  reduced  into  order  by  the 
celestial-internal ;  first,  scientific  truths ;   next,  the  truths  of  good  and 
the  goods  of  truth  ;  and  finally,  the  whole  natural  mind  as  to  scientifics, 
denoted  by  the  administration  of  Joseph  in  Egypt,  6060,  6112,  6113, 
6115,  6121,  6125,  6138,  6142,  6145—6147.     Scientifics  from  the  in- 
tellectual proprium,  denoted  by  horses  which  the  Egyptians  exchanged 
for   bread   from   the   hand   of  Joseph,    6125.      They   who  conclude 
concerning   spiritual   truths   from    scientifics  (understood   to  be  used 
rightly),  denoted  by  Zebulon,  said  to  dwell  at  the  gate  or  haven  of  the 
sea,  6384.     The  extension  of  scientifics,  in  this  case,  to  exterior  know- 
ledges of  good  and  truth,  denoted  by  the  border  llatiis]  of  Zebulon 
reaching  to  Zidon,  6386.     Scientifics,  ordinary  and  capital,  denoted  by 
the  servants  of  Pharaoh  and  the  elders  of  Egypt,  when  Joseph  died, 
6523,  6525.     The  internal  of  the  church  ceasing,  and  closed  up  by 
scientifics,  denoted  by  Joseph's  death  and  his  body  being  put  in  an  ark, 
6596.     Infestation  by  scientifics  and  falses  from  which  the  man  of  the 
spiritual  church  needs  to  be  delivered,  denoted  by  the  oppression  of  the 
Israelites  in  Egypt,  6639,  10,156.     The  separated  or  false  scientific 
principle  opposed  to  the  truth  of  the  church,  denoted  by  a  new  king  in 
Egypt,  which  knew  not  Joseph ;   subordinate  scientifics,  by  his  people, 
6651—  6653,  6673.     Scientific  truths  of  the  church,  now  denoted  by  the 
Israelites,  here  called  Hebrews ;  the  natural  mind  as  receptive  of  influx,  by 


1080 


SCI 


the  midwives  of  the  Hebrews,  6673, 6675.  Scientific  truths  guarded  when 
they  are  received,  denoted  by  the  midwives  said  to  fear  God,  etc.  6678. 
The  law  divine  first  received  among  scientific  falses,  but  still  guarded 
under  these  circumstances,  denoted  by  the  child  Moses  in  an  ark,  among 
the  reeds  at  the  river's  side,  6726.  The  afi^ection  of  scientific  truth  by 
which  first  truths  are  received,  denoted  by  the  daughter  of  Pharaoh,  who 
became  as  the  mother  to  Moses,  6750,  6751;   continued  in  Moses  (7). 

40.  The  same  continued  in  some  passages  of  the  Ritual.  Scientific 
truth  to  be  preserved  whole,  as  the  receptacle  of  interior  truths,  denoted 
by  the  bones  of  the  paschal  lamb  which  it  was  commanded,  were  not  to 
be  broken,  8005.  Divine  truth  in  the  ultimate  of  order  (which  is  in  the 
natural,  and  therefore  properly  called  scientific  truth,  9025),  denoted  by 
the  stone  put  to  support  the  hands  of  Moses,  8609.  The  spiritual  law 
concerning  hurt  done  by  scientific  or  external  truths  of  the  Word,  or  by 
common  truth,  to  the  truths  of  faith,  denoted  by  one  smiting  another 
with  a  stone,  or  with  his  fist,  etc.,  9025.  Scientifics,  as  things  of  the 
memory,  denoted  by  vessels  of  all  kinds,  especially  by  basins  in  which 
the  blood  of  the  sacrifices  was  put,  9394.  Scientifics  of  good  denoted 
by  the  pomegranates  of  the  golden  candlestick;  scientifics  of  truth  by 
its  flowers,  9552,  9553;  see  below,  9918.  The  scientific  part  in  general 
denoted  by  needlework,  of  which  the  hanging  for  the  door  of  the  tent 
was  to  be  composed,  9688;  see  below,  9945.  The  removal  of  scien- 
tifics that  are  no  longer  of  service  to  the  internal  man,  denoted  by  the 
ashes  of  the  altar,  9723.  The  state  of  the  ultimate  heaven  as  to  scien- 
tific truths,  denoted  by  the  breadth  of  the  court  of  the  tabernacle  on 
the  west  side  (expressed,  by  the  sea — ad  angulum  maris),  9755.  Scien- 
tifics of  good  and  truth,  which  are  doctrinals  from  the  Word,  denoted 
by  pomegranates  in  the  fringes  of  Aaron's  robe,  9918.  The  all  of 
doctrine  and  worship  to  be  from  the  interiors  of  scientifics,  denoted  by 
bells  of  gold  alternate  with  the  pomegranates,  9921 — 9923.  Know- 
ledges of  good  and  truth,  which  are  interior  scientifics,  denoted  by 
needlework  in  Aaron's  belt,  9945. 

41.  In  certain  passages  of  the  Prophetical  and  other  Books,  Scien- 
tifics from  a  celestial  and  spiritual  stock,  respectively,  denoted  by  ves- 
sels of  basons  or  cups  [vasa  cratoruni],  and  vessels  of  flagons  \yasa 
nabliorum\  Is.  xxii.  24,  9394.  Scientific  goods  and  scientific  truths 
(the  latter  from  the  illustrated  intellectual),  denoted  by  the  bowls 
\crateres'\  before  the  altar,  and  the  bells  of  the  horses,  Jer.  xiv.  20, 
9394.  Interior  and  exterior  truths  respectively,  the  latter  called  scien- 
tifics, denoted  by  Assyria  and  Egypt,  Is.  xxvii.  12,  13,  5212.  Scientific 
truth  from  a  celestial  origin,  denoted  by  fine  twined  linen,  with  embroi- 
dered work,  from  Egypt,  Ezek.  xxvii.  7  ;  by  embroidered  work  from 
Syria,  Ibid.  ver.  16;  xxvi.  16  ;  and  by  embroidered  work  in  the  clothing 
of  Jerusalem,  Ezek.  xvi.  10,  13,  18;  Ps.  xlv.  14,  9688.  Scientific  truths 
and  goods,  respectively,  denoted  by  blossoms  and  fruits;  the  former  by 
blossoms,  Is.  V.  24;  xxvii.  6;  xxviii.  I;  xl.  6 — 8;  Nahum  i.  4;  Dan.  iv. 
12,  21,  9553.*  The  new  birth  of  man  by  scientifics,  by  truths  of  faith, 
and  by  goods  of  charity  successively,  denoted  by  the  blade,  the  ear,  and 

*  The  Hebrew  word  rQ3M  in  the  latter  passage  is  translated /rMjV;  it  belongs  to 
the  Chaldee  idiom.  The  root  denotes  greenness,  verdure,  produce  generally,  and 
Gesenius  says  the  Targums  use  it  for  the  Hebrew  nD  which  means  to  flourish  or 
blossom.    Also  the  cognate  word  in  Syriac  iirr  denotes  to  blossom. 


SEA 


1081 


the  full  corn  in  the  ear,  Mark  iv.  28,  5212.  Scientific  truths  and  ac- 
cumulated knowledges,  denoted  by  seas  and  waters ;  various  passages 
cited,  9755.  Scientifics  which  pervert,  and  reasoning  from  such  scien- 
tifics against  the  good  of  love  and  the  truth  of  faith,  denoted  by  Egypt 
and  the  waters  of  Sihor,  Assyria  and  the  waters  of  the  river,  Jer.  ii. 
18,  5113.  Scientifics  which  are  to  be  destroyed,  because  from  the  per- 
verse intellectual,  denoted  by  the  horses  of  Egypt,  Is.  xxxi.  1,  3  ;  Ezek. 
xvii.  15  ;  and  by  horses  when  the  Egyptians  were  overthrown  in  the 
Red  Sea,  6125. 

42.  The  Great  Desire  of  Knowing  [sciendi],  hy  which  Spirits  are 
characterized ;  that  it  is  common  to  them  instead  of  taste,  and  what 
torment  they  feel  if  it  cannot  be  gratified,  1973,  and  the  previous  pas- 
sage there  referred  to,  1480. 

SCORPIONS  [scorpii].  The  words  of  the  Lord  (Luke  x.  19)  de- 
note  his  power  over  the  hells;  by  demons,  are  meant  those  who  are  in 
the  hells;  by  serpents  and  scorpions,  evils  and  the  falses  of  evils;  to 
tread  upon  which  is  to  destroy  them,  10,019.  Tails  like  to  scorpions, 
and  stings  in  their  tails,  ascribed  to  the  locusts  (Rev.  ix.  10),  denote 
reasoning  from  falses  and  their  injurious  subtlety,  10,071.  See  Ser- 
pent, COCATRICE. 

SCRIPTURE.     See  Word. 

SCULL  [cranium'].     See  Skull. 

SCULPTURE.     See  Engraving,  Idolatry. 

SCUM  [spuma].     See  Foam. 

SEA  [mare'].  Waters  denote  knowledges  and  scientifics;  seas, 
their  collection,  or  gathering  together  in  the  external  man,  27,  sh.  28, 
cited  2702,  2850;  see  below,  4735,  5313.  Waters,  rivers  and  foun- 
tains, denote  truths;  seas,  scientifics,  because  from  truths  collected 
together,  9755,  cited  below.  The  ancients  attributed  horses  to  the 
god  of  the  sea,  because  the  sea  denotes  sciences  in  general,  and  horses 
the  intellectual,  2762.  The  stars  of  heaven  and  the  sand  of  the  sea- 
shore are  named  together,  because  the  multitude  of  stars  denote  know- 
ledges, and  the  multitude  of  sand  scientifics;  the  former  predicated  of 
the  rational,  the  latter  of  the  natural,  2849,  2850.  The  multitude  of 
the  sea  (where  the  accession  of  the  Gentiles  is  meant),  denotes  the 
immense  plenty  of  natural  truth  (similar  in  import  to  the  sand  of  the 
sea),  3048.  The  sea  is  often  put  for  the  west,  when  it  denotes  good  in 
obscurity,  being  opposed  to  the  east,  which  denotes  good  in  life,  3708, 
9653,  9755,  cited  below.  See  Quarters.  Seas  denote  knowledges  in 
general  (cited);  to  wander  from  sea  to  sea,  is  to  inquire  where  know- 
ledges are,  3708.  Seas  denote  scientific  truths  in  the  complex,  cited 
4735,  6384,  10,416.  A  sea  denotes  the  whole  confluence  of  truth  in 
the  natural  mind,  comprehending  all  its  knowledges  and  scientifics, 
cited  5313.  Ships  denote  doctrinals,  because  they  proceed  by  seas 
and  rivers,  and  bear  things  useful  for  life;  for  seas  and  rivers  denote 
scientifics  and  knowledges,  6385  ;  cited  9755,  10,416.  Living  crea- 
tures in  the  sea,  denote  scientific  truths  in  which  are  goods;  the  sea 
itself,  the  natural  mind  in  which  are  scientifics,  6385.  Ships  in  the 
opposite  sense,  are  knowledges  and  doctrinals  favouring  what  is  false 
and  evil,  6385.  Sea  in  the  opposite  sense,  is  the  false  of  evil,  and  hell 
itself  as  derived  from  such  falses,  which  really  appear  as  waters;  hence, 
to  divide  or  cut  through  the  sea,  is  to  dissipate  falses,  8183 — 8185, 


1082 


SEC 


unn^'  o    ^^  ^^^^^  *°  *^*^  ^^"^^  ^^  especially  meant  by  the  Red  Sea  (sunk), 
8099,  8184.    See  Egypt  (7),  Moses  (15).     The  sea,  previously  called 
the  waters  under  the  earth,  denotes  the  sensual  (receptacle  of  the  mind) 
considered  as  adhering  to  the  corporeal  part,  8891,  and  the  passage 
there  cited,  8872.     In  general,  a  sea  denotes  the  collected  scientifics 
from  which  men  reason  concerning  truths,  and  also  the  natural  and 
sensual  receptacles  of  such  scientifics;   hence,  the  sea  and  the  west  are 
interchangeable,  because  the  state  of  the  natural  mind  is  obscure  re- 
spectively, 9755.     The  scientific  part  is  denoted   by  the  sea,  with  a 
diiference  according  to  the  quality  of  its  waters ;  if  clear  and  liquid,  it 
is  with  a  good  signification  as  having  regard  to  heaven ;  otherwise,  it 
has  respect  to  hell;  its  waves  and  its  noise  to  reasonings,  9755,  8313. 
liriet  explanation  of  what  is  meant  by  the  sea  and  its  waves,  the  sun, 
the  moon,  the  stars,  &c.,  where  the  Lord  speaks  of  the  last  judgment, 
2120,  compare  4735  end;  the  sea  of  glass,  5313,  9755  end;   the  salt 
sea,  or  valley  of  Siddim,  1666;   the  sea  as  a  boundary  of  Canaan,  5196, 
but  especially  9340.    See  River  (2).     Zebulon  said  to  have  his  dwell- 
ing at  the  haven  of  the  sea,  6384,  6385,  br.  9755.    See  Haven.     The 
sea  of  brass  made  by  Solomon,  10,235.     See  Laver.    Other  passages, 
chiefly  from  the  prophetic  books,  991,  2702,  3048,  6015,  8313,  9755, 
10,261  end.     From  experience,  that  they  who  have  desired  to  become 
great  by  any  means,  good  or  bad,  see  a  tumultuous  sea  before  them  in 
the  other  life,  and  are  in  dread  that  it  will  swallow  them  up,   953. 
Comparison  of  the  state  of  unrest  in  externals  with  the  turbulence  of 
the  sea,  4394.    See  Peace  (7),  External  (2),  especially  5700,  6322, 
10,156,  10,489,  etc.  (page  182).     Description  of  the  hereditary  state 
of  man  as  an  ocean  of  evils,  4171.     See  Evil  (2).     Description 'of  the 
influx  of  hell  as  of  the  waves  of  the  ocean,  8175  ;  compare  1661,  1692. 
bee  Influx  (4,  8),  Flood,  Water. 

SEAL  [siyillum'].  A  seal  denotes  consent  and  confirmation.  A 
seal  or  ring  put  upon  the  hand  of  another,  the  confirmation  of  power 
given  to  him,  4874,  5317,  5318.  A  seal  is  a  token  or  badge  \tessera^ 
of  consent,  4874.  The  engraving  or  sculpture  of  a  seal,  which  the 
engraving  ot  the  names  upon  the  two  onyx  stones  was  to  resemble, 
denotes  the  form  of  celestial  truths,  such  as  they  are  in  the  regenerated 
understanding,  9846,  9877.  The  seal  of  God  said  to  be  on  the  fore- 
heads of  some  (Rev.  IX.  4),  denotes  those  who  are  regenerated,  7643. 
1  he  holy  supper  is  called  the  seal  of  conjunction  with  the  Lord,  by  the 
good  of  love,  10,522.    See  Engraving,  Ornament. 

c  u^^?  u'  ^"'^  *^®  °^^^^^  ^^"^  °^  ^"^^»  Havilah,  Sabtah,  Raamah,  and 
feabtechah,  were  so  many  nations ;  they  signify  those  who  are  not  in 
internal  worship  but  in  the  various  knowledges  of  spiritual  things, 
which  they  regard  as  religion,  1 1 68—1 1 70.  Seba  signifies  the  spiritual 
things  of  faith  or  worship;  Sheba,  the  celestial,  1171;  thus,  they 
severally  denote  the  knowledges  of  good  and  truth,  9293.  The  mer- 
chandise of  Cush  and  of  the  Sabeans  denotes  the  spiritual  knowledges 

oi.nl?'^'*.^.'  ^°  ^^^'^  '^^^''  ^^^^^^^  i»  ^^^  Lo^^'  1171.     See  Sheba! 
bLCHEM.     See  Sheckhem. 

SECRET  [occm/^].  There  is  nothing  that  man  thinks  or  does  in 
secret,  but  it  becomes  manifest  in  the  other  life,  because  it  forms  his 
'^  Q^'^m^'^^^iv.w^  ^^^  Author's  experience,  2488.     See  to  Hide. 

&J!.UKl;illUi\b,  the,  and  excretions  of  the  human  body,  and  their 


SEE 


1083 


particular  organs  are  in  uniform  series;  description  of  the  spirits  to 
which  they  correspond,  5380,  5386,  5390. 

SEDGE  [ulvd].     See  Herb. 

SEDIMENT  OF  the  Waters  (Ezek.  xxxiv.  17),  cited,  4769. 

SEE,  to  \videre\.     See  Sight. 

SEDUCE,  to  [seducer e].  The  words  of  Jacob,  "  I  shall  be  in  his 
sight  as  one  seducing,"  denotes  rejection,  because  apparently  contrary 
to  order,  3529.  All  seduction  is  contrary  to  order,  3529.  False  pro- 
phets shall  arise,  and  shall  seduce,  or  deceive,  many  (Matt.  xxiv.  11), 
denotes  those  who  teach  false  doctrines ;  hence,  falses,  and  derivations 
from  them,  3488. 

SEED  [semen].     1.  That  it  denotes  the  Truth  of  Faith.     Seed  de- 
notes truth,  and  is  predicated  of  the  spiritual  man,  57  ;  cited  below 
(6).     Seed  denotes  the  church  vivified;  abstractly,   faith,   726;    see 
also  250,  252,  255;  cited  below  (9).     Spiritual  seed,  or  the  truth  of 
faith,  resembles  natural  seed  in  the  manner  of  its  implantation  and 
growth,  for  it  can  only  be  rooted  by  the  good  of  charity,  acting  as  heat, 
880.     Seed  denotes  the  faith  of  charity,  because  no  faith  really  exists 
except  from  charity,  1025,  1447,  ilL  1608,  1610,   1843,  cited  2019, 
2034,  2085,  3038,  5135,  6019,  6022.     Wherever  charity  exists,  even 
amongst  nations  most  remote  from  the  church,  there  exists  what  is 
meant  in  the  Word  by  seed,  for  celestial  seed  is  charity,  1025.     Seed 
denotes  love  and  faith,  which  constitute  the  internal  of  the  church,  ill. 
1798,  1940;  also  those  who  are  principled  in  love  and  faith,  1810, 
1865,  3038.     Seed  is  said  to  denote  faith,  but  the  faith  of  charity  is  to 
be  understood;   some  of  the  above  passages  cited,  2670.     Seed  denotes 
the  spiritual,  because  by  the  spiritual  are  meant  all  who  are  principled 
in  faith  grounded  in  charity,  br,  2848 ;  or,  those  who  are  hi  charity 
by  faith;  passages  cited,  3187.     Seed  denotes  charity  and  faith,  cited 
2851,  6154,  6158,  6233  ;  which  terms  are  evidently  to  be  understood 
in  the  same  sense  as  the  faith  of  charity,  2853.     Seed  denotes  good 
and  truth  from  the  Lord,  or,  what  is  the  same,  all  who  are  in  good  and 
truth,  and  are  therefore  called  his  sons,  3373;  cited  3380.     When  the 
posterity  of  Abraham,  Isaac,  and  Jacob  are  meant  by  seed,  named  in 
the  Word,  that  people  are  not  really  meant,  because  of  all  nations  they 
were  the  worst;  but  all  who  are  the  Lord's  seed,  or  the  sons  of  his 
kingdom,  by  the  reception  of  love  and  faith,  must  be  understood,  3373, 
6233.     Seed  denotes  truths  and  those  who  are  in  truths,  cited  3378, 
3379;  cited  3706,  3707.     Seed  denotes  the  faith  of  charity,  and  also 
charity  itself;  some  of  the  above  passages  cited,  4259.     Collection  of 
passages  concerning  faith  and  charity,  or  truth  and  good,  3324.     Seed 
relative  to  man  is  the  truth  of  faith;  in  the  supreme  sense,  it  is  divine 
truth,  4577.     Truth  is  like  a  Httle  seed,  having  infinite  power  of  in- 
crease if  good  or  charity  be  in  it,  not  otherwise,  5355  end;  compare 
8603.     Seed  being  given,  denotes  influx,  viz.  of  the  good  of  charity  and 
the  truth  of  faith,  6139;  in  like  manner  growth  or  germination,  denotes 
the  renascence  by  influx,  5115;   see  also  6264.     Seed  sown  in  the 
ground  denotes  the  good  of  charity  and  the  truth  of  faith  implanted, 
6154.     Seed  for  the  field,  denotes  nourishment  for  the  mind,  which 
again,  is  truth  and  good,  6r.  ill.  6158.     To  sow,  denotes  to  instruct 
and  be  instructed,  viz.,  in  the  truths  and  goods  of  faith  ;  field  or  ground. 


1084 


SEE 


denotes  the  church,  viz.,  those  who  receive  such  truths  and  goods,  ill. 
and  sh.  9272 ;  further  ill.  9294. 

2.  That  hy  Seed  is  meant  the  Wordy  ill.  and  sh.  29;  or,  what  is 
the  same,  divine  truth  itself,  3038,  3373,  4577.  Man  is  compared  to 
a  field,  the  Word  to  seed,  or  sowing-time,  and  its  fruitful  effect  to  the 
harvest,  932.  Man  and  the  church  are  called  a  field  from  good;  the 
truth  of  faith  seed,  which  in  an  eminent  sense  is  the  Word,  3310.  See 
helow  (21). 

3.  The  Lord  Himself  is  called  the  Seed  of  the  Woman;  for  which 
reason  the  pronoun  He,  and  not  it,  is  used,  256.  The  Lord  is  the  seed 
of  the  woman,  because  seed  denotes  faith,  which  is  given  from  him  and 
is  himself;  also,  because  he  was  born  of  a  woman,  and  by  his  own 
power  united  the  divine  celestial  proprium  to  the  human  proprium  in 
his  human  essence,  256.  The  Author  mentions  that  he  had  spoken 
with  some  of  the  third  generation  of  the  Most  Ancient  Church,  who, 
when  they  lived,  had  expected  the  Lord  as  the  promised  seed  of  the 
woman,  1123.  The  Lord  is  called  the  seed  of  the  woman  as  to  his 
human  essence,  1610  ;  see  also  1438;  cited  below  (7). 

4.  Seed  multiplied,  ^c.  Seed  multiplied  to  immensity,  in  the 
supreme  sense  which  treats  of  the  Lord,  denotes  his  human  essence, 
otherwise  described  as  his  celestial  and  spiritual,  of  which  infinity  is 
predicated ;  in  the  succeeding  sense,  which  treats  of  the  faith  of  charity, 
it  denotes  ineffable  and  immense  increase  accompanied  with  similar 
felicity;  in  the  external  sense  which  treats  of  the  human  race,  it  de- 
notes the  immensity  of  the  Lord's  kingdom  in  heaven  and  earth,  1610, 
hr.  1810.  Multiplication  of  seed  is  predicated  of  the  fructification  of 
the  rational  man,  when  submitted  to  the  interior  or  divine  ;  specifically, 
multiplication  is  predicated  of  truth,  fructification  of  good,  ill.  1940; 
the  latter  cited,  4259.  The  multiplication  of  seed  is  predicated  of  truth 
which  increases  from  good;  and  this  in  the  other  life  proceeds  even  to 
immensity  with  all  who  are  in  charity,  1941.  Produce  from  seed  is 
used  to  denote  the  abundance  or  fullness  of  truth,  where  the  sowing  of 
Isaac,  the  rational  man,  is  treated  of,  3404,  3405.  Good  and  truth  are 
as  seeds  in  the  rational,  and  as  ground  in  the  natural;  hence,  good  is 
fructified  and  truth  multiplied  when  they  are  received  in  good  ground, 
that  is,  when  the  natural  is  regenerated,  3671.  The  multiplication  of 
seed  as  the  stars  of  heaven,  and  the  dust  of  the  earth,  is  an  expression 
of  frequent  occurrence,  because  the  fructification  of  good  and  the  mul- 
tiplication of  truth  are  predicated  of  the  interior  or  rational,  and  the 
exterior  or  natural,  distinctly,  3707;  see  also  10,445,  cited  below  (13). 
See  Multiplication,  Multitude. 

5.  Seed  and  ground  predicated  in  the  Regeneration.  The  external 
man  unregenerated  is  called  earth,  but  when  regenerated  ground,  be- 
cause then  he  receives  celestial  seeds,  which  are  further  described  as 
the  seeds  of  good  and  truth  implanted  in  his  affection  and  memory, 
268,  compare  29.  The  Lord  is  the  sower,  the  seed  is  his  Word,  man  is 
the  earth,  29,  932;  compare  as  to  earth,  1447,  3404;  see  also  below 
(21).  Man  in  himself  has  no  other  seed  but  what  is  vile  and  infernal ; 
celestial  seed  is  from  the  Lord,  1438;  cited  below  (7).  When  man 
believes  in  the  Lord,  his  rational  mind  becomes  as  ground  or  good 
earth,  in  which  goods  and  truths  are  received  from  the  internal  as  seed. 


SEE 


1085 


and  bear  fruit   1 940  end.     The  Lord's  words  are  explained  concerning 
seed  which  fell  by  the  way,  upon  a  stony  place,  and  among  thorns,  as 
well  as  in  good  ground,  on  the  principle  that  goods  and  truths  are 
variously  received  according  to  state,  1940;  especially  3310;  but  see 
below  (21).     So  long  as  a  man  lives  in  the  body  the  seed  of  truth  can 
hardly  increase,   because  of  pleasures,  anxieties,  and  scientifics ;  but 
when  he  passes  into  the  other  life,  it  springs  up  like  the  seed  of  a  tree 
and  IS  multiplied  to  immensity,  1941.     It  is  the  celestial  principle,  or 
good,  that  IS  meant  by  ground  or  field;  because  it  is  only  in  good  that 
the  truths  of  faith  can  be  received,  which  are  compared  to  seeds,  2971 
Iruths,  indeed,  can  be  received  into  the  memory,  but  they  are  as  seeds 
stored  away;  to  grow  and  be  productive,  they  must  become  of  the 
life,  or  be  received  in  good,  3324.     Good  in  exteriors  is  like  a  seed, 
which  can  only  grow  in  good  ground;  hence,  the  rational  must  first  be 
regenerated,  for  there  are  the  seeds,  and  afterwards  the  natural,  because 
there  is  the  ground,  ill.  3671.     The  man  who  is  born  anew,  or  rege- 
nerated, begins  like  a  tree  from  the  seed  ;  hence,  by  seed  in  the  Word 
IS  meant  truth  from  good ;  his  growth  compared  to  that  of  a  tree' 
bearing  in  succession  leaves,    flowers,  and  fruits,   5115,   5355      The 
receptacles  of  truth  are  called  ground,  as  truth  itself  is  called  the  seed; 
in  the  same  passage  (Gen.  xlvii.  18),  bodies  denote  the  receptacles  of 
good    6130,   6154.     Good  in  truth  is  like   the   prolific   virtue   first 
secreted  in  the  interior  of  fruits  by  their  fibres;  when  good  is  thus 
formed,  it  produces  itself  by  truths  with  a  continual  conatus  to  a  new 
good,  analogically,  as  the  fibres  afterwards  carry  juice  from  the  seed 
and  as  the  seed  produces  a  new  tree  ;  the  comparison  extends  to  the 
flesh  ot  the  fruit,  which  serves  as  ground,  9258.     The  order  observed 
m  the  regeneration  was  represented  by  the  three  great  festivals  of  the 
Israehtish  people,  viz.,  the  feast  of  unleavened  bread,  which  represented 
purification  from  falses  ;  the  feast  of  harvest,  or  of  the  first-fruits  of 
what  was  sown  m  the  field,  which  represented  the  implantation  of  truth 
in  good  ;  and  the  feast  of  ingathering,  which  represented  the  implanta- 
tion of  good,  thus  full  deliverance  from  damnation,  9286.  9294    020^ 
10,669,  10,671.  *  ' 

6.  Seed  and  Fruit.  Seed  denotes  all  truth  which  regards  use,  and 
IS  predicated  of  the  spiritual ;  fruit  denotes  the  good,  and  is  predicated 
of  the  celestial,  d7.  or 

nv.  ^* ,  ^^^^*^^«^  ^^^  Spiritual  Seed.  The  men  of  the  Most  Ancient 
Church  were  of  a  genius  altogether  different  from  those  who  lived  after 
the  flood,  having  celestial  seed,  310.  Celestial  seed  causes  that  love 
rules  the  whole  mmd,  and  makes  it  a  one;  but  spiritual  seed  is  such^ 
that  the  understanding  of  truth  can  be  given  with  the  will  to  good 
310;  further  ill.  927;  compare  4493.  The  celestial  seed  which  re- 
mained to  the  last  posterity  of  the  Most  Ancient  Church,  immediately 
before  the  flood,  is  meant  by  {^q  spirit  of  lives  which  finally  was 
suffocated  m  them,  661.  The  celestial  and  spiritual  seed  which  re- 
mained to  the  last  posterity  of  the  Most  Ancient  Church  was  destroyed 
m  them  by  immersion  in  their  filthy  cupidities  and  dire  persuasions ; 
hence,  lest  that  seed  itself  should  perish,  those  called  Noah  were  rege- 
nerated and  indeed  by  spiritual  seed,  denoted  by  seed  revivified  or 
made  ahye  upon  the  faces  of  the  whole  earth,  726;  further  ill.  927. 
Ihe  Ancient  Church  itself  is  not  to  be  understood  by  Noah,  but  its 


1086 


SEE 


SEE 


1087 


parent  or  seed,  for  those  called  Noah  were  of  the  lineage  [prosapia] 
and  seed  of  the  most  ancient,  788.  The  antediluvians  who  perished 
are  described  as  all  those  in  whose  nostrils  was  the  breath  of  lives,  be- 
cause, in  fact,  they  had  internal  respiration,  and  hence  communication 
with  heaven,  which  then  ceased  ;  this,  because  their  seed  was  from  a  celes- 
tial stock,  805.  The  celestial  [principles]  of  love  are  the  very  essentials 
of  all  other,  or  as  the  seed  from  which  all  else  is  fructified;  the  Lord 
alone  possessed  this  celestial  seed  in  himself;  other  men  have  no  other 
seed  than  a  somewhat  vile  and  infernal,  in  which,  and  from  which,  the 
proprium  exists,  1438.  Celestial  seed,  by  which  is  meant  all  good 
and  truth,  is  from  the  Lord  alone;  passages  cited,  33/3  end.  The 
celestial  man  is  regenerated  by  seed  implanted  in  the  voluntary  part ; 
the  spiritual  man,   by  seed  implanted  in  the  intellectual  part,  5113 

8.  The  chosen  Seed  or  elect  Seed  (Deut.  x.  15,  16),  denotes  the  love 
of  good  and  the  love  of  truth,  derived  distinctly  from  the  Most  Ancient 
and  Ancient  Churches,  3703.  ,       i    i  i 

9.  Seed  of  the  Woman.  By  woman  is  denoted  the  church,  by  seed 
of  the  woman,  faith  in  the  Lord,  250,  252,  255. 

10.  Seed  of  the  Serpent.  By  the  serpent  is  denoted  all  evil,  in 
particular  the  love  of  self;  by  the  seed  of  the  serpent  all  infidelity, 

250  254. 

11.  Seeds  of  Plants :  an  illustration,  how  perfect  they  must  be 
interiorly,  since  they  produce  forth  in  order  the  whole  plant  or  tree 
with  its  leaves  and  fruits,  3855.  A  description  of  the  seed  from  its 
inmost  form  to  its  outmost,  as  it  exists  in  the  fruit ;  this  to  illustrate 
the  existence  of  truths  in  successive  order,  and  how  they  communicate 
from  interior  to  exterior,  8603,  9258.  Illustration  from  seeds  and 
fruits,  that  the  most  perfect  forms  are  interior,  the  less  perfect  exterior, 
and  that  the  interior  retain  their  integrity,  when  the  exterior,  in  which 
they  were  formed,  decays,  9666. 

12.  The  Seed  of  Man,  derives  its  procreative  virtue  from  influx, 
received  from  the  Lord,  by  heaven  ;  how  vainly  they  reason,  who  attri- 
bute it  to  a  power  implanted  in  it  from  the  beginning,  4322.  Its  quality 
in  the  seminal  vessels  described ;  that  it  is  invested  with  a  serum,  which 
is  put  off  in  the  neck  of  the  womb,  by  which  provision  the  seed  is 
reserved  within  for  the  impregnation  of  the  ovulum,  5056,  8847.  See 
10,030,  10,249;  cited  below  (29) ;  and  see  Genitals;  Marriage 
(12);  Love  (15). 

13.  The  Seed  of  Abraham,  denotes  all  in  the  universe  who  are 
principled  in  love,  because  Abraham  himself  represented  saving  faith, 
which  is  one  with  love  or  charity,  1025  ;  cited  1865.  Ishmael  is  called 
the  seed  of  Abram  from  love  itself,  for  which  reason  it  was  promised 
that  he  also  should  beget  a  nation,  because  a  nation  denotes  those  who 
are  in  the  good  of  love,  1416.  The  seed  of  Abram  denotes  faith  in  the 
Lord,  1447;  which  faith  includes  love,  1608,  1798,  1865,  2848.  The 
seed  of  Abraham  denotes  all  who  receive  good  and  truth,  or  love  and 
faith  from  the  Lord,  and  thus  become  his  sons  ;  all  nations  being 
blessed  in  his  seed,  denotes  all  who  live  in  mutual  love  and  charity, 
whether  within  the  church  or  without,  3373,  3380  ;  similar  in  the  inter- 
pretation of  Deut.  X.  15,  16,  3703;  cited  above  (8).  The  seed  of 
Abraham,  Isaac,  and  Jacob,  denotes  all  who  are  in   goods  and  truths. 


cited  6233  ;  abstractly,  the  goods  and  truths  of  heaven  and  the  church 
themselves,  10,445,  10,527;  see  passages  cited  below  (18). 

14.  The  Seed  of  Ishmael  and  Isaac  ;  first,  as  to  the  former,  see 
1416;  cited  above  (13).  The  seed  of  Ishmael  denotes  those  who  are 
in  the  faith  of  charity,  thus  the  spiritual;  the  seed  of  Isaac,  those  who 
are  iu  the  faith  of  love,  thus  the  celestial,  2085,  2666,  2669.  Those 
of  the  seed  of  Isaac  are  the  true  heirs,  and  are  called  the  Lord's  own 
sheep,  because  celestial ;  those  of  the  seed  of  Ishmael  are  as  sons  of  the 
handmaid,  and  are  called  his  other  sheep,  because  spiritual,  2666 — 
2669.  ^ 

15.  The  Seed  of  Israel,  denotes  those  of  the  church  called  spiritual, 
thus,  who  are  in  the  faith  of  charity;  also,  the  celestial,  spiritual,  and 
natural,  are  to  be  understood  successively  by  Abraham,  Isaac,  and  Jacob 
(the  latter  called  Israel  when  the  internal  church  is  meant),  1025.  The 
seed  of  Israel  is  so  predicated  from  charity,  and  the  Israelites  were  called 
a  nation  so  long  as  charity  prevailed,  1416.  The  seed  of  Israel  (Ps. 
xxii.  23),  denotes  the  good  and  truth  of  faith,  thus,  the  spiritual  class 
in  the  church,  2826.  Seed,  denotes  truth;  the  seed  of  Jacob,  divine 
truth,  natural,  3707;  see  also  6019,  6022  cited  below  (18);  10,249 
cited  below  (20). 

16.  The  Seed  of  Aaron,  denotes  those  who  are  regenerated  by  the 
Lord,  or  abstractly,  the  goods  of  love  and  truths  of  faith  by  which  re- 
generation is  effected ;  in  the  opposite  sense,  evils  and  falses,  and  those 
who  are  the  subjects  of  them  ;  both  ill.  and  sh,  10,249. 

17.  The  Seed  of  David,  in  the  supreme  sense,  denotes  the  Lord  as 
to  divine  truth,  10,249. 

18.  Passages  in  series  where  Seed  is  mentioned.  The  herb  yield- 
ing, or  seeding  seed  (Gen.  i.  11),  denotes  the  early  produce  of  good  and 
truth  in  the  regenerate  life;  the  fruit-tree  yielding  fruit  whose  seed  is 
in  itself  {Ibid.),  denotes  somewhat  good  with  the  power  of  fructifica- 
tion, 9,  29.  The  herb  yielding  seed,  and  the  fruit  of  a  tree  yielding 
seed  appointed  for  food  (ver.  29),  denote,  respectively,  all  truth  that 
regards  use,  and  all  the  good  of  faith  by  which  the  life  of  the  spiritual 
man  is  supported,  56,  57.  Enmity  between  thee  and  the  woman,  and 
between  thy  seed  and  her  seed,  said  to  the  serpent  (chap.  iii.  15),  de- 
notes self-love  and  all  infidelity  opposed  to  faith  in  the  Lord,  which 
distinguishes  the  church,  250—256.  Beasts  and  birds,  male  and 
female,  taken  into  the  ark,  to  keep  seed  alive  (chap.  vii.  3),  denotes 
goods^and  truths  prepared  to  receive  life  from  the  Lord,  thus  regenera- 
tion, 726.  Seed-time  and  harvest,  in  the  promise  to  Noah  (chap.  viii. 
22),  denotes  seed  from  the  Lord,  or  the  Word,  by  which  man  is  regene- 
rated and  the  existence  of  the  church  for  ever  provided  for,  932.  Unto 
thy  seed  will  I  give  this  land,  said  to  Abram  (chap.  xii.  7;  xiii.  15); 
denotes  celestial  love  given  to  those  who  have  faith  in  the  Lord,  1447, 
1608;  the  similar  passage  in  chap.  xxiv.  7,  3038.  I  will  make  thy  seed 
as  the  dust  of  the  earth,  etc.,  also  said  to  Abram  (chap.  xiii.  16),  de- 
notes the  multiplication  to  immensity  of  the  faith  of  love,  1609,  1610. 
Behold,  to  me,  thou  hast  not  given  seed,  said  by  Abram  (chap.  xv.  3), 
denotes  no  internal  of  the  church  as  yet,  the  internal  of  the  church 
being  such  from  love  and  faith,  1797,  1798.  The  promise  given,  when 
he  was  commanded  to  look  toward  heaven  and  number  the  stars,  that 
so  numerous  should  his  seed  be  (ver.  5),  denotes  intuition  concerning 

VOL.  II.  G  G 


1088 


SEE 


the  fructification  of  love  and  the  multiplication  of  faith,  and  the  vastness 
of  heaven  inhabited  by  those  who  shall  be  esteemed  heirs  of  the  king- 
dom, 1808 — 1810.  Thy  seed  shall  be  a  stranger,  etc.,  afterwards  pre- 
dicted to  Abram  (ver.  13),  denotes  the  state  in  which  charity  and  faith 
are  rare,  1843.  The  promise  repeated,  nevertheless,  "  Unto  thy  seed 
have  I  given  this  land"  (ver.  18),  denotes  consolation  after  temptations, 
and  the  assurance  that  those  who  are  in  charity  and  faith  shall  be  re- 
ceived as  heirs,  1865.  I  will  multiply  thy  seed,  etc.,  said  to  Hagar,  when 
commanded  to  return  to  Sarah  (chap.  xvi.  1 0),  denotes  the  fructifica- 
tion of  the  rational  man  when  submitted  to  intellectual  truth  adjoined  to 
good,  1938—1941.  The  covenant  of  Jehovah  with  Abraham  himself, 
and  with  his  seed  after  him  (chap.  xvii.  7,  10);  and  the  same  expres- 
sions with  reference  to  Isaac  (ver.  1 9),  denotes  the  union  of  the  divine 
with  the  human  in  the  Lord,  and  conjunction  with  those  who  have  faith 
in  him,  201 9,  2034,  2084—208.5.  The  promise  to  Abraham,  "  In  Isaac 
shall  thy  seed  be  called"  (chap.  xxi.  12),  denotes  salvation  from  the 
divine  human  for  the  celestial  who  are  regarded  as  heirs,  2666.  The 
blessing  upon  Ishmael  because  he  also  was  Abraham's  seed  {Ibid.  ver.  13), 
denotes  salvation  for  the  spiritual  who  are  in  the  faith  of  charity,  2670. 
In  multiplying  I  will  multiply  thy  seed,  said  to  Abraham,  after  the  offer- 
ing up  of  Isaac  (chap.  xxii.  1 7),  denotes  derivations  of  truth  predicated 
of  the  spiritual,  who  arc  in  the  good  of  faith,  2847,  2848.  Thy  seed 
shall  inherit  the  gate  of  thy  enemies  (in  the  same  blessing.  Ibid.),  de- 
notes that  charity  and  faith  shall  be  in  the  place  of  evil  and  the 
false,  2851.  And  in  thy  seed  all  the  nations  of  the  earth  shall  be 
blessed  {Ibid.),  denotes  the  salvation  of  all  who  are  in  good,  thus,  in  the 
faith  of  charity,  2853.  Be  thou  (multiplied)  into  thousands  of  myriads, 
and  let  thy  seed  inherit  the  gate  of  thy  haters,  said  to  Rebecca  (chap. 
xxiv.  60),  denotes  infinite  fructification  predicated  of  the  affection  of 
truth,  and  the  Lord's  spiritual  kingdom  from  the  marriage  of  good  and 
truth,  3186,  3187.  The  blessing  upon  Isaac  and  upon  his  seed,  similar 
to  that  upon  Abraham  (chap.  xxvi.  34),  denotes  the  fructification  and 
multiplication  of  truth  when  received  into  the  rational  mind  from  the 
Lord,  3373,  3378 — 3380.  A  hundred-fold  reaped  by  Isaac  when  he 
sowed  (seeded)  in  Gerar  (ver.  12),  denotes  the  abundance  of  interior 
truths  which  appear  to  the  rational  man,  3404,  3405.  The  blessing 
upon  Jacob  and  upon  his  seed,  similar  to  that  upon  Abraham  and 
Isaac  (chap,  xxviii.  4,  14;  xxxii.  12;  xxxv.  12;  xlix.  4),  denotes,  as 
before,  goods  and  truths  from  the  divine,  but  now  predicated  of  the 
natural,  3671,  3674,  3706,  3707,  3710,  4259,  4577,  6233.  Jacob  and 
all  his  seed  with  him,  mentioned  when  they  came  into  Egypt  (chap, 
xlvi.  (S7),  denotes  the  initiation  of  truth  natural,  and  of  all  the  principles 
of  faith  and  charity  into  the  scientifics  of  the  church,  6019,  6022.  Give 
us  seed  that  we  may  live  and  not  die,  said  by  the  Egyptians  to  Joseph 
(chap,  xlvii.  19),  denotes  the  influx  of  the  good  of  charitv  and  truth  of 
faith  proceeding  from  the  internal  to  the  external,  spiritual  life,  there- 
fore, and  no  longer  any  fear  of  damnation,  6139,  6140.  Behold,  here 
is  seed  for  you,  and  ye  shall  sow  the  ground,  said  by  Joseph  (ver.  23), 
denotes  good  and  truth  thus  derived  to  be  implanted,  6154.  Farther 
mentioned,  as  seed  of  the  field,  etc.  (ver.  24),  denotes  the  nutrition  of 
the  natural  mind,  6158,  6159.  I  had  not  thought  to  see  thy  face,  and 
behold  God  has  made  me  to  see  also  thy  seed,  said  by  Israel  to  Joseph 


SEE 


1089 


i 


(chap,  xlviii.  11),  denotes  the  influx  of  love  apperceived,  though  there 
had  been  no  hope  of  it;  and,  besides  that,  the  apperception  of  good  and 
truth,  as  derived  from  love,  6263,  6264.  Six  years  shalt  thou  sow  the 
land  (Ex.  xxiii.  10),  denotes  the  first  state  of  the  regenerate,  which  is 
a  state  of  instruction  in  truths  and  goods,  9272.  A  festival  of  the 
harvest,  or  of  first-fruits  of  what  was  sown  in  the  field,  appointed  (ver. 
16),  denotes  worship  and  thanksgiving  because  of  the  implantation  of 
truth  in  good,  9294,  9295.  A  statute  for  ever  to  Aaron  and  to  his 
seed  (chap.  xxx.  21),  denotes  an  eternal  law  of  order  for  all  who  are 
regenerated  or  born  of  the  Lord,  10,249.  Moses  in  his  appeal  to 
Jehovah,  repeating  the  promise  made  to  Abraham,  to  Isaac,  and  to 
Israel,  "  I  will  multiply  your  seed  as  the  stars  of  heaven  "  (chap,  xxxii. 
13),  denotes  the  mercy  of  the  Lord  providing  for  all  in  his  kingdom, 
here  described  as  to  goods  and  truths  and  their  knowledges,  10,433, 
10,442,  10,445;  the  similar  words  in  chap,  xxxiii.  3,  10,527. 

19.  O/*  raising  up  Seed  unto  a  Brother  (Deut.  xxv.  5  —  10);  in 
brief,  that  this  law  represented  the  preservation  and  continuation  of  the 
church,  because  seed  denotes  truth  from  good,  or  the  faith  of  charity; 
passages  cited,  4835.  Not  to  perform  the  office  required,  or  give  seed 
to  a  brother,  denotes  hatred  against  the  good  and  truth  of  the  church 
and  its  continuation;  hence  the  sin  of  Onan  (Gen.  xxxviii.  8 — 10), 
4836.  The  special  act  of  Onan  (ver.  9)  denotes  the  springing  of  evil 
from  the  false  of  evil,  and  the  contrary  of  conjugial  love;  whereas  con- 
jugial  love  is  the  essence  itself  of  the  church,  4837,  4838:  same  pas- 
sages cited  in  Jew  (6). 

20.  Passages  in  the  Prophets,  Seed  of  the  evil  (Is.  i.  4)  ;  seed  of 
the  adulterer  and  the  whore  {Ibid.  Ivii.  3);  seed  of  falsehood  (ver.  4);  and 
similar  passages,  denote  the  false  from  evil  and  producing  evil,  similar 
to  the  seed  of  the  serpent,  254,  10,249  end.  Seed  of  God  (transl.  goodly 
seed,  Mai.  ii.  15);  seed  of  the  woman  (Rev.  xii.  17);  seed  of  David  (Ps. 
Ixxxix.  4,  29,  36) ;  denote  faith  in  the  Lord,  which  constitutes  the 
church,  255  ;  see  also  1025.  "I  planted  thee  a  seed  of  truth"  (transl. 
*'  right  seed,"  Jer.  ii.  21),  denotes  the  spiritual  church,  of  which  charity, 
or  the  faith  of  charity,  is  predicated,  1025,  5113.  Seed  of  holiness  (or 
holy  seed.  Is.  vi.  13),  denotes  Remains,  which  are  holy  because  of  the 
Lord  in  man,  1025.  Seed  of  the  blessed  of  Jehovah  (Is.  Ixv.  23),  de- 
notes those  regenerated  from  love,  1025.  Bearing  the  casting  of  seed 
(transl.  "  bearing  precious  seed,"  Ps.  cxxvi.  6),  denotes  instruction  in 
truths;  to  come  again  with  a  song  (or  rejoicing,  Ibid.),  denotes  the 
affection  of  truth;  bearing  his  sheaves  {Ibid.),  the  doctrinals  of  those 
truths,  4686.  The  remains  (or  residue)  of  the  people  (Zech.  viii.  II), 
denotes  truths  from  the  Lord  in  the  interior  man;  the  seed  of  peace 
(transl.  "seed  prosperous,"  ver.  12),  denotes  good  there,  5113.  A 
great  eagle  said  to  take  the  seed  of  the  land,  which  became  a  vine  (Ezek. 
xvii.  5),  denotes  the  rational  mind,  the  truth  of  the  church,  and  hence 
the  spiritual  man,  5113.  Esau  made  bare,  his  seed  devastated  (or 
spoiled,  Jer.  xlix.  10),  denotes  the  evil  of  self-love,  to  which  falses  are 
adjoined,  and  hence  the  remains  of  good  and  truth  consumed,  5135. 
Sow  not  among  thorns  (Jer.  iv.  3),  has  reference  to  truths  taught  and 
learned  while  the  cares  of  the  world,  the  deceit  of  riches,  and  concupis- 
cences suffocate,  9272.  To  sow  beside  all  waters  (Is.  xxxii.  20),  denotes 
instruction  in  truths  applied  to  every  kind  of  use,  9272.     The  seed  of 

gg2 


1090 


SEG 


man  with  which  iron  and  miry  clay  is  said  to  be  mixed  (Dan.  ii.  43), 
denotes  the  truth  of  faith  from  the  proprium,  thus  falsified  and  adulte- 
rated, 10,030.  The  seed  of  Jacob  from  tlie  east  (Is.  xliii.  5);  seed  upon 
which  the  spirit  of  Jehovah  is  said  to  be  poured  out  (chap.  xliv.  3);  seed 
of  Israel  (chap.  xlv.  25);  seed  predicated  of  the  Lord  (chap.  liii.  10); 
and  similar  expressions,  denote  those  who  are  in  charity  and  faith,  be- 
cause regenerated,  or  born  anew;  abstractly,  the  goods  of  love  and  the 
truths  of  faith  themselves,  10,249.  Seed  of  man  (Jer.  xxxi.  27),  de- 
notes the  internal  good  of  the  spiritual  church;  seed  of  beast  {Ibid.), 
external  good,  10,249. 

21.  Parable  of  the  Sower  (Matt.  xiii.  18—23,  37,  38;  Mark  iv. 
3 — 20;  Luke  viii.  5 — 15).  The  Lord  himself  has  declared  that  He  is 
the  Sower,  His  Word  is  the  seed,  and  man  is  the  earth,  29;  as  to  the 
Lord,  see  also  3404;  as  to  divine  truth  meant  by  the  good  seed,  9807. 
The  rational  mind  in  the  state  that  rejects,  or  suffocates,  or  perverts 
truth,  is  denoted  in  this  parable  by  the  wayside,  the  stony  place,  and  the 
thorns;  but  in  the  state  receptive  of  goods  and  truths  from  the  Lord,  it 
is  denoted  by  the  good  ground,  1940.  Those  whom  the  Lord  calls  the 
seed  and  sons  of  the  kingdom,  in  this  parable,  are  the  spiritual,  2848; 
compare  3373.  Four  kinds  of  earth  or  ground,  denote  so  many  kinds 
in  the  church  ;  the  seed  is  the  Word,  and  hence  the  truth  of  faith ; 
good  earth  is  the  good  of  charity,  for  it  is  only  good  in  man  that  receives 
the  Word ;  the  hard  way  is  the  false ;  the  stony  way  is  the  truth  which 
has  no  root  in  good ;  the  thorns  are  evils^  3310 ;  as  to  sowing  among 
thorns,  see  also  9272. 

22.  To  sow  or  inseminate ,  denotes  to  teach  and  to  learn  the  truths 
and  goods  of  the  church,  sh.  9272,  further  ilL  9294;  cited  above  (1). 

23.  Seminal  Vessels.  The  quality  of  those  who  come  into  this  pro- 
vince described  by  a  spirit  from  another  earth,  who  ardently  desired  to 
enter  heaven;  his  state  similar  to  that  of  the  semen  before  it  is  resolved 
of  its  serum,  as  mentioned  above  (12) ;  the  quality  of  his  desire  repre- 
sented by  the  quickness  with  which  he  cast  off  his  vestments,  5056. 
The  same  accouut  repeated,  with  the  addition  that  this  spirit  was  from 
Jupiter,  8847;  and  that  such  are  afterwards  clothed  in  splendid  gar- 
ments, and  become  angels,  8848.     See  Marriage  (12). 

SEED-TIME  AND  HARVEST.     See  Seed  (18),  Harvest. 

SEEK,  or  require  of  another,  to  [queerere'],  in  the  sense  of  re- 
sponsibility (Gen.  xliii.  9),  denotes  the  state  in  which  one  thing  is  so 
adjoined  to  another  that  it  cannot  be  separated,  5610.  The  same 
expression  in  the  sense  of  vindictiveness,  "To  seek  the  soul  or  life  of 
another"  (Ex.  iv.  19),  denotes  the  endeavour  of  falses  to  destroy  the  life 
of  truth  and  good,  7021;  similar  in  Jer.  iv.  30,  9050.  Applied  to 
Jehovah,  where  it  is  said  he  sought  to  slay  Moses  (ver.  24),  this  expres- 
sion denotes  that  the  Jewish  nation  could  not  be  received  as  a  represen- 
tative church,  7043.  The  same  word  used  by  Jehovah,  "  Your  blood 
of  your  souls  will  I  require"  (Gen.  ix.  5),  denotes  that  violence  done  to 
charity  will  carry  its  own  punishment;  to  require  the  soul  of  man  (Ibid.) 
is  to  avenge  profanation,  1005 — 1008. 

SEER.     See  Prophet  (3). 

SEETHE,  to  [elixare^.     See  to  Boil. 

SEGMENTS  [seffmenta].  Cutting  the  beast  for  a  burnt-offering 
into  segments,  denotes  the  arrangement  of  the  interiors  by  regeneration; 


SEL 


1091 


'' 


the  segments  also  (considered  as  distinct  from  the  intestines  and  the  legs) 
denote  the  interiors,  ill.  10,048 ;  compare  1831,  cited  in  Division. 

SEIR.  Mount  Seir  and  Paran  denote  celestial  love,  predicated  of 
the  human  essence  of  the  Lord,  1675.  Mount  Seir  denotes  celestial 
love ;  Paran,  spiritual  love ;  both  predicated  of  the  human  essence, 
2714.  When  the  Horites  inhabited  Mount  Seir  it  bore  a  different  sig- 
nification, because  the  Horites  denote  false  persuasions ;  they  were 
expelled  by  the  Edomites,  1675.  Seir  and  Esau  were  both  called  by 
these  names  from  being  hairy ;  and  to  be  hairy,  in  the  spiritual  sense, 
has  reference  to  the  quality  of  the  natural  man  as  derived  from  good 
and  its  proceeding  truth,  3527.  Edom  and  Seir  are  called  a  heritage, 
because  they  denote  divine  good,  which  occupied  the  natural  man  of  the 
Lord  when  he  was  glorified  ;  passages  cited  concerning  Edom  and  Seir, 
3322.  Jehovah,  said  to  arise  from  out  of  Mount  Seir,  and  to  march  from 
the  field  of  Edom,  denotes  victory  acquired  by  the  divine  human  in  temp- 
tation combats,  1675,  3322.  To  arise  from  Seir  and  to  go  forth  from 
Seir,  also,  is  to  illuminate  the  nations  that  are  in  darkness,  thus,  to  in- 
stitute the  church  with  them,  4240  end,  10,134.  The  signification  of 
Seir,  as  of  other  places,  is  derived  from  the  representative  character  of 
those  who  dwelt  there,  and  from  its  relation,  as  a  boundary,  to  the  land 
of  Canaan ;  hence,  it  denotes  celestial  natural  good,  or  good  in  the 
natural,  predicated  of  the  divine  human,  sh.  4240  ;  compare  4645.  In 
the  sense  applicable  to  man,  Mount  Seir  denotes  the  conjunction  of  the 
celestial  and  spiritual  in  the  natural ;  in  the  supreme  sense,  applicable 
to  the  Lord,  divine  good  conjoined  to  divine  truth,  4374,  4384.  See 
Esau,  Edom,  and  Hair. 

SELAH  [Schelach].     See  Salah. 

SELAYt  plural  Selavim,  "flesh"  eaten  by  the  Israelites  in  the  even- 
ing, denotes  the  delight  of  natural  love  ;  it  is  opposed  to  manna  provided 
in  the  morning,  which  denotes  good,  8426.  The  selav  was  a  bird,  or  a 
flying  creature  of  some  kind  [voladlis']  ;  its  flesh  denotes  the  proprium 
vivified,  the  eating  of  which  in  the  evening  denotes  the  alternation  of  an 
obscure  state,  in  which  good  is  appropriated  indeed,  yet  merely  by 
delight,  8431.  The  selav  was  a  bird,  and  it  came  from  the  sea,  because 
the  sea  denotes  the  natural  man  ;  in  its  proper  sense,  it  denotes  the 
delight  of  natural  affection  by  the  excitation  of  which  good  can  flow  in  ; 
in  the  opposite  sense  it  denotes  the  delight  of  concupiscence  in  which  is 
evil,  8452,  8487.  The  Author  again  cites  this  passage  where  he  treats 
of  concupiscence,  or  delight,  and  represents  selavim  by  the  rendering  of 
the  vulgate,  coturniceSy  English  quails,  as  in  the  authorised  version, 
10,283.  In  another  of  his  works  he  also  renders  it  by  cotumix,  the 
quail ;  see  Apoc.  Expl.  750. 

SELFHOOD.     See  Proprium. 

SELF-LOVE  \amor  sui].     See  Love  (5,  6,  10). 

SELL,  to  [vendere].  Where  predicated  of  Esau's  birthright  sold  to 
Jacob  (Gen.  xxv.  31,  33),  it  denotes  the  priority  conceded  for  a  time  to 
the  doctrine  of  truth,  3325,  3330.  He  hath  sold  us,  said  by  Rachel 
and  Leah  (chap.  xxxi.  15),  denotes  the  affection  of  truth  alienated  from 
that  of  which  it  was  before  predicated,  4098.  To  sell  is  further  exem- 
plified in  the  case  of  Joseph;  in  general,  it  denotes  to  be  alienated  from 
the  one  part,  and  to  be  acknowledged  on  the  other,  viz.,  by  those  who 
buy,  4752,  4758.     Judas  Iscariot   in  selling  the  Lord,   represented 


1092 


SEN 


the  same  thing  as  Judah  in  the  selling  of  Joseph,  4751  end.  Joseph 
heing  sold  to  the  Ishmaelites  by  his  brethren,  represents  the  alienation 
of  truth  from  those  who  are  in  faith  without  charity,  and  its  reception 
by  those  who  are  in  simple  good  (4/58);  but  the  Midianites,  and  not 
the  Ishmaelites,  are  mentioned  as  those  who  sold  him  to  the  Egyptians, 
because  divine  truth  cannot  be  alienated  by  those  who  are  in  good,  but 
only  by  those  who  are  in  the  truth  of  that  good,  4756,  4758,  4788. 
To  sell  and  to  buy  conjoined  in  one  meaning,  denote  appropriation; 
where  Joseph  sells  corn  to  the  Egyptians,  and  they  all  went  to  buy  (chap, 
xli.  56,  57),  it  denotes  the  procuring  and  appropriating  of  remains  in 
that  state,  whereby  goods  and  truths  are  collated  into  the  scientifics  of 
the  church,  5371,  5374,  5418.  The  case  of  Joseph  is  further  explained 
where  he  discovers  himself  to  his  brethren  as  him  whom  they  sold  into 
Egypt  (chap.  xlv.  4),  here  to  sell  is  to  alienate  or  reject  divine  truth  by 
lowering  it  down  to  scientifics,  5886.  To  sell  is  to  alienate  good  and 
truth;  to  buy,  is  to  appropriate,  sh.  5886;  the  latter  only,  7999.  By 
selling,  also,  is  meant  the  communication  of  the  knowledges  of  truth 
and  good,  5886;  and  the  passages  there  cited,  2967,  4453.  Where,  it 
is  said,  the  Egyptians  sold  to  Joseph  every  one  his  field,  and  Joseph 
bought  all  the  ground  of  Egypt  for  Pharaoh  (chap,  xlvii.  20),  the  selling 
denotes  abdication  and  subjection,  the  buying  appropriation,  namely, 
of  the  whole  natural  mind,  6142,  6143.  The  priests,  alone,  did  not  sell 
their  ground,  which  therefore  did  not  become  Pharaoh's  (ver.  22 — 26), 
denotes  that  the  faculty  receptive  of  good  remains  free  under  the 
auspice  of  the  internal  man,  6148,  6151,  6157.  The  daughter  of  an 
Israelite  sold  to  be  a  handmaid,  concerning  whose  treatment  a  law  is 
delivered  by  Moses  (Ex.  xxi.  7),  denotes  the  affection  of  truth  from 
natural  delight,  not  from  spiritual  good,  8993.  Something  concerning 
those  who  sell  good  and  truth,  namely,  who  teach  it  for  the  sake  of 
gain,  or  from  natural  delight  only,  7997.  Concerning  the  thief  ordered 
to  be  sold  (Ex.  xxii.  3),  9 1 32.  Concerning  selling  and  buying  in  the 
parable  of  the  ten  virgins,  4638.  Other  passages  where  selling  occurs, 
5886,  cited  above. 

SEMINAL  VESSELS  [vesicuIcB  seminalea].     See  Seed  (23). 

SEND,  to  \mittere\y  denotes  to  go  forth,  and  is  predicated  of  the 
divine  proceeding ;  passages  cited  where  the  Son  is  spoken  of  as  sent 
by  the  Father ;  also  where  the  Holy  Spirit  and  the  Comforter  are  pro- 
mised to  be  sent,  and  where  prophets  are  sent,  2397;  6r.  4710;  see 
also  6280,  6831,  9303,  10,528,  10,561,  cited  below  (Sent).  To  send 
messengers,  denotes  to  communicate ;  where  Jacob  sends  messengers 
before  him  to  meet  his  brother  Esau  (Gen.  xxxii.  3),  it  denotes  first 
communication  with  celestial  good,  4239.  To  send  to  tell  in  the  same 
narrative  (ver.  5),  denotes  instruction  concerning  his  state  (meaning  that 
of  truth  relative  to  good),  4245.  To  send,  predicated  of  Joseph  when 
sent  to  his  brethren  in  Sheckhem  (chap,  xxxvii.  13,  14),  denotes  to  go 
out,  to  proceed,  and  here,  especially,  to  instruct  in  spiritual  good,  4710. 
To  send  and  call  when  Pharaoh  desired  to  consult  Joseph  (chap.  xli. 
1 4),  denotes  the  inclination  [jpropermo]  of  the  new  natural  to  receive  the 
celestial-spiritual,  5243 — 5245.  To  send  predicated  of  Benjamin  going 
in  the  care  of  Judah  to  Joseph  in  Egypt  (chap,  xliii.  5,  8),  denotes  adjunc- 
tion of  the  medium  by  which  alone  the  internal  and  external  can  be  con- 
joined, 5587,  5589,  5604.     To  send  is  applicable  to  a  person,  but  when 


SEN 


1093 


applied  to  the  thing  signified  by  the  person  it  denotes  to  give ;  hence, 
Joseph  to  send  Simeon  and  Benjamin  (ver.  14),  denotes  the  good  of  faith 
and  interior  truth  given  from  the  internal,  5630,  5631.    Joseph  said  to 
send  gifts  to  hi*  father  (chap.  xlv.  23),  denotes  what  is  freely  given  or 
flows  in  from  the  internal,  viz.  into  spiritual  good  and  generally  into  the 
external,  5957.     Israel  said  to  send  Judah  before  him  to  meet  Joseph 
(chap.  xlvi.  28),  denotes  communication  by  the  goodof  the  church  with  the 
celestial-internal,  6027.    To  be  sent  from  God  (predicated  of  Moses,  Ex. 
iii.  10,  12),  denotes  to  proceed  from  the  divine,  and  also  the  procedure  of 
the  divine  from  itself,  br.  ill.  6870;  see  also  6876,  6886.     To  send, 
denotes  to  proceed  when  predicated  of  the  Lord ;  to  send  by  the  hand 
of  any  one  (chap.  iv.  13),  denotes  by  one  to  whom  power  is  given ;  the 
mediation  by  which  divine  truth  proceeds,  ill.  6996,  6998,  7003—7010. 
Jehovah  said  to  threaten  Pharaoh  that  he  would  send  all  his  plagues 
(chap.  ix.  14),  denotes  that  evils  will  rush  in  according  to  the  universal 
law  which  prevails  in  the  other  life,  7541,  7545.   Behold,  I  send  an  angel 
before  thee  (chap,  xxiii.  20;  xxxiii.  2),  denotes  the  Lord  as  to  the  divine 
human,  sh.  9303,  *A.   10,528.     Sent  by  Jehovah,   denotes  to  be  led 
by  the  divine,  and  is  also  predicated  of  the  divine  proceeding,  10,561. 
Note:  to  send  is  often  predicated  of  the  hand  in  the  sense  of  sending 
it  forth,    see   the   passages,   2816,   2824,   6269,  6272,   9167  ;   when 
applied  to  the  hand  of  the  Lord,  it  denotes  power  shewn,  omnipotence, 
7545  ;  and  this  by  divine  truth,  9410.     To  send,  or  put  into  a  pit,  is 
used  in  the  sense  of  consigning  to  durance,  4743  :  hence,  to  send,  or 
let  into  temptations,  by  being  remitted  into  one's  own  evils,  5036, 

5037,  5280  end,  6657.  , 

SEND  AWAY,  to  [mittere,  dimittere],  denotes  to  be  separated ; 
predicated  of  Rebecca  (Gen.  xxiv.  59),  it  denotes  separation  from  the 
affection  of  divine  truth,  3182.  The  demand  of  Jacob  to  be  sent  away 
to  his  father  Isaac  (chap.  xxx.  25),  denotes  the  desire  of  the  natural 
tending  to  conjunction  with  the  divine  rational,  3973,  4145.  The 
regret  of  Laban  that  he  had  not  been  permitted  to  send  Jacob  away 
with  mirth  and  with  songs,  etc.  (chap.  xxxi.  27),  denotes  the  appear- 
ance to  the  natural  man  that  the  separation,  when  effected,  is  an 
infringement  of  his  freedom,  4136,  4137.  Joseph  said  to  send  away 
his  brethren  {dimittere,  chap.  xlv.  24),  denotes  the  occultation  of  the 
celestial-internal,  5962.  Pharaoh  expected  to  send  away  the  Israelites 
forcibly  (or  drive  them  awav,  mittere,  Ex.  vi.  1),  denotes  the  compul- 
sion which  the  evil  feel,  when  punished,  to  fly  from  those  they  have 
infested,  7188,  7221.  To  send  them  away,  dismiss  them,  or  let  them 
go  (dimittere,  chap,  viii.  20),  denotes  that  they  must  relinquish  them, 
viz.  the  spiritual,  to  worship  in  freedom,  7439. 

SENSATION.     See  Sense.  .      . 

SENSE,  Senses,  Sensual.  1.  0/  the  Senses  and  Sensation  m 
general.  The  senses  serve  as  means  to  open  the  organical  vessels  of  the 
external  man,  which,  in  the  measure  they  are  thus  opened,  receive  the 
inflowing  life  of  the  internal,  ill.  1563.  All  the  varieties  of  sensation 
have  reference  to  the  sense  of  touch,  as  the  one  universal  and  common 
sense;  this  universal  sensitive,  also,  is  derived  and  exists  from  the  per- 
ceptive, for  which  reason,  to  feel,  in  the  internal  sense,  denotes  the 
inmost  and  all  of  perception,  3528;  as  to  touch  especially,  10,  UO, 
10,199.     The  sensitive  is  the  external  perceptive,  and  the  perceptive  the 


Ill 


1094 


SEN 


internal  sensitive,  3528.  The  sensitive,  so  called,  is  the  ultimate  of  the 
perceptive,  hr.  ill.  7691.  The  sensitive  and  perceptive  exist  from  good, 
not  from  truth,  unless  secondarily,  because  the  influx  of  life  from  the 
Lord  is  into  good,  3528.  All  perception  and  sensation,  all  power  and 
action  are  from  good  and  truth,  3887  end  ;  comp.  3102.  The  fountains  of 
all  external  sensation  and  action  are  the  heart  and  lungs,  which  correspond 
to  the  celestial  and  spiritual  in  the  Lord's  kingdom,  3635,  3887.  The 
appearance  is  that  the  eye  sees,  and  the  other  senses  perceive  of  them- 
selves, but  really  it  is  the  rational  or  internal  man  that  enjoys  sensation 
in  the  external,  and  which  uses  whatever  enters  by  the  senses  as  objects 
by  which  to  think,  ill,  3679.  Rational  truths  and  goods  are  the  prior, 
but  they  exist  altogether  in  sensuals,  as  in  the  ultimate  of  order,  4009 
end.  Sensuals  or  corporeals  are  of  two  kinds,  viz.,  those  predicated  of 
the  will  and  those  predicated  of  the  understanding  ;  order  requires  that 
they  be  entirely  subject  to  interior  principles,  5072,  5077,  cited  below 
(16).  The  corporeal  part  of  man  is  wholly  constituted  of  the  senses 
and  their  recipient  forms;  thus,  the  five  senses  comprehend  in  them- 
selves all  the  vitality  of  the  body,  5077.  The  sensitive  is  principal  and 
the  corporeal  instrumental;  but  as  the  principal  and  instrumental  act 
together  they  appear  as  one,  5077.  Sensuals  of  both  kinds,  together 
with  their  recipient  vessels,  are  meant  by  corporeals,  which  are  also 
called  the  exteriors  of  the  natural,  5078.  The  sensuals  so  called 
(sight,  hearing,  smell,  taste,  and  touch,)  are  ministering  faculties  (re- 
presented by  the  ministers  of  Pharaoh,  as  shewn  below,  26),  because 
they  subminister  those  things  which  serve  as  a  plane  for  the  interior 
man,  5081 ;  compare  5088;  ill  also  5 165.  The  sensual  perceptions  how- 
ever are  the  cause  of  fallacies,  (5084),  and  hence,  unless  the  thought  be 
withdrawn  from  them  little  wisdom  can  be  gained,  and  the  man  is  sen- 
sual, 5089,  5094;  passages  cited  6844.  Man  is  rendered  intelligent  by 
the  elevation  of  his  thoughts  above  sensuals,  the  manner  of  which  is  ill. 
5089,  5094.  By  the  removal  of  sensuals  is  not  meant  the  senses  (be- 
cause the  bodily  life  consists  in  them),  but  the  thoughts  and  affections 
arising  from  them,  ill,  5094 ;  in  general,  the  conclusions  from  them, 
(understand  concerning  interior  things),  5094  end;  see  the  same  number 
cited  below  (6).  Only  those  who  think  abstractly  from  sensuals,  can 
know  the  truth  concerning  sensations;  for  the  appearance  is  that  sen- 
suals flow  into  interiors,  which  is  a  fallacy,  all  influx  being  from  inte- 
riors to  exteriors,  hr,  ill.  5119,  5779.  The  quality  of  the  sensual  man 
is  resumed  (see  preceding  numbers,  especially  5094);  here,  the  need 
of  sensuals  being  reduced  into  order  is  insisted  on;  it  is  also  explained 
that  the  sensual  faculty  itself  is  not  meant,  but  those  things  which  find 
entrance  by  it  into  the  phantasy  of  the  man,  5125  ;  ill.  9730.  The 
signs  are  mentioned  by  which  it  may  be  known  to  a  man  whether  sen- 
sual things  are  in  the  last  place  or  the  first;  the  difference  of  state  is 
also  i7/.  5125;  but  particularly  5128.  The  man  in  whom  sensuals  are 
subject  is  called  rational ;  but  the  man  in  whom  they  are  not  subject, 
sensual,  i7/.  5128.  By  sensuals  are  meant  the  scientifics  and  delights 
which  are  introduced  by  means  of  the  five  bodily  senses;  when  the 
natural  man  is  regenerated  the  former  are  retained,  the  latter  rejected, 
5157,  5162  cited  below  (16).  The  delight  enjoyed  by  means  of  the 
senses  is  proportioned  to  their  uses,  ill.  7038  cited  below  (8).  See 
Perception  (9,  10,  11,  12). 


SEN 


1095 


\ 


\ 


2.  That  Spirits  have  exquisite  Senses,  far  exceeding  the  same  facul- 
ties in  the  Hfe  of  the  body,  322,  1880—1883.  Spirits  and  angels,  how- 
ever,  have  not  the  sense  of  taste,  but  somewhat  analogous,  which  they 
describe  by  comparison  with  smell,  1516,  1880,  4622.  The  wonderful 
things  related  by  the  Author  concerning  the  other  life,  were  from  the 
experience  of  his  senses,  but  understand,  his  interior  senses,  1630, 
1879,  4622.  Angels  and  spirits  cannot  see  into  the  world  except  by 
some  one  as  a  medium,  whose  interior  senses  are  opened  to  perceive 
the  things  of  the  spiritual  world,  which  was  the  case  with  the  Author, 
1880,4622.  Spirits  are  indignant  when  they  hear  of  the  common 
opinion  that  they  are  destitute  of  sensation,  and  declare  that  they  sen- 
sate  more  perfectly  than  men,  and  perceive  things  which  are  more  real, 
1881.  The  Author  describes  his  experience  of  a  state  resembling  that 
of  spirits,  in  which  it  was  manifest  how  exquisitely  perfect  their  senses 
are;  hearing,  sight  and  touch,  far  exceeding  the  similar  senses  of  the 
body,  1883.  General  argument,  in  which  most  of  the  preceding  state- 
ments are  resumed,  especially  that  senses  may  reasonably  be  attributed 
to  the  spirit,  since  it  is  the  spirit  which  really  sensates  in  the  body, 
4622.  The  same  thing  is  also  a  necessary  corollary  from  any  serious 
belief  in  a  life  after  death,  because  life  cannot  be  given  without  sense, 
and,  in  fact,  the  quality  of  the  life  is  according  to  the  quality  of  the 
sense,  4622:   see  4623  cited  below  (3).     See  Perception  (32). 

3.  The  Life  hereafter  called  Sensual ;  first,  if  good  has  been  the 
ruling  end  in  the  heaven  or  world  of  spirits  ;  afterwards  interior  sensual 
in  the  heaven  of  angelic  spirits ;  at  length,  inmost  sensual  in  the  angelic 
heaven,  978:  compare  4224.  The  sensitive  life  of  spirits  is  twofold, 
real  in  heaven,  and  not  real  in  hell,  ill,  4623. 

4.  Spirits  called  external  Sensual  and  internal  Sensual;  their 
diverse  quality ;  the  former  being  in  a  state  contrary  to  order,  the  latter 
in  order,  4330  ;  compare  7645. 

5.  That  the  Sensual  is  not  in  order,  "With  the  most  ancient  people, 
who  were  of  a  celestial  genius,  the  sensual  was  instrumental ;  with  the 
antediluvians  it  had  become  principal,  ill.  24 1 .  In  the  former  period 
sensuals  were  wholly  subject  to  the  internal  man,  in  the  latter  they  were 
preferred  before  the  internal,  wherefore  they  became  separated  and 
damned,  243.     See  Perception  (29). 

6.  The  Sensual,  Natural^  and  Rational,  distinguished.  The  sensual 
part,  even  the  interior,  is  predicated  cf  the  natural  man,  3020.  The 
natural  communicates  with  the  sensuals  of  the  body  on  the  one  hand, 
and  with  the  goods  and  truths  of  the  rational  mind  on  the  other;  thus, 
on  the  one  part  with  the  world,  and  on  the  other  part  with  heaven, 
4009.  The  corporeal,  natural,  and  rational,  succeed  each  other  in 
order,  and  wonderfully  communicate  with  each  other,  the  corporeal  com- 
municating with  the  natural  by  means  of  sensuals,  etc.,  3038.  What- 
ever enters  by  means  of  the  senses  rests  in  the  natural  as  in  a  kind  of 
receptacle,  and  this  receptacle  is  the  memory;  all  the  delights  which 
thus  enter  are  called  natural  goods,  and  all  the  scientifics  natural  truths, 
4038;  see  below  4154.  The  corporeal  communicates  with  the  natur£d 
by  external  sensuals,  and  the  natural  communicates  with  the  rational  by 
interior  sensuals,  4038.  Natural  goods  and  truths  are  distinct  from 
sensual,  4154.  Good  from  the  Lord  flows  into  the  natural  man  by  the 
rational  as  an  intermediate ;  and  because  the  ideas  of  the  natural  man. 


1096 


SEN 


formed  from  fallacies  and  illusions  of  the  senses,  cannot  sustain  its 
presence,  temptations  and  anxieties  are  occasioned,  4341.    The  rational 
and  the  natural  are  each  twofold,  viz.  internal  and  external ;  the  ex- 
temJ  of  the  natural  is  derived  from  the  sensuals  of  the  body,  and  by 
sensuals  communicates  with  the  world  ;  the  internal  of  the  natural  con- 
sists  of  analogical   and   analytical   deductions  from  sensuals,   4570  ; 
compare  6844  end.     See  Natural  (13).     The  memory  of  the  natural 
man  receives  objects  from  the  world  by  means  of  the  senses,  and  these 
constitute  its  exterior ;  it  also  receives  objects  from  within  by  means  of 
the  rational  mind,  and  these  constitute  its  interior ;  hence,  the  man  is 
rational  or  sensual  in  the  degree  that  he  inclines  to  the  one  or  the  other, 
5094.     From  infancy  to  boyhood  the  state  is  merely  sensual,  and  even 
innocence  from  the  Lord  is  received   into   sensuals,   which  are  thus 
arranged  in  order  ;  upon  this  arrangement,  as  a  foundation,  the  rational 
or  intellectual  is  afterwards  built  up,  5126.     From  the  age  of  boy- 
hood to  adolescence  communication  with  the  interior  natural  is  opened 
(see  above,  5094),   and  afterwards  communication  with  the  rational, 
5126.     External  sensuals  open  the  way  to  interior  sensuals,  and  these 
again  to  intellectual  truths,  which  arise  from  sensuals  by  a  kind  of  ex- 
traction, hr,  ill  5580.     Sensuals  are  the  ultimate  and  lowest,  because 
in  the  very  threshold  between  the  world  and  the  mind,  5/67.     Sen- 
suals, scientifics  and  truths,  are  most  distinct  from  each  other,  yet  they 
are  so  related  that  **  truths  can  be  rendered   into   scientifics,"  and 
scientifics  into  sensuals,  or  the  contrary,  ilL  5774.    Before  regeneration 
man  is  in  the  sensation  of  truth,  but  not  of  good,  and  it  therefore 
appears  to  him  that  truth  is  superior  ;  but  good  which  flows  in  by  the 
internal  way  really  has  the  dominion,  and  applies  truth  to  itself,  4977. 
Good  and  truth  continually  flow  in  from  the  Lord  by  way  of  the  internal 
man;  when  such  influx  is  not  received  in  the  natural  the  interiors  are 
closed,  and  this  closure   at  length  extends  to  the  sensual,  to  which 
thought  is  then  limited,  6564.     See  Natural  (13,  14),  Reason  (?);; 

7.  The  Sensual  and  Intellectual.  The  intellectual  is  the  first  in 
order,  the  sensual  is  the  last;  the  former  is  the  visual  faculty  of  the 
internal  man,  the  latter  of  the  external,  ill.  5114.  Between  the  intel- 
lectual and  the  sensual  there  are  discreet  degrees,  by  which  degrees  life 
from  the  Lord  passes  from  the  inmost  to  the  ultimate,  ill,  5114. 

8.  The  Correspondence  of  the  Senses,  The  inscrutable  forms  which 
are  predicated  of  the  internal  senses  correspond  with  the  interior 
heavens,  4224.  The  correspondence  of  the  senses,  generally,  is  treated 
of  seriatim,  4318 — 4330.  The  correspondence  of  the  senses  in  parti- 
cular is  also  treated  of  seriatim,  4403—4420,  4523—4533,  4622— 
4633,  4791 — 4805.   The  common  and  involuntary  sense  especially,  4325 

4328  cited  below  (9).     The  sense  of  sight,  4403—4420.     The  sense 

of  smell,  4624—4634.  The  sense  of  hearing,  4652—4660,  5017.  The 
sense  of  taste,  4791—4805.  See  Eye,  Nose,  Odour,  Ear,  Tongue, 
Hand.  In  a  summary,  the  five  external  senses  correspond  to  the  internal ; 
touch  in  general,  to  the  aff'ection  of  good;  taste,  to  the  affection  of 
knowing;  smell,  to  the  affection  of  perceiving;  hearing,  to  the  affection 
of  learning  and  obedience;  sight,  to  the  affection  of  understanding  and 
becoming  wise,  4404;  see  also  5077;  and  the  summary  below,  10,199. 
The  eye  is  the  most  noble  of  the  sensories,  because  it  communicates 
immediately  with  the  understanding;   understand,  however,  that  the 


SEN 


1097 


A 


sense  depends  from  the  understanding,  not  the  understanding  from  it, 
on  which  account  the  human  brain  is  of  so  ample  size,  4407.  The 
external  senses  are  formed  to  the  image  of  the  world,  the  internal  senses 
to  the  image  of  heaven,  6013.  An  argument  from  the  correspondence 
of  the  senses,  that  all  the  felicity  of  heaven  arises  from  use;  thus,  the 
sense  of  conjugial  love  is  the  most  delightful  of  all,  because  it  ministers 
to  the  highest  use;  next  to  it  in  degree  of  pleasure  is  the  sense  of 
taste,  which  promotes  the  health  of  the  body,  and,  as  a  consequence, 
the  health  of  the  mind ;  smell  is  less  delightful,  because  it  serves  to  re- 
creation, yet  to  health  likewise;  hearing  and  sight  are  named  in  the 
last  place,  because  they  only  take  cognizance  of  things  serviceable  to  the 
intellectual  part,  not  the  voluntary,  7038.  Summary  statement  re- 
peated concerning  the  correspondence  of  the  external  senses  to  the 
internal;  especially,  that  touch  in  general  denotes  communication, 
translation  and  reception ;  the  other  senses  br.  noticed,  and  passages 
cited  concerning  each,  10,199. 

9.  The  Common  Sense,  voluntary  and  involuntary,  treated  of  seri- 
atim, 4325 — 4328.  The  voluntary  sense  is  proper  to  the  cerebrum, 
the  involuntary  to  the  cerebellum,  4325.  These  two  senses  are  pre- 
served distinct,  and  yet  conjoined,  viz.,  by  their  respective  fibres  meet- 
ing in  the  medulla  oblongata  and  the  medulla  spinalis,  whence  they 
pass  into  the  whole  body,  4325.  The  fibres  of  the  cerebrum,  or  volun- 
tary sense,  pass  generally  to  the  exteriors  of  the  body,  to  the  muscles, 
the  skin,  and  the  organs  of  the  senses;  those  of  the  cerebellum,  or  in- 
voluntary sense,  to  the  viscera,  4325.  The  common  sense  is  that  in 
which  all  particular  sensation  subsists,  4325.  The  common  involuntary 
sense,  in  the  most  ancient  times,  passed  into  the  whole  face,  but  as 
men  learned  to  dissimulate,  or  regulate  the  expression  of  their  affections 
at  will,  it  gradually  withdrew  from  the  face,  until  now  hardly  a  vestige 
of  it  remains;  the  proof  of  this  from  experience,  4326.  The  involun- 
tary sense  still  manifests  itself  with  those  who  are  in  the  good  and  truth 
of  faith ;  but  with  all  who  are  in  evils  and  falses  the  fibres  from  the 
cerebellum  are  overruled  by  those  from  the  cerebrum,  4327.  They 
who  have  reference,  at  this  day,  to  the  common  involuntary  sense,  are 
the  vilest  of  all,  from  experience,  4327,  5060;  compare  6312.  The 
quality  of  the  common  voluntary  sense  with  the  celestial  and  with  the 
spiritual,  respectively,  described ;  shewn,  experimentally,  by  a  column 
in  which  various  colours  appeared,  4328.  The  quality  of  those  who 
constitute  the  common  voluntary  sense,  in  the  other  life,  described; 
also,  that  this  common  sense  is  not  always  obscure,  but  illustrated  by 
particular  ideas,  and  exists  in  greater  perfection  in  the  sphere  of  the 
interior  heaven,  4329. 

10.  That  the  Sensual  is  the  ultimate,  viz.,  in  which  all  the  interiors 
are  contained  together,  4009  cited  above  (1).  The  sensual  is  the  ulti- 
mate [receptacle]  of  life  in  man  ;  passages  cited,  9212,  9215  end,  9730. 
The  natural  man  is  distinguished  as  interior,  middle,  and  extreme,  and 
the  extreme  is  the  sensual,  9215  ;  10,236,  cited  below.  The  exteriors 
of  the  natural  are  scientifics,  together  with  their  pleasures ;  the  ex- 
tremes are  the  sensuals  by  which  the  mind  communicates  with  the 
world,  9216;  see  also  5767  cited  above  (6).  The  extremes  of  the 
natural  man  are  called  sensuals;  their  quality  ill,,  passages  cited,  9331 
end.    The  ultimate  of  the  intellectual  is  the  sensual  scientifici  and  the 


1098 


SEN' 


ultimate  of  the  will  is  sensual  delight,  ill.  9996.  The  ultimate  of  the 
natural,  or  external  sensual,  signified  by  flesh,  is  common  to  men  and 
animals ;  but  all  that  enters  into  the  memory  by  means  of  the  sensuals 
of  the  body,  form  a  plane  which  is  also  called  external  sensual,  and 
which  animals  have  not,  10,236. 

11.  The  interior  Sensitive  is  the  Perceptive,  3528.  See  Percep- 
tion (10). 

12.  The  interior  Sensual.  The  celestial  and  spiritual  in  man  cor- 
respond to  the  angelic  heaven ;  the  rational,  to  the  heaven  of  angelic 
spirits;  the  interior  sensual,  to  the  heaven  of  spirits,  978.  The  in- 
terior sensual  is  spoken  of  as  the  imaginative  faculty  of  the  natural  or 
external  man,  3020.  External  sensuals  are  the  delights  and  scientifics 
which  enter  into  the  natural  memory  by  means  of  the  senses ;  internal 
sensuals  are  the  similar  affections  of  all  kinds,  which  communicate  be- 
tween the  natural  and  the  rational,  4038. 

13.  The  external  Sensual ;  that  it  is  not  be  understood  as  meaning 
the  sensual  faculties  of  the  body,  but  the  thought  and  desire  according 
to  such  sensuals,  ill.  9730:  see  also  5125,  5157  cited  above  (1). 

14.  The  Sensual  corporeal:  first,  see  above  (1),  5072,  5077,  5078. 
Three  degrees  are  predicated  of  the  intellectual  part;  first,  the  spiritual, 
signified  by  the  heavens  above  ;  secondly,  the  natural,  signified  by  the 
earth  beneath  ;  thirdly,  the  sensual  corporeal,  signified  by  the  waters 
under  the  earth;  passages  cited  in  which  the  sensual  corporeal,  and  its 
quality,  are  further  treated  of,  8872. 

15.  The  Sensual  part  described  organically ;  its  reticulated  forms 
in  the  body  represented  by  the  grate  of  network  made  to  the  altar,  hr, 
ill.,  9726.  The  office  of  the  sensual  part  is  to  sift,  as  it  were,  and  dis- 
criminate, whatever  enters  from  the  world;  so  the  interior  sensual, 
which  ought  to  admit  nothing  but  goods  and  truths,  9726.  The  ex- 
ternal sensual  extends  from  the  head  to  the  loins,  and  from  the  loins  it 
is  continued  interiorly,  or  proximately  interior,  9731. 

16.  That  Sensuals  are  of  two  hinds,  viz.,  those  pertaining  to  the 
will  and  those  pertaining  to  the  understanding,  ill.  4038.  The  senses 
of  sight  and  hearing  are  those  which  especially  perfect  the  intellectual 
faculty  ;  the  other  three  senses  have  reference  especially  to  the  will, 
4038.  Statement  resumed,  that  sensuals  are  of  two  kinds,  and  that 
they  ought  to  be  subordinate,  that  is  to  say,  subject  to  interior  prin- 
ciples, 5072,  especially  5077.  The  difference  between  the  intellec- 
tual part  and  the  voluntary  part  br.  explained ;  to  believe,  to  acknow- 
ledge, to  know,  and  to  see  truth  and  good,  is  predicated  of  the  former; 
to  be  affected  by  good  and  love  good,  of  the  latter,  5077.  Sensuals 
subject  to  the  intellectual  part  are  brought  into  order  by  regeneration, 
and  accordingly  retained,  but  those  subject  to  the  voluntary  part  are 
separated,  5157,  5162.  The  sensuals  subject  to  the  intellectual  part  are 
received  and  subordinated  when  they  minister  to  the  interiors,  and  serve 
as  means,  viz.,  either  to  produce  into  act,  or  to  see  within,  ill.  5165. 

17.  Regeneration  of  the  Sensual ;  first,  see  (1),  5157,  5162;  (18), 
6183,  6312,  6315.  Some  are  regenerated  only  so  far  that  their  spi- 
tual  life  is  in  the  exterior  natural,  and  such  are  in  the  external  church ; 
others  go  beyond,  and  are  elevated  above  scientifics  and  sensuals  to  in- 
terior thought  and  affection,  and  such  are  in  the  internal  church,  6183. 
The  man  undergoing  regeneration  is  elevated  above  sensuals,  because 


SEN 


1099 


the  divine  would  otherwise  flow  down  into  them  (as  being  in  the  ulti- 
mate of  order),  and  while  they  are  contrary  to  order,  such  divine  influx 
would  be  dissipated,  6845.  The  Author  states,  with  especial  reference 
to  the  present  day,  that  the  sensual  part  is  not  regenerated,  but  also  in 
more  general  terms,  that  it  is  hardly  possible  to  regenerate  it  [cegre 
potest  regenerari]  ;  therefore,  he  adds,  elevation  from  the  sensual  is  an 
especial  act  of  grace,  7442  end;  cited  7645  end;  ill.  9726  cited  above 
(15).     See  Natural  (6). 

18.  Of  Elevation  above  Sensuals;  first,  see  above  (1),  5089,  5094. 
Elevation  above  sensuals  and  scientifics  is  predicated  of  those  who  are 
regenerating,  and  it  is  effected  by  the  reception  of  spiritual  life  in  the 
natural  man,  6183.  By  such  elevation  man  is  brought  into  a  state  of 
interior  thought  and  affection,  thus,  interiorly  into  heaven,  6183.  By  im- 
mersion of  the  thought  in  sensuals,  on  the  contrary,  it  is  wholly  occupied 
with  self  and  the  world,  6201.  Base  and  filthy  ideas,  also,  in  such 
case,  present  themselves,  because  the  sensual  lumen  is  replete  with 
evils  and  falses ;  the  Author's  experience,  6201,  6310.  The  covetous, 
the  adulterous,  and  the  voluptuous,  in  a  word,  the  hells  are  in  that 
lumen,  6310,  6311.  Some,  not  so  evil  as  these,  were  also  seen 
by  the  Author  in  that  lumen,  and  they  appeared  in  a  public  place 
bearing  burdens;  they  were  also  visible  to  the  female  spirits  called 
Sirens,  6311.  The  hells  being  in  sensual  lumen,  man  must  needs 
perish  unless  he  be  elevated  above  sensuals,  which  elevation  is  effected 
by  the  good  of  faith,  6312.  There  are  hells  in  a  more  subtle  sphere, 
in  which  are  spirits  interiorly  evil,  this  sphere  flows  into  the  external 
sensual  at  the  back,  6312.  When  man  is  elevated  from  out  of  the 
sensual  sphere,  and  withdrawn  from  the  influx  of  its  scandalous  and 
filthy  conceptions,  he  comes  into  a  sweeter  light  [lumen  mitius'],  and  at 
length,  perhaps,  into  the  light  of  heaven,  6313  ;  cited  6844  end.  This 
elevation  from  out  of  sensuals  towards  the  clearer  light  of  heaven,  was 
a  phenomenon  well  known  to  the  ancients,  6201,  6313.  There  are  de- 
grees of  spiritual  heat  as  well  as  of  light,  which  heats  are  heavenly  loves, 
and  are  signified  in  the  Word  by  sacred  fires,  6314.  The  man  who  is 
elevated  above  sensuals,  in  his  lifetime,  by  the  good  of  faith,  is  alter- 
nately in  sensual  lumen  and  in  interior  lumen;  also,  he  is  thus  elevated 
by  the  Lord,  and  sometimes  in  an  instant,  when  he  begins  to  think 
evilly,  because  angels  are  near  to  him;  the  Author's  experience,  6315. 
Passages  cited  concerning  elevation  from  the  sensual,  and  the  Author's 
doctrine  clearly  stated,  7442  cited  above  (17);  citations  only  where 
scientifics  are  also  treated  of  seriatim,  9922  end  ;  and  where  the  quality 
of  the  sensual  man  is  treated  of,  10,236.  The  subject  resumed,  shewing 
that  he  is  properly  said  to  be  elevated  from  the  sensual  who  explores 
whet  the  sensual  desires,  and  what  he  himself  thinks  from  it,  9730. 
See  Natural  (21). 

1 9.  Then  the  Lord  glorified  the  Sensuals  and  their  recipient  Vessels; 
and  hence,  that  he  arose  from  the  sepulchre  as  to  the  body,  5078  ; 
repeated  at  the  end  of  the  same  number;   see  particulars  in  Lord  (41). 

20.  The  distinction  between  Sensuals  and  Scientifics;  viz.,  that 
sensual  truths  are  predicated  of  boys,  scientific  truths  of  adults,  3309; 
see  also  5126,  cited  above  (6). 

21.  Sensual  Goods  and  Truths.  Truths  predicated  of  the  sensual 
part  form  the  outmost  of  the  rational  mind,  and  communicate  with  the 


1100 


SEN 


world,  4009,  4038.  Goods  and  truths  nre  both  spoken  of  as  belonging 
to  the  sensual  part,  which  are  therefore  the  most  exterior;  next  above 
them  are  goods  and  truths  proper  to  the  natural  man,  called  external; 
and  above  these  internal  goods  and  truths,  4154.  Sensual  or  external 
truths  are  such  as  have  entered  immediately  by  the  senses  of  the  bqdy; 
but  interior  truths  are  those  which  occupy  the  interior  of  the  natural 
mind,  and  are  more  immediately  under  the  intuition  of  the  rational,  to 
which,  therefore,  the  fallacies  of  the  senses  do  not  adhere,  4342;  fur- 
ther ill.  4570. 

22.  The  good  of  Sensuals,  briefly  defined  as  pleasure  [volupe], 
or  as  the  first  good  into  which  the  regenerate  are  initiated,  4117.  Good 
of  the  sensual  is  pleasure  or  delight  affecting  imaginative  thought,  ill. 
10,236. 

23.  The  quality  of  the  Sensual  Man  described,  7693  ;  passages 
cited,  10,236. 

24.  Reasoning  from  Sensuals;  understanding  or  thinking  from  Sen- 
suals.  The  character  of  those  who  are  given  to  reasoning  from  sensuals 
and  scientifics ;  their  denial  of  all  that  is  not  from  self,  196,  206,  233, 
1385,  3428.  The  sensual  man  sees  all  things  from  without,  insomuch 
that  he  regards  internal  goods  and  truths  as  sensual,  4154.  The  sen- 
sitive perception  is  fallacious;  for  example,  it  appears  to  man's  sense 
that  affections  and  thoughts  are  within  himself  as  his  own,  while  the 
truth  is,  they  flow  in  either  from  heaven  or  hell,  4249.  Sensual  men 
understand  all  that  is  said  of  the  Lord  sensually;  natural  men,  natu- 
rally; but  celestial  and  truly  rational  men  perceive  interior  truths,  and 
are  said  to  be  taught  from  the  divine  rational,  4715.  Sensuals  induce 
fallacies  of  several  kinds,  which  are  here  enumerated  in  order,  to  the 
number  of  fourteen  distinct  examples,  5084.  See  Fallacies.  The 
learned,  for  the  most  part,  are  sensual,  because  sciences  are  generally 
cultivated  for  the  sake  of  gain  or  distinction,  6316.  There  are  some 
worse  than  sensual,  viz.,  corporeal;  their  situation  and  appearance  in 
the  other  life  described,  6318.  There  are  some  who  excel  others  in  the 
perception  of  what  is  honest,  just  and  good,  because  their  thoughts  are 
elevated  above  sensuals  ;  they  who  think  from  sensuals  have  little  per- 
ception of  such  things,  6598  ;  the  latter  only,  6612,  6622,  6624.  The 
dullness  of  the  senses  is  illustrated  by  comparison  with  objects  seen 
through  a  microscope;  so  numerous  and  transcendent  are  the  ideas  of 
thought  beyond  sensual  ideas,  6614.  A  comparison  is  also  made  with 
the  immense  number  of  moving  fibres  that  concur  to  one  action  of  a 
muscle,  or  to  one  expression  of  speech;  so  numerous  are  the  ideas  of 
thought  in  any  case  compared  with  the  sensual  perception,  6622.  On 
account  of  the  grossness,  the  Umitations  imposed  by  time  and  space, 
&c.,  man  cannot  think  of  the  divine  from  sensuals;  further,  sensuals 
cannot  receive  divine  influx;  and  they  are  last  of  all  regenerated,  6843, 
6844,  6845.  Thought  is  of  various  degrees,  more  and  more  interior  ; 
if  from  sensuals,  it  is  gross  and  external,  attended  with  little  wisdom  ; 
passages  cited,  6844.  Sensuals  cannot  receive  divine  influx,  their  state 
is  so  contrary  to  order,  6845  ;  compare  6948.  The  sensual  separated 
from  the  internal,  and  left  to  itself,  is  in  fallacies,  and  in  the  falses  to 
which  fallacies  give  rise;  its  state,  therefore,  is  utterly  opposed  to  the 
truths  and  goods  of  faith,  ill.  6948,  6949;  cited,  7041,  7645.  The 
whole  natural  mind  is  in  the  obscurity  induced  by  falses,  when  the 


SEN 


1101 


sensual  is  so,  unenlightened  by  any  truth ;  this,  because  interior  goods 
and  truths  are  all  collated  in  order,  and  dwell  together  in  the  natural 
mind,  7645.  They  who  think  from  the  sensual  faculty  of  the  body, 
not  of  the  spirit,  can  never  acknowledge  the  Word,  ill.  9396;  see  also[ 
10,582.  It  is  impossible  to  enter  into  the  things  of  heaven  from  sen- 
suals, because  contrary  to  order,  ill.  10,236.  But  contrariwise,  that 
man  comes  into  a  milder  lumen,  and  at  length  into  celestial  light,  when 
he  is  elevated  above  sensuals,  6313,  6315,  9407;  see  above  (18);  see 
also  Natural  (11). 

25.  That  the  Sensual  is  represented  in  the  Word  by  Serpents,  191, 
195—197;  and  in  the  history  of  Moses,  6948,  6949,  6952;  cited, 
10,236.  By  the  men  of  the  Most  Ancient  Church  sensual  men  were 
called  serpents,  because  that  animal  lives  close  to  the  surface  of  the 
earth,  as  the  sensual  faculties  are  close  to  the  body,  195;  cited,  5128. 
Reasonings  from  sensuals  concerning  the  mysteries  of  faith  are  denoted 
by  the  venom  of  the  serpent,  195.  The  desire  to  explore  the  mysteries 
of  faith  by  sensuals  and  scientifics  is  represented  by  the  tree  of  science, 
or  of  the  knowledge  of  good  and  evil,  to  eat  of  which  is  to  decline  from 
the  celestial  life,  thus  to  die,  80,  1 26-— 130.  The  sensual  persuasion 
by  which  the  men  of  the  most  ancient  times  were  seduced  from  the 
celestial  state,  is  represented  by  the  serpent  persuading  the  woman  (or 
the  proprium),  and  the  woman  persuading  the  man  (or  the  rational  part), 
191,  192,  198—210,  235.     See  Serpent.  - 

26.  Other  historicals  and  significatives  by  which  it  is  represented. 
The  sensual  and  corporeal  man  is  represented  by  Lot,  viz.,  after  the 
commencement  of  representatives  in  Abram  and  his  family,  1428,  1547, 
1563.  See  Lot.  The  good  of  life  from  sensuals  and  scientifics  denoted 
by  Esau,  viz.,  where  he  is  called  a  man  knowing  of  venison,  or  hunt- 
ing, 3309.  Sensual  truths  denoted  by  the  sons  of  Jacob,  viz.,  at  the 
time  he  was  with  Laban,  4009.  Sensual  or  rational  truths  denoted  by 
the  sons  of  Leah,  viz.,  when  Jacob  was  met  by  Esau,  4342.  The  good 
of  sensuals  denoted  by  mount  Gilead;  understand  external  delight,  or 
good  into  which  the  regenerate  are  earliest  initiated,  4117.  Instruc- 
tion from  the  divine  natural  and  sensual,  denoted  by  Joseph  sent  out  of 
the  valley  of  Hebron,  viz.,  when  he  went  to  seek  his  brethren,  by  the 
command  of  Israel,  4715.  The  reduction  of  sensuals  of  both  kinds 
into  order,  denoted  by  the  circumstances  recorded  of  the  butler  and 
baker  of  Pharaoh  (called  his  ministers),  5072,  and  explanation  of  that 
entire  chapter;  particulars,  in  Pharaoh  (3).  The  proof  by  adducing 
sensuals,  denoted  by  every  man  putting  his  sack  down  upon  the  ground, 
viz.,  in  the  search  for  Joseph's  cup,  5767.  Truths  reduced  from  sen- 
suals into  scientifics,  denoted  by  every  man  loading  his  ass,  preparatory 
to  their  return  to  the  house  of  Joseph  ;  the  reduction  of  sensuals  into 
scientifics,  and  of  scientifics  into  truths,  ill.  5774.  The  closing  of  the 
external  sensual,  and  opening  of  the  internal,  denoted  by  putting  the 
hand  upon  the  eyes  ;  hence,  the  custom  at  death,  &c.,  6008.  The 
regenerate  who  are  elevated  above  sensuals  and  scientifics,  denoted 
by  Israel;  before  such  elevation,  by  Jacob;  and  that  the  difi^erence 
is  the  same  as  between  the  internal  and  external  church,  6183 
end.  Separation  from  sensuals  in  order  to  the  reception  of  divine 
influx,  denoted  where  Moses  is  commanded  to  take  the  shoes  from 
off   his   feet,   etc.,    6843—6845.      The   sensual   and   corporeal   in   a 


1102 


SER 


state  separated  from  the  internal,  denoted  by  the  rod  of  Moses  be- 
coming a  serpent  when  it  was  cast  upon  the  ground,  6948.  The  sen- 
sual in  its  state  of  elevation,  denoted  by  the  rod  of  Moses  taken  up 
again,  6952.  The  state  of  the  Jews  in  the  external  natural  or  sensual, 
separated  from  the  internal,  denoted  by  what  is  recorded  of  Moses  at 
the  inn  [in  diversorio],  7041.  Evils  of  the  sensual,  denoted  by  lice  in 
the  dust  of  Egypt,  7419.  Falses  in  the  sensual,  denoted  by  locusts,  7693. 
Scientifics,  predicated  of  the  sensual  corporeal,  denoted  by  the  creatures 
in  the  waters  under  the  earth,  8872.  Truth  destroyed  in  the  sensual 
part,  denoted  by  the  tooth  of  a  man-servant,  or  maid- servant,  being 
smitten  out  (Ex.  xxi.  27),  9062.  Sensual  truths  denoted  by  raiment, 
9212.  The  sensual  part  denoted  by  a  grate  of  net-work,  ordered  to  be 
made  for  the  altar  of  burnt-offerings  (Ex.  xxvii.  4),  9726,  9730.  The 
extension  of  the  sensual,  viz.,  from  the  head  to  the  loins,  denoted  by 
the  network  reaching  to  the  midst  of  the  altar  (ver.  5),  9731.  The 
sensual  as  the  ultimate,  which  contains  all  the  interiors  together  in 
order,  denoted  by  a  basket,  9996.  The  good  of  the  sensual  ultimate, 
denoted  by  a  basin  of  brass,  ordered  to  be  made  for  a  laver  (Ex.  xxx. 
18),  10,236. 

SENSITIVE.     See  Sense  (1),  3528,  Perception  (10). 

SENT,  the  [mittus];  first,  see  above  (to  send),  2397.  The  Lord, 
called  the  Sent,  refers  to  the  divine  human,  and  its  influx  from  eternity, 
which  was  always  manifested  in  human  form,  and  called  the  Angel  of 
Jehovah,  ill.  and  sh.  6280.  The  same  repeated;  also  that  the  Sent,  in 
the  Hebrew  Tongue,  denotes  an  angel ;  and  that  to  send,  denotes  to 
proceed,  6831,  9303,  10,528,  10,561.  The  Lord  promised  to  send  the 
Comforter,  and  also  to  come,  because  to  send  is  to  illustrate  and  in- 
struct in  the  truths  of  faith;  and  to  come,  is  to  lead  into  good,  9199. 
See  Lord. 

SEPARATION.  The  separation  of  the  good  from  the  evil  is  treated 
of  in  the  history  of  Lot,  when  he  was  saved  from  being  destroyed 
with  the  men  of  Sodom,  2405.  A  similar  provision  is  indicated  by  the 
separation  of  the  sheep  from  the  goats,  and  by  the  deliverance  of  the 
Israelites,  2438,  4809.  Such  a  separation  is  continually  going  on  in 
the  other  life  ;  the  faithful  being  first  separated,  or  raised  into  heaven, 
and  the  unfaithful  being  left  to  their  punishment,  2438.  The  separa- 
tion of  spirits  from  man  is  also  a  work  of  providential  care,  according 
to  state ;  some  particulars  given,  4 11 0,  4 1 1 1 .  The  separation  of  spirits 
is  also  a  separation  of  delight,  and  so  far  of  life;  an  illustration  from 
experience,  4417.  In  every  man  the  Lord  separates  good  from  evil,  if 
possible,  and  by  good  raises  him  to  heaven;  but  such  separation  is  in 
no  case  a  full  removal,  2256,  2449  end.  Evil  indeed,  cannot  be  sepa- 
rated, but  by  the  separation  of  evil  is  meant  its  quiescence;  thus, 
detention  from  it,  1581.  By  a  miraculous  providence,  a  separation  was 
made  between  the  voluntary  part  and  the  intellectual  part  of  man;  the 
reason  sL  and  variously  ill.  863,  875,  895,  927,  928,  1023,  1043— 
1044,  2256  end,  4328;  seriatim  passages,  4493;  4601,  5113.  See 
Mind,  Man  (17,  18). 

SEPHAR.     See  Joktan. 

SEPULCHRE.     See  to  Bury. 

SERAH  [Serach].     See  Thamar. 

SERIES.     Regeneration  is  a  progressive  work,  and  is  accomplished 


SER 


1103 


by  courses  or  series;  in  each  of  these  series  every  last  term  becomes 
the  first  of  a  new  progression,  5122.  Truths  in  the  mind  exist  in 
series,  the  order  of  which  in  the  regenerate  is  the  same  as  that  of  the 
angelic  societies,  5339,  5343,  10,303.  The  arrangement  of  truths  in 
series,  ill,  5530.  The  quality  of  the.  series  ill.,  shewing  that  those 
which  are  of  the  love  occupy  the  midst,  and  the  rest  in  order,  5530. 
The  law  of  series,  ill.  7408,  9394.  There  are  two  general  series  in  the 
regenerate  life,  first,  from  truth  to  good,  afterwards  from  good  to  truth, 
9845.  Bundles  and  sheaves  in  the  Word,  denote  the  series  into  which 
truths  are  arranged,  10,303,  and  other  passages  cited  in  Fascicle;  see 
also  Sheaf,  Disposition,  to  Collect. 

SERPENT  [serpens^,     1.  That  the  sensual  part  of  Man  is  repre- 
sented in  the  Word  by  Serpents,    191,    195 — 197.     The  men  of  the 
Most  Ancient  Church  really  called  the  sensual  part,  and  the  sensual 
man,  a  serpent;  not  merely  by  comparison,  195.     The  sensual  part  was 
called  a  serpent,  because  the  sensual  faculties  are  adjoined  to  the  body, 
as  that  animal  lies  close  to  the  earth,  195.     They  especially  were  called 
serpents  who  reasoned  from  sensuals  concerning  the  mysteries  of  faith, 
195;   or,  those  who  confided  more  in  sensual  truths  than  in  the  truths 
of  faith,  196;  cited  2588,  2761,  6398  end,  9942.     The  serpent,  in  a 
good  sense,  denotes  the  prudence  and  circumspection  of  the  sensual 
man,  sh.  197,  6398.     They  are  serpents  who  imagine  they  can  have 
knowledge  of  good  and  evil  from  themselves   as   gods ;  who   reason 
accordingly  concerning  the  mysteries  of  faith,  and  thus  seduce  others, 
206.     Walking  on  the  belly  is  predicated  of  the  serpent,  because  the 
sensual  part  which  the  serpent  denotes  is  the  lowest;  hence,  the  custom 
in  the  Jewish  church  of  lying  prone  on  the  earth,  and  throwing  dust 
on  their  heads,  247,  248.     The  serpent  is  said  to  eat  dust,  because  the 
life  of  the  sensual  part  is  from  what  is  corporeal  and  terrestrial;   also, 
dust  denotes  what  is  damned  and  infernal,  249,  250  end.     The  serpent 
denotes  all  evil,  in  particular  the  love  of  self;  the  seed  of  the  serpent 
all  infidelity  ;  the  head  of  the  serpent,  the  dominion  of  evil,  250.     Ser- 
pents denote  evils  of  all  kinds,  according  to  the  kinds  of  serpents,  as 
snakes,  adders,   asps,   vipers,   and  fiery  or   flying   serpents,    because, 
primarily,  they  denote  the  sensual  part,  together  with  the  scientific, 
from  which  all  evil  has  sprung,  251;  cited,  6398  end  ,6949.     The  seed 
of  the  serpent  denotes  all  infidelity,  because  a  serpent  denotes  all  evil, 
and  seed  is  that  which  produces  and  is  produced;   hence  also  the  signi- 
fication of  the  seed  of  the  evil,  seed  of  adulterers,  seed  of  liars,  etc., 
254.     The  head  of  the  serpent  denotes  the  dominion  of  evil,   because 
the  love  of  dominion  over  others,  and  the  hatred  of  others,  is  contained 
in  every  spark  of  the  love  of  self,  257,  8678.     It  is  the  love  of  self, 
denoted  by  the  head  of  the  serpent,  that  the  Lord,  as  denoted  in  the 
prophecy  concerning  the  seed  of  the  woman,  was  to  trample  upon, 
257;  cited,  2219.     A  serpent  denotes  reasoning  from  the  sensual  con- 
cerning truth;  br,  ill.  as  above  (195,  247);  ilL  also,  from  the  form  ia 
which  sensuals  flow,  6398.     The  serpent  denotes  reasoning  from  sen- 
suals predicated  of  those  who  are  in  truth  but  not  yet  in  good  ;  poison- 
ous serpents,  such  as  vipers,  the  same  kind  of  reasoning  predicated  of 
the  evil,  and  especially  the  deceitful,  6398.    An  arrow-snake,  or  serpent 
darting  itself  [serpens  jaculus],   denotes   specifically   reasoning  from 
truth  concerning  good,  because  such  reasoning  projects  itself  towards 


vol.  ii. 


H   H 


1104 


SEE 


SER 


1105 


good,  which  is  above  it,  6399.  A  serpent  denotes  the  sensual  and 
corporeal  man  ;  in  the  case  of  Moses,  whose  rod  was  turned  into  a 
serpent  when  cast  upon  the  ground,  it  denotes  the  sensual  and  corporeal 
separate  from  the  internal,  6948,  especially  6949.  A  water-serpent, 
into  which  the  rod  of  Aaron  was  turned  when  cast  upon  the  ground, 
denotes  fallacies  and  falses  derived  from  the  sensual,  br,  7265  ;  ill, 
7293,  7295.  Serpents  and  scorpions  named  together,  denote  evils  and 
the  falses  of  evil,  10,019.  The  Author  mentions  that  certain  spirits 
from  our  earth  were  bound  hand  and  foot,  as  if  by  serpents,  when  they 
approached  the  sphere  of  better  spirits,  whom  he  describes;  this,  he 
says,  was  from  phantasy,  because  the  sensual  corporeal  is  represented 
in  the  other  life  by  serpents,  10,313  ;  see  below  (6,  7). 

2.  Serpents  of  the  Tree  of  Science,  The  quality  of  those  to  whom 
this  name  was  given,  ill.  from  the  Author's  experience  among  spirits, 
4802,  5128.  That  the  hells  are  filled  with  such,  10,236.  The  signi- 
ficatives  in  which  the  serpent  of  the  tree  of  science  is  introduced  ex- 
plained in  a  summary,  9942.  A  representation  of  the  tree  of  science, 
with  a  viper  ascending  into  it,  a  dog,  and  other  appearances,  by  which 
the  state  of  the  church  at  the  present  day  was  signified,  2125. 

3.  The  brazen  Serpent,  represented  the  sensual  of  the  Lord,  and  as 
circumspection  is  predicable  of  the  sensual,  it  has  reference  to  him 
as  regarding  and  providing  for  all,  197.  In  a  citation  of  this  passage, 
it  is  stated  that  the  brazen  serpent  represented  the  Lord  as  to  the 
external  sensual  or  natural,  3863.  The  serpent  of  brass  was  holy  in 
the  time  of  Moses,  but  when  the  external  only  was  worshipped,  it 
became  profane,  and  was  destroyed,  sh.  2722.  Conjunction  with  the 
divine  sensual  is  predicated  of  those  who  are  in  a  gross  idea  of  the 
Lord,  but  yet  in  charity,  and  this  was  represented  by  looking  on  the 
serpent  of  brass  ;  in  this  conjunction  are  the  worshippers  of  idols,  who, 
nevertheless,  live  in  charity  according  to  their  religion,  4211  end. 
The  healing  power  was  not  from  the  serpent  of  brass,  but  from  the 
Lord  represented  by  it ;  the  Jews,  however,  acknowledged  the  healing 
power,  but  deny  the  Lord,  4911.  It  is  expressed,  that  the  brazen 
serpent  was  to  be  put  upon  a  standard,  or  ensign,  because  a  standard 
or  ensign  predicated  of  the  Lord  denotes  protection,  8624.  Healing 
efifected  by  looking  upon  the  serpent  thus  erected,  denotes  healing  from 
evil  of  the  false,  by  looking  to  the  Lord  in  faith,  8624  end. 

4.  The  Poison  of  the  Serpent,  denotes  sensual  reasoning  by  which 
men  are  seduced  from  faith,  sh.  195,  6398.  Poison  denotes  hypocrisy 
or  deceit;  and  poisonous  serpents,  the  hypocritical  or  deceitful  them- 
selves, sh.  9013. 

5.  How  far  hurtful.  The  serpent  cannot  hurt  interior  goods  and 
truths,  much  less  spiritual  and  celestial,  but  only  the  lowest  natural, 
unless,  indeed,  it  be  a  species  of  viper;  how  the  antediluvians  and  the 
Jews  were  hurt  by  it,  also  the  men  of  the  present  day,  259.  For  an 
illustration  of  what  is  meant  by  the  viper,  4533. 

6.  Serpents  in  Hell.  Description  of  a  miserable  hell  beneath 
Gehenna,  where  serpents  appear,  by  whom  the  spirits  there  are  cruelly 
bitten,  815.  Another  hell  represented  as  a  lake,  infested  by  monsters 
of  serpents,  and  monstrous  animals,  in  the  water;  cannibals  that  inhabit 
its  banks,  etc.,  819  ;  see  Hell  (3). 

7.  Spirits  that  appear  as  Serpents.     The  deceitful,    when  viewed 


by  angels,  appear  as  serpents;  the  most  deceitful  as  vipers;  but  in 
their  own  lumen  they  appear  like  men,  4533.  Description  of  the 
Amalekites,  or  evil  genii,  whose  sphere  is  spiritual  poison,  and  who 
are  themselves  serpents,  9013. 

8.  Harmony  of  passages.     For  a  summary  of  the  spiritual  history 
of  man  in  Gen.  i.  ii.  and  iii.;   see  Man  (43).     The  serpent  called  more 
subtle  than  all  the  beasts  of  the  field,  denotes  the  sensual  part  of  man, 
194.     The  serpent  said  to  persuade  the  woman,   denotes    the   com- 
mencing influence  of  the  love  of  self,  1 92,  204.     The  plea  of  the  woman 
that  the  serpent  deceived  her,  denotes  the  deception  of  sense  conjoined 
with  the  growing  influence  of  self-love,  229.     The  serpent  cursed,  de- 
notes the  state  of  the  sensual  separated  from  the  celestial,  235,  245. 
Condemned  to  walk  upon  its  belly  and  eat  dust,  denotes  the  state  of 
the  sensual  as  addicted  to  corporeal  and  terrestial  things,  247.    Enmity 
between  the  seed  of  the  serpent  and  the  seed  of  the  woman,  denotes  the 
contrary  qualities  of  the  infernal  proprium  or  the  self-hood,  and  the 
heavenly  proprium  which  is  from  faith  in  the  Lord,   250 — 256.     He 
shall  bruise  thy  head  (meaning  the  serpent),  and  thou  shalt  hurt  his 
heel,  denotes  the  dominion  of  evil  which  shall  be  overcome  by  faith  in 
the  Lord,  250 — 258;  as  to  the  heel,  259,  cited  in  Foot.     Dan  called 
a  serpent  upon  the  way,  a  darting  serpent  upon  the  path,  denotes,  in 
the  first  place,  reasoning  concerning  truth,  and  furthermore  reasoning 
from  truth  concerning  good,  6398 — 6399.    Biting  the  heels  of  the  horse 
(predicated  of  Dan,  called  a  serpent),   denotes  fallacies  from  lowest 
nature,   which  cause  the  understanding  to  recede  from  truth,  6400 — 
6401;  cited  259,  2761,  3923.     As  to  the  serpent  in  the  history  of 
Moses  and  Aaron,  see  above  (1),  6948,  6949,  7265,  7293,  7295.     As 
to  the  brazen  serpent  commanded  to  be  set  up  in  the  desert,  see  above 
(3).     As  to  the  power  conferred  on  the  disciples,   to  tread  upon  ser- 
pents and  scorpions,  see  above  (1),  10,019.     Other  passages  in  the 
Word  (Ps.  Iviii.  4;  cxl.  3;  Amos  v.  19;   Jer.  xlvi.  22;   Job.  xx.  16); 
br.  expl.  in  the  same  sense  as  above,  195.     Prudent  as  serpents  and 
harmless  as  doves  (Matt.  x.  16);  cited,  197.     The  old  serpent,  called 
a  great  red  dragon,  called  also  the  devil  and  Satan  (Rev.  xii.  3,  9,  17; 
XX.  2),  denotes  evil  in  the  abstract,  and  the  whole  crowd  of  evil  spirits, 
251,255,  257.     The  root  of  the  serpent  (Is.  xiv.   9;  lix.   5),  denotes 
the  sensual  part  with  its  scientifics;  the  cocatrice,  evil  from  falses  of 
this  origin  ;  the  fiery-flying  serpent,  evil  works  and  lusts,   251,  1197. 
Horses  and  serpents,  where  Dan  is  the  subject  of  prophesy   (Jer.  viii. 
16,  17),  denote  falses  derived  from  fallacies  of  the  understanding  and 
reasonings  concerning  truth  and  good,  6401. 

SERUG.     See  Eber. 

SERVANT,  Servitude.  1.  The  difference  between  Liberty  and 
Servitude;  that  liberty  is  predicated  of  the  regenerate,  servitude  of 
the  unregenerate,  ill.  892,  905.  Servitude  predicated  of  the  regene- 
rate, or  of  the  external  submissive  to  the  internal,  is  not  felt  as  servi- 
tude, because  it  is  from  submission  of  heart,  and  from  the  influx  of  inte- 
rior good,  5161;  further  ill,  5 1 64,  5732.  To  serve  or  obey  is  predicated 
of  the  external  man,  so  far  as  it  concurs  with  the  internal,  and  until  it 
comes  into  a  state  of  freedom,  1713;  compare  1840 — 1850.  Servants 
denote  things  that  are  inferior  or  subordinate;  thus  rational  truths, 
considered  as  subordinate  to  celestial  and  spiritual;  scientific  truths 

H  H  2 


1106 


SEE 


considered  as  subordinate  to  rational;  and  sensuals,  which  are  lower 
than  scientifics,  2541,  2567  ;  cited,  5651.     Servants  and  hand-maidens 
(or  men-servants  and  maid-servants),    denote   rational   and   scientific 
truths,  and  the  affections  of  those  truths,  ilL  and  sh.  2567;  passages 
cited,  4037.     Maid-servants,  when  predicated  of  the  doctrine  of  faith, 
denote  affections  of  the  doctrinals  which  serve  to  such  doctrine,  2583. 
A  man-servant  denotes  the  natural  as  to  truth,  maid-servant  as  to  good, 
8890.     Man-servant,  denotes   the  affection  of  spiritual  truth;  maid- 
servant, the  affection  of  spiritual  good,   8912.     Servant,  in  general, 
denotes  the  natural  man,  and  whatever  is  predicated  of  the  natural ;  the 
servant  of  Abraham,  in  the  supreme  sense,  the  divine  natural;   3019, 
3020,  3163,  3191—3192,  3204,  3206,  3209;  see  below  (11).     Service 
is  also  predicated  of  truth  derived  from  good,  and  ministering  to  good, 
3409  ;  see  below,  5435.     To  serve,  denotes  study,  or  studious  applica- 
tion, because  as  service  is  the  labour  of  the  body,  so  study  is  the  labour 
of  the  mind,  3824,  3840,  3845,  3846;  cited,  7143;  see  below,  8873. 
When  predicated  of  the  Lord,  terms  of  service,  to  serve,  etc.,  denote 
his  own  power  [propria  potentia],  3975,  3977.     Servants  and  things 
of  service,  denote  whatever  scientifics,  knowledges,  truths,  or  affections 
of  truth,  pertain  to  the  natural  man  when  subordinate  to  the  spiritual 
or  internal,  4266;  further  ill.  9776.    The  natural  mind  is  a  house; 
good  therein,  is  as  the  husband;  truth,  as  the  wife;  affections  of  good 
and  truth,  as  sons  and  daughters;  scientifics  and  pleasures,  which  con- 
firm and  minister  to  all,  as  men-servants  and  maid-servants,  5023. 
Servants  denote  whatever  is  predicated  of  the  exterior  natural ;  because 
when  man  is  regenerated,  exteriors  serve  interiors,   5161;  further  ilL 
5164.     A  servant  denotes  what  is  inferior  or  beneath,  considered  with 
respect  to  what  is  superior;  thus  the  natural  considered  as  under  the 
spiritual,  and  the  exterior  natural  considered  as  subservient   to  the 
natural   in  general,   5305.     Briefly,   servants   denote   inferior  things, 
natural  things,  truths ;  the  latter,  because  truths  are  subject  to  good, 
and  all  subject  things  are  called  in  the  Word  servants,  5435.     Servants 
also  denote  lowest  natural  things,  which  are  in  subjection  within  the 
natural,  5936.     To  be  a  servant,  or  bondman,  denotes  to  be  without 
freedom  from  the  proprium,  5760,  5763,  5791,  6138;  cited   below 
(19).     Service  is  predicated  of  truths  in  the  natural,  because  they  are 
so  formed  that  spiritual  good  lives  and  acts  in  them,  and  this  interior 
good  being  withdrawn,  the  truths  are  as  vessels  without  life  and  action, 
5947;  further  ill.    9776.     To  serve,   service,  servitude,  or   bondage, 
predicated  of  the  Israelites  in  Egypt,  denotes  suffering  from  the  endea- 
vour of  falses  to  subjugate  truths,  thus,  infestation,  and  the  injection 
of  falses;  where  called  "hard  service,"  it  denotes  infestation  by  mere 
falses,  6666,  6670,  6671,  7120,  7129,  7135—7153,  7199,  7204,  7218; 
see  the  particulars  cited  below  (21).     To  serve  the  Lord,   on  the  con- 
trary, denotes  worship,  and  worship  consists  in  exercises  of  charity,  free 
from  infestation  by  falses,  ill.  7038,   7349,   9322.     To  serve,  denotes 
submission  and  worship,  because  humiliation  and  submission  are  essen- 
tials of  worship,  8873.     To  bow  down  and  serve,  equally  denote  wor- 
ship ;  but  the  former  from  the  good  of  love,  the  latter  from  the  truth  of 
faith,  8873  end.     To  serve  other  gods,  denotes  profane  worship,  by 
which  true  worship  is  extinguished,  7456 ;  see  also  8873,   9347.     A 
servant  is  one  who  ministers,  who  fulfils  the  function  of  any  office. 


SEE 


1107 


who  obeys  ;  to  serve  also  denotes  study;  both  cited,  7143.  The  ser- 
vant of  a  man  [riV],  denotes  the  natural  man,  because  he  is  made  to 
minister  to  and  obey  the  spiritual,  7998;  compare  7120;  and  see 
Man  (42).  One  who  ministers  in  any  function,  is  called  in  the  Word 
a  servant,  as  stated  above;  hence,  a  servant  denotes  the  Lord  as  to  the 
divine  human,  for  the  Lord  spake  of  himself  as  one  who  ministered,  sh. 
8241.  Servants  and  ministers  are  so  called  by  the  Lord  (Matt.  xx. 
26,  27  ;  Mark  x.  44),  with  distinct  reference  to  divine  truth  and  divine 
good,  5164.  Hebrew  servants,  denote  those  who  are  of  the  external 
church,  because  only  in  truths  of  doctrine;  freemen,  those  who  are  of 
the  internal  church,  because  in  the  affection  of  charity,  8974,  8990. 
Hebrew  servants,  denote  those  who  acquire  the  truth  of  the  church 
without  delight,  but  because  they  regard  it  as  the  means  of  salvation, 
ill.  8977;  further  ill.  8980,  8985,  8990.  Hebrew  servants,  denote 
those  who  cannot  be  regenerated,  but  only  reformed,  8987.  Generally, 
servants  denote  those  who  act  from  obedience;  lords  or  masters,  those 
who  act  from  affection,  8987,  8990,  8994.  Servants,  also,  denote  the 
literal  sense  of  the  Word,  which  serves  to  the  spiritual  sense ;  the 
literal  sense,  again,  is  the  same  as  scientific  truth ;  passages  cited, 
9034.  When  a  servant  and  master  are  mentioned,  they  are  to  be  under- 
stood in  the  internal  sense  not  as  two,  but  one ;  by  a  servant  the 
natural  man  ;  by  a  master  the  spiritual,  in  the  same  person;  passages 
cited,  9058.  As  to  servitude,  it  is  to  be  led  by  self,  while  liberty  is  to  be 
led  by  the  Lord  ;  in  the  former  case  the  internals  are  closed,  in  accord- 
ance with  the  declaration,  that  no  one  can  serve  two  masters,  ilL 
10,409,  10,702  end. 

2.  Ministering  distinct  from  Serving  :  see  above  (1),  5164. 

3.  The  Servitude  of  Spirits  and  Angels.  Evil  spirits  cannot  effect 
anything  against  infants  and  children,  but  are  in  servitude;  their 
action  against  man  commences  when  he  acquires  a  sphere  of  cupidities 
and  falses  to  himself,  1667.  In  the  Lord's  kingdom,  and  in  heaven, 
they  who  are  most  the  servants  of  others  are  the  greatest,  because  their 
servitude  is  that  of  mutual  love,  sh.  5164;  see  also  5161,  5732,  7038, 
7218.  Note,  however,  that  the  quality  of  those  denoted  by  the  ser- 
vants of  the  Israelites,  is  not  to  be  understood  in  this  sense,  but  they 
are  such  as  do  well  merely  from  obedience,  and  to  all  eternity  they  can 
never  be  led  into  a  state  of  good  from  affection,  8991. 

4.  The  Lord  called  a  Servant.  The  Lord  is  called  a  servant  both 
as  to  the  human  before  it  was  glorified,  and  as  to  the  divine  human,  sh. 
respectively,  2159,  3441;  cited  below  (9).  The  Lord  calls  himself  a 
servaut  or  minister,  where  he  also  calls  himself  the  Son  of  man  (Matt. 
XX.  26—28;  Mark  x.  44,  45;  Luke  xxii.  27),  and  this  from  divine 
truth,  3441  end;   see  also  5164  ;  cited  above  (1). 

5.  Passages  explained  in  Series;  firsts  as  to  Caanan.  Canaan, 
called  a  servant  of  servants  (from  a  root  which  signifies  work  or  labour), 
denotes  what  is  most  vile  in  the  church,  or  external  worship  separate 
from  internal,  1093,  1094,  1097.  Illustration  of  the  low  uses  here  in- 
dicated from  correspondences  in  the  grand  man,  1103.  See  Noah 
(10) ;  and  see  below  (20). 

6.  Js  to  the  Kings  who  served  Chedorlaomer  twelve  gears;  that 
they  denote  evils  and  falses  which  do  not  become  manifest  in  boyhood. 


!i 


1108 


SER 


SER 


1109 


it 


and  their  rebelling  in  the  thirteenth  year,   the  beginning  of  tempta- 
tions, 1667—1668. 

7.  The  Servants  of  Abram  who  fought  with  him  for  the  rescue  of 
Lot,  denote  whatever  affections  in  the  external  man  are  reduced  to  obe- 
dience under  the  internal,  1713;  see  below  (1 1). 

8.  The  Servitude  of  Abram' s  seed  predicted  (Gen.  xv.  13,  14), 
denotes  the  state  of  the  church  when  verging  to  its  consummation, 
1778 — 1782.  His  seed  to  sojourn  (as  strangers)  in  a  land  not  theirs, 
denotes  the  alien  state  of  charity  and  faith,  1843,  1844.  Serving  and 
suffering  affliction  four  hundred  years,  denotes  oppression  by  reason 
of  temptations,  the  duration  and  state  of  which  are  described  by  the 
number  four  hundred,  1845 — 1847.  Finally,  visitation  and  judg- 
ment promised,  denotes  the  end  of  the  representative  church,  1848 — 
1851. 

9.  Abraham  called  a  Servant;  first,  by  himself,  when  he  entertained 
three  angels  (Gen.  xviii.  3),  denotes  the  human  in  the  Lord  not  yet 
made  divine;  thus,  in  a  state  of  humiliation,  2159.  Abraham,  after  his 
death,  called  by  Jehovah  "  my  servant"  (Gen.  xxvi.  24;  Ps.  cv.  6,  42), 
denotes  the  divine  human,  because  it  serves  to  the  divine  as  a  means  of 
conjunction  with  the  human  race,  ill,  and  sh.  3441. 

10.  Servants  of  Abimelech.     See  Philistines  (5,  6). 

11.  The  Servant  of  Abraham,  in  the  supreme  sense,  denotes  the 
divine  natural,  which  is  in  correspondence  with  and  serves  the  divine 
rational,  3019,  3020,  3163,  3191—3192,  3204,  3206,  3209.     Abraham 
said  to  be  old  and  come  into  days  (Gen.  xxiv.  1),  denotes  the  state 
when  the  human  was  about  to  be  made  divine,  3016.     Speaking  to  his 
elder  servant  of  his  house  (ver.  2),  denotes  arrangement  and  influx  into 
the  natural,  from  the  internal  or  rational,  3019.     The  subject  of  his 
commands  concerning  the  marriage  of  Isaac  (ver.  3,  4),  denotes  the 
process  of  initiation  which  precedes  the  conjunction  of  truth  with  o-ood 
3012,   3013,  3022—3027.     The  words    of  the   servant    in    repFy   to 
Abraham  (ver.  5),  denote  perception  from  the  natural,  and  its  state  of 
doubt,  3029—3031.     The  servant  made  to  swear  to  Abraham  (ver.  9), 
denotes  the  holy  compulsion  in  which  the  natural  man  is  held,  viz.,  as 
to  the  good  of  conjugial  love  signified  in  the  form  of  the  oath,  3021, 
3023,  3045.     Ten  camels  of  the  camels  of  his  lord  then  taken  by  the 
servant  (ver.  10),   denote  common  divine  scientifics,  3048.     And  he 
arose  and  went  to  Aram-Naharaim,  to  the  city  of  Nahor  (Ibid.),  denotes 
elevation  of  state  to  the  knowledges  of  truth,  the  cognate  doctrinals, 
3050 — 3052.     The  camels  made  to  kneel  down  by  a  well  without  the 
city  (ver.  11),  denotes  the  holy  disposition  of  scientifics  to  receive  the 
truths  of  faith,  but  as  yet  remote  from  doctrinals,  3053—3055.     The 
time  described  as  evening,  when  the  women  went  out  to  draw  water 
(Ibid.),  denotes  the  obscurity  of  the  state,  which  is  yet  one  of  instruc- 
tion, 3056-— 3058.     Rebecca  presently  coming  (ver.  15),  denotes  the 
affection  of  truth  which  is  now  manifest,   3077:   see  further  in  Laban 
(p.  480),  Isaac  (2). 

12.  The  Servants  of  Isaac.  Where  the  acquisitions  of  Isaac  in 
Gerar  are  mentioned  (Gen.  xxvi.  14),  it  is  added,  that  he  had  also  a 
retinue  of  servants  [multum  servitum],  by  which  is  signified  truth  subor- 
dinate to  good,  3409.     Isaac's  servants  are  mentioned  again  (ver.  19, 


32),  where  it  is  said  they  digged  in  the  valley  and  found  there  a  well  of 
living  waters;  here  Isaac's  servants  denote  rational  and  scientific 
truths ;  digging  in  the  valley  denotes  inquiry  into  the  external  of  the 
Word;  and  living  waters  discovered,  divine  truths,  3424,  3463. 

13.  The  Servitude  of  Jacob  with  Laban  :  see  Jacob  (6),  Laban 

(p.  480). 

14.  The  servants  of  Jacob  (Gen.  xxx.  43).  The  man  increased  ex- 
ceedingly [diffudit  se  vir  valde  valde]  when  with  Laban,  denotes  multi- 
plication predicated  of  good  and  truth,  4035.  And  he  had  much  cattle 
[meaning  animals  of  the  flock,  greyes\  denotes  interior  goods  and 
truths,  4036.  And  maid-servants,  and  men-servants,  denote  middle 
goods  and  truths,  which  are  properly  natural,  4037.  And  camels  and 
asses,  denote  truths  of  good,  exterior  and  external,  4038.  The  same 
in  a  summary  (Gen.  xxxii.  5),  when  Jacob  returns  and  meets  Esau, 
4244.  The  servants,  flocks,  etc.,  sent  on  first  (ver.  13 — 23),  denotes 
arrangement  preceding  initiation  into  good,  4266.     See  Jacob  (6). 

15.  Joseph  called  a  Hebrew  Servant  by  the  wife  ofPotiphar  (Gen. 
xxxix.  1 7),  denotes  spiritual  good  and  truth,  which  is  regarded  as  sub- 
servient by  the  natural,  5025. 

16.  Pharaoh  and  his  Servants  (in  the  time  of  Joseph),  represent  the 
natural  man,  which  is  now  treated  of  as  regenerate,  or  bom  anew,  5160. 
Pharaoh  making  a  feast  to  all  his  servants  on  the  third  day,  which  was 
his  birth-day  (Gen.  xxxvii.  20),  denotes  initiation  and  conjunction  with 
the  exterior  natural,  5161.     The  prince  of  the  butlers,  now  restored  to 
favour,  in  the  midst  of  his  servants,  denotes  the  sensual,  subject  to  the 
intellectual  part,  retained  as  good,  and  its  place  in  the  exterior  natural, 
5125—5128,  5162—5164.     The   prince  of  the   bakers,  at  the  same 
time,  said  to  be  hanged,  denotes  that  the  sensual  subject  to  the  volun- 
tary part  is  rejected  and  damned,   5156,  5162,  5167.     The  word  of 
Joseph  after  these  events  said  to  be  good  in  the  eyes  of  Pharaoh  and  in 
the  eyes  of  all  his  servants  (Gen.  xli.  37),  denotes  the  complacent 
submission  of  the  natural,  and  of  all  that  is  in  the  natural,  to  the 
celestial  spiritual,  5304—5305.     Pharaoh  said  to  speak  to  his  servants 
concerning  the  wisdom  of  Joseph  (ver.  38),  denotes  the  perception  of 
the  natural  man  concerning  the  influx  of  the  celestial  spiritual,  5306-— 
5307.     The  reconciliation  of  Joseph  with  his  brethren,  said  to  be  good 
in  the  eyes  of  Pharaoh  and  in  the  eyes  of  his  servants  (Gen.  xlv.  16), 
denotes  joy  everywhere  in  the  natural,  even  to  lowest  scientifics,  5935 

—5936.  ,  ^.    ^ 

17.  The  Brethren  of  Joseph  acknowledge  themselves  as  his  Servants 
(Gen.  xhi.  10—13;  xliv.  9,  19,  21,  23),  this,  because  they  denote 
truths  in  the  natural  which  are  subject  to  the  celestial-spiritual,  5435, 
5438,  5440,  5759,  5800,  5808,  5814.  Thy  servants  are  twelve 
brethren  (ver.  13),  denotes  that  all  such  truths  are  conjoined  in  one  by 
the  universally  reigning  good,  5440.  Their  fear  that  Joseph  would 
take  them  for  servants  or  bondmen  (chap,  xliii.  18),  denotes  the  abso- 
lute subjection  of  the  natural  or  external  man  to  the  internal,  5651. 
Their  offer,  afterwards,  to  become  his  bondmen  if  found  guilty  of  steal- 
ing the  cup  (chap.  xliv.  9,  16,  17),  denotes  the  state  of  the  natural  man 
without  freedom  from  the  proprium,  5760,  5763,  5786,  5791.  Judah 
especially,  calling  himself  a  servant  in  addressing  Joseph  (Gen.  xliy.  18, 
32,  33),  denotes  good  in  the  natural  or  external,  which  communicates 


1110 


SER 


with  its  superior  good  in  the  internal,  5794,  5797—5798,  5939,  5842. 
Israel  also  called  the  servant  of  Joseph  in  the  address  of  Judah  (ver. 
24,  27,  30,  31),  denotes  spiritual  good,  or  good  of  the  internal  church, 
corresponding  to  good  of  the  external,  5817,  5825,  5833,  5837,  5840. 

18.  Service  predicated  of  the  Twelve  Brethren  waiting  upon  their 
Father  Israel  (Gen.  xlv.  1 9),  denotes  the  subjection  of  truths  in  the 
natural  to  interior  good,  ill.  5947. 

)9.  The  Egyptians  become  Servants  under  the  Administration  of 
Joseph  (Gen.  xlvii.  25),  denotes  the  total  submission  of  the  natural 
mind,  which,  in  this  state,   is  without  freedom  from  the  proprium, 
6138. 

20.  The  state  of  Servitude  represented  hy  Issachar  called  a  bony  ass 
(Gen.  xlix.  14,  15);  that  it  refers  to  good  works  which  have  self  in 
them;  the  low  uses  that  persons  of  this  character  perform,  6388 — 
6394. 

21.  The  Sons  of  Israel  reduced  to  servitude  in  Egypt ;  generally, 
that  it  represents  the  infestation  of  those  who  are  in  the  truths  of  faith 
by  falses  and  evils  in  the  natural,  6635.  A  new  king  who  knew  not 
Joseph  (Ex.  i.  8),  denotes  the  false  scientific  which  opposes  itself  to  the 
truths  of  the  church,  and  is  altogether  alienated  from  the  celestial- 
internal,  6651 — 6652.  The  sons  of  Israel  made  to  serve  by  the  Egyp- 
tians under  this  king  (ver.  13),  denotes  the  intention  of  subjugation, 
(because  truths  cannot  really  be  subjugated  by  falses)  ^^(yQ.  All  manner 
of  service  in  the  field  imposed  upon  them,  etc.  (ver.  14),  denotes  that  it 
is  against  the  truths  of  the  church,  and  that  it  is  manifested  in  many 
ways,  and  unmercifully,  6670,  667 1 .  The  sons  of  Israel  sighing  because 
of  their  servitude,  and  the  promise  of  deliverance  (Ex.  ii.  23;  vi.  5,  7),  de- 
notes grief  because  of  the  endeavour  to  subjugate  the  truths  of  the  church, 
and  redemption  in  prospect,  6800,  6803,  7198—7199,  7203—720,5, 
7210.  The  command  of  Jehovah,  therefore,  to  let  Israel  go  that  they 
may  serve  him  (Ex.  iv.  23;  vi.  1 1 ;  viii.  1),  denotes  that  such  infestations 
shall  cease,  and  the  spiritual  shall  be  elevated  into  heaven  to  more  ex- 
cellent uses,  7037,  7038,  7221,  7349.  Still  severer  service  now  de- 
manded by  the  Egyptians  (Ex.  v.  9),  denotes  an  assault  from  infesting 
falses  in  the  procedure  of  the  attempt  at  subjugation,  7120;  and  next, 
(ver.  11),  the  injection  of  falses,  7129.  The  complaint  of  the  modera- 
tors concerning  this  severe  servitude,  and  the  same  still  enjoined  upon 
them  (ver.  15 — 19),  denotes  the  indignation  of  those  who  proximately 
receive  and  communicate  the  infestation,  because  they  are  now  hurt  by 
the  assault  of  falses,  but  the  infestation  continued,  7135 — 7153  ;  espe- 
cially 7136,  7141,  7143,  7146,  7151.  The  servants  and  the  people  of 
Pharaoh  mentioned  in  this  narrative  (Ex.  viii.  9;  ix.  14;  xi.  3;  xiv.  5), 
denote  all  and  singular  predicated  of  the  natural  man,  7396,  7543  ; 
thus,  subordinate  falses  with  respect  to  primary,  7773  ;  and  each  and  all 
who  are  in  falses,  8143.  The  permission  to  go  and  serve  Jehovah 
(chap.  x.  7,  8),  denotes  the  worship  of  the  Lord  in  freedom  when  in- 
festing falses  relinquish  those  who  are  in  truths,  7654,  7658.  Egypt, 
from  which  they  were  deUvered,  called  the  house  of  servants  (of  slaves, 
or  of  bondage,  chap.  xiii.  3;  xx.  2),  denotes  spiritual  captivity  caused 
by  the  infestation  of  falses ;  it  also  denotes  hell,  8049,  8866.  The 
people*s  remonstrance  with  Moses,  **  Cease  from  us  and  we  will  serve 
the  Egyptians"  (Ex.  xiv.  12),  denotes  a  willingness  to  submit  to  falses 


SER 


1111 


rather  than  truths,  this  state  being  predicated  when  the  two  forces  (of 
the  false  and  of  the  truth)  are  felt  in  opposition  to  each  other,  8168. 
It  were  good  for  us  to  serve  the  Egyptians  rather  than  to  die  in  the 
desert  (Ibid.),  denotes  that  it  is  a  less  direful  state  to  succumb  to  falses 
than  to  succumb  in  temptations,  8169.  The  people  afterwards,  when 
they  saw  the  Egyptians  dead  on  the  sea-shore,  said  to  believe  in  Jehovah 
and  in  his  servant  Moses  (chap.  xiv.  31),  denotes  the  faith  of  the  libe- 
rated in  the  Lord  both  as  to  divine  good  and  as  to  divine  truth  proceed- 
ing and  ministering,  8240,  8241. 

22.  Moses  called  the  Servant  of  Jehovah  (Ex.  iv.  10),  denotes  the 
human  of  the  Lord  not  yet  made  divine,  6984  :  see  also  8240 — 8241 
cited  above  (21). 

23.  The  Passover  called  a  Service  (Ex.  xii.  25,  26  ;  xiii.  5),  denotes 
worship  because  of  deliverance  from  the  infestation  of  falses,  7934, 
7936,  8057. 

24.  Service  named  in  the  Ten  Commandments.  The  precepts  of  the 
Decalogue  are  divine  truths  to  be  implanted  in  good  with  those  who 
form  the  spiritual  church,  8859,  8861.  I  am  Jehovah  thy  God,  etc., 
denotes  the  Lord  as  to  the  divine  human  universally  reigning,  8864, 
8865,  8874.  Who  led  thee  out  of  the  land  of  Egypt,  out  of  the  house 
of  servants  (or  slavery),  denotes  the  deliverance  of  the  spiritual  from 
hell,  from  infernal  infestations,  8866.  Thou  shalt  not  take  to  thyself 
other  gods  before  my  faces,  denotes  that  truths  must  only  be  thought  of 
as  from  the  Lord,  8867,  8868.  Thou  shalt  not  make  to  thyself  any 
graven  image,  denotes  that  there  can  be  no  truths  from  the  intellectual 
proprium,  8869.  The  heavens  above,  the  earth  beneath,  and  the  waters 
under  the  earth,  denote  the  three  degrees  of  life,  spiritual,  natural,  and 
sensual-corporeal,  8871,  8872.  Thou  shalt  not  bow  thyself  down  to  them, 
and  thou  shalt  not  serve  them,  denotes  that  divine  worship  is  not  to  be 
simulated,  or  derived  from  the  proprium,  8873  ;  compare  Ex.  xxiii.  24, 
9317,  9318.  The  Sabbath  afterwards  commanded  in  which  no  work 
was  to  be  done,  denotes  heaven  and  its  beatitude  in  all  things  of  the 
internal  and  external  man,  because  good  and  truth  are  no  longer  sought 
in  the  proprium,  but  are  perceived  in  the  heavenly  marriage,  8884 — 
8895.  The  man-servant  and  maid-servant  not  to  work,  denotes  the 
extension  of  this  beatification  to  the  natural  as  to  good  and  truth,  or  as 
to  the  affection  of  good  and  truth,  8890,  8912. 

25.  The  Laws  concerning  Servants  in  the  Jewish  Church;  that  they 
signify  the  manner  in  which  inferior  goods  and  truths,  which  are 
natural  and  rational,  serve  to  the  superior,  which  are  spiritual  and 
celestial,  2567.  All  these  laws  (which  are  here  enumerated)  derive 
their  origin  from  laws  of  good  and  truth  in  heaven,  and  to  those  they 
all  refer  in  the  internal  sense,  but  partly  by  correspondences,  partly  by 
representatives,  and  partly  by  significatives,  2567.  The  law  concerning 
the  Hebrew  servant  and  his  wife  and  children  (Ex.  xxi.),  represented 
the  right  of  the  internal  or  rational  man,  in  the  goods  and  truths  of  the 
external  or  natural,  3974.  A  servant  (purchased  as  a  slave)  repre- 
sented truth  of  the  natural,  which  is  only  truth  apparently  ;  such  truth, 
however,  serves  to  introduce  genuine  truths  and  goods,  and  when  this 
is  done  it  is  separated,  while  genuine  truths  and  goods  remain,  3974, 
4113.  This  subject  is  resumed,  where  the  whole  chapter  (Ex.  xxi.) 
is  explained  seriatim,  8970  and  following  numbers.     To  buy  a  Hebrew 


nn 


SER 


servant  (ver.  2)  is  to  procure  the  truths  of  the  church  without  the  cor- 
responding good,  or  it  denotes  those  who  are  in  doctrinal  truths,  but 
not  yet  in  good,  8974,  8980,  8985.  Six  years  he  shall  serve,  and  in 
the  seventh  he  shall  go  out  free  (Ibid.),  denotes  the  state  of  labour  and 
combat  before  truth  can  be  confirmed,  followed  by  the  confirmed  state 
of  the  conjunction  of  good  and  truth,  8975,  8976.  If  he  came  in  his 
own  body  (transl.  by  himself)  he  shall  go  out  in  his  body  (ver.  3),  de- 
notes that  if  truth  is  received  without  delight,  it  remains  without 
delight,  even  after  combat,  8977 — 8978.  If  he  was  master  of  a  woman 
the  woman  should  go  out  with  him  (Ibid.),  denotes  that  if  truth  was 
received  in  conjunction  with  delight,  it  remains  conjoined  with  delight, 
8979,  8980.  If  his  master  had  given  him  a  woman,  and  she  had  borne 
him  sons  and  daughters  (ver.  4),  denotes  the  third  possibility,  viz.,  if 
good  from  the  spiritual  were  conjoined  to  truth  when  in  the  state  of 
combat,  and  thus  derived  goods  and  truths  were  produced  in  the 
natural,  8981 — 8982.  The  woman  and  her  children  should  then  be  the 
master's,  and  the  servant  should  go  out  in  his  own  body  (or  by  himself, 
ver.  4),  denotes  that  goods  and  truths  thus  derived  from  the  spiritual 
are  not  to  be  appropriated  by  the  natural,  its  own  state  being  simply 
that  of  confirmed  truth,  and  all  besides  being  of  the  spiritual  man  in 
the  natural,  8983,  8984.  If  the  servant,  in  such  a  case,  shall  say,  I 
love  [diligo]  my  master,  my  woman,  and  my  children,  1  will  not  go  out 
free  (ver.  5),  denotes  if  there  is  delight  in  these  spiritual  goods,  and  a 
spirit  of  obedience,  8985—8987.  His  master  shall  bring  him  to  God 
(transl.  to  the  judges,  ver.  6),  denotes  that  the  state  he  now  enters 
upon  is  according  to  divine  order,  8988.  He  shall  also  bring  him  to 
the  door,  or  door-post,  and  bore  his  ear  through  with  an  awl  (Ibid.), 
denotes  the  state  of  confirmed  truth  as  conjoined  with  spiritual  good 
and  obedience,  represented,  8989—8990.  He  shall  then  serve  his 
master  for  ever  (Ibid.),  denotes  that  the  state  remains  such  to  eternity, 
8991.  The  second  law,  concerning  a  man  who  shall  sell  his  daughter 
into  servitude  (ver.  7),  denotes  if  the  state  is  that  of  affection  for  truth 
from  natural  delight,  8993.  She  shall  not  go  out  as  the  men-servants 
do  (Ibid.)y  denotes  that  this  state  is  different  from  that  of  truth  without 
delight  or  affection,  8994.  If  she  be  evil  in  the  eyes  of  her  master,  so 
that  he  does  not  espouse  her  (ver.  8),  denotes  if  that  delight  in  truth 
does  not  concord  with  spiritual  truth,  8995.  She  shall  be  redeemed, 
he  shall  not  sell  her  to  a  strange  people  (Ibid.),  denotes  that  there  is 
alienation  from  those  truths,  but  not  to  the  extent  of  conjunction  out 
of  the  church,  8997—8998.  Or  if,  again,  she  be  espoused  to  her 
master's  son  (ver.  9),  denotes  if  that  afi^ection  be  in  agreement  with  any 
derived  truth,  so  that  they  can  be  conjoined,  9000.  In  such  a  case  her 
master  shall  treat  her  as  a  daughter  (Ibid.),  denotes  that  the  state  will 
be  similar  to  that  of  genuine  affection,  9001.  If  the  son  should  then 
take  another  wife  (ver.  10),  denotes  that  there  may  be  conjunction  be- 
tween the  same  spiritual  truth  and  another  different  affection,  9002. 
In  such  a  case,  her  food,  her  clothing,  and  conjugial  debt,  not  to  be 
diminished  (Ibid.),  denotes  that  this  can  take  place  without  deprivation 
of  interior  life  (the  food),  or  of  exterior  life  (the  clothing),  or  of  con- 
junction (the  conjugial  debt,  or  duty  of  marriage),  9003.  If  he  do  not 
these  three  to  her,  she  shall  go  out  free,  without  silver  (ver.  11),  de- 
notes the  alienation  of  that  affection  from  spiritual  truth  if  it  be  not 


SER 


1113 


sustained,  for  it  is  only  by  sustenance  derived  from  the  spiritual  that 
the  conjunction  is  indissoluble,  9004,  9005.  A  law  given  concern- 
ing one  who  strikes  his  servant  or  maid,  so  as  to  cause  death  (ver.  20, 
21),  denotes  the  scientific  truth,  or  its  affection,  which  is  extinguished 
under  the  intuition  of  spiritual  truth,  9034 — 9035.  He  shall  surely  be 
punished  (vindicando  vindicabitur — in  avenging  he  shall  be  avenged, 
ver.  20),  denotes  spiritual  death  resulting,  because  faith  in  the  word 
perishes,  9036.  But  if  the  servant  should  survive  (steterit — stand)  a 
day  or  two,  the  master  shall  not  be  punished,  because  he  is  his  silver 
(ver.  21),  denotes  that  full  intuition  exonerates  the  spiritual  man,  be- 
cause scientific  truth  is  of  the  proprium  only,  9037 — 9039.  If  a  man 
should  smite  the  eye  of  his  servant  or  his  maid,  so  as  to  destroy  the  sight, 
the  servant  to  be  free  (ver.  26),  denotes  hurt  done  to  the  truth  of  faith, 
or  to  the  affection  of  truth  in  the  external  man,  in  which  case  he  can  no 
longer  serve  the  internal,  9058 — 9061.  If  he  should  smite  out  the 
tooth  of  his  servant  or  his  maid,  the  servant  to  be  free  (ver.  27),  denotes 
in  like  manner,  that  if  truth  or  its  affection  be  hurt  in  the  sensual  the 
external  can  no  longer  serve  the  internal,  9062 — 9063.  If  an  ox  should 
gore  a  man-servant  or  maid-servant,  the  owner  of  the  ox  to  pay  thirty 
shekels  of  silver  to  the  servant's  master  (ver.  32),  denotes  that  if  truth 
or  good  in  the  natural  be  destroyed  by  the  affection  of  evil,  the  in- 
ternal man  shall  make  full  restitution,  9081 — 9082.  Note  :  the  price 
at  which  a  Heorew  servant  or  slave  was  estimated,  is  cited  by  the 
Author  to  illustrate  the  signification  of  the  number  thirty ;  he  remarks, 
also,  that  thirty  pieces  of  silver  were  given  for  the  life  of  our  Lord, 
2276. 

26.  Miscellaneous  Passages.  Strangers  called  servants  (Isa.  Ixi. 
5;  Ix.  10;  Josh.  ix.  23,  27;  Dent.  xx.  11;  1  Kings  ix.  21,  22),  de- 
note those  who  make  worship  consist  in  mere  externals,  1097.  David 
called  a  servant  (Isa.  xxxvii.  35),  and  the  predicted  Messiah  called  a 
servant  (Ibid.),  xlii.  1,  19;  xliii.  10;  xlix.  5,  6;  1.  10;  lii.  13;  liii. 
2,  3,  10,  11),  denote  the  Lord  as  to  the  human  before  it  was  glorified, 
2159.  David  called  Jehovah's  servant  in  another  prophesy;  also,  a 
king,  and  a  prince  (Ezek.  xxxvii.  24,  25),  denotes  the  divine  human  as 
to  divine  truth,  3441  cited  above  (4).  Israel  and  Jacob  each  called 
my  servant  and  my  elect  (Isa.  xli.  8,  9;  xlix.  3,  6,  xlv.  4),  denote  the 
divine  human  as  to  the  internal  and  external  of  the  church  respectively, 
344 1 .  Jacob  and  Israel  to  take  those  who  oppressed  them  for  servants 
and  handmaids  (Isa.  xiv.  2),  denotes  the  church,  external  and  internal, 
to  which  rational  and  natural  truths  and  their  affections  shall  be  sub- 
servient, 2567.  As  with  the  servant  so  with  his  lord,  as  with  the 
maid-servant  so  with  her  mistress  (Isa.  xxiv.  2),  denotes  the  vastation 
of  good  and  truth  respectively,  interior  and  exterior,  2567.  Mine  elect 
shall  inherit  it  and  my  servants  shall  dwell  there  (predicated  of  Judah 
and  Jacob,  Isa.  Ixv.  9),  denotes  the  church  internal  and  external;  elect 
for  goods,  servants  for  truths,  2567.  Servants  and  handmaids  upon 
whom  the  spirit  of  Jehovah  shall  be  poured  out  (Joel  ii.  29),  denote  infe- 
rior goods  and  truths  when  they  accede  to  and  confirm  superior,  2567. 
Sons  and  daughters  who  should  become  servants  to  the  king  (1  Sam. 
viii.  10 — 18),  denote  truths  and  goods  of  doctrine  which  are  made  to 
confirm  a  prevailing  false  principle,  2567. 

SERVE,  to  [servire'].     See  Servant  (1),  3824,  etc.,  8873. 


1114 


SHA 


SHE 


1115 


SERVICE  [servitium].      See  Servant  (1),  3409,  3975,  5947; 
(12),  3409. 

SERVITUDE    [servitus].      See   Servant  (1),  892,   905,    5161, 
10,409. 

SET  OR  PLACE,  io.     See  Place  (15). 

SETH  [Scketh],     As  to  Seth  and  Enos  of  the  church,  signified  by 
Adah  and  Zillah,  see  Lamech.     Similar  names  occur,  though  they 
signify  distinct  churches,  in  the  line  of  Adam,  485.     The  Adamic  or 
celestial  church,  in  lower  states  of  perception,  is  signified  by  Seth  and 
Enos,   502.      The  most   ancient  church  is  signified  by   these  three, 
Adam,  Seth,  and  Enos,  which  are  as  the  nucleus  of  the  fruit  or  seed 
compared  with  the  following,  505.     Its  period  denoted  by  Cainan,  the 
son  of  Enos,  was  remarkable  for  the  loss  of  distinct  perception,  which 
then  became  common,  507.    That  of  Mahalaleel,  the  son  of  Cainan,  for 
finding  pleasure  in  truths  rather  than  delight  in  uses,  511.     That  of 
Jared,  the   son  of  Mahalaleel,   was  a  period  of  transition  from  this 
state  to  that  of  outward  instruction,  514.     That  of  Enoch,  the  son  of 
Jared,  the  period  of  instruction  when  doctrines  were  framed  from  what 
remained  of  the  wisdom  of  antiquity,  519—521.     See  Enoch.     That 
of  Methuselah,  the  sou  of  Enoch,  a  period  of  decreasing  integrity,  524. 
That  of  Lamech,  the  son  of  Methuselah,  a  period  of  vastation  in  which 
the  remains  of  the  most  ancient  church  expired,  526,  ^27,  533.     The 
rise  of  a  new  church  is  signified  by  Noah,  the  son  of  Lamech,  and  its 
quality  by  his  three  sons,  530,  531,  617.     See  Noah. 
SETTING  OF  THE  Sun  [ocassus].     See  Sunset. 
SEVEN,  Seventeen,  Seventy.     See  Numbers. 
SHADE  [umbra].     Apparent  goods  and  truths  are  said  to  be  in  a 
state  of  shade  compared  with  genuine  goods  and  truths,  ill.  where  the 
passage  is  explained  concerning  Abram   smiting  the  confederate  kings 
by  night,  1712;  cited  and  further  ill.  3438.    The  obscure  perception  of 
good  and  truth  by  the  unregeuerate  is  denoted  by  shade;  also,  generals 
compared  with  particulars  ;  the  "  shade  of  my  beam,"  or  roof-tree,  in 
the  words  of  Lot,  explained,  2366,  2367.     The  regenerate  in  the  world 
are  in  a  state  of  shade  compared  with  the  light  into  which  they  pass 
when  they  come  into  the  other  life ;   the  same  explanation  continued, 
2367.     All  light  in  the  other  life,  all  intelligence  and  wisdom,  are  from 
the  Lord;   all  shade,  all  stupidity  and  insanity,  from  man's  proprium; 
hence,  therefore,  are  derived  all  variegations  of  light  and  shade,  334 1  ; 
further  ill.  3993  cited  below.    The  literal  sense  of  the  Word  is  as  shade 
to  light,  compared  with  the  internal  sense;   so  the  exteriors,  or  naturals 
and  corporeals  of  man,  compared  with  his  celestial  and  spiritual  in- 
teriors, 3438.     Light  in  the  other  life  is  intelligence  and  wisdom  from 
the  Lord;   shade,  the  absence  of  intelligence  and  wisdom;   hence,  are 
all  colours,  which  are  variegations  of  light  and  shade ;   passages  cited, 
3993,  4530,  4531.     Even  in  hell  there  is  a  lumen  derived  from  the 
Lord's  presence,  but  the  reception  of  his  light  is  in  falses  md  cupidities ; 
hence,  that  lumen  is  called  in  the  Word  the  shadow  of  death,  4531; 
see  a  passage  cited  (Isa.  ix.  2),  6854  end.  Good  and  truth  in  the  divine 
cannot  appear  to  any  one,  but  only  when  from  the  divine,  and  then  in 
shade,  according  to  the  state  of  understanding,  4644.     The  under- 
standmg  is  the  sight  of  the  internal  man;  and  to  that  sight  those  things 
appear  m  shade  which  ha?e  no  coincidence  with  the  previous  state  of 


imderstanding;  hence,  the  difficulty  of  teaching  interior  truths,  4893  ; 
hence,  too,  such  truths  are  not  received  in  faith,  4899.  The  angels 
have  their  state  of  shade,  or  evening,  namely,  when  remitted  into  their 
proprium;  such  states  alternate  with  states  of  light,  or  of  illustration 
from  the  Lord,  signified  by  day,  5672;  further  ill.  5579.  Men,  also, 
when  in  externals  are  in  shade,  and  cold  with  regard  to  all  things  of 
heaven  and  the  Lord,  compared  with  their  state  in  internals,  ill, 
9278;  further  ill.  9755.  All  the  changes  of  the  day,  in  the  natural 
world,  represent  similar  changes  in  the  spiritual;  so  far,  also,  as  such 
changes  partake  of  shade,  it  is  derived  from  the  state  of  the  spirits  and 
angels;  darkness,  however,  is  only  predicated  of  the  evil;  ill.  by  the 
sun  of  the  natural  world,  etc.,  6110;  further  ill.  9213.  The  light  with 
which  truth  shines  is  from  good;  hence,  those  who  are  in  truth,  not 
good,  are  still  but  in  shade;  ill.  and  the  cause  of  fallacies  explained, 
6400.  The  shade  of  evening  denotes  the  false;  likewise,  ignorance  of 
the  truth;  between  the  evenings,  when  the  paschal  lamb  was  oflPered, 
denotes  a  state  of  deHverance  from  the  false,  ill.  7844.  See  Evening, 
Obscure,  Darkness,  Day-dawn.  Note:  in  a  remarkable  passage, 
the  Author  speaks  of  his  more  interior  visions  as  being  seen,  not  in 
clear  light,  but  in  a  shade  of  heavenly  light,  1972. 

SHAKE,  to  [affitare].  The  shaking  of  bread  (transl.  waving, 
Ex.  XXIX.),  denotes  vivification,  or  life  flowing  in;  the  bread  being  put 
on  the  palms  of  Aaron's  hands  to  be  shaken,  denotes  acknowledgment 
that  vivification  is  of  and  from  the  Lord,  10,082.  The  expression  in 
the  Hebrew  is  to  "shake  by  shaking,"  which  is  explained  as  above ;  other 
passages  are  also  cited,  where  shaking  denotes  vivification,  10,083; 
anticipated,  br.  10,079.     See  Sacrifice  (50). 

SHALEM.     See  Sheckhem. 

SHARON  [Scharon].  Carmel  and  Sharon  (Isa.  xxxv.  2),  denote 
the  celestial  church;  and  Lebanon  the  spiritual  church,  5922.  Sharon 
shall  be  a  field  of  flocks  (Is.  Ixiv.  10),  denotes  the  internal  of  the  celes- 
tial church;  the  valley  of  Achor  (Ibid.);  the  external,  10,609  or 
10,610  (one  number  being  omitted). 

SHAVE,  to  [radere].     See  Hair. 

SHAVEH  [Schaveh].  The  valley  of  Shaveh  (Gen.  xiv.  17),  de- 
notes the  state  of  the  external  man,  1723.     See  Sodom. 

SHAVETH.     See  Shaveh. 

SHEAF  [manipulus],  denotes  doctrine  in  which  is  truth,  sh.  4686, 
4687.  Seed  sown  in  the  field,  denotes  the  truths  of  faith  implanted 
in  good  ;  sheaves,  the  collection  and  series  of  such  truths  after  fruition, 
9295.  Passages  merely  cited  to  show  that  truths  arranged  in  series  are 
denoted  by  sheaves  and  fascicles,  10,303;  the  reason,  7408.  See  Fas- 
cicle, Series,  Seed. 

SHEAR,  to  [tondere].  Shearing  a  flock,  denotes  use ;  where  it  is 
said,  Laban  went  to  shear  his  flock,  the  use  or  end  of  his  good  is  sig- 
nified, sh.  4\\0.  A  similar  explanation  applied  to  Judah,  where  the 
use  predicated  has  reference  to  use  affbrded  the  church,  or  the  will  to 
such  use.  4853,  4857.  As  to  shearing,  or  polling  the  hair,  see  5247. 
5569,  9962;  cited  in  Hair. 

SIIEBA  [Scheba].     Sheba,  the  son  of  Joktan,  of  the   stock   of 
Shem,  denotes  a  ritual  of  the  Ancient  or  Hebrew  Church  (see  Eber); 
the  Sheba  so  often  mentioned  in  the  Word  is  not  the  same,  but  belongs 


1116 


SHE 


SHE 


1117 


to  the  stock  of  Ham,  1245—1247.  Sheba  and  Dedan,  however,  were 
not  literally  the  great-grandsons  of  Ham,  for  such  a  person  never 
existed  •  the  nations  so  called  were  descendants  of  Jokshan,  the  son  of 
Abraham  and  Keturah,  3240.  See  Keturah.  Cush,  or  Ethiopia,  and 
Sheba  denote  knowledges  of  good  and  truth,  1171.  See  Ethiopia. 
Sheba,  denotes  celestial  knowledge,  and  adoration,  sh.  11/1.  Sheba 
and  Dedan,  denote  celestial  knowledges,  or  those  who  possess  such 
knowledges,  3240.  Specifically,  Sheba  denotes  those  who  are  in 
knowledges  of  good ;  Dedan,  those  who  are  in  knowledges  of  truth 
derived  from  good,  3240  end.  The  signification  of  Dedan  is  otherwise 
expressed  as  the  good  of  faith ;  his  sons  (Asshurim,  Letushim,  and 
Leummim),  its  varieties,  3241.  Sheba  and  Seba,  denote  the  celestial 
and  spiritual  things  of  faith,  or  worship,  1171  ;  or  knowledges  of  good 
and  truth,  9293;  the  like  denoted  by  Sheba  and  Ruamah,  10,199, 
10,254.     That  the  gold  of  Sheba  is  the  good  of  celestial  knowledge, 

1171    Q881 

SHECKHEM  [Sechem,  Sichem,  Si/char].    1.  Signification.    Sheck- 
hem  was  the  first  station  at  which  Abram  stayed  on  coming  from 
Charan,  or  Syria,  into  Canaan ;  it  denotes  a  first  conscious  perception 
of  the  Lord's  kingdom,  recognised  as  a  state  of  celestial  love,  1437, 
1440,  1441,  4430.     The  oakgrove  of  Moreh,  in  the  neighbourhood  of 
Sheckhem,  was  also  the  first  place  to  which  the  Israelites  came  after 
crossing  the  Jordan ;  it  denotes  the  first  or  exterior  state  of  perception 
from  celestial  hght,  sh,  1442,  1443.     Sheckhem,  denotes  the  mterior 
truths  of  faith,  which  are  further  ill,  as  the  interior  signification  of  the 
statutes,  judgments,  and  laws  of  the  Ancient  Church ;  briefly,  there- 
fore, the  doctrine  of  charity,  4430,  4433.     Sheckhem  was  anciently 
called  Shalem,   which  denotes  tranquility ;  afterwards  Sheckhem,  from 
the  son  of  Hamor ;  more  lately,  the  city  was  named  Sychar,  sh.  4430. 
Hamor,  as  the  father  of  Sheckhem,  denotes  good ;  and  Sheckhem,  as 
the  son,   truth,  both  derived  from  antiquity,  4431,  4447.     As  pre- 
viously expressed,  Hamor  denotes  the  origin  of  interior  truth  from  a 
divine  stock  (4399),  and  it  is  further  explained,  that  his  fainily  and 
nation  (called  Hivites)  were  the  remains  of  the  Most  Ancient  Church, 
4431  4447,  4454,  4493.    After  the  transaction  with  the  sons  of  Jacob, 
thus  'according  to  externals  (into  which  the  Hivites  had  now  declined), 
Hamor  denotes  life,  and  Sheckhem  doctrine,  4472,  4473.     As  to  the 
change  of  name,  it  is  worthy  of  particular  observation,  that  the  truths 
of  faith  denoted  by   Sheckhem,    lead  to  the   tranquility  denoted  by 
Shalem,  its  more  ancient  designation,  4393. 

2.  Jacob's  arrival  at  Sheckhem,  here  called  Shalem  (Gen.  xxxiii. 
18)  denotes  the  procedure  of  the  regenerate  to  the  interior  truths  of 
faith,  or  a  state  of  interior  tranquility,  4393.  Described  as  being  in 
the  land  of  Canaan,  going  from  Fadan-Aram  (Ibid.),  denotes  that  in 
such  a  state,  the  regenerate  man  is  in  the  Lord's  kingdom,  in  a  state 
which  succeeds  that  of  mere  knowledges,  4394—4395.  Jacob  said  to 
encamp  before  the  gates  of  the  city  {Ibid,\  denotes  application  to  the 
goods  of  truth,  and  the  disposition  or  fixture  of  things  according  to 
order,  4396.  And  he  bought  a  portion  of  the  field  where  he  had 
spread  his  tent  (ver.  19),  denotes  the  appropriation  of  good  from  that 
truth  in  a  state  of  holiness,  4398,  4399.  From  the  hand  of  the  sons 
of  Hamor,  the  father  of  Sheckhem  {Ibid,),  denotes  the  origin  of  that 


truth  from  a  divine  stock,  4399.     The  price  given  for  it,  a  hundred 
kesithse  (Ibid.),  denotes  the  fulness  of  truths  by  which  appropriation 
is  made,  4400.     And  he  built  there  an  altar,  which  he  named  El  Elohe 
Israel  (ver.   20),  denotes  interior  worship  from  the  divine  spiritual 
4401—4402.  ^ 

3.  The  sons  of  Jacob  and  the  Sheckhemites  (Gen.  xxxiv.).  The 
family  of  Hamor  and  Sheckhem  represented  those  who  possess  internal 
truths,  and  being  of  a  celestial  stock,  they  had  no  external  worship  ;  the 
sons  of  Jacob,  on  the  contrary,  represented  those  who  were  in  externals 
only ;  hence,  the  Sheckhemites  were  slain  after  accepting  circumcision 
in  the  external,  because  their  internals  were  now  closed,  which  is  a  state  of 
eternal  death,  4425,  4493.  Dinah,  the  daughter  of  Leah,  which  she  bare 
to  Jacob  (ver.  1),  denotes  the  affection  of  all  things  of  faith  in  the 
external,  4427,  4428.  The  daughters  of  the  land  whom  she  went  to 
see  (ver.  1),  denote  affections  of  internal  truth  which  pertained  to  the 
true  ancient  or  representative  church,  4429.  Sheckhem,  who  saw  her, 
called  the  son  of  Hamor,  the  Hivite,  and  a  prince  of  the  land  (ver.  2), 
denotes  interior  truth  from  antiquity,  received  in  the  church  as  primary^ 
4430---4432.  That  Sheckhem  took  her,  and  lay  with  her,  et  com- 
pressit  cam  (ver.  2),  denotes  the  conjunction  of  interior  truth,  not  by 
initiation  or  espousals,  but  illegitimately,  because  interior  truths  were 
only  received  to  be  destroyed ;  in  other  words,  the  want  of  any  real 
conjunction  between  internals  and  externals  with  the  Jews,  4433. 
Sheckhem  said  to  love  her,  and  desire  to  espouse  her  (ver.  3,  8,  19),* 
denotes  the  propensity  to  a  legitimate  conjunction  on  the  part  of  truth,' 
or  the  favourable  disposition  of  those  possessed  of  such  truths  towards 
the  new  church  that  appeared  in  externals  hke  their  own,  4434,  4437, 
4448,  4449,  4474,  4475.  Jacob  and  his  sons,  on  their  part,  regard- 
ing the  occurrence  as  a  defilement  of  their  sister,  as  if  she  were  now  a 
harlot  (ver.  5,  13,  27,  31),  denotes  that  in  lack  of  such  initiation  and 
conjunction,  the  aficction  of  the  false  remained  to  them  instead  of  the 
affection  of  truth,  thus,  a  corrupt  church,  4439,  4460,  4504,  4522. 
The  distinction  made  between  Jacob  and  his  sons  in  their  view  of  the 
occurrence  (ver.  5,  30),  denotes  that  they  who  utterly  destroyed  the 

truths  of  faith,   received  from  antiquity,  were  his  posterity,  4439 

4441,  4514—4520.  The  sons  of  Jacob  said  to  be  in  the  field,  their 
anger,  etc.  (ver.  5,  7),  denotes  that  posterity  in  their  religion,  in  an 
evil  state  opposed  to  interior  truth,  4440,  4443.  The  conference  be- 
tween the  sons  of  Jacob  on  the  one  part,  and  Hamor  and  Sheckhem  on 
the  other  (ver.  6,  8 — 17),  denotes  consultation  concerning  that  interior 
truth  really  tending  to  its  being  merged  in  mere  externals,  but  appa- 
rently to  the  conjunction  of  internals  and  externals  in  one,  4442,  4446 
— 4470.  The  sons  of  Jacob  answering  deceitfully  in  this  conference 
(ver.  13),  denotes  evil  in  intention  and  opinion,  predicated  of  his 
posterity,  4459.  The  consent  of  Hamor  and  Sheckhem  to  be  circum- 
cised, together  with  all  the  men  of  their  city  (ver.  18,  19,  24),  denotes 
initiation  into  representatives  and  significatives,  concurrent  with  a 
departure  from  the  truth,  or  a  lapse  into  mere  externals  of  this  nature, 
4465,  4469,  4472,  4474,  4486,  4493.  The  third  day,  while  they  were 
yet  in  pain  from  the  act  of  circumcision  (ver.  25),  denotes  the  continua- 
tion of  the  state  to  its  end,  and  their  decline  into  cupidities,  4495, 
4496.     Simeon  and  Levi,  the  brothers  of  Dinah,  under  the  circum- 


1118 


SHE 


SHE 


1  i 


stances  treacherously  putting  to  the  sword  every  male  of  the  Hivites 
(ver.  25),  denotes  the  extinction  of  the  ancient  truth  of  doctrine  hy  evil 
and  the  false,  4497 — 4500.  Hamor  and  Shcckhem  especially  men- 
tioned among  the  slain  (ver.  26),  denotes  the  church  as  it  existed  with 
the  ancients,  which  now  perished  both  as  to  good  and  truth,  4501. 
The  city  also  destroyed  (ver.  27)  denotes  all  doctrine,  which  also  now 
perished,  4503.  The  spoil  taken,  consisting  of  flocks,  and  herds,  and 
asses,  and  whatever  was  in  the  city  and  field  (ver.  28),  denotes  the 
perversion  at  the  same  time  of  all  rational  and  natural  good,  of  all  the 
truths  of  such  good,  in  a  word,  of  all  the  truth  and  good  of  the  church; 
infants  and  women  also  mentioned,  denote  innocence  and  charity  like- 
wise destroyed,  4505-— 4512.  Note  :  it  is  to  be  understood  historically, 
from  these  circumstances,  that  all  the  truths  of  doctrine,  and  con- 
sequently all  charity  that  remained  from  highest  antiquity,  really  perished 
when  the  mere  representative  of  a  church  was  instituted  with  the 
Jews,  4425,  4430,  4443,  4500;  not  so,  however,  while  the  true  repre- 
sentative, or  ancient  church  existed,  which  was  represented  by  Jacob 
as  distinct  from  his  sons;  passages  cited  above,  4439 — 4441,  4514 — 
4520.     See  Jacob,  Jew. 

4.  In  the  History  of  Joseph  and  his  Brethren  (Gen.  xxxvii.), 
Sheckhem  denotes  the  first  rudiments  of  doctrine,  or  the  general  doctrines 
first  received,  4704,  4707,  4709,  4716.  Their  feeding  sheep  (ver.  12), 
denotes  instruction  from  faith,  470^.  Joseph  sent  to  them  (ver.  13, 
14),  denotes  spiritual  good,  which  is  charity,  4710;  or  the  Lord  as  to 
the  divine  human,  4723.  His  not  finding  them  in  Sheckhem  (ver.  17), 
denotes  that  they  had  fallen  away  even  from  the  common  doctrines  of 
faith,  4717;  and  thus,  into  falses,  4721. 

SHEEP  {avis'].  Sheep  denote  those  who  are  in  the  good  of  charity, 
and  who  from  good  are  in  faith ;  abstractly,  they  denote  goods,  294, 
sh.  4169,  4809,  9263.  Sheep  appear,  in  the  spiritual  world,  when  the 
angels  discourse  of  rational  good  and  of  probity  ;  lambs,  when  they 
discourse  of  still  more  interior  good  and  of  innocence,  2179.  Three 
flocks  of  sheep,  in  the  history  of  Jacob,  denote  those  who  are  of  the 
church;  their  lying  by  a  well,  denotes  instruction  in  doctrinals  from  the 
Word;  3767.  Sheep  in  the  Lord's  words,  "Other  sheep  I  have, 
which  are  not  of  this  fold"  (John  x.  16),  denote  the  spiritual  as  dis- 
tinguished from  the  celestial,  2088.  The  separation  of  all  nations  in 
the  judgment,  as  a  shepherd  separateth  the  sheep  from  the  goats  (Matt. 
XXV.  32) ,  denotes  the  separation  of  the  good  from  the  evil,  and  abstractly 
of  goods  from  evils  when  they  appear  in  divine  light,  4809.  See 
Flocks;  as  to  lambs  especially,  see  Sacrifice  (6,  44). 

SHEET  {pannus],  A  punishment  described,  which  appears  like 
being  wrapped  in  a  sheet,  from  which  the  spirit  cannot  extricate  him- 
self, 964,  1267,  1270,  10,711.     See  Hell  (3). 

SHELAH  [SchelachX  the  son  of  Arphaxad.     See  Salah,  Eber. 

SHELAH  [Schelach\,  the  son  of  Judah  (Gen.  xxxviii.  5),  denotes 
idolatry  after  evil  from  the  false  of  evil  had  been  conceived,  denoted  by 
his  elder  brethren,  Onan  and  Er,  4825,  4826.  Chezib,  where  he  was 
born  {Ibid.),  denotes  the  idolatrous  state  in  which  the  Jews  then  were, 
4S27,  4845.     See  Jew  (6),  4815—4911. 

SHELEPH,  one  of  the  sons  of  Joktan,  denotes  a  ritual  of  the 
Hebrew  church,  1245—1247.     See  Eber. 


1119 


SHEM  [Scheml  Under  the  head  of  Noah,  it  is  shown  that  there 
never  existed  the  person  so  called,  but  that  the  ancient  church  is 
signified;  by  his  three  sons,  in  like  manner,  when  mentioned  by  their 
names,  are  to  be  understood  the  men  of  the  church;  when  called  sons 
without  names,  the  truths  of  faith,  7Qfi,  768.  There  are  three  classes 
ot  men  m  the  spiritual,  or  Noatic  church,  as  shown  by  the  three  sonS 
ot  JNoa h ;  of  these,  Shem  denotes  those  who  made  charity  principal  • 
thus,  who  were  the  internal  men  of  that  church,  1062.  The  quality  of 
the  internal  men  denoted  by  Shem,  viewed  in  comparison  with  the 
class  of  external  men  is  briefly  shown,  1083 ;  and  how  internal  worship 
m  external  is  denoted  by  Japhet  dwelling  in  the  tents  of  Shem,  1102 
1  he  quality  of  their  influx  is  described,  1 127.  Where  the  nativities  of 
he  Shemitic  families,  descended  from  Noah,  are  treated  of  in  explana- 

»?"    ii.?*i''."T'^'i^''^P^''^^^'  ^^^^  ^^'^"^  ^^"o^es  true  internal  wor- 
snip,  1144,  1146;  also,  the  ancient  church  in  general,  1217,  1218-  or 
the  internal  church,  1223,  1226.     The  sons  of  Shem  denot;  so  mkny 
derivations  of  charity,  or  so  many  classified  forms  of  wisdom,  and  theiV 
names  are  applied  historically  to  the  nations  with  whom  the  ancient 
church  existed,  1223-1227;   see  below  1238.     His  son  Elam,  in  par- 
ticular,  denotes  faith   derived  from  charity,    1228;    his   son  Asshur,' 
reason,    1229;   his  son  Arphaxad,   science,    1230;   his   son  Lud,  the 
knowledges  of  truth,    1231;   and  Aram,  or  Syria,  the  knowledges  of 
^     g«f  >     232    1234.     The  children   of  Aram,  again!  (viz.,  //./,  Aether, 
and  Mash,)  d^noit   various  kinds  of  knowledge  concerning  good;   or 
natural  verities  and  things  done  according  to  them,  1233,  1234      The 
son  of  Arphaxad  (Salah)  was  a  nation  so  called,  and  signifies  somewhat 
derived  from  science,  1235-1237.     The  son  of  Salah  (Eber)  w^s  a 
patriarch,  from  whom  a  nation  was  named,  and  by  whom  a  new  church 
was  instituted    1235-1239.     It  is  here  more  particularly  explained, 
that  JNoah  and  his  three  sons  were  not   real  persons,   but  they  were 
assumed   and  set  forth  as  the  fathers  of  the  nations  of  antiquity  (of 
which  the  genuine  names  are  given),  in  order  to  classify  the  varieties 
of  religion  m  those  days,  1238,  1227.     Observe,  also,  that  religion  was 
thus  distinguished  into  three  general  varieties,  which  existed  in  many 
kingdonis;    namelv,  Assyria,   Mesopotamia,   Syria,   Ethiopia,   Arabia, 
Lybia,  Egypt   Philistea,-as  far  as  Tyre  and  Zidon,— and  through  the 
whole  land  of  Canaan,  on  both  sides  Jordan,    1238.     Further  it  was 
received  in  those  various  nations  according  to  the  particular  genius  of 
each ;  and  the  names  they  bore  not  only  signify  such  varieties  of  worship 
m  the  ancient  church,  but  in  txery  church,  1251  —  1257,  1264. 

The  first  ancient  church  thus  diff'used  through  the  greater  part  of 
Asia,  was  succeeded  by  a  new  worship,  or  religion,  first  instituted  by 
ii.ber,  in  Syria;  this  church  was  also  spread  through  many  lands,  but 
especially  Canaan,  and  constituted  a  second  ancient  church,  1238. 
Ihe  mternal  of  this  church  is  also  denoted  by  Shem,  though  it  was  not 
of  the  same  quality  as  the  internal  of  the  former  church,  1330. 
Arphaxad,  the  son  of  Shem,  and  Salah,  the  son  of  Arphaxad,  have  also 
the  same  signification  in  this  genealogy  as  the  former,  and  are  the 
names  of  nations,  1334—1340.  Eber,  *the  son  of  Salah,  denotes,  in 
general,  the  worship  of  the  church  so  called;  and  those  who  received 
that  worship  took  tlie  name  of  Hebrews  from  him  as  their  father,  1342, 
1343.     See  Eder. 


VOL.   II. 


I  I 


i 


1120 


SHU 


SHEMEBER  [Schemeber],  king  of  Zeboim  (Gen.  xiv.  2),  together 
with  Shineab  and  the  other  kings  mentioned  in  that  verse,  denote  so 
many  kinds  of  evil  lusts  and  false  persuasions,  1G63.  See  Lot, 
Sodom. 

SHEPHERD  [pastor].  A  shepherd  denotes  one  who  teaches  and 
leads  to  the  good  of  charity;  a  flock,  those  who  are  taught  and  led,  sh. 
343,  3707,  cited  3795,  4713.  To  be  fed  as  by  a  shepherd,  denotes  to  be 
instructed  ;  the  above  cited,  5201.  Abstractly,  shepherds  of  a  flock  de- 
note truths  which  lead  to  good;  understand  the  truths  of  faith;  the  above 
cited  again,  6044.  To  feed,  as  shepherds  feed  and  lead  a  flock,  denotes  to 
support  spiritual  life ;  for  that  which  sustains  and  vivifies  the  life  of 
the  body,  denotes,  in  the  internal  sense,  that  which  sustains  and  vivifies 
the  life  of  the  spirit,  6277.  Briefly,  feeding  denotes  instruction  and 
vivification,  6277.  Priests  described  as  shepherds,  good  or  evil,  accord- 
ing to  the  life,  10,794. 

SHIELD  [cfi/peus].  A  shield  denotes  protection  against  evil  and 
the  false,  and  confidence  in  protection,  sh,  1788;   see  also  3448. 

SHILOH.     See  Lord  (69). 

SHINAB  [Schineab].     See  Shemeber,  Sodom,  Lot. 

SHINAR.     See  Nimrod. 

SHINE,  to.     See  Light. 

SHIP  [navis'].  Ships  denote  knowledges  and  doctrinals  from  the 
Word;  in  the  opposite  sense,  of  what  is  false  and  evil,  sh.  by  numerous 
passages  where  the  ships  of  Tarshish  are  mentioned,  etc.,  6385;  cita- 
tions repeated,  9755;  the  signification  only  cited,  10,416  end.  The 
Author  describes  a  dream,  in  which  a  ship  was  seen  by  him,  freighted 
with  delicious  things  to  eat,  with  two  armed  watchmen  on  the  deck; 
his  discourse  with  certain  angelic  spirits  who  presented  the  dream, 
1977. 

SHITTIM-WOOD  {Schittim-Ugnuni],  or  the  cedar  of  Shittah,  de- 
notes spiritual  good,  and  hence,  the  good  of  merit,  which  is  attributed 
to  the  Lord  alone,  and  which  constitutes  heaven,  9472,  9635,  9689. 
It  denotes  righteousness  or  justice,  9486,  9715.  It  also  denotes 
Mercy,  because  this  is  understood  by  the  Lord's  merit,  9528;  and 
hence,  the  divine  love,  ill.  10,178.  As  to  the  application  of  this  wood, 
see  Sacrifice  (42),  Numbers  (15). 

SHOE  [calceus].     See  Foot, 

SHOE-LATCHET  [corrigid].     See  Foot. 

SHOOT,  to  [jaculari].     See  Bow,  Archer. 

SHOOTS  OF  THE  VINE  [propagines,  transl.  branches]^  denote 
derivations  predicated  of  the  intellectual  part,  which  proceeds  to  its 
ultimate  in  the  sensual  by  degrees,  5114,  5122. 

SHOULDER  [huments'].  See  Hand,  1085,  4932,  6393,  9836, 
9887,  p.  297  ;  also  2674—2678,  p.  300.  As  to  the  representation  of 
a  shoulder  by  the  phantasy  of  infernal  spirits,  4937,  ante  p.  299. 

SHOUT  (Ps.  xlvii.  5),  transl.  clangor  by  the  Author,  denotes  truth 
of  spiritual  good  ;  the  voice  of  a  trumpet  (Ibid.),  truth  of  celestial 
good  ;  remarks  on  the  manifestation  of  divine  truth  by  voices,  thunder- 
ings,  etc.,  8815.  See  Cry.  As  to  shouting,  singing,  and  playing  on 
instruments,  see  420:   particulars  in  Music,  Dance. 

SHRUB.     See  Tree. 

SHU  AH  [Schuach],     See  Keturah. 


SIG 


1121 


SHUR    [Schur].      Shur,    in   the  wilderness,    denotes    scientifics 
which  have  not  yet  received  life,  1928,  8346.     Also  the  afi-ection  of 
exterior    truth     proceeding   from    scientifics,    2503.      See    Kadesh 
Ishmael.  * 

SHUT  UP  [elausum].  Jehovah  said  to  shut  the  door  after  Noah 
had  entered  into  the  ark,  denotes  that  communication  with  heaven  then 
ceased,  tlL  784;  compare  805.  The  door  that  was  to  be  shut,  denotes 
the  voluntary  part  which  had  become  mere  cupidity,  and  was  therefore 
closed ;  the  window  made  to  open,  denotes  the  intellectual  part,  652. 
Explanation  of  Lot  shutting  the  door,  2356—2357.  As  to  the  womb 
shut  up,  which  denotes  sterility  in  doctrine,  2586.  That  with  the  evil, 
the  internal  is  shut  up,  so  that  they  can  no  longer  have  any  perceptible 
communication  with  heaven;  variously  ill,  1587,  2851,  3224  3427 
3708,  4197,  4459,  5664^,  5700,  5990-5992,  6015,  6564,  7442,' 
?^^^^.^^^^'  ^'2^'  ^^^4'  ^256,  10,156,  10,199,  10,201,  10,284-^ 
10,286,  10,367,  10,409,  10,400,  10,411,  10,420,  10,429,  10,472. 
10,492,  10483-10,489,  10,551,  10,602,  10,682.  Especially,  that 
the  internals  of  the  Jews  were  closed  when  in  worship,  10,456,  10,490 

—10,492,  10,500.     And  that  heaven  is  closed  at  this  day.  784.  1634. 
1880,  9396.  ;^'  '"  .  ^"-''*» 

SIBMAH.     See  Moab. 

SICHEM.     See  Sheckhem. 

SICKLE  [falx].  A  sharp  sickle  (Rev.  xiv.  14),  denotes  the  dis- 
sipation of  evil  and  the  false;  the  Son  of  man  in  that  text  being  divine 
truth  from  the  Lord;  the  crown  of  gold,  divine  good,  9930  end. 

SICKNESS.     See  to  Loathe.     Disease. 

SIDDIM.  See  Sodom. 
fi'A  ^^^^  U^ius].  The  side  (or  border)  of  Zebulon  said  to  extend  to 
Zidon,  denotes  extension  to  knowledges  of  good  and  truth,  6386.  The 
sides  of  the  ark  upon  which  rings  were  to  be  put,  denote  good  that  is 
to  be  conjoined  to  truth,  9495.  The  sides  of  the  tabernacle,  denote 
the  simdar  quarters  of  heaven,  9663,  10,189.     See  Ribs. 

SIDES  [latera'].     See  Right  and  Left. 

SIDON  OR  ZIDON.     See  Philistines  (3). 

SIGHT,  SEE,  to  [visus,  tidere].  1.  Signification  of  Seeirtg  in 
the  Word.  By  the  eyes  is  to  be  understood  the  interior  sight,  or 
understanding,  sh.  212,  2148,  2701.  To  see  (expressed  by  the  eyes 
being  opened),  denotes  knowledge  and  acknowledgment  from  an  inter- 
nal dictate,  212,  9266.  To  see  (predicated  of  the  man  of  the  ancient 
church),  is  to  acknowledge  and  to  have  faith,  ill.  and  sh.  896—897; 
passages  cited,  8172,  8238.  To  see  (expressed  by  lifting  up  the  eyes), 
is  to  perceive ;  and  to  perceive,  when  predicated  of  the  external  man, 
is  to  be  illuminated  from  the  internal,  1584;  cited,  2150,  8160.  To 
see  is  to  understand,  to  apperceive,  to  be  illuminated,  2150;  passages 
cited,  8460.  To  look  out,  or  look  forward  f prospicere],  denotes  to 
think,  because  to  see,  in  the  internal  sense,  has  the  same  signification 
as  in  common  discourse,  viz.,  to  understand,  2245  ;  compare  36/9, 
cited  below.  To  see,  in  the  nearest  sense,  is  to  understand  (passages 
cited);  but  in  the  internal  sense,  it  is  to  have  the  faith  of  charity; 
hence,  it  likewise  denotes  conscience,  2325.  To  look  back  [respicere], 
is  to  have  regard  to  doctrinals  which  are  of  truth,  instead  of  to  life 
which  is  of  good,  2454;  see  below,  7650.     To  see,  is  to  understand 

1  I  2 


1122 


SIG 


and  to  have  faith,  because  the  understanding  is  spiritual  sight,  and 
faith  is  spiritual  understanding,  2701  ;  passages  cited,  10,705.  To 
see,  in  the  proximate  sense,  is  to  understand  (2150,  2325);  in  a  more 
interior  sense,  it  is  to  have  faith  (897,  2325);  in  the  supreme  sense, 
predicated  of  the  Lord,  it  is  to  foresee  and  provide,  2807 ;  the  latter 
cited,  2837,  3854;  but  especially  where  each  signification  is  ill.  nt 
length,  3863;  as  to  foreseeing  and  providing,  2839,  3686,  3698,  3854, 
3863,3869.  See  Providence.  To  see,  denotes  to  think;  illustra- 
tion of  seeing  predicated  of  the  natural  and  rational  respectively,  3679. 
To  see,  denotes  to  perceive,  br.  3764;  passages  cited,  7877,  7927.  To 
see,  denotes  to  acknowledge,  3796;  cited  10,705.  To  see,  denotes  faith 
in  the  understanding,  in  the  supreme  sense,,  Prsevidence;  to  hear,  faith  m 
the  will,  in  the  supreme  sense.  Providence,  3869.  To  view,  or  to  look 
at,  when  understood  of  the  Lord,  denotes  his  presence,  which  presence 
is  to  be  understood  of  his  foresight  and  providence,  ill.  by  the  signifi- 
cation of  Mizpah,  4198;  cited  below  (10).  To  see  God  externally  is  not 
to  see  him  present,  as  with  those  who  are  in  faith  and  charity,  but  to 
see  him  representatively,  ill.  43 1 1 ;  see  below,  6893,  8792.  To  see  from 
afar,  denotes  perception,  but  remotely,  4723.  To  see,  when  it  involves 
active  doing,  denotes  to  view  or  look  into  prospectively  [prospicere], 
but  when  nothing  to  be  done  is  involved,  it  denotes  to  understand,  to 
apperceive,  5286.  To  see  spiritually,  is  to  perceive  truth;  hence,  see- 
ing denotes  the  apperception  of  whatever  relates  to  faith,  and  such 
apperception  derives  its  quality  from  good,  5400.  To  see,  denotes  to 
be  conjoined,  because  interior  sight  or  thought  conjoins  in  the  other 
life,  insomuch  that  any  person  who  may  be  thought  of  is  immediately 
present,  ill.  5975;  see  below,  6893.  Where  it  is  said,  God  sees,  faith 
given  by  him  is  denoted,  because  to  see  on  the  part  of  man  (as  shewn 
above),  is  to  have  faith;  passages  cited,  6805.  To  turn  aside  and  see 
[secedere  et  videre],  is  to  reflect ;  because  to  turn  aside  is  to  change 
the  present  thought,  and  to  see  is  to  perceive  ;  combined,  they  denote 
reflection,  6836,  6839  ;  see  below,  7341.  When  it  is  said  that  God  is 
seen  by  any  one,  it  denotes  his  presence  ;  because  sight  in  the  internal 
sense  is  thought,  and  thought  produces  presence  in  the  spiritual  world, 
6893.  Similar  expressions  in  the  supreme  sense,  denote  the  appear- 
ance of  the  divine  in  the  human  of  the  Lord ;  passages  cited,  6945. 
To  look  or  turn  the  aspect  [retpicere]^  with  the  view  of  going  to 
another  place,  denotes  thought  and  reflection,  7341.  To  turn  or  look 
back  [respicere],  denotes  privation  of  apperception,  7650.  To  see,  is 
to  understand  and  perceive  ;  in  the  supreme  sense,  Prsevidence ;  to  see 
all.  Omniscience  ;  passages  cited,  8688.  To  see,  in  the  sense  of  look- 
ing out  one  thing  from  another,  denotes  election,  choice,  8709.  To 
see  the  Lord  in  external  form,  denotes  illustration,  8792 ;  compare 
8212.  To  see,  in  the  Prophets,  where  vision  is  understood,  denotes 
revelation  which  regards  doctrine;  to  divine,  revelation  which  regards 
life,  9248.  To  see  the  God  of  Israel,  the  Lord,  the  Son  of  man,  etc., 
denotes  his  advent  and  presence  in  the  Word,  9405  ;  also,  to  be  gifted 
with  intelligence  and  faith,  which  is  spiritual  sight,  9411.  In  general, 
sight  denotes,  spiritually,  the  understanding  of  the  truths  of  faith; 
hearing,  the  perception  of  the  good  of  faith,  and  obedience ;  touch, 
communication  translation  and  reception ;  passages  cited,  10,199.  Col- 
lection of  passages   concerning   the   signification   of  seeing,    10,705, 


SIG 


1123 


Seriatim,  concerning  the  correspondence  of  the  eye,  of  the  sense  of 
sight,  and  of  light,  4403—4421,  4523—4533.  See  Eye,  Light  (6), 
Sense  (7,  8,  16,  18,  24). 

2.  To  See,  in  the  opposite  sense,  denotes  approval  from  self- 
intelligence,  10,410. 

3.  Not  to  See,  in  the  internal  sense,  is  not  to  attend  ;  explanation 
of  Shem  and  Japhet  going  backwards,  that  they  might  not  see  the 
nakedness  of  their  father,  1086.  Not  to  see,  denotes  obscuration  of 
the  mind;  no  perception  of  truth,  7645,  7716.  Not  to  see  the  face  of 
another,  is  not  to  enter  into  the  mind  or  soul  [ctnimus'],  7737,  7738, 
7741.    Not  to  see,  when  falses  are  meant,  denotes  their  removal,  8174. 

4.  Seeing  predicated  of  the  Lord,  is  not  to  be  understood  as  when 
predicated  of  man,  626.  To  see  any  one,  when  predicated  of  the  Lord, 
is  to  know  the  quality,  because  the  Lord  knows  all  from  eternity,  and 
has  no  need  to  see,  1054.  When  it  is  said,  that  the  Lord  sees,  those 
who  can  be  regenerated  are  understood  ;  when  he  turns  away,  or  hides 
his  face,  those  who  cannot  be  regenerated,  1054.  When  seeing  is 
predicated  of  the  Lord  in  his  externals,  understand  the  divine  visions 
which  he  enjoyed  from  the  internal,  1445—1446,  1584.  When  nothing 
impeded  on  the  part  of  the  external  man,  the  Lord  saw  all  that  was  to 
come;  and  then  it  appeared  that  Jehovah  spake  to  him,  1602.  The 
Lord  was  in  perfect  vision  of  all  things  in  the  world  of  spirits  and  in 
the  heavens,  1786.  The  Lord  saw  external  things  when  he  was  in  the 
world,  simply  as  objects  by  which  internal  things  were  reflected ;  such 
also  was  the  sight  of  the  men  of  the  most  ancient  church,  and  such  is 
the  sight  of  angels  in  men,  1806,  1807  end.  To  see  God,  when  pre- 
dicated of  the  Lord  (viz.,  in  the  supreme  sense),  denotes  his  interior 
perception  from  the  divine,  4567.  When  it  is  said  that  Jehovah,  or 
the  Lord  sees  [videndo  videre],  it  denotes  his  mercy,  6851.  By  Jeho- 
vah seeing  and  judging,  is  signified  divine  disposition  or  arrangement, 
because  to  see  is  divine  perception  or  Prsevidence,  and  to  judge  Pro- 
vidence, 7160.  When  it  is  said  the  Lord  views  or  looks  at  any  one 
I prospiciat^,  the  extension  of  his  influx,  thus,  his  presence  is  signified, 
8212;  compare  8792.  Jehovah  seeing,  denotes  foresight  or  Praevi- 
dence,  because  He  sees  from  eternity  ;  and  to  see  from  eternity,  is  to 
foresee  and  provide;   passages  cited,  10,428. 

5.  To  See  Internal  Things  from  External.  When  a  man  looks 
upon  the  objects  of  the  external  world,  and  yet,  as  if  he  saw  them  not, 
reflects  upon  the  objects  of  the  heavenly  world,  the  sight  of  his  spirit 
is  said  to  be  led  forth  out  of  doors,  in  order  that,  from  external  things, 
he  may  see  internal,  1806;  further  ill.  1807. 

6.  Sight  of  the  Body  ;  Sight  of  the  Spirit.  External  sight  is  from 
interior  sight,  and  this  again  from  more  interior ;  the  case  is  the  same 
with  every  other  sense,  994.  The  sight  of  the  eye,  strictly  speaking, 
is  nothing  but  the  sight  of  the  spirit  produced  outwards,  1806.  It 
would  be  impossible  for  the  eye  to  see  anything  without  the  continual 
influx  of  internal  sight,  1954.  It  is  not  the  eye  that  sees,  but  the  spirit 
itself  by  means  of  the  eye  ;  Anally,  it  is  the  Lord  alone  who  really  sees, 
1954.  The  phenomena  of  hearing  and  sight  adduced  to  illustrate  the 
Author's  statement,  that  spirits  are  not  present,  organically,  where 
they  appear  to  be,  1378.  Interior  sight  or  understanding  is  given  by 
influx  into  the  rational  part  of  man,  2701.     Interior  sight  is  from  the 


1124 


SIG 


light  of  heaven,  but  exterior  or  bodily  sight  from  the  light  of  the  world, 
2/01.  "Without  objects  there  can  be  no  sight;  adduced  to  illustrate 
the  Author's  argument,  that  the  natural  is  necessary  to  the  rational, 
4618.  It  is  not  the  body  that  sees,  and  otherwise  sensates,  but  the 
spirit  in  the  body ;  hence,  when  the  body  is  put  off  by  death,  the 
spirit  is  in  full  enjoyment  of  all  its  senses,  4622.  The  corporeal  man 
is  the  receptacle  of  the  sensitive,  and  the  sensitive  consists  of  sensual 
faculties  subject  to  the  understanding  and  the  will;  sight  is  the  prin- 
cipal of  these,  subject  to  the  intellectual  part;  and  hearing,  to  the 
voluntary  part;  smell  and  taste  conjoins  both,  5077.  The  sensual 
faculty  of  siglit  has  its  life  from  the  intellectual,  because  the  latter  sees 
from  the  light  of  heaven,  ill,  5114;  see  below,  9915.  The  law  of 
external  sight  corresponds  to  that  of  internal  sight,  for  the  latter  regards 
scientifics  in  the  natural  mind  as  its  objects;  also,  the  internal  sight  is 
directed  towards  those  things  which  afford  it  most  delight,  and  other 
things  are  less  immediately  under  the  intuition,  6068;  see  below, 
8707.  The  subtlety  of  natural  sight,  increased  by  the  power  of  the 
microscope,  is  also  like  the  increasing  subtlety  of  spiritual  sight,  when 
particulars  are  regarded  within  generals ;  it  is  here  remarked  how  dull 
the  natural  sight  is  in  comparison  with  this,  6614.  The  internal 
sight,  like  the  external,  requires  Hght,  in  order  that  its  objects  may  be 
illuminated;  the  light  by  which  it  thus  sees  is  from  divine  truth,  and 
the  objects  are  things  of  intelligence  and  wisdom,  8707-  Divine  Truth 
from  the  Lord  is  light,  which  light  illuminates  the  mind  of  man,  and 
gives  him  internal  sight,  or  understanding,  sh.  9399,  9405,  9411. 
What  the  will  or  voluntary  part  of  man  determines  into  form,  appears 
to  the  sight  in  the  intellectual  part,  which  sight  is  thought;  explained 
how  the  voluntary,  the  intellectual,  and  the  scientific,  succeed  each  other 
in  order,  9915  ;  further  ill.  9996. 

7.  Communication  by  Sight;  first,  see  above  (1),  5975,  6893. 
When  the  angels  look  at  any  one,  they  infuse  into  him  the  affection  of 
their  own  lives,  8687.  Communication,  translation,  and  reception, 
are  denoted  by  the  touch,  because  really  effected  by  it;  also  by  the 
sight,  which,  like  the  other  senses,  is  a  species  of  touch,  ill,  and  sh, 
10,130;   further  iZ/.  10,199. 

8.  The  Author's  Experience  of  Spiritual  Sight;  his  emphatic 
assertion,  I  have  seen,  I  have  heard,  I  have  had  sensible  proof  [yidiy 
audivij  sensi^t  68.  The  author  has  seen  objects  in  the  other  life  more 
clearly  than  anything  in  the  world ;  explained,  that  interior  sight  is 
the  only  real  seeing,  994.  When  interior  sight  is  opened  to  man 
(which  is  the  sight  of  his  spirit),  the  things  of  the  other  life  appear, 
1532,  1619 — 1626,  9577,  9739.  Conversely,  spirits  and  angels,  when 
the  Lord  pleases,  can  see  into  the  world  by  the  eyes  of  man,  but  only 
in  the  case  of  those  who  discourse  with  spirits,  1880.  Spirits  were 
able  to  see  objects  in  this  world,  by  means  of  the  Author's  eyesight,  so 
distinctly,  that  it  seemed  their  own ;  but  he  proved  they  were  mistaken 
by  shutting  his  eyes,  for  then  they  could  no  longer  see,  1880,  1954. 
The  Author  describes  his  experience  of  a  state,  rarely  enjoyed,  between 
sleep  and  wakefulness,  when  all  the  senses  are  in  perfect  activity,  and 
it  is  difficult  to  say  whether  in  the  body  or  out  of  the  body  ;  in  this 
state,  spirits  and  angels  can  be  seen,  heard,  and  even  touched,  1883.' 
He  also  describes  his  experience  of  a  second  extraordinary  kind  of 


SIG 


1125 


vision,  in  which  he  was  led  through  streets  and  fields,  without  know- 
ing whither,  and  all  the  while  in  discourse  with  spirits;  this  is  the 
state  in  which  a  man  is  led  by  the  spirit  into  another  place,  without 
fatigue,  and  without  regard  to  the  distance  or  time;  also,  with  sure 
guidance  to  the  place  intended,  1884.  The  two  states  of  vision  here 
mentioned  are  of  rare  occurrence  [^extraordinariai],  and  were  only 
experienced  by  the  Author  for  the  sake  of  information;  the  things 
recorded  in  his  memorable  relations  are  not  visions,  but  were  seen  in 
full  wakefulness  of  the  body,  1885.  In  seriatim  passages,  concerning 
visions  and  dreams,  the  Author  describes  his  experience  of  the  more 
interior  visions  which  appear  before  spirits  ;  how  such  things  were 
communicated  by  a  perception  not  easy  to  describe,  and  sometimes  by 
intermediate  spirits,  1972.  He  describes  two  visions,  in  which  he  saw 
garlands,  and  the  sports  of  infants;  these  are  described  by  way  of 
example,  and  to  shew  how  evil  spirits  are  tormented  by  envy,  while  the 
good  are  delighted  by  such  things,  1973  — 1974.  He  declares  with 
emphasis,  that  he  saw  persons  and  things  in  the  other  life  with  the 
eyes  of  his  spirit,  not  with  the  eyes  of  his  body ;  this,  because  he  was 
among  spirits  as  one  of  themselves,  at  the  same  time  that  he  was 
among  men,  4622.     See  Light  (4),  Representation  (17). 

9.  Spiritual  Visions;  the  Visions  of  the  Prophets;  were  things 
seen  in  the  other  life,  which  constantly  appear  to  those  whose  interior 
sight  is  opened,  but  can  never  be  seen  by  the  bodily  eye,  1619,  1626. 
Visions  are  different  according  to  state;  with  those  whose  interiors  are 
closed,  they  are  very  different  from  visions  with  those  whose  interiors 
are  open,  1786.  When  the  Lord  appeared  to  the  whole  congregation 
on  Mount  Sinai,  that  appearance  was  a  vision,  seen  in  one  form  by 
Moses,  in  another  by  Aaron,  and  in  yet  another  by  the  people,  1 786. 
Visions  are  more  perfect  in  the  degree  that  they  are  more  interior  (un- 
derstand, in  the  degree  that  perception  is  more  interior),  1786.  Two 
unusual  (or  rare)  kinds  of  vision  are  mentioned;  the  first,  when  the 
subject  of  it  is  withdrawn  from  the  body;  the  second,  when  he  is 
translated  by  the  spirit  to  another  place,  1882;  the  Author's  expe- 
rience of  each,  1883,  1884,  1885  ;  cited  above  (8).  Visions  and  dreams, 
including  the  prophetical,  are  described  seriatim,  with  reference  to  the 
Author's  experience  through  several  years,  1966 — 1983.  Visions  are 
often  spoken  of,  which,  indeed,  are  really  seen,  but  in  phantasy;  the 
spirits  who  induce  such  phantasies,  work  upon  persons  of  weak  mind, 
and  easily  credulous;  such  persons  are  Visionaries,  and  the  things  they 
see  are  illusions  conjured  up  from  outward  objects,  especially  in  obscure 
light,  1967.  Visions  caused  by  enthusiastic  spirits  are  similar  to  these, 
but  refer  to  subjects  of  belief,  1968.  Genuine  visions  are  the  actual 
sight  of  things  which  exist  in  the  other  life,  and  are  seen  by  the  eyes 
of  the  spirit,  not  of  the  body ;  when  this  interior  sight  is  opened, 
things  are  seen  in  a  light  far  clearer  than  the  noon-day  light  of  this 
world;  not  only  the  representatives  that  surround  spirits,  but  the 
spirits  themselves,  and  therewith  a  perception  is  enjoyed  of  whence 
they  come,  their  quality,,  etc.,  1970.  Visions  which  appear  before 
good  spirits  are  beautiful  representations  of  things  that  exist  in  heaven, 
which,  by  their  descent,  are  changed  into  representatives,  1971. 
Visions,  or  rather  things  seen,  of  this  character,  are  more  and  more 
interior  according  to  the  heavens;   the  Author's  experience,  1972.     See 


1126 


SIG 


1973 — 1974;  cited  above  (8).  Not  only  visions,  but  dreams,  (when 
the  Lord  wills,)  are  representative  and  significative,  and  descend  from 
heaven,  ill  1975—1981.  See  Dreams  (in  Sleep).  Visions  of  the 
night  are  so  called,  because  they  are  obscure  revelations  ;  here  it  is 
stated,  that  revelations  are  made  variously:  1.  by  dreams;  2.  by 
visions  of  the  night;  3,  by  visions  of  the  day;  4.  by  speech  which 
the  man  hears  within  him ;  5.  by  speech  heard  without,  from  a  visible 
angel;  C.  by  speech  heard  without  from  an  angel  not  visible;  passages 
cited  from  the  Word  concerning  visions  of  the  night  especially,  GOOO. 
The  inhabitants  of  a  certain  earth  in  the  starry  heavens  receive  revelations 
in  the  morning  time,  in  a  middle  state,  between  sleep  and  waking,  when 
they  enjoy  interior  light ;  at  such  times  they  hear  angels  from  heaven 
speaking  of  divine  truths  ;  at  the  moment  of  waking,  also,  they  see  an 
angel,  which  is  a  sign  the  vision  was  a  divine  one,  1 0,833.  Visions  in  the 
prophetical  books,  have  respect  to  doctrine  ;  divinations  to  life,  9248. 

10.  Passages  in  the  Word.  God  looked  upon  the  earth,  and  behold 
it  was  corrupt  (Gen.  vi.  12),  denotes  that  he  knows  man,  of  whom  it 
is  here  predicated  that  the  understanding  of  truth  had  perished,  625 — 
()27.  Noah  said  to  remove  the  covering  of  the  ark,  and  see  (chap.  viii. 
13),  denotes  that  falses  being  removed,  the  light  of  the  truth  of  faith 
appeared,  896.  I  will  see  the  bow  in  the  cloud,  said  by  God  (chap. 
ix.  16),  denotes  his  knowledge  of  the  quality  of  those  who  are  capable 
of  being  regenerated,  1054.  Jehovah  seen  by  Abram  (chap.  xii.  7), 
denotes,  in  the  supreme  sense  (which  the  Author  here  more  especially 
treats  of),  his  manifestation  to  the  Lord  in  boyhood,  preceding  celes- 
tial perception,  1446.  Lot  said  to  lift  up  his  eyes,  and  to  see  all  the 
plain  of  Jordan,  etc.  (chap.  xiii.  10),  denotes*  the  perception  of  the 
external  man  when  conjoined  to  the  internal  (here  signified  by  Abram), 
1584 — 1585.  Look  now  toward  heaven  and  number  the  stars,  (said  to 
Abram,  chap.  xv.  .5),  denotes  the  universal  extent  of  the  Lord's  king- 
dom, as  viewed  by  those  who  regard  internal  things  from  external, 
1807 — 1808.  Thou  God  seeing  me  (the  name  given  to  Jehovah  by 
Hagar,  chap.  xvi.  13),  denotes  influx  from  the  internal  man  of  the 
Lord  into  the  external,  1954.  For  here  also  have  I  looked  after  Him 
that  seeth  me  (said  by  Hagar,  Ibid.\  denotes  influx  into  the  exteriors, 
given  without  the  medium  of  the  rational,  1955.  The  well  called 
Beerlahai-roi  (the  fountain  of  Him  that  liveth  and  seeth  me,  ver.  14), 
denotes  the  perspicuous  state  of  truth,  predicated  of  the  Lord's  inte- 
rior man  conjoined  to  the  internal,  from  which  conjunction  it  is  called 
living  and  seeing,  1956 — 1958.  Abraham  said  to  lift  up  his  eyes  and 
see,  and,  behold,  three  men  standing  over  him  (chap,  xviii.  2),  denotes 
interior  sight,  to  which  is  manifested  the  divine  itself,  the  divine 
human,  and  the  holy  proceeding  in  the  Lord,  2148 — 2149.  Repeated, 
that  Abram  sees,  and  runs  to  meet  them  {Ibid,),  denotes  ap{)erception, 
or  mental  recognition  of  this  perception  from  the  divine,  and  a  nearer 
accession  to  it  in  state,  2150 — 2151.  The  men  said  to  look  away  from 
thence  (from  where  Abram  was),  and  then,  that  they  went  towards 
Sodom  (ver.  22),  denotes  the  thought  of  the  Lord  from  the  divine 
directed  towards  the  human  race  immersed  in  so  great  evil,  2245 — 
2246.  Lot  sitting  in  the  gate  of  Sodom,  and  he  sees  two  angels  (chap, 
xix.  1),  denotes  the  state  of  those  who  are  in  the  good  of  charity, 
among  the  evil  yet  separate  from  them,  their  state  of  conscience,  2324 


SIG 


1127 


— 2325.  The  wife  of  Lot  said  to  look  back,  and  she  became  a  pillar 
of  salt  (Gen.  xix.  26),  denotes  the  state  of  regard  for  doctrinals  in 
preference  to  life;  and  hence,  the  good  of  truth  vastated,  2454 — 2455. 
The  eyes  of  Hagar  opened,  and  she  sees  a  well  of  water  (chap.  xxi.  19), 
denotes  interior  sight,  or  understanding  given  to  see  the  Word,  2701 — 
2/02.  God  will  see,  or  look  out,  for  himself,  a  lamb  [pecudem]  for  a 
burnt-offering  (chap.  xxii.  8),  denotes  that  the  divine  human  foresees 
and  provides  those  who  can  be  sanctified,  2807.  The  place  called  by 
Abraham  Jehovah-jireh  (the  Lord  will  see,  or  provide,  ver.  14),  denotes 
the  quality  of  that  state  known  to  the  Lord,  who  provides  for  the 
salvation  of  the  spiritual  (viz.,  by  their  illumination  from  the  divine 
human),  2836—2837,  2839.  Esau  sees  that  Isaac  blessed  Jacob 
(chap.  XX viii.  6),  denotes  thought,  predicated  of  natural  good,  concern- 
ing conjunction  by  the  good  of  truth,  3679.  Jacob  sees  or  looks,  and 
behold  a  well  in  the  field  (chap.  xxix.  2),  denotes  perception  predicated 
of  the  natural  man,  the  recognition  of  the  Word,  3764 — 3765.  Reuben 
born,  and  so  called,  from  "seeing,"  because  (Leah  said)  Jehovah 
sees  my  affliction  (ver.  32),  denotes  spiritual  conception  and  birth,  now 
predicated  of  faith  in  the  series  of  such  births,  3859—3863.  The 
heap  named  Mlzpah  (a  watch-tower)  by  Laban,  because  he  said, 
the  Lord  watch,  or  look,  between  me  and  thee  (chap.  xxxi.  49),  de- 
notes the  presence  of  the  divine  natural  in  good,  here  predicated  of  the 
Gentiles,  4198.  The  place  called  Peniel  by  Jacob,  because  he  said, 
I  have  seen  God  faces  to  faces  (chap,  xxxii.  30),  denotes  a  state  of 
temptations,  apparently,  because  of  the  nearer  presence  of  the  divine, 
4298—4299  ;  see  also  4310—4311.  God  seen  again  by  Jacob,  when 
coming  from  Padan-aram  (chap.  xxxv.  9),  denotes  interior  perception 
predicated  of  the  natural  man,  who  now  receives  the  quality  of  the  spi- 
ritual, and  is  named  Israel,  4567,  4570,  4571.  Joseph's  brethren  seeing 
him  afar  off  (chap,  xxxvii.  18),  denotes  the  perception  of  the  Divine 
Human  in  the  church,  but  remotely,  4723.  Pharaoh  to  see,  or  look 
out,  a  man  intelligent  and  wise  (chap.  xli.  33),  denotes  the  state  of  the 
natural  man  looking  with  expectation  for  inflowing  truth  and  good, 
5286 — 5287.  Jacob  sees  that  there  is  corn  in  Egypt  (chap.  xlii.  1), 
denotes  a  perception  that  the  nourishing  truths  of  the  church  must  be 
acquired  by  scientifics,  5400 — 5402.  Joseph  my  son  lives,  I  will  go 
and  see  him  before  I  die  (said  by  Jacob,  chap.  xlv.  28),  denotes  joy 
that  the  celestial  internal  has  not  perished,  and  the  desire  to  be  con- 
joined, 5974 — 5975.  God  sees,  or  looks  upon,  the  sons  of  Israel  when 
oppressed  in  Egypt  (Ex.  ii.  25),  denotes  that  he  gifts  those  who  are 
of  the  spiritual  church  with  faith,  6805.  I  will  turn  aside  [secedani] 
and  see  this  great  vision,  (said  by  Moses  chap.  iii.  3),  denotes  reflection 
upon  the  revelation  of  divine  truth  here  treated  of,  6836.  Jehovah 
sees  that  Moses  turned  aside  to  see,  and  God  called  to  him  (ver.  4), 
denotes  reflection  from  the  Lord  and  then  influx,  6839,  6840.  Jehovah 
said,  In  seeing,  I  have  seen  the  affliction  of  my  people  (ver.  7),  denotes 
mercy,  which  is  co-infinite  with  omniscience,  6851.  Moses  commanded 
to  say  he  had  seen  God  (ver.  16),  denotes  divine  truth  with  which  the 
Lord  is  present,  6893.  The  response  of  Moses,  that  the  people  would 
not  believe  he  had  seen  Jehovah  (chap.  iv.  1),  denotes  want  of  faith  in 
the  spiritual  church  concerning  the  divine  in  the  human,  6944 — 6945. 
The  Lord  look  upon  you  and  judge  (said  to  Moses  and  Aaron,  chap.  v. 


1128 


SIG 


21),  denotes  divine  arrangement,  the  result  of  divine  foresight  and 
providence,  7160.  Pharaoh  said  to  turn  [idiomatically,  his  looksy  respi- 
cere],  and  go  to  his  house  (chap.  vii.  23),  denotes  thought  and  reflec- 
tion from  falses,  734 1 .  The  earth  not  seen  for  the  numher  of  locusts 
that  covered  it  (chap.  x.  6,  15),  denotes  the  obscuration  of  the  whole 
natural  mind,  so  that  no  perception  of  truth  remained,  7645,  76S7. 
Moses  said  to  turn  himself  [his  looks — respicere],  and  go  out  from  Pha- 
roah  (ver.  6),  denotes  the  privation  of  apperception,  and  the  separation  of 
truth  divine,  7650.  They  saw  not  a  man  his  brother  (ver.  23),  denotes 
the  state  in  which  no  truth  of  good  can  be  perceived,  7716.  Take  heed  to 
thyself  to  see  my  face  no  more  (said  by  Pharaoh  to  Moses,  ver.  28),  denotes 
total  aversion  from  truth  divine,  the  will  that  it  shall  not  enter  into  the 
mind  [animusjy  especially  the  aiFections,  7737.  In  the  day  thou  seest 
ray  face  thou  shalt  die  (Ibid.),  denotes  a  state  in  which  truth  divine  is 
extirpated  if  it  enter  into  the  mind,  7738.  Thou  hast  spoken  rightly, 
I  will  see  thy  face  no  more  (replied  by  Moses,  ver.  29),  denotes  that 
such  being  truly  the  state,  truth  divine  will  not  enter  into  the  mind, 
7739__774l,  i  will  see  the  blood  (said  by  Jehovah  concerning  the 
blood  of  the  passover,  chap.  xii.  13  —  23),  denotes  the  apperception  of 
truth,  here  predicated  of  the  good  of  innocence,  7877,  7927.  The 
people  said  to  repent  perhaps,  when  they  see  war  (chap.  xiii.  17), 
denotes  a  state  of  spiritual  combats,  or  temptations,  in  which  there  is 
a  decline  from  truth,  8096.  The  people  commanded  to  stand  still  and 
see  the  salvation  of  Jehovah  (chap.  xiv.  13),  denotes  faith  in  tempta- 
tions that  the  Lord  will  deliver,  8172.  The  Egyptians  whom  ye  have 
seen,  ye  shall  see  no  more  for  ever  (ver.  13),  deuotes  that  falses  will  be 
removed  (therefore,  no  longer  perceived,  so  as  to  cause  temptations), 
8174.  Jehovah,  in  the  column  of  fire  and  cloud,  said  to  look  out 
towards  the  camp  of  the  Egyptians,  and  the  camp  disturbed  (ver.  24), 
denotes  the  presence  of  the  Lord,  the  extension  of  influx,  and  the  falses 
of  evil  reverting  upon  those  who  are  against  truth  and  good,  8212 — 
8214.  Israel  sees  the  Egyptians  dead  upon  the  seashore  (ver.  30), 
denotes  the  aspect  of  the  damned,  now  deprived  of  the  power  of  infest- 
ing, 8237.  Israel  sees,  also,  the  great  hand  (or  woi'k  of  Jehovah,  ver. 
31),  denotes  the  acknowledgment  of  the  Lord's  omnipotence,  8238.  In 
the  morning  ye  shall  see  the  glory  of  Jehovah,  said  to  the  Israelites 
(chap.  xvi.  7),  denotes  the  beginning  of  a  new  state,  the  advent  and 
presence  of  the  Lord,  8427.  Manna  seen  by  the  Israelites  (ver.  15), 
tlenotes  the  good  of  truth  apperceived,  8460.  Moses  to  see  or  look  out 
from  among  all  the  people  God-fearing  men  (chap,  xviii.  21),  denotes  the 
election  of  truths  which  shall  serve  in  order  under  divine  truth,  8709. 
Jehovah  said  to  descend  upon  Mount  Sinai  in  the  sight  [ad  ocutos — to 
the  eyes]  of  all  the  people  (chap.  xix.  11),  denotes  the  advent  of  the 
Lord*  and  illustration  in  good  into  which  truth  has  been  implanted, 
8792—8793.  If  a  man  smite  the  eye  (so  as  to  destroy  the  sight)  of 
his  man-servant  or  his  maid-servant  (chap.  xxi.  26),  denotes  if  the  in- 
ternal man  hurt  the  truth  of  faith  in  the  external,  or  the  aftection  of 
truth,  9058—9059.  He  shall  let  him  go  free  for  the  loss  of  his  sight 
(Ibid.)y  denotes  that  in  such  a  case  the  external  can  no  longer  serve  the 
internal,  9061.  They  saw  the  God  of  Israel  (meaning  Moses  and 
Aaron,  Nadab  and  Abihu,  and  seventy  of  the  elders,  chap.  xxiv.  10), 
denotes  the  advent  and  presence  of  the  Lord  in  the  Word  with  all  who 


SIG 


1129 


are  in  good  from  truths,  9403—9405.  They  saw  God,  and  did  eat  and 
drink  (ver.  1 1),  denotes  intelligence  and  faith  given,  also  information 
concerning  good  and  truth,  involving  conjunction  and  appropriation, 
941 1 — 94 12.  See  that  thou  make  them  according  to  their  form  which 
thou  wert  made  to  see  in  the  Mount  (meaning,  the  works  for  the 
tabernacle,  chap.  xxv.  40;  xxvii.  8),  denotes  a  representative  of  all 
things  in  heaven,  as  seen  by  the  eyes  of  the  spirit  in  heaven,  9575 — 
9577,  9739.  The  golden  calf  seen  by  Aaron  (chap,  xxxii.  6),  denotes 
the  approval  of  all  that  was  from  own  intelligence  and  own  love, 
10,410.  1  have  seen  this  people,  and  behold  it  is  a  people  "hard  in 
the  neck,"  said  by  Jehovah  (ver.  9),  denotes  the  Lord's  foresight  of 
their  quality,  and  the  resistance  to  influx  from  him,  10,428 — 10,429. 
The  sons  of  Israel  saw  the  face  of  Moses,  saw  that  the  skin  of  his  face 
shone,  and  Moses  put  the  veil  upon  his  face  (chap,  xxxiv.  35),  denotes 
that  the  Israelitish  nation  acknowledged  the  existence  of  an  internal 
sense  in  the  Word,  but  not  its  quality  (relative  to  the  Lord  and  his 
kingdom),  wherefore  the  internal  was  closed  with  them,  as  shown  in  the 
veiling,  10,705 — 10,706,  Collection  of  passages  in  the  prophetical  and 
other  books,  where  seeing  is  mentioned,  897,  3863,  9248.  That  to  see 
the  kingdom  of  God  (Mark  ix.  1 ;  Luke  ix.  27),  is  to  believe,  3863. 

Internal  sight  denoted  by  Jehovah  speaking,  1602.  The  sight  of  the 
interior  man  produced  to  externals,  denoted  by  Abram  led  out  of  doors, 
etc.,  1 806.  The  midst  of  the  natural  mind  in  which  the  truths  of  faith 
are  directly  under  the  intuition,  denoted  by  the  land  of  Goshen,  6068. 
Sight  from  interior  light,  denoted  by  sunrise,  9128.  Intuition  from 
divine  truth  into  the  state  of  the  Jewish  nation,  denoted  by  Moses 
descending  the  mountain  to  behold  their  idolatry,  10,419. 

11.  That  the  Evil  cannot  see  the  Truths  of  the  Word ;  passages 
cited  concerning  love  and  charity  as  principal,  which  they  who  hold 
faith  to  be  principal  cannot  see,  1017.  There  must  be  internal  sight  in 
order  to  judge  truly  of  things  which  appear  to  the  external  sight  {e.g. 
the  external  of  the  church),  and  internal  sight  must  see  by  the  light  of 
heaven,  which  only  those  can  enjoy  who  have  faith  in  the  Lord,  and 
from  that  faith  read  the  Word,  4903.  The  internal  man  cannot  live  a 
spiritual  life  unless  the  external  agrees ;  nor  can  the  internal  see  truly 
if  objects  are  perverted  by  the  external ;  hence  the  need  of  regeneration, 
9061.  They  who  are  principled  in  faith  and  charity  see  from  internal 
light,  thus,  from  the  Lord,  the  falses  and  evils  of  their  external ;  but 
they  who  are  in  evil  and  the  false  are  in  darkness,  ill.  9128.  When 
the  internal  is  opened  or  elevated,  the  external  is  elevated  with  it,  and 
is  in  similar  intuition;  but  when  the  internal  is  closed  the  external 
looks  downwards,  and  regards  only  self  and  the  world,  10,420. 

SIGN  \signum\.  To  put  a  sign,  token,  character,  or  seal,  upon  any 
one  (Gen.  iv.  15;  Dent.  vi.  8;  xi.  18;  Ps.  Ixxxvi.  17;  Is.  Ixvi.  19; 
Ezek.  ix.  4;  Rev.  ix.  4),  denotes,  in  the  spiritual  sense,  to  distinguish, 
396.  The  sign  of  a  covenant  so  frequently  mentioned  (Gen.  ix.  12,  13, 
17;  xvii.  11,  etc.),  denotes  some  distinguishing  evidence  or  showing 
[iWtciMi/i]  of  the  Lord's  presence  in  charity,  thus,  of  conjunction  with 
the  Lord,  1038,  1038  end,  1042,  1044,  1059,  2037.  All  the  external 
rites  of  the  Jewish  church  were  signs  of  a  covenant  between  the  Lord 
and  man,  because  they  were  conjunctive  with  him  in  virtue  of  their 
internal  signification,  2037.     All  those   rituals  in  the  representative 


1130 


SIL 


church,  that  were  commemorative  of  conjunction,  are  called  signs  of  a 
covenant ;  the  meaning  of  a  covenant  with  the  Lord,  ah,   by  numerous 
passages,  G804.     By  a  "  sign"  mentioned  by  that  term  in  the  Word, 
IS  signified  a  confirmation  of  truth,  and  hence  knowledge  [coynitio]  that 
it  really  is  so  as  communicated,  6870,  cited  7633.     A  sign,  also,  de- 
notes illustration,  because  the  confirmation  of  truth  is  effected  by  illus- 
tration, 7012,  cited  7633,  7635.     A  sign,  in  ancient  times,  was  at  once 
a  confirmation  of  truth  and  a  manifestation  of  divine  power,  hence  it 
denotes  both  these  in  the  Word,  7446.     A  sign  (where  the  blood  of  the 
Paschal  lamb  is  meant),  denotes  a  testification  of  good,  7876.     A  sign 
upon  the  hand,  and  a  memorial  between  the  eyes,  denotes  perpetual  re- 
membrance in  will  and  understanding,  8066,  8067  ;  compare  9936.    A 
sign,  ensign,  or  standard,  denotes  convocation  to  war ;  or,  briefly,  con- 
gregation, sh.  8624.     A  sign  or  standard  set  up  on   a  high  mountain 
(Is.  xiii.  2),  denotes  a  congregation  or  gathering  together ;  also,  the 
Lord's  protection,  8624.     A  sign  upon  the  forehead  is   predicated  of 
those  who  are  principled  in  celestial  love,  sh,  9936.     The  sabbaths 
called  a  sign  between  Jehovah  and  the  sons  of  Israel,  denotes  the  con- 
junction of  good  and  truth  and  the  acknowledgment  of  the  Lord,  by 
which  they  who  are  of  the  Lord's  church  are  known  in  heaven,  10,357. 
The  sabbath,  called  a  sign,  also  denotes  that  the  same  holy  reverence 
and  acknowledgment  of  the  divine  human  distinguishes  those  who  are 
of  the  church,  from  those  who  are  not  of  the  church,  10,372.     Signs 
and  prodigies  before  Pharaoh  and  the  Egyptians  denote,  on  the  one 
hand,  admonitions  variously  given  to  the  evil,  and  on  the  other,  confir- 
mations of  truth  to  those  who  are  in  external  worship,  7273,  7290 ; 
also,  successive  vastations,  7795:   see  Miracles  (5,  7).     Signs  and 
prodigies  shewn  by  false  Christs  and  false  prophets  (Matt.  xxiv.  24), 
denote  confirmations  and  persuasions  from  external  appearances  and 
fallacies,  3900.     The  sign  of  the  Son  of  Man  (ver.  30),  denotes  the  re- 
velation  of  the  Word  as  to  its  internal  sense,  4060.     Certain  signs  that 
sins  are  remitted  are  mentioned  by  the  Author ;  these  are,  delight  in 
worshipping  God  for  the  sake  of  God;  in  serving  the  neighbour  for  the 
sake  of  the  neighbour;  in  doing  good  for  the  sake  of  good;  and  in 
believing  truth  for  the  sake  of  truth,  9449.     Certain  signs  are  also 
mentioned  which  show  that  the  love  of  self  and  the  world  prevail,  9449; 
see  Love  (7,  8).     Finally,  signs  that  a  man  is  sensual,  5128.    ' 

SIGNET  [sigilhim\     See  Seal. 

SIGNIFICATIVES.      See   Representation    (1)    1408,    1409 
4280;   (3)  920,  1409,  1977,  2896,  2897;  (6)  920,  1361,  1409,  1977.' 
2896,  3147;  (7)  3419;   (8)  2567;  (14)  1403,  1404,  1408,  1409,  2897 
2898,  2899,  2900,  3432;  (21)  9496,  10,030  end. 

SIHOR  [Schicor'],     See  Nile. 

SILK  [sericum].  Clothing  of  silk  (Ezek.  xvi.  13),  denotes  spiritual 
truths;  fine  linen  and  needlework  (Ibid.),  natural  and  scientific  truths, 
5319.  Fine  linen  and  silk  denote  genuine  truths,  as  seen  in  the  light 
of  heaven,  translucent  from  good;  the  same  passage  cited,  5954. 
Natural  truth  is  represented,  in  the  other  life,  as  a  texture  of  fine  linen 
threads  of  a  splendid,  translucent,  and  soft  appearance,  like  silk,  if  the 
truth  be  from  good;  but,  otherwise,  white,  hard,  and  fragile,  ill,  and 
sh.  7601,  9469.     Sec  Linen,  Garment. 

SILVER  [arffentutn].     1.  Signijication.     Silver  denotes  truth  (un- 


SIL 


1131 


derstand  the  truth  of  faith);  gold,  the  good  of  love,  425,  643,  1551, 
1552,  2048,  2576,  2937,  2954,  2959,  4453,  5530,  5658,  5660,  5735, 
5737,  5955,  6112,   7999,  9039,  9088,   9186.     In  the  genuine  sense 
silver  denotes  truth;  in  the  opposite  sense  it  denotes  the  false  which  is 
taken  for  truth ;  gold,  in  like  manner,  denotes  good,  and  in  the  opposite 
sense  evil,  sh.  1551,  8932,  9391.     Silver  denotes  rational  truth,  2575. 
Born  in  the  house  is  predicated  of  the  celestial,  or  good;  bought  with 
silver,  of  the  spiritual,  or  truth,  2048,  2937.     To  give  silver  (or  buy 
with  silver),  denotes  redemption  by  truth,  which  redemption  is  predi- 
cated of  the  spiritual,  2954,  9088. '  Bought  with  silver  is  predicated  of 
what  is  acquired  from  the  spiritual  man,  in  the  natural ;  in  the  contrary 
sense,  it  denotes  what  is  acquired  from  the  proprium,  7999,  9039.  The 
servant  bought  with  silver,  is  the  natural  man ;  his  lord,  who  buys 
him,  the  spiritual ;  and  his  purchase  with  silver,  the  acquisition  or  ad- 
junction of  the  natural  man  to  the  spiritual,  by  the  inflowing  of  truth, 
7999.    Gold,  and  brass,  and  wood,  signify  degrees  of  good ;  silver,  and 
iron,  and  stone,  degrees  of  truth,  643,  1551.     Silver,  in  the  genuine 
sense,  denotes  truth  from  the  divine,  or  from  the  Word;  in  the  opposite 
sense,  falses,  because  from  self-intelligence,  9391.     Silver  denotes  truth 
from  good  (which  is  to  be  understood  in  the  above  passages,  some  of 
which  are  here  cited),  10,229.    The  ancients  named  the  successive  ages 
from  the  correspondence  of  metals ;  the  age  of  innocence  and  integrity 
from  gold ;  the  age  of  truth  from  silver ;  the  ages  still  lower  in  spiritual 
state,  from  copper  and  iron  ;  it  is  here  stated,  also,  that  appearances  of 
gold  and  silver  are  seen  in  the  inferior  heavens,  according  as  the  angels 
of  the  superior  are  discoursing  of  good  or  of  truth,  5658.     The  statue 
seen  by  Nebuchadnezzar  in  a  dream  (Dan.  ii.  31 — 35),  is  explained  in 
a  similar  sense  ;  its  head  of  gold,  denotes  an  age  or  state  of  celestial  love  ; 
its  breast  and  arms  of  silver,  a  state  of  charity;  its  belly  and  thighs  of 
brass,  a  state  of  natural  good;  its  feet  of  iron  and  clay,  a  state  of 
natural  truth,  3021. 

2.  Passages  in  order  from  the  Word.  The  command  to  circumcise 
every  male,  whether  born  in  the  house  or  bought  with  silver,  denotes 
the  purification  of  all  within  the  church,  and  of  all  without  it,  who  have 
received  any  truth,  2046 — 2049.  A  thousand  pieces  of  silver  given  to 
Abraham  by  Abimelech,  on  account  of  Sarah,  denotes  the  infinite 
abundance  of  rational  truth  adjoined  to  good,  2575.  Four  hundred 
shekels  of  silver  given  by  Abraham  to  the  Hittites  for  a  burial  place, 
denotes  the  reception  of  truth  and  vastation,  in  order  that  the  church 
may  be  resuscitated;  thus,  the  price  of  redemption,  2912,  2916,  2923, 
2945,  2948,  2954,  295.5,  2959,  2964—2966.  Joseph  sold  to  the 
Ishmaelites  for  twenty  pieces  of  silver,  denotes  the  acquisition  of  divine 
truth  by  those  with  whom  any  remains  of  truth  and  good  can  be  found, 
4758,  4759.  His  brethren  going  to  buy  corn  in  Egypt,  and  their  silver 
returned  by  Joseph,  denotes  the  endeavour  to  procure  truths  and 
sustain  the  church  by  scientifics,  and  that  truths  are  freely  given  to 
every  one  according  to  reception,  5402,  5405,  5488,  5489,  5530,  5624, 
5649,  5657,  5658,  5660  ;  thus,  without  any  power  of  their  own,  5496, 
5499.  The  silver  cup  of  Joseph,  hidden  in  the  sack  of  Benjamin,  de- 
notes interior  truth,  or  the  faith  of  charity,  given  in  the  midst,  5736. 
Three  hundred  of  silver  given  to  Benjamin,  denotes  the  fulness  of  the 
influx  of  truth  received  interiorly,    5955.     All  the  silver  of  Egypt 


1132 


SIM 


SIM 


1133 


collected  by  Joseph  and  brought  into  Pharaoh*s  house,  denotes  all 
scientific  and  useful,  or  suitable  truth,  now  stored  in  the  natural  mind 
under  the  intuition  of  the  internal  man,  6112,  6115,  6917.  Vessels  of 
silver  and  vessels  of  gold  borrowed  of  the  Egyptians  by  the  Israelites, 
denotes  the  conversion  of  scientific  truths  and  goods  to  spiritual  uses, 
6917,  cited  15.51.  A  woman,  an  adulteress,  bought  with  silver  and 
barley,  denotes  the  church  reclaimed  by  truth  and  good,  8468.  The 
ransom  money  of  silver,  or  silver  of  expiation,  denotes  the  ascription  of 
all  truth  to  the  Lord,  and  purification  thereby  from  evils,  10,175|, 
10,229.  The  bases  of  silver  for  the  boards  of  the  tabernacle,  denote 
truth  sustaining  good,  9643:  the  whole  in  a  summary,  2575.  See 
Gold,  Tent,  Numbers  (15). 

3.  Passages  in  the  Pr(yphetical  and  other  Books.  Silver  and  gold 
of  the  nations  (Deut.  vii.  25);  gods  of  silver  and  gold  (Ex.  xx.  23  ; 
Deut.  yii.  25;  Ps.  cxv.  4;  cxxxv.  15;  Is.  ii.  20;  xxxi.  7;  Hos.  xiii.  2)  ; 
sdver  in  plates  and  gold  of  Uphaz  for  covering  the  idols  (Jer.  x.  9)  ; 
chains  of  silver  made  for  the  graven  image,  and  gold  spread  over  it  (Isa. 
xl.  19);  the  idol  of  wood  or  stone  adorned  with  silver  and  gold  (Jer. 
X.  4  ;  Hab.  ii.  19),  denote  evils  and  falses  in  external  form  appearing 
as  goods  and  truths,  1551  end,  8932,  9391.  Jerusalem,  adorned  with 
gold  and  silver  (Ezek.  xvi.  1 3) ;  the  temple  with  its  gold  and  silver  claimed 
as  Jehovah's  (Hag.  ii.  8);  denote  the  church  gifted  with  wisdom  and 
mtelligence,  or  celestial  and  spiritual  knowledge,  1551.  Gold  and  silver 
made  into  images  of  males  (-idj)  and  whoredom  committed  with  them 
(Ezek.  xvi.  17),  denotes  profanation  predicated  of  celestial  and  spiritual 
knowledges,  1551.  Gold  for  brass,  and  silver  for  iron  (Isa.  Ix.  17), 
denotes  celestial  good  in  place  of  natural  good,  and  spiritual  truth  in 
place  of  natural  truth,  425;  cited  again,  643,  1551.  The  ships  of 
Tarshish  to  bring  silver  and  gold  (Isa.  Ix.  9),  denotes  knowledges  when 
the  Lord's  kingdom  is  established,  by  which  truths  and  goods  are  ac- 
quired, 1551.  He  who  is  without  silver  invited  to  buy  and  eat  (Isa. 
1.  1),  denotes  such  as  are  in  ignorance  of  truth,  but  in  the  good  of 
charity,  1551.  Silver  and  gold  gotten  by  Tyre  (Ezek.  xxviii.  4;  Joel 
iu.  5),  denote  intelligence,  or  what  is  the  same,  truth;  and  wisdom,  or 
what  is  the  same,  good,  113,  1551.  Silver  purified  seven  times  (Ps. 
xii.  6),  denotes  divine  truth,  1551.  The  servant  in  the  parable  who 
had  received  but  one  talent,  is  said  to  have  hidden  his  lord's  silver 
(transl.  ''Money**  Matt.  xxv.  18),  because  the  truth  of  faith  is  predi- 
cated, without  charity;  the  parable  br.  expl.  5291. 

SIMEON.     See  Tribes. 

SIMILITUDE  is  the  same  as  effigy,  51;  also  as  likeness  [instar], 
8870.  A  simiHtude,  effigy,  or  likeness,  denotes  the  celestial  man  ;  an 
image,  the  spiritual,  51,  477.  See  Effigy,  Likeness,  Image.  Simi- 
litude is  predicated  of  faith,  image  of  love,  481.  The  Lord  acts  in  man 
as  his  simiHtude  when  faith  is  conjoined  to  love  in  him,  63.  The  proxi- 
mate image  of  the  Lord,  which  consists  in  love  to  him,  is  called  a  simili- 
tude ;  the  next  in  degree,  which  is  his  presence  in  charity,  is  called  an 
image;  also  the  third,  which  is  a  species  of  charity  grounded  in  the  affec- 
tion of  truth,  such  as  distinguishes  the  angels  of  the  ultimate  heaven, 
3691,  3739.  The  angels  who  are  similitudes  of  the  Lord,  appear  as  with 
flaming  sunbeams,  like  those  which  appeared  at  the  Lord's  sepulchre, 
5530.    All  heaven  is  a  similitude  of  the  Lord,  also  every  society  of  heaven, 


and  every  particular  angel,  1013.  Explanation  of  the  order  out  of 
which  this  similitude  arises  in  heaven,  4302,  especially,  9828.  That  the 
similitude,  or  likeness  of  anything  which  the  Israelites  were  forbidden 
to  make,  denotes  the  simulation  of  good,  8870.     See  Simulation. 

SIMPLICITY  [simplicitas].  It  is  not  hurtful  to  believe  the  Word 
in  simplicity,  according  to  the  appearance,  though  the  genuine  truth 
may  not  be  seen  ;  but  it  is  hurtful  to  confirm  false  principles  from  the 
Word,  589,  735.  The  Lord  is  more  present  with  the  simple  who  live 
in  charity,  so  far  as  they  know,  than  with  such  as  know  much  and  yet 
are  not  in  good  or  charity,  1100.  Ignorance  and  simplicity  excuse 
errors,  because  there  can  be  innocence  in  them ;  but  evils  of  will,  con- 
joined with  falses,  are  what  condemn  men  to  hell,  845;  see  below, 
5759.  The  state  of  the  simple,  who  are  good,  is  so  much  better  than 
that  of  the  learned  who  are  wise  in  their  own  eyes,  that  they  can  per- 
ceive a  truth  in  a  moment,  while  the  latter  extinguish  it,  3428 ;  see 
also  4269  end,  4/60  end.  The  Author  was  witness  to  the  happy  state 
of  certain  rustics,  and  other  simple-minded  persons  who  had  lived  in 
conjugial  love,  and  conscientiously  abstained  from  adulteries;  such,  he 
says,  are  perfected  in  the  good  of  love  and  the  truth  of  faith,  and  are 
received  by  angels,  2759.  They  who  ignorantly  and  simply  attribute 
good  to  themselves  are  not  damned  by  its  appropriation,  but  are  de- 
livered by  a  process  of  vastation,  5759.  The  Lord  mercifully  reserves 
somewhat  of  ignorance  and  simplicity  with  all  who  lead  a  good  life, 
even  if  they  ascribe  good  to  themselves  and  confirm  it  as  their  own  in 
faith  and  life,  5759  end.     As  to  simple  good^  see  Good  (5), 

SIMULATION,  SIMULATORS.     Certain  spirits  described  who 
simulate  innocence  in  externals;   the  representatives  by  which  their 
quality  is  made  manifest;   their  situation,  etc.,  821.     Some  who  have 
simulated  external  decorum  and  religion,  for  the  sake  of  obtaining  in- 
fluence over  others,  and  drawing  them  into  their  lusts  and  pleasures,  are 
also  described;   these  become  jugglers  and  soothsayers,  831.     A  class 
of  dissimulators  described,  who  had  no  regard  for  any  use  or  function 
in  the  public  service,  except  for  the  honour  and  ease  it  might  bring ; 
their  sphere  induces  a  torpor  which  disqualifies  for  the  least  serious 
consideration  of  truth  and  good,  1509.    The  quality  of  spirits  is  known 
in  the  other  life  from  the  peculiar  odour  of  the  sphere  about  them ;  that 
of  dissimulators  is  like  the  smell  of  a  vomit,  1514.     The  speech  of 
spirits  is  also  significant  of  their  quality,  that  of  evil  genii  who  simu- 
late good  is  outwardly  fluent,  but  inwardly  it  is  grating  [stridens'j,  1760. 
Evil  spirits  undergo  various  punishments  according  to  the  nature  of 
their  evil ;  dissimulators  are  tortured  as  by  the  rack,  in  the  loins,  the 
breast,  the  head,  or  the  mouth,  958.     Simulation  and  deceit  were  re- 
garded as  enormities  by  the  most  ancient  people,  and  the  deceitful  were 
cast  out  as  devils  from  society,  3573  end.     Simulation  and  cunning 
which  have  good  for  their  end,  whether  it  be  the  good  of  the  neighbour, 
of  one's  country,  or  of  the  church,  is  prudence ;  but  if  evil  be  the  end, 
they  are  properly  called  craft  and  deceit,  3993  near  the  end.  Dissimulation 
can  be  practised  because  the  fibres  of  the  cerebrum  govern  the  fibres  of 
the  cerebellum  ;  something  concerning  the  distribution  of  the  nerves,  and 
influx,  4325 — 4328,  especially  4327.   The  face  is  indrawn  or  contracted 
by  simulation,  viz.,  by  thinking  and  willing  one  thing  and  speaking  and 
doing  another,  4799;  compare  830.     On  the  other  hand,  the  spirits  of 


1134 


SIN 


l! 


Jupiter  are  described,  who  spake  by  changes  of  the  face,  especially 
about  the  lips  and  eyes,  produced  by  influx  ;  the  Author  remarks,  par- 
ticularly, that  their  faces  are  freely  emitted  from  the  interiors,  and  their 
lips  become  prominent,  because  they  are  not  addicted  to  dissimulation, 
4799,  8247,  8248.  Simulators,  hypocrites,  and  deceivers,  are  meant 
in  the  spiritual  sense  by  those  who  make  likenesses  of  the  divine  (Gen. 
XX.  4),  viz.,  who  induce  others  to  believe  they  are  in  good  and  truth, 
when  yet  they  will  nothing  but  evil,  8870.  See  Deceit,  Hypocrisy. 
SIMULTANEOUS.  See  Order  (1 9). 
SIN  [peccatu7n'].     See  Evil. 

SIN,  THE  Desert  of.  See  Moses  (17),  to  Journey,  8395, 
8397—8399,  8403.  8554,  8557—8561,  8753  (p.  457),  passages  cited 
concerning  the  signification  of  Sin,  8398. 

SINAI.     The  manifestation  of  Jehovah  upon  Mount  Sinai  was  ac- 
companied with  fire  and  smoke  in  the  sight  of  the  Israelitish  people, 
because  they  were  in  evils  and  falses,  1861.     Mount  Sinai,  because  of 
the  law  promulgated  there,  denotes  good,  considered  as  the  source  of 
proceeding  truth   [bonum  quod  ex  verci],  8399.     The  mountain   and 
wilderness  of  Sinai,  denote  the  state  of  good  in  which  the  truths  of  faith 
are  to  be  implanted,    8753,    8793.      In  the   supreme  sense.  Mount 
Sinai  denotes  divine  truth  from  divine  good  ;  mountain,  divine  good ; 
Sinai,  divine  truth;  some  remarks  concerning  the  ditference  of  signifi- 
cation before  and  after  the  promulgation  of  the  law,  8753.     Mount 
Sinai  denotes  heaven,  from  whence  truths  flow  in;   but  first  from  the 
Lord,  whose  presence  in  heaven  is  signified  by  Jehovah's  descent  upon 
Mount  Sinai,  8805.     In  a  more  abstract  sense.  Mount  Sinai  denotes 
divine  good  united  to  divine  truth  in  heaven,  8805.     Where  it  is  un- 
derstood Jehovah  spake  from  Mount  Sinai,  it  is  said  from  heaven  (Ex. 
XX.  22),  because  the  influx  of  the  Word  through  heaven  is  signified,  8931 . 
The  Lord  himself  was  willing  to  descend  and  speak  with  a  living  voice 
from  Mount  Sinai,   because  he  then  began  to  reveal  the  Word  which 
was  to  serve  the  human  race  for  doctrine  and  life,  8931.    Mount  Sinai, 
with  the  Lord's  presence  understood,  denotes  divine  good  proceeding 
from  Him,  cited  from  8805  ;  that  it  signifies  divine  good  united  to  divine 
truth,  9388.     Mount  Sinai  denotes  the  Word,  because  the  Word  is 
divine  truth  from  the  Lord  ;  also  heaven,  because  heaven  is  the  recep- 
tacle of  divine  truth,  and  therefore  of  the  Lord  himself,  9415.     Sinai 
is  called  the  mountain  of  God,  to  signify  divine  truth  from  divine  good, 
and  hence,  again,  heaven;  passages  cited  from  the  Word,  9420;  cited 
10,375.     The  whole  mountainous  region  of  Sinai  is  called  Horeb,  and 
it  denotes  the  external  of  worship,  of  the  church,   and  of  the  Word ; 
but  Sinai  in  the  midst  denotes  the  internal,  thus  heaven,  and  divine 
truth  which  makes  heaven,  ill.  10,543,  10,608.     See  Moses  (21). 
SINEW.     See  Nerve. 

SINGING  [cantus].  Singing  has  respect  to  the  province  of  the 
lungs,  or  the  spiritual;  it  is  described  as  the  procedure  of  affection, 
which  is  referred  to  the  province  of  the  heart,  or  the  celestial,  418. 
The  Author  mentions  that  he  heard  singing  from  several  choirs  of 
angels  who  celebrated  the  Lord,  and  he  was  told  that  those  angels 
were  in  the  province  of  the  lungs  and  their  function,  3893.  In'^the 
ancient  and  Jewish  churches  songs  were  prophetical  of  the  Lord's 
coming  to  save  the  faithful,   and  testified  gladness  of  heart  on  this 


SIT 


1135 


account;  hence,  to  sing  a  song,  in  the  internal  sense,  is  to  glorify,  and 
a  song  denotes  glorification,  ill.  and  sh.  8261.  The  singing  of  the 
ancients  was  accompanied  with  an  influx  of  blessedness  from  heaven  ; 
and  at  this  day  the  spiritual  angels  are  especially  affected  by  songs 
which  treat  of  the  Lord  and  his  kingdom;  they  also  sing  in  heaven, 
and  here  numerous  passages  are  cited  where  the  Author  treats  of  the 
heavenly  choirs,  826 1 .  I  will  sing  to  Jehovah  (in  the  song  of  Moses 
to  the  children  of  Israel,  Ex.  xv.  1),  denotes  glory  attributed  to  the 
Lord,  8263.  My  strength  and  my  song  is  Jah  (Idid.  ver.  2),  denotes 
that  the  all  of  power  and  glory  is  from  divine  truth;  or,  as  predicated 
of  man,  from  his  faith  in  the  Lord,  8267.  In  general,  songs  are  predi- 
cated of  truth,  4137.  Further,  as  to  singing,  and  instruments  of  music 
which  exalt  song,  419,  420,  8337,  8340.     See  Music. 

SINGULARS  [singularid].     See  Common. 

SINITES  [Sini].     See  Amorite,  Hivite. 

SINUS.     See  Brain,  4048. 

SION.     See  Zion. 

SIRENS.     See  Magic  (5). 

SISTER  [soror].  A  wife  denotes  celestial  truth;  a  sister  intel- 
lectual truth,  br.  1475,  1476.  Repeated,  that  a  sister  denotes  intellectual 
truth,  and  an  explanation  given  of  the  diff^erence  between  the  scientific, 
the  rational,  the  intellectual,  and  the  celestial,  1495,  1496.  Sarah,  as 
a  sister,  denotes  truth  rational,  which  is  conceived  from  the  influx  of 
divine  good  into  the  afi^ection  of  rational  truths;  good  thus  produced  in 
the  rational,  is  called  a  brother;  truth,  a  sister,  2508,  2523,  2524, 
2556,  3160.  The  aff'ection  of  good,  and  the  aff*ection  of  truth  in  the 
natural  man,  are  as  brother  and  sister;  but  the  aff'ection  of  truth, 
elevated  or  called  forth  \_evocati]  from  the  natural  into  the  rational,  and 
there  conjoined  with  good,  is  as  a  married  woman,  3 160.  Good  and  truth 
in  the  natural  are  as  brother  and  sister,  or  man  and  woman,  cited  3303. 
The  above  passages  cited  to  show  that  truth  rational  is  denoted  by  a 
sister ;  it  is  also  briefly  explained,  that  truth  rational  is  that  which 
appears  like  truth  to  the  rational  mind,  3386  ;  see  below  6727.  Sarah, 
the  wife  of  Abraham,  was  twice  passed  off^  as  his  sister,  and  Isaac's 
woman,  Rebecca,  once;  it  is  manifest,  from  the  repetition  of  this  cir- 
cumstance, that  it  involves  an  arcanum,  2498,  3386,  3398.  It  is  ex- 
plained, that  the  secret  reason  here  is  to  prevent  the  adulteration  and 
profanation  of  divine  truth  if  received  as  such,  signified  by  lying  with 
the  woman,  if  known  to  be  the  wife,  in  either  case,  3394,  3398,  3399. 
The  sister  of  Nebajoth,  taken  by  Esau  to  be  his  woman  (Gen.  xxviii.  9), 
denotes  the  aff'ection  of  celestial  truth  associated  and  conjoined  with 
good,  3688.  See  Mahalath.  The  sister  of  Moses,  who  watched 
when  he  was  in  the  ark  of  bulrushes  (Ex.  ii.  4),  denotes,  as  above, 
truth  rational,  but  it  is  here  called  the  truth  of  the  church,  6727.  As 
to  the  wife,  or  sister  of  Abraham,  see  particulars  in  Sarah  (2,  7)  ; 
Pharaoh  (2);  Philistines  (5);  see  also  Abraham  {\n  Supplement) . 
As  to  the  woman,  or  sister  of  Isaac,  see  Isaac  (2),  Rebecca,  Philis- 
tines (6). 

SIT,  to  [sedere].  Sitting  involves  somewhat  of  tranquility,  3552. 
To  sit,  denotes  to  remain  in  a  state,  or  the  permanence  of  state,  in  op- 
position to  the  mutation  of  state  signified  by  progressions,  sh.  9422. 
The  Jews  were  accustomed  to  sit,  when  they  represented,  in  their  rituals. 


TOL.  II. 


K  K 


1136 


SIX 


a  permanent  state  of  the  interiors ;  citations  from  Judges  xx.  26  i 
xxi.  2 ;  Ps.  xxxix.  2;  Jer.  xvi.  8;  Micah  v.  4;  Isa.  xlvii.  1,  5,  8;  xlii. 
7;  Jer.  xv.  17,  9422.  Abraham,  when  Jehovah  appeared  to  him,  in 
the  oak-groves  of  Mamre,  said  to  be  sitting  at  the  door  of  the  tent 
(Gen.  xviii.  1),  denotes  a  state  of  perception  verging  interiorly  towards 
the  holy  [manifestation]  of  love,  2145.  Lot  sitting  in  the  gate  of 
Sodom  (Gen.  xix.  1),  denotes  the  state  of  those  who  are  in  good, 
among  the  evil,  yet  separate  from  them,  2324.  Hagar  retiring  and  sit- 
ting down  by  herself,  when  she  expected  Ishmael  to  die  (chap.  xxi.  16), 
denotes  a  soUtary  state  of  thought,  remote  from  spiritual  truth;  the 
repetition  of  the  statement,  that  she  sat  down,  denotes  the  con- 
tinuation of  that  state  to  the  last  extremity  of  grief,  2684,  2688. 
Arise,  sit  and  eat,  said  by  Jacob  to  his  father  Isaac  (chap,  xxvii.  19), 
denotes  the  state  of  affection  towards  good  there  treated  of,  3552. 
Tamar  said  to  go  and  sit  down  in  the  door  of  the  fountains  (transl.  in 
an  open  place,  chap,  xxxviii.  14*),  denotes  in  the  intermediate  either  to 
the  truths  of  the  church,  or  to  falses,  4861.  Israel  strengthened  him- 
self and  sat  upon  his  bed  (chap,  xlviii.  2),  denotes  the  reversion  of 
thought  (here  predicated  of  spiritual  good),  to  the  exterior  natural, 
6225,  6226.  To  sit  (or  abide)  in  strength  (meaning  Joseph  with  his 
bow,  chap.  xlix.  24),  denotes  to  be  guarded  by  the  truth  of  doctrine 
combating,  6423.  From  Pharaoh  sitting  upon  his  throne,  to  the 
handmaid  sitting  behind  the  mill  (Ex.  xi.  5),  denotes  the  falsified 
truths  of  faith,  from  the  primary,  which  reign  supreme,  to  the  lowest 
or  rudimentary,  7779,  7780.  To  sit  by  the  flesh  pots  (Ex.  xvi.  3), 
denotes  a  life  according  to  pleasure,  or  the  freedom  of  the  proprium, 
8408.  Sit  ye  (or  remain)  in  this  place,  said  by  Moses  to  the  Elders 
(Ex.  xxiv.  14),  denotes  permanence  of  state  in  the  external,  9422. 
The  people  sitting  to  eat  and  drink,  in  the  worship  of  the  golden  calf 
(Ex.  xxxii.  6),  denotes  the  appropriation  of  evil  and  the  false,  10,415. 
To  sit  at  the  right  hand  and  the  left  (Matt.  xx.  21),  denotes  to  remain 
in  a  state  of  power  over  others,  9422.  To  sit  at  the  right  hand  of  the 
Father,  predicated  of  the  Lord,  is  to  be  in  the  Father,  and  the  Father 
in  Him  as  one,  9133  end.  To  sit  at  the  right  hand  of  divine  power 
(Matt.  xxvi.  64;  Mark  xvi.  19),  denotes  all  power  in  the  heavens  and 
the  earths,  br.  2083  end  ;  9422  end.  To  sit  at  the  right  hand  of  God 
(Ps.  ex.  1 — 5  ;  Matt.  xxvi.  64;  Mark  xii.  36  ;  xiv.  62  ;  Luke  xx.  41 — 
44),  denotes  the  divine  power  of  the  Lord,  predicated  of  divine  truth 
proceeding  from  his  divine  good,  10,061.  The  Son  of  man  to  sit  upon 
the  throne  of  his  glory  (Matt.  xxv.  31 ;  Mark  xiv.  62),  denotes  judg- 
ment from  divine  truth,  9429. 

SITNAH,  the  last  well  opened  by  Isaac,  concerning  which  there 
was  strife  between  his  herdsmen  and  those  of  Abimelech  (Gen.  xxvi. 
21),  denotes  the  last  degree  of  denial,  3429.  See  Isaac  (2),  Phi- 
listines (6). 

SITUATION  [situs].     See  Place  (4,  6,  7). 

SIX,  Sixteen,  Sixty,  Six  hundred.     See  Numbers. 

♦  D>yy,  in  the  dual  form — literally,  the  door  of  two  fountains,  or  eyes.  This 
word  will  be  found  a  very  remarkable  one,  if  compared  with  the  internal  sense.  In 
Lee's  Lejcicon  it  is  rendered  by  **  outward  appearances,"  and  Swedenborg  explains^ 
in  the  above  passage,  that  the  entrance  to  truths  or  to  falses  is  really  in  the  literal 
sense  of  the  Word. 


SKI 


1137 


• 


SKIN  [cutis'],  1.  Seriatim  passaffesconcerninff  the  Correspondence 
of  the  Shin  with  the  Grand  Man,  5552 — 5559.  It  is  a  general  rule, 
that  those  parts  of  the  body  which  have  a  less  measure  of  life,  corre- 
spond to  spirits  who  have  less  [spiritual]  life;  thus,  spirits  correspond- 
ing to  the  skin  are  in  the  entrance  to  heaven,  5552 — 5553.  The 
societies  who  correspond  to  the  external  integuments  of  the  body  are 
very  many,  with  a  difference  everywhere  from  the  face  to  the  soles  of 
the  feet,  5554,  5555  end;  8980  end.  The  quaHty  of  these  spirits 
is  described;  they  are  such  as  have  had  faith  in  the  opinion  of  others, 
especially  if  confirmed  by  passages  from  the  literal  sense  of  the  Word, 
and  have  formed  their  lives  accordingly,  but  not  in  evil,  5554.  It  is 
not  easy  for  others  to  come  into  association  with  them,  unless  of  a 
similar  genius,  for  they  tenaciously  hold  to  the  opinions  they  have 
imbibed,  and  will  not  yield  to  reasons,  5554.  Very  many  of  such 
spirits  are  from  this  earth,  because  our  orb  is  in  externals,  and  also 
re-acts  against  internals,  as  the  skin  does,  5554.  The  exterior  and  less 
sensible  skin  is  formed  by  those  who  have  known  only  the  common 
truths  of  faith,  and  hence  have  been  easily  deceived  in  their  acts  of 
benevolence,  etc. ;  it  is  useless  to  talk  to  them,  for  they  are  sensual, 
and  do  not  enter  into  reasons,  5555 ;  see  below,  8870.  They  who  con- 
stitute the  scaly  or  least  sensitive  skin,  are  addicted  to  mere  argumen- 
tation or  reasoning,  but  they  really  know  nothing ;  many  of  this  quality 
have  become  such  from  the  confusion  of  good  and  truth  in  their  minds  by 
philosophical  speculations,  5556;  the  same  br.  stated,  1385.  Another 
class  of  the  spirits  are  described  who  were  addicted  to  mere  gossipping 
for  the  sake  of  talk,  hardly  understanding  what  they  said;  these  go  in 
companies,  and  some  of  them  correspond  to  the  membranes  which  cover 
the  viscera  of  the  body,  and  are  but  passive  forces,  5557.  Two  classes 
of  spirits  are  described  who  correspond  to  the  cutaneous  glandules;  the 
peculiarity  of  the  first  class  consists  in  their  mode  of  judging  whether 
a  thing  be  true,  by  repeating  it,  one  after  another,  through  the  society, 
to  observe  if  it  flow  freely,  or  if  there  be  a  renisus  from  within ;  the 
second  class  of  this  order  of  spirits  boldly  assert  that  the  thing  is 
true,  though  they  know  nothing  about  it,  5559. — The  Author  describes 
certain  characters  of  the  female  sex  who  belong  to  the  dura  mater,  or 
common  integument  of  the  brain;  they  are  such  as  think  of  spiritual 
and  celestial  things  from  externals,  and  are  in  the  Grand  Man  if  their 
lives  have  been  good,  but  only  in  extremes,  4046.  He  describes  a 
class  of  diabolical  spirits  who  endeavour  to  obsess  the  interiors,  but  are 
carried  out  as  excretions,  and  lodged  in  the  filthy  scabs  of  the  outmost 
skin,  4793.  The  sensual,  who  were  in  the  science  of  faith  and  in  evils 
of  life,  are  described  as  lice  among  the  filth  of  the  skin,  7419.  The 
character  of  those  within  the  Grand  Man  who  belong  to  the  cuticles, 
is  alluded  to  as  apparently  good,  but  simple ;  with  such,  deceitful  spirits 
can  communicate  by  simulating  good,  8870;  ill.  8980.  It  is  explained 
further  that  they  are  not  in  heaven,  but  in  the  entrance  to  heaven ; 
that  they  are  in  the  faith  of  doctrinals  simply  ;  and  that  they  were 
represented  by  the  Hebrew  servant  in  the  representative  church,  8977, 
8980,  8990. 

2.  Signification  of  the  Shin.  Skin  denotes  external  truth,  because 
it  forms  the  ultimate  of  the  body  in  which  interiors  are  terminated; 
passages  explained  (Gen.  xxvii.  16;  Ex.  xxii.  27;  xxvi.  14;  Numb. 

K  k2 


113d 


SLA 


iv.  5—12;  Matt.  iii.  4;  Job  xix.  26),  3540;  hr.ill  6402,  9215.  The 
skin  in  the  passage  last  cited  (Job  xix.  26),  denotes  the  natural,  as  it 
pertains  to  man  after  the  death  of  the  body,  3540  end  ;  cited  again, 
3813.  The  skin  of  the  Nazarites  said  to  cleave  to  their  bones  (Lam. 
iv.  8),  denotes  the  changed  state  of  the  celestial,  now  without  good, 
and  truth  as  it  were  dried  up,  3812.  Clothing  is  the  sensual  in  com- 
mon ;  skin  the  exterior  that  invests  the  interiors,  but  is  yet  within  the 
sensual;  passages  cited,  9215.  The  skin  corresponds  to  those  in 
heaven  who  are  in  truths  of  faith,  but  not  in  faith  separate  from  good, 
because  such  are  not  in  heaven,  9959.  The  skin  denotes  truth  in  ulti- 
mates  ;  in  the  opposite  sense,  the  false  in  ultimates,  10,036.  The  skin 
of  Moses*  face,  which  shone  when  he  came  down  from  the  mountain, 
denotes  the  external  of  truth  and  good  shining  from  the  internal;  the 
interposition  of  the  vail  has  reference  to  the  state  of  the  people  in  mere 
externals  without  the  internal,  10,600,  10,691,  10,705. 

3.  The  Texture  of  the  Skin  described  ;  how  beautiful  it  is  with  the 
regenerate,  but  the  contrary  with  the  evil,  5559.  The  externals  of  the 
body,  for  the  most  part  (the  skin,  the  muscles,  etc.),  receive  fibres  from 
the  cerebrum,  4325.  The  inhabitants  of  the  planet  Saturn  are  de- 
scribed; they  have  a  thick  skin  which  repels  the  cold,  8956.  The  skin 
communicates  with  the  world  without  by  the  sense  of  touch,  and  with 
the  life  of  the  soul  within  by  a  nexus  of  fibres;  cited  to  illustrate  the 
quality  of  cuticular  spirits,  8980. 

SKIRTS  [fimbrice].     See  Priest  (7),  9918—9920. 

SKULL  [cranium].  Argument  from  the  capacity  of  the  skull, 
that  mind  is  an  organized  substance,  444.  Argument  concerning  order 
from  the  inmost,  which  is  always  the  most  living  and  subtle,  to  the 
outmost;  ill.  by  the  brain  and  its  several  envelopes,  the  last  of  which 
is  the  skull,  501.  Pains  felt  in  various  parts  of  the  skull  are  ascribed 
to  falses  of  the  lusts,  certain  genera  and  species  of  which  have  their 
seat  in  the  skull;  further  stated,  that  falses  really  cause  indurations, 
and  this  to  such  a  degree,  that  some  in  the  other  life  have  skulls  hard 
as  ebony,  5563.  Description  of  certain  spirits,  whose  endeavour  is  to 
enter  within  the  cranium,  and  so  into  the  spinal  marrow,  5717. 

SLAIN,  the  [confossi,  occissi],  denote  extinct  truths  and  goods,  sh, 
4503  ;  for  particulars,  see  to  Slay. 

SLAUGHTER,  day  of.     See  to  Slay  (3),  ^7^7,  8902. 

SLAVERY  [servitus].     See  Servant. 

SLAY,  OR  KILL,  ^0.  1.  To  slay  animah — mactare.  To  slay  an 
ox,  or  young  bullock,  or  any  animal  of  the  herd  (where  Joseph  enter- 
tains his  brethren,  Gen.  xliii.  16),  denotes  preparation  to  conjunction 
predicated  of  good  in  the  natural,  5642.  To  slay  the  paschal  lamb 
(Ex.  xii.  6),  denotes  preparation  to  enjoy  the  fruition  of  the  good  of 
innocence,  7843.  To  slay  the  passover,  where  the  same  ceremony  is 
referred  to  (ver.  21),  denotes  preparation  for  the  Lord's  presence,  7917. 
To  slay  a  bullock  for  sacrifice  (Ex.  xxix.  11),  denotes  preparation  for 
sanctification,  or  the  purification  of  good  and  truth  from  the  Lord  in 
the  external  man;  it  is  here  br.  stated  that  slaying  a  beast  for  a  burnt- 
offering,  or  sacrifice,  involves  whatever  is  meant  by  the  sacrifice  itself, 
10,024.  To  slay  a  ram  (ver.  20),  denotes,  in  like  manner,  preparation 
for  the  purification  of  the  internal  man,  br.  10,045.  An  ox,  etc.,  stolen 
and  slain  (Ex.  xxii.  1),  denotes  good  extinguished,  9099,  9100. 


SLA 


1139 


■■ 


2.  To  slay  or  kill  men — ocddere.     To  be  killed,  predicated  of  the 
celestial  and  spiritual,  or  of  good  and  truth,  denotes  not  to  be  received, 
and  non-reception  involves  denial,  3387,  3395,  3488;  cited  below  (3). 
To  kill,  under  other  circumstances,  denotes  deprivation  of  life,  which 
is  not  according  to  order;  hence,  it  denotes  the  opposite  of  killing, 
which  is  vivification,  3607,  3610.     To  kill  [occiderCy  percutere\  de- 
notes, generally,  to  extinguish,   to  destroy,  4727,  4733,  6356,  6676, 
6758,  6761,  6767,  7039,  9262.     The  killed,  or  slain  [occisi],  denote 
such  as  have  extinguished  in  themselves  the  truths  of  faith  by  prin- 
ciples of  the  false,  but  not  in  so  great  a  degree  as  those  killed  with  the 
sword  [confoss'i]  ;  the  latter,  4503;  the  former,  5037.     To  slay,  is  to 
take  away  spiritual  life,  which  is  that  of  faith  and  charity;  for  the  life 
which  remains  is  called  death,  6767 ;  see,   in  particular,  8902,  9013, 
10,490;  cited  below  (3).     To  kill,  predicated  of  Jehovah,  denotes  not 
to  receive  or  choose,  because  of  opposition  in  state,  7043.     To  be  killed 
or  cut  off  from  his  people,  is  to  be  separated  from  those  who  are  in 
good  and  truth,  thus,  it  is  to  perish  as  to  the  spiritual  life,  10,288. 
The  slain,  denote  those  who  are  in  hell,  6767. 

3.  Passages  concerning  the  killed.     Every  one  that  findeth  me  shall 
kill  me  (said  by  Cain,  Gen.  iv.  14),  denotes  the  state  without  charity, 
separated  from  the  Lord,  thus,  without  life,  389.     They  will  kill  me, 
but  they  will  save  thee  alive  (said  by  Abram  to  Sarai,   Gen.  xii.  12), 
denotes  the  state  of  those  who  care  merely  for  knowledges,  and  nothing 
for  truth  as  one  with  celestial  love,  1474  ;  the  similar  passage  in  chap. 
XX.  11,  2554;  and  in  the  case  of  Isaac  and  Rebecca  (Gen.  xxvi.  7). 
3387,  3395.     I  will  kill  my  brother  Jacob  (said  by  Esau,   Gen.  xxvii. 
41),  and  his  purpose  to  kill  him  mentioned  again  (ver.  42),  denote  the 
deprivation  of  Ufe,  which  truth  wrongly  attributes  to  itself,  or  the 
animus  of  inverting  the  state  in  which  \\h  is  claimed  for  truth,  while 
it  really  consists  in  good,  3607,  3610.     Every  male  of  the  Sheckemites 
killed  by  the  sons  of  Jacob  (chap,  xxxiv.  25),  denotes  the  total  extirpa- 
tion of  truths  of  doctrine  derived  from  antiquity  in  the  Jewish  church, 
4500.     The  sons  of  Jacob  said  to  come  upon  the  slain  {super  confossos 
— the  slain  with  the  sword,  those  stabbed  or  thrust  through,  ver.  27), 
denotes  the  state  of  the  Jewish  people  relative  to  extinct  truths  and 
goods,  4503.     The  brethren  of  Joseph  proposing  to  kill  him  (chap, 
xxxvii.  20),  denotes  the  extinction  of  the  essential  doctrine  of  the  Lord's 
divine  human  by  those  of  the  church  who  are  in  falses,  4727.     The 
wish  of  Reuben  not  to  kill  him,  nor  shed  blood  (ver.  21,  22)^  denotes 
the  common  faith  of  the  church,  which  recognizes  the  life  of  religion  in 
that  doctrine,  and  would  not  that  what  is  received  as  holy  should  be 
violated,   4733 — 4735.     "  In  their  anger  they  slew  a  man,"  said  of 
Simeon  and  Levi,  in  reference  to  the  slaughter  of  the  Sheckemites 
(chap.  xlix.  6),  denotes  that  in  their  aversion  from  charity  they  extin- 
guished faith,  6356.     The  midwives  commanded  by  Pharaoh  to  kill 
every  child  of  the  Hebrews  that  was  a  son  (Ex.  i.  16),   denotes  the 
endeavour  to  destroy  the  truth  of  the  church  when  flowing-in  or  appre- 
ciated in  the  natural,  6676.     Moses  killing  the  Egyptian  (chap,  ii., 
xii),  denotes  the  law  divine,  by  which  the  scientific  that  is  alienated 
from  the  truth  is  destroyed,   6758,  6761.     Intendest  thou  to  kill  me  as 
thou  killedst  the  Egyptian,   said  by  one  of  the   Hebrews  to  Moses 
(ver.  14),  denotes  the  apprehension  of  those  who  are  of  the  church  lest 


1140 


SLE 


their  faith  should  also  be  destroyed,  6767—6768.  I  will  kill  thy  son, 
thy  first-born,  said  to  Pharaoh  (chap.  iv.  23),  denotes  the  extinction  of 
faith  without  charity,  7039.  Jehovah  said  to  meet  Moses,  and  to  have 
sought  to  kill  him  (ver.  24),  denotes  the  opposition  of  the  Jewish 
nation  to  the  divine,  and  their  non-reception  as  a  representative  church, 
7042 — 7043.  Ye  have  brought  us  forth  into  this  wilderness  to  kill  this 
whole  congregation  with  hunger,  said  to  Moses  (chap.  xvi.  3),  denotes  the 
state  of  the  spiritual  in  temptation,  expiring  from  defect  of  their  good, 
8411—8413.  Not  to  kill  (in  the  Commandments,  chap.  xx.  13), 
denotes  not  to  take  away  spiritual  life  from  another — to  extinguish 
faith  and  charity— to  hate  one's  neighbour,  etc.,  8902.  To  kill  one 
another  with  guile  (chap.  xxi.  14),  denotes  maliciously  to  deprive  one's 
neighbour  of  eternal  life,  9013.  A  man  or  woman  killed  bv  an  ox 
(ver.  28),  denotes  the  truth  and  good  of  faith,  which  may  be  destroyed 
by  the  affection  of  evil,  9073.  I  will  kill  you  with  the  sword,  in  the  words 
of  Jehovah  to  the  Israelites  (chap.  xxii.  24),  denotes  the  state  in  which 
the  spiritual  deprive  themselves  of  good  and  truth,  thus  of  spiritual 
life,  by  falses,  9205.  The  innocent  and  just  kill  thou  not  (chap,  xxiii. 
7),  denotes  the  state  of  the  spiritual  averse  from  destroying  good,  dis- 
tinguished as  interior  and  exterior,  9262.  Slay  ye  every  man  his 
brother,  and  every  man  his  companion,  in  the  command  to  the  Levites 
after  the  worship  of  the  golden  calf  (chap,  xxxii.  27),  denotes  the 
closing  of  the  internal,  so  that  there  was  no  longer  any  reception  of 
good  and  truth;  thus,  no  longer  any  spiritual  life,  10,490,  10,492. 
I  will  number  you  to  the  sword,  and  ye  shall  all  bow  down  to  the 
slaughter  (Isa.  Ixv.  12);  the  slain  with  the  sword  of  Jehovah  (Is.  Ixvi. 
16  ;  the  sword  of  Jehovah  devouring  (Jer.  xii.  12);  and  similar  pas- 
sages, denote  the  vastation  of  truth,  or  those  in  whom  truths  and  goods 
are  extinguished  by  falses,  2/99,  4503.  The  day  of  slaughter  (Jer. 
xii.  3),  denotes  the  time  of  the  church's  vastation,  6/67,  8902.  The 
sheep  of  the  slaughter  whose  possessors  slay  them  (Zech.  xi.  4,  5), 
denotes  those  in  simple  good,  whose  faith  is  destroyed,  not  by  their 
own  fault,  but  by  those  who  teach,  6767,  8902.  Children  slain  in  the 
rivers  [trans,  valleys,  Isa.  Ivii.  5],  denote  truths  of  faith  extinguished 
by  falses,  9156.  The  disciples  of  the  Lord  slain  (Matt.  xxiv.  9; 
John  xvi.  2),  denotes  the  non-reception  of  good  and  truth,  the  denial 
and  extinction  of  them,  3488,  8902.  Murders  and  sorceries  [Aomi- 
cidia  et  incantationes.  Rev.  xi.  21],  denote  evils  which  destroy  goods, 
and  falses  which  destroy  truths  ;  whoredoms  and  thefts  (Ibid.),  denote 
falsified  truths,  and  goods  alienated  from  truths,  5135.     See  Sword. 

SLEEP.  1.  A  deep  Sleep — sopor*  The  state  of  man  in  his  pro- 
prium  was  called  by  the  ancients  a  deep  sleep,  br,  ill,  147,  150.  The 
interiors  are  said  to  be  in  a  state  of  deep  sleep  when  the  affections  and 

•  Sopor  is  the  received  translation  of  rronn  which  occurs  Gen.  ii.  21 ;  xv.  12 ; 
1  Sam.  xvi.  12,  etc.  The  word  is  a  remarkable  one.  Its  root  is  Din  to  close  up. 
According  to  Lee's  Lexicon  it  means  '*  a  stupor,  an  unnatural  drowsiness,  a  trance  ;'* 
in  direct  opposition  to  Dr.  Clark,  who  observes  in  his  note  on  the  **  deep  sleep"  of 
Gen.  ii.  21,  "this  was  neither  swoon  nor  ecstacy.**  Compare  the  root-meaning  with 
Swedenborg's  explanation,  A.  C.  147,  150,  that  it  denotes  the  state  of  man  in  his 
proprium,  for  the  gate  of  the  internal  state  is  closed,  when  that  of  the  external,  or 
the  proprium,  is  opened  :  see  J.  C.  541,  542.  Observe,  also,  that  the  **  deep  sleep" 
in  these  texts,  is  '*  from  the  Lord"  (Jehovah-Elohim). 


SLE 


1141 


cflf 


thoughts  are  immersed  in  exteriors,  ill,  994.  When  the  exterior 
thought  of  man  is  in  a  deep  sleep  [-^cogitatio  sopita  est],  which  is  the 
case  when  he  sleeps  [cmw  dormit],  time  is  no  longer  perceived,  but 

state,  4814.  ,      •      t 

2.  The  ordinary  state  of  Sleep,  Spirits  who  govern  the  mvolun- 
tary  respiration  are  present  when  man  sleeps,  because  as  soon  as  he 
falls  asleep  the  voluntary  respiration  ceases,  3893.     See  Respiration, 

(2  3) 

'  3.' Spiritual  Sleep  and  Wakefulness,     Spiritual  sleep  is  predicated 
when  truths  are  in  obscurity,  spiritual  wakefulness  when  they  are  in 

clearness,  5210.  «    ,  ^        •    *. 

4.  Dreams  and  Visions  in  Sleep.  The  men  of  the  most  ancient 
church  enjoyed  delightful  dreams,  whence,  also,  they  derived  their  re- 
presentations of  paradisiacal  scenes  and  objects,  1 122,  1977  end.  Ihe 
Author  describes  a  paradisiacal  vision,  or  dream,  at  the  moment  ot 
waking,  and  his  discourse  with  the  spirits  who  induced  it,  see  below, 
5051.  Prophetical  and  other  dreams  are  treated  of  seriatim  (1975-- 
1983);  first,  it  is  stated  that  these  significative  dreams  were,  for  the 
most  part,  of  the  same  character  as  those  called  visions  [quod  fuerxnt 
fere  unius  generis\  1975.  There  are  three  kinds  of  dreams;  first, 
dreams  from  the  Lord,  through  heaven,  such  as  the  prophetical  dreams 
of  the  Word;  2dly,  dreams  induced  by  angelic  spirits,  significative, 
like  those  enjoyed  by  the  men  of  the  most  ancient  church;  3rdly,  sig- 
nificative dreams  from  the  spirits  which  attend  on  man  dunng  sleep ; 
phantastical  dreams  have  a  different  origin,  1976.  The  second  class  of 
dreams  are  from  angelic  spirits  situated  above,  in  front,  to  the  right,  at 
the  entrance  to  the  paradisiacal  heavens;  the  Author  mentions  a  dream 
of  his  own  induced  by  them,  and  something  of  his  discourse  with  spirits 
and  angels  concerning  these  dreams,  1976-1979,  6319.  The  Author 
proves,  from  experience,  that  such  dreams  are  from  the  ideas  of  angels 
communicated  in  discourse  with  each  other,  their  ideas  being  turned 
into  various  representatives,  1980-1981.  Prophetical  dreams  were 
divine  predictions  concerning  the  future,  from  the  Lord  s  foresight ;  m 
tHe  case  of  false  prophets,  also,  the  predictions  they  uttered  were  from 
the  divine,  *A.3698.  The  Author  relates  the  particulars  of  another 
paradisiacal  dream  induced  by  angelic  spirits;  in  this  dream  conjugial 
love  was  represented,  5051.  Dreams  which  flow  in  from  heaven, 
always  appear  according  to  representatives,  which  are  correspondences 
in  a  lower  sphere,  of  the  subject  upon  which  angels  are  discoursing  in 
the  higher,  5115  end,  6319.  Dreams,  which  flow  m  from  the  Lord, 
by  heaven  (not  by  intermediate  spirits),  always  foretell  the  future,  being 

from  the  divine  foresight,  509 1 .  «     .  .      i   •  n    j       -u^a 

5.  The  state  of  Spirits  in  Sleep.  A  class  of  spirits  briefly  described 
who  are  vastated  by  being  kept  in  the  middle  state  between  sleep  and 
waking,  1108.  Certain  spirits  are  mentioned  who  were  admitted  to 
perceive  somewhat  of  the  happiness  and  glory  of  heaven  by  falhng  into 
a  deep  sleep,  1982  cited  below  (6).  The  remarkable  circumstance  of 
a  spirit,  in  a  state  resembUng  that  of  any  one  m  a  peaceful  sleep  yet 
discoursing  wisely,  is  mentioned;  the  Author  explains  that  interior 
angels  spake  by  him,  and  that  such  spirits  correspond  to  the  sinus  or 
greater  bloodvessel  in  the  cerebrum  ;  spirits,  also,  in  a  simdar  state  of 
rest,  correspond  to  the  longitudinal  sinus  situated  between  the  two 


1142 


SLE 


SME 


1143 


hemispheres  of  the  brain,  4048.  Spirits  are  awake  in  the  degree  that 
truths  are  in  clearness,  and  asleep  in  the  degree  that  they  are  in  ob- 
scurity, 5210,  5219.  Subject  spirits  are  mentioned  who  were  the 
medium  of  a  malign  influx  from  evil  spirits,  but  were  now  observed  to 
speak,  as  if  in  sleep,  from  good  spirits,  5988. 

6.  Sleep  induced  on  Phantasies  and  corporeal  states  ;  this,  in  the 
case  of  certain  spirits,  who  could  thus  be  admitted  into  an  experience 
of  the  nature  of  heavenly  joy,  541,  542,  1982. 

7.  Spirits  who  infest  Man  during  Sleep  ;  the  Author's  experience  of 
such  infestation  by  the  diabolical  female  spirits  called  sirens,  959. 
Such  infestations  happen  to  all,  though  it  is  not  known  to  man;  the 
infesting  spirits,  also,  are  severely  punished,  because  it  is  of  essential 
importance  that  men  should  sleep  in  safety,  959.  The  sirens,  or  in- 
terior sorceresses,  who  infest  men  in  sleep,  are  again  mentioned;  the 
filthy  state  of  their  interiors  defiled  with  adulteries  and  hatreds,  de- 
scribed; the  Author  mentions  that  they  spake  as  from  him,  in  his 
very  manner  of  speaking,  and  thus  insinuated  their  deceits  into  good 
spirits,  1983. 

8.  That  the  Lord  especially  protects  Man  during  Sleep;  the  Author's 
experience,  959  cited  above  (7),  further  ill.  1983. 

9.  Signification  of  Sleeping  and  Dreaming.  Wakefulness  denotes  a 
clear  state  of  perception ;  dreaming,  an  obscure  state  compared  with 
wakefulness,  and  if  called  a  dream  in  the  night,  still  greater  obscurity, 
2514,  2528,  4083,  4085,  4125,  5092,  5210,  5219.  To  lie  down  and 
sleep,  denotes  a  state  of  tranquility  predicated  of  the  regenerate  life, 
3696.  To  awake  from  sleep  denotes  illustration,  3715.  To  dream  a 
dream  is  to  predicate  concerning  truth,  for  in  ancient  times  divine  truths 
were  manifested  by  visions  and  dreams,  4682.  Prophets  and  dreamers 
denote  those  who  teach  and  predicate  truths,  or,  in  the  opposite  sense, 
falses;  abstractly,  the  truths  of  doctrine  so  taught,  4682.  Dreams  (un- 
derstand from  the  Lord),  denote  the  divine  foresight,  and  hence  foretell 
something  concerning  the  future;  such  were  the  prophetical  dreams  of 
the  Word,  5091,  5195.  A  dream  denotes  foresight,  and  from  foresight 
prediction,  and  from  prediction  the  event  itself  predicated,  5092,  51 10, 
5112,  5224,  5252.  The  interpretation  of  a  dream,  being  the  explica- 
tion of  what  is  predicated,  denotes  the  knowledge  of  the  event,  or  what 
is  in  the  dream,  5093,  5105,  5107,  5141.  To  sleep  [dormire\  is  ex- 
plained in  the  general  sense  of  repose,  where  the  state  of  the  interiors 
at  rest  in  the  exteriors  is  treated  of,  9216.  As  to  slumbering  and 
sleeping.  Matt.  xxv.  5,  see  4638  cited  below  (10). 

]  0.  Passages  where  Sleeping  or  Dreaming  is  mentioned.  Adam  in  a 
deep  sleep  (sopor,  Gen.  ii.  21),  denotes  the  state  of  the  celestial  man  in 
the  declining  period,  when  he  lived,  thought,  spoke,  and  acted  in  his 
proprium,  147,  150.  Abram  in  a  deep  sleep  (chap.  xv.  12),  denotes 
the  church  in  a  state  of  darkness,  1838.  A  dream  of  the  night,  in 
which  God  came  to  Abimelech  (chap.  xx.  3,  6),  denotes  an  obscure 
state  of  perception,  predicated  with  respect  to  the  doctrine  of  faith, 
2514,  2528.  Jacob  dreaming  at  Luz  (chap,  xxviii.),  denotes  the 
Lord's  foresight,  3698.  Jacob  previously  said  to  lie  down  and  sleep, 
and  afterwards  to  awake  (ver.  11,  16),  denotes  a  state  of  tranquility 
and  illustration,  3696,  3715.  A  dream  again  predicated  of  Jacob  when 
he  was  with  Laban  (chap.  xxxi.  10,  11),  denotes  the  perception  of 


V 


#' 

/ 


natural  good,  in  a  state  of  obscurity,  but  still  from  the  divine,  4083, 
4085.     A  dream  of  the  night,  in  which  God  came  to  Laban,  now  in 
pursuit  of  Jacob  (chap.  xxxi.  24),  denotes  obscure  perception  predicated 
of  good  in  the  proprium,  when   separated  from  divine   good  of  the 
natural,  4125.     Heat  by  day,  cold  by  night,  and  sleep  expelled  from 
mine  eyes  (in  the  remonstrance  of  Jacob,  ver.  40),  denotes  the  state  of 
unrest,  from  one  extreme  to  another,  while  temptations  are  suffered, 
4175.     A  dream  dreamed  by  Joseph  (Gen.  xxxvii.  5,  9),  denotes  pre- 
dication of  all  things   in   a   summary  concerning  the  Lord's  divine 
human,  or  divine  truth  in  the  church,  4682,  4693,  4695.    Behold,  that 
lord  of  dreams  cometh  (said  derisively  by  Joseph's  brethren,  ver.  19), 
denotes  the  rejection  of  divine  truths,  which  are  regarded  as  vanities  by 
those  who  are  in  faith  alone,  4726.     We  shall  see  what  his  dreams  will 
be  (ver.  20),  denotes  that  divine  truths  appear  in  the  eyes  of  such  as 
falses,  4730.     They  dreamed  a  dream,  each  his  dream  in  one  night 
(meaning  the  butler  and  baker  of  Pharaoh,  chap.  xl.  5;  xH.  9 — 13), 
denotes  the  divine  foresight  concerning  the  state  of  sensuals  subject  to 
the  voluntary  part  and  the  intellectual  part  respectively,  5091,  5092, 
5233 — 5235.    Pharaoh  himself,  after  these  events,  said  to  dream  (chap, 
xli.  1,  5,  8),  denotes  foresight  and  providence  obscurely  manifest  rela- 
tive to  the  state  of  the  natural  mind  now  renewed,  5195,  5210,  5211, 
5224.     Pharaoh  awoke,  and  behold  it  was  a  dream  (ver.  7),  denotes  a 
common  state  of  illustration  in  that  obscurity,  5219.     Pharaoh  telling 
his  dream  to  the  wise  men  of  Egypt,  and  no  one  able  to  interpret  it 
(ver.  8,  15),  denotes  the  natural  mind  still  in  obscurity,  and  only  the 
negative  obtained  from  consulting  scientifics,  5224,  5225,  5253.  Pharaoh 
then  applying  to  Joseph  for  the  interpretation  of  his  dream  (ver.  14,  15), 
denotes  the  faculty  of  apperception  found  in  the  celestial-spiritual,  5254. 
The  reply  of  Joseph,    "It  is  not  to  me,  God  shall  reply  in  peace  to 
Pharaoh"  (ver.  16),  denotes  that  such  a  faculty  is  not  in  the  human 
alone,  but  in  the  divine  human  conjoined,  5256 — 5257.    The  dream  of 
Pharaoh,  called  one  dream  by  Joseph  (ver.  25),  or  a  dream  twice  re- 
peated (ver.  32),  denotes  foreknowledge  alike  both  as  to  the  interior  and 
the  exterior  natural,  which  are  one  by  conjunction;  the  dream  of  the 
cows,  concerning  the  interior  natural,  and  that  of  the  ears  of  corn,  con- 
cerning the  exterior,  5263,  5267,  5282.     A  garment  in  which  one  is 
said  to  sleep  (Ex.  xxii.  27),  denotes  the  sensual  uUimate  which  contains 
all  the  interiors,  and  upon  which  they  rest,  9216.  While  the  bridegroom 
tarried  they  all  slumbered  and  slept  (Matt.  xxv.  5),  denotes  a  state  of 
delay  and  doubt,  tending,  on  the  part  of  the  wise,  to  the  affirmative, 
but,  on  the  part  of  the  foolish,  to  the  negative,  4638.     Passages  from 
the   prophets   concerning   dreams   and   visions   in   sleep,   4682.     See 

Sight  (1,  9,  10). 

SLUGGISHNESS  [inertia].     See  Ease. 

SLUMBER.     See  Sleep  (10),  4638. 

SMALL  [minutum].  Small  is  predicated  of  truth;  the  manna 
described  as  small  and  round,  denotes  the  good  of  truth,  8457 — 8459. 
See  Manna  (p.  675). 

SMELLING  [odoratus].  See  Nose,  Odour  (2,  3).  Instead  of 
taste,  spirits  have  a  sense  which  rather  resembles  that  of  smelling;  the 
Author  here  speaks  of  a  sense  between  taste  and  smell  enjoyed  by 
animals,  1516. 


I 

4 


1144 


SMI 


SMITE,  to  [percufere].  1 .  Signification.  To  smite  (sometimes  used 
in  the  same  sense  as  to  slay),  denotes  to  destroy,  br.  4251,  6761,  6765; 
or  to  extinguish,  4733.  When  predicated  of  hurt  done  to  truth,  it  denotes 
the  endeavour  todestroy,  hecause  falses  cannot  really  destroy  truths,  6758. 
In  a  general  sense,  therefore,  to  be  smitten  denotes  to  be  hurt  by  falses, 
7136,  7146,  9007,  9015.  When  predicated  of  what  is  evil,  or  damned, 
to  smite  is  to  remove  or  put  it  away  [emovere],  7418.  To  smite  denotes 
damnation,  because  it  involves  being  killed,  7871.  To  smite  the  rock, 
denotes  to  be  instant  in  entreaty,  8582  cited  below  (2).  To  smite, 
generally,  is  to  hurt  by  falses,  but  when  predicated  of  the  Lord  and  his 
kingdom,  it  is  to  blaspheme,  9015.  To  smite,  when  predicated  ot 
truths,  is  to  hurt  by  falses,  but  when  predicated  of  scientifics,  it  is  to 
weaken,  9025;  compare  9034.  It  is  repeated,  that  to  smite  is  to 
destroy,  which,  in  the  spiritual  sense,  is  to  deprive  any  one  of  truths 
and  goods;  this  deprivation  is  signified  in  the  Word  by  desolation  and 
vastation ;  hence,  when  the  complete  deprivation  of  truths  and  goods  is 
treated  of,  or  the  complete  closing  up  of  the  internal  man,  to  be  smitten 
is  to  be  devastated,  10,510  cited  below  (2). 

2.  Harmony  of  Passages.     Pharaoh  smitten  with  plagues  on  account 
of  Abram  and  Sarai  (Gen.  xii.  17),  denotes  the  destruction  of  scientifics 
when  contrary  to  celestial  good  and  truth,  1487.     Jacob  arranging  his 
camps,  when  Esau  was  expected,  so  that  if  one  camp  were  smitten  another 
might  escape  (Gen.  xxxii.  8,  1 1),  denotes  the  state  of  the  natural  mind 
when  good  is  about  to  assume  the  dominion  over  truth,  not  knowing 
what  of  its  acquisitions  shall  be  destroyed  and  what  retained,  4251, 
4257.     Let  us  not  smite  (or  kill)  him  (meaning  Joseph,  chap,  xxxvii. 
21),  denotes  the  desire  of  those  who  are  in  the  common  faith  of  the 
church,  denoted  by  Reuben,  to  preserve  the  acknowledgment  and  ado- 
ration of  the  divine  human,  4733.     A  man  of  Egypt  smiting  a  man  of 
the  Hebrews  (Ex.  ii.  11),  denotes  the  inherent  tendency  of  scientific 
truth  to  destroy  the  truth  of  the  church  from  which  it  is  alienated, 
6768.     Moses  said  to  smite  the  Egyptian  (ver.  12),  denotes  the  de- 
struction of  the  false  scientific,  under  these  circumstances,  by  truth 
divine,  6761,  6768.     Two  Hebrews  striving  together,  and  the  words  of 
Moses  addressed  to  one  of  them.  Wherefore  smitest  thou  thy  fellow 
(ver.  13),  denotes  a  state  of  combat  within  the  church  also,  and  rebuke 
addressed  to  those  who  are  not  in  truth,  6764—6765.   The  moderators 
set  over  the  Israelites,  smitten  by  their  Egyptian  taskmasters  (Ex.  v. 
14,  16),  denotes  hurt  done  to  truth  and  good  by  the  injection  of  falses, 
7136,  7146.     Seven  days  fulfilled  after  Jehovah  had  smitten  the  river 
(chap.  vii.  25),  denotes  the  end  of  the  state  when  truths  were  falsified, 
7346.     The  dust  of  the  earth  in  Egypt  smitten  (chap.  viii.  16,  17), 
denotes  the  moving  of  all  that  is  damned  in  the  natural  man,  741 8,  7420, 
7423.     All  the  first-begotten  in  the  land  of  Egypt  smitten,  from  man 
to  beast  (chap.  xii.  12),  denotes  the  damnation  of  all  who  are  in  faith 
separate  from  charity,  7871.     Thy  rod  wherewith  thou  smotest  the 
river,  said  to  Moses,  who  was  now  commanded  to  smite  the  rock  (chap, 
xvii.  56),  denotes  divine  power  by  which  fafses  were  dissipated,  and  by 
which  the  truths  of  faith  were  now  to  flow  in,  8579,  8582—8583.   The 
law  concerning  one  who  shall  smite  a  man,  so  that  he  dies  (chap.  xxi. 
12),  denotes  hurt  done  to  the  truth  of  faith,  and  the  loss  of  spiritual  life 
thereupon,  9007,  9008.   He  that  should  smite  his  father  or  mother  to  be 


.: 


SNO 


1145 


put  to  death  (ver.  15),  denotes  the  damnation  of  those  who  blaspheme 
the  Lord  and  his  kingdom,  9015 — 9016.  One  smiting  another  with  a 
stone  or  with  his  fist  (ver.  18),  denotes  the  weakening  of  any  truth  of 
the  church  by  scientific  or  common  truth,  9025.  A  man  who  shall 
smite  his  man  or  maid-servant  with  a  rod  (ver.  20),  denotes  one  within 
the  church  who  treats  ill  [male  habet]  the  literal  sense  of  the  Word 
or  its  affection,  9034.  A  man  who  shall  smite  out  the  eye  of  his  man 
or  maid-servant  (ver.  26),  denotes  hurt  that  is  done  by  the  internal 
man  to  the  truth  of  faith,  or  the  affection  of  truth  in  the  external,  9058, 
9059.  Jehovah  said  to  smite  the  people  because  they  worshipped  the 
golden  calf  (chap,  xxxii.  35),  denotes  the  devastation  of  truth  and  good 
in  the  Israelitish  nation,  caused  by  worship  springing  from  infernal 
love,  10,510,  10,511.  The  Lord  at  thy  right  hand,  he  shall  "  smite 
in  the  day  of  wrath  their  kings  "  (Ps.  ex.  5),  denotes  the  destruction  of 
falses  by  divine  truth,  9809.  To  smite  on  the  right  jaw  (Matt.  v.  39), 
denotes  hurt  done  to  the  affection  of  truth  from  good;  similar  in  other 
passages  (Micah  iv.  14;  Isa.  xxx.  28;  Ps.  iii.  7),  9049. 

SMOKE  [fumus].  A  furnace  of  smoke  denotes  the  densest 
degree  of  the  false,  fully  sh.  1861  ;  or  falses  derived  from  evil 
cupidities,  7519,  8821,  9144,  9583.  Fire  and  smoke  were  seen  by 
the  Israelites  when  Jehovah  descended  on  Mount  Sinai,  because  they 
were  in  evils  and  falses;  remarks  on  the  similar  appearances  to  those 
who  are  in  the  hells,  1861  ;  further  ill.  8814,  8819  ;  from  experience, 
9582—9583.  Smoke  denotes  the  obscuration  of  the  truth  and  the  thick 
darkness  of  the  false;  passages  merely  cited,  8819  end.  Smoke  denotes 
the  Hteral  sense  of  the  Word  as  compared  with  the  internal  sense;  the 
literal  sense  being  as  cloud  and  smoke,  but  the  internal  sense  as  light 
and  fire,  8916.  The  smoke  of  incense,  on  the  other  hand,  denotes 
worship  elevated  to  the  Lord,  or  received  by  him,  because  from  charity, 
10,177,  *A.  10,198,  10,298. 

SMOOTH  [lavis],  Jacob  called  a  smooth  man  (Gen.  xxvii.  11), 
denotes  the  quality  of  natural  truth  compared  with  good;  passages 
cited  where  smoothness  or  evenness  denotes  truth,  and  in  the  opposite 
sense,  the  false,  3527. 

SNAK.E      See  Serpent* 

SNARE  [%MeM«].  To  be  for  a  snare  (said  of  Moses  by  the  Egyp- 
tians, Ex.  X.  7),  denotes  to  be  caught  by  their  own  evil,  and  thus, 
overtaken  by  its  punishment,  7653.  The  inhabitants  of  Canaan  not  to 
mingle  with  the  Israelites,  their  gods  not  to  be  worshipped,  etc.,  lest  it 
should  become  a  snare  (Ex.  xxiii.  33),  denotes  enticement  and  decep- 
tion by  the  loves  of  self  and  the  worid,  and,  as  a  consequence,  the  de- 
struction of  spiritual  life  and  perdition;  other  passages  cited  (Isa.  xxiv. 
18;  xxviii.  13;  Jer.  xlviii.  44;  Ezek.  xix.  8;  Amos  iii.  5;  Ps.  xi.  6; 
Luke  xxi.  35,  etc.),  9348 ;  compare  9013.  Moses  cautioned  against 
making  a  covenant  with  the  inhabitants  of  the  land  lest  it  should 
become  a  snare  to  him  (Ex.  xxxiv.  12),  denotes  the  religion  in  which 
there  is  evil,  and  seduction  as  a  consequence  predicated  of  the  Word 
itself,  10,641.     See  Deceit,  Net. 

SNORTING  of  horses  (Jer.  viii.  16),  denotes  reasoning  concerning 
truth,  from  the  negative,  3923. 

SNOW  [nix].  Snow  is  predicated  of  truth,  from  being  in  small 
particles,  and  from  whiteness  j  but  hoar-frost,  on  account  of  its  con- 


1146 


SOC 


tinuity,  denotes  truth  consisting  and  flowing  as  good,  or  the  good  of 
truth,  8459.  Whiteness,  as  of  snow,  is  predicated  of  the  truths  of  faith, 
4007,  5319,  7918.  Hairs,  white  like  wool,  as  white  as  snow  (Rev.  i. 
14),  denote  truth  derived  from  good,  3304. 

SOCIETY.  1.  That  the  Heavens  consist  of  innumerable  Societies; 
and  this  according  to  the  varieties  of  good  qualified  by  truths,  684. 
690,  699,  960,  3241,  3744,  4005,  5598,  7236,  7833,  7836,  9002. 
There  is  no  man,  spirit,  or  angel  unconnected  with  some  society  m 
heaven  and  the  world  of  spirits;  also,  the  very  societies  in  which  men 
have  Hved,  as  to  the  spirit,  are  shown  to  them  after  death,  687,  697, 
5861;  see  below  (3).  No  society  is  absolutely  similar  to  another,  but 
the  harmony  of  all  is  derived  from  an  infinite  variety,  united  by  love 
and  faith  in  the  Lord,  457,  687,  690,  cited  below  (6).  It  is  particu- 
larly explained  that  consociations  in  the  other  life  are  all  formed  trom 
good;  thus,  not  from  relationship  or  consanguinity,  but  according  to 
agreements  and  difiFerences  of  mutual  love  and  faith,  685,  917,  1394, 
2739,  3612,  3815,  4121.  In  further  illustration  of  this,  it  is  explained 
that  perception  is  so  exquisitely  clear  that  the  least  diiference  as  to  love 
and  faith  instantly  separates,  or,  on  the  contrary,  conjoins ;  thus  con- 
junction in  societies  is  according  to  consent  and  dissent  arising  from 
the  instant  perception  of  the  quality,  1394.  Notwithstanding  all  the 
varieties  of  good  and  truth  which  exist  in  heaven,  they  all  together 
make  a  one;  in  this  respect  they  resemble  the  various  organs  and  mem- 
bers of  the  body  which  contribute  to  form  one  man,  3241.  See 
Harmony.  It  is  shown  that  consociations  in  heaven  were  represented 
by  the  arrangement  of  the  Israelites  in  tribes,  families,  and  houses, 
7836.     See  Tribes,  Nation  (1). 

2.  Correspondence  of  heavenly  Societies  with  the  Body.  There  are 
heavenly  societies  to  which  all  the  various  parts  of  the  body  correspond  ; 
hence,  it  is  so  often  said  of  a  society,  that  it  pertains  to  this  or  that 
part  of  the  body;  this,  because  the  Lord  is  alone  man,  and  all  heaven 
represents  him,  and  forms  as  it  were,  one  man,  2996—2998,  3624— 
3649.  The  societies  of  heaven  are  more  or  less  universal;  the  more 
universal  in  the  Grand  Man  correspond  with  whole  organs  or  members 
of  the  body,  the  less  universal  with  their  parts,  or  even  the  parts  of 
parts,  4625 ;  further  ill.  7836.  The  societies  of  heaven  are  distinct, 
according  to  the  functions  of  all  the  members,  viscera,  and  organs  of 
the  body,  and  these  functions  correspond  to  the  peculiar  good  of  the 
societies ;  hence,  it  is  a  law  of  order  in  heaven,  that  one  good  is  not  to 
be  commingled  with  another,  8004,  8469,  8797  cited  below  (1 1).  See 
Heaven  (7),  Influx  (7),  Man  (32). 

3.  The  Reception  of  Spirits  in  Societies.  Souls  recently  from  the 
world  are  conveyed  from  society  to  society,  through  many  mansions  in 
heaven,  till  received  in  the  society  that  accords  with  their  state;  it  is 
explained,  that  such  progressions  are  only  apparent,  being  in  reality 
changes  of  state,  1273.  Souls  who  have  come  out  of  vastation  are  also 
conveyed  to  various  angelic  societies,  until  they  come  to  the  society 
which  agrees  with  the  quahty  of  their  charity,  1273.  The  Author  was 
conveyed  in  the  same  manner  through  several  mansions  of  heaven,  and 
was  capable  of  reflecting  upon  the  changes  of  place,  so  as  to  perceive 
that  they  were,  in  reality,  changes  of  state,  1273  end.  Spirits  thus 
conveyed  from  society  to  society,  are  everywhere  received  with  charity 


SOC 


1147 


and  joy,  and  when  they  depart  from  such  societies  as  do  not  accord 
with  their  love,   they  do  so  voluntarily,    according  to  desire,   2131. 
Admission  into  heaven  is  to  be  understood  as  a  reception  in  angelic 
societies;   the  Author  states  that  he  saw  many  spirits  thus  received, 
who  first  were  in  dread  of  the  wolf,  and  thought  the  door  of  heaven  was 
closed  against  them,  2130.     The  first  state  after  desolation  is  a  state  of 
consolation,  and  the  hope  of  help;  but  the  second  a  state  of  illustration 
and  recreation;  the  latter  state  is  described  further,  as  an  elevation  to 
heaven,  some  appearing  clothed  in  white  robes,  some  crowned,  while  some 
are  conveyed  through  many  angelic  societies,  and  everywhere  received  as 
brothers,  2699.     The  allocation  to  societies  is  alluded  to  in  the  ancient 
saying  concerning  those  who  died,  that  they  were  gathered  to  their 
fathers,  or  their  people ;  by  this  was  signified  that  they  were  come 
to  those  who  were  in  similar  good  and  truth  in  the  other  life,  3255, 

4619. 

4.  Societies  of  Spirits  and  Angels  associated  with  Man  in  the  Re- 
generation.    Regeneration  is  efi^ected  by  societies  of  spirits  and  angels, 
who  influence  to  good  and  evil  respectively  ;  also,  the  changes  by  which 
man  is  led  in  the  regenerate  life  are  changes  of  spirits,  ill.  4067,  cited 
4073  ;  see  below  (9).     As  to  his  interiors,   man  is  in  the  midst  of 
societies  of  spirits  whom  he  invites  to  himself,  and  of  angels  who  are 
from  the  Lord,  4067,  4073,  4077.    When  the  man  is  in  evil  he  invites 
to  himself  the  societies  with  which  he  is  associated;  but  when  in  good, 
they  are  such  as  the  Lord  adjoins  to  him,  4073.     From  the  societies 
associated  to  a  man  the  angels  can  see,  as  from  causes,  the  quality  of  his 
state,  4073  end.     The  Lord  also  had  societies  of  spirits  and  angels 
attending  him,  which  he  adjoined  to  himself  and  changed  according  to 
his  good  pleasure ;  it  is,  also,  br.  explained  that  he  derived  nothing  of 
good  and  truth  from  them,   but  only  by  them  from  the  Divine,  4075. 
In  like  manner  good,  imparted  to  man  as  a  means  to  genuine  good,  is 
not  derived  from  the  spirits  associated  with  him,  but  is  received  by  or 
through  them,  4077,  further  ill.  4099.     The  spirits  who  hold  man  in 
good  (described  as  middle  good)  believe  it  to  be  from  themselves,  and 
are  indignant  when  compelled  to  recede,  which  happens  when  the  rege- 
nerate man  separates  himself,  or  is  transferred  into  other  societies; 
this,   represented  by  Jacob  and  Laban,  4077,  4186;   see  below  (9), 
4088.     An  illustration  is  given  of  the  manner  in  which  three  kinds  of 
spirits  attendant  on  the  regenerate  are  separated,  and  in  each  case  with 
regard  to  freedom;  the  coincidence  of  these  separations  with  changes  of 
state,  because  spirits  are  conjoined  as  to  affections,  etc.,  4110,  4111, 
4129,  4136;   see  also  4151.     Further  particulars  in  Regeneration 

(3). 

5.  The  arrangement  of  Infernal  Spirits  in  Societies.    It  is  explained 

that  infernal  spirits  are  also  kept  in  order  by  arrangement  in  societies, 
the  bond  of  conjunction  being  that  of  similar  lusts  and  phantasies, 
695,  1322,  2996  end.  The  order  of  the  infernal  societies  is  such  that 
all  in  one  society  act  together  against  good ;  hence  the  ancient  law  of 
punishing  a  whole  family,  or  house,  for  the  crime  of  one,  5764.  See 
Hell  (1),  693,  695,  1322,  969,  3642,  6370. 

6.  Laws  common  to  all  Societies  of  Spirits.  Every  society,  or 
family  of  spirits,  is  distinguished  by  its  speech,  indeed  every  spirit  in  a 
society,  1758.    All  the  societies  in  heaven,  and  every  angel  in  a  society. 


1148 


SOC 


are  most  distinct  from  each  other,  yet  they  all  make  one  by  receiv- 
ing the  good  of  love  from  the  Lord,  457,  6S7,  690,  3241,  3519,  3804, 
3986,  4067,  4149,  4263,  7236,  7833,  7836.  The  operation  of  societies 
is  into  that  part  of  the  body  to  which  they  correspond,  but  is  only  per- 
ceived by  those  whose  interiors  are  opened ;  sweet  and  gentle  if  it  be 
the  influx  of  a  heavenly  society,  but  sharp  and  painful  if  from  an  infernal 
society,  5060,  5171. 

7.  Laws  which  hold  Society  together  on  Earth  ;  it  is  stated  that 
they  are  grounded  in  fear,  because  every  one  is  in  self-love,  5002.  The 
contrary  character  of  laws  derived  from  charity,  how  one  is  neighbour 
to  another,  and  society  in  a  more  eminent  sense  than  any  individual, 
6819,  6820.     See  Government. 

8.  The  Separation  of  Societies  or  Spirits.  Novitiate  spirits  when 
conveyed  to  societies  which  do  not  accord  with  their  love,  are  not  sepa- 
rated by  rejection,  but  voluntarily,  2131  cited  above  (3).  Evil  spirits, 
in  the  world  of  spirits,  sometimes  associate  together  in  crowds,  and  are 
the  occasion  of  temptations  and  phantasies  prevailing  ;  these  spirits  or 
phantasies  are  dispersed  by  other  associated  spirits,  whose  operation  is 
described  as  the  east  wind,  842  ;  further  ill.  2128.  Another  mode  of 
dissolving  societies  evilly  composed,  is  by  collisions  of  thought  and 
speech,  the  various  effects  of  which  are  br.  described,  2129.  Adulterers 
who  insinuate  themselves  into  societies  by  the  alluring  blandishments 
and  deceits  to  which  they  have  accustomed  themselves  in  the  world,  are 
rejected  by  one  society  after  another,  till  associated  with  their  like  in 
hell,  2753.  Those  who  are  devastated,  and  finally  cast  into  hell,  are 
separated  gradually;  in  the  other  life  nothing  is  done  violently,  but 
freely,  as  if  done  by  the  spirits  themselves,  according  to  their  own 
delights,  7502. 

9.  That  there  are  Societies  of  Spirits  who  serve  as  Mediums  ;  viz., 
for  communication  between  the  societies  of  heaven ;  their  quality  de- 
scribed, 4047,  4088.  These  societies  are  of  such  a  quality  that  they 
suffer  themselves  to  be  led  by  others,  thus,  by  angels  to  good,  and  by 
evil  spirits  to  evil;  hence,  they  are  associated  with  man  during  his 
regeneration,  4088. 

10.  Consociation  of  Ideas  and  Affections,  There  are  consociations 
of  internal  and  external  ideas  by  the  influx  of  the  former  into  the  latter; 
also,  by  consociation  with  spirits,  2470.  Where  influx  is  treated  of,  it 
is  amply  shewn  that  thoughts  and  affections  extend  themselves  far  into 
societies  of  spirits,  6598—6612.  The  faculty  of  understanding  and 
perceiving  is  great  in  proportion  to  the  extension  of  the  thought  to 
societies  of  spirits  and  angels  round  about  man,  6599,  6600.  Affec- 
tions of  truth  extend  to  societies  of  spiritual  angels  ;  affections  of  good 
to  societies  of  celestial  angels,  6600.  The  quality  of  a  man's  life  is 
altogether  according  to  the  quality  of  the  societies  to  which  his  affection 
and  thought  extend,  6601.  The  form  of  the  extension  of  thought  is 
compared  with  the  form  of  the  brain,  but  it  is  much  more  wonderful, 
6607;  compare  4041—4043,  4054.  The  Author  refers  to  his  own  ex- 
perience concerning  the  extension  of  thought,  and  how  the  thought  and 
speech  of  the  societies  with  which  he  was  associated  were  represented 
to  him,  6606,  6609,  6614.  So  long  as  man  lives,  the  ideas  of  his 
thought  are  varied,  multiplied,  and  divided,  according  as  he  is  asso- 
ciated with  societies,  ever  new  and  ever  various  in  the  procedure  of 


SOD 


1149 


regeneration ;  it  is  thus  that  his  illumination,  or  perception  of  new 
truths,  continually  increases,  6610. 

11.  Consociation  in  Good,  Every  society  in  heaven  has  its  common 
good,  distinct  from  every  other  society;  hence,  the  form  of  heaven  and 
the  order  of  communication  there,  8400,  ill,  8469.  Everyone  in  a 
society  has,  also,  his  particular  good,  but  he  communicates  it  to  all  in 
that  society,  and,  reciprocally,  he  receives  from  the  common  good  of 
all,  8469,  ilL  8470.  There  is  communication,  also,  between  the  com- 
mon good  of  one  society  and  the  common  good  of  another;  hence, 
exists  a  more  common  or  general  good,  and  so  on  until  the  whole 
universal  heaven  is  as  one  body,  ruled  by  the  good  of  divine  love,  8470. 
The  communication  of  divine  good  is  to  all  in  heaven  universally,  and 
with  every  society  particularly,  according  to  the  faculty  of  reception, 
8472.  Everyone  has  an  extension  into  the  spheres  of  angelic  societies, 
according  to  his  quality  and  quantity  of  good  ;  and,  on  the  other  hand, 
into  the  spheres  of  infernal  societies,  according  to  the  quality  and 
quantity  of  evil,  8794,  8797.  By  the  laws  of  order  which  preserve  the 
distinction  of  societies  according  to  their  particular  good,  it  is  not  per- 
mitted for  those  of  an  inferior  heaven  to  ascend,  presumptuously,  into 
a  superior;  if  they  do  ascend,  the  good  of  love  is  like  a  consuming  fire, 
and  they  are  affected  with  blindness,  8797. 

SOCKETS  [fundce'].  Sockets  or  bases  of  gold  denote  existence 
and  subsistence  from  good,  9847,  9851.  Sockets  or  bases  of  silver 
denote  truth  sustaining,  9643. 

SODOM.  1.  Sodom  denotes  the  cupidities  ot  evil;  Gomorrah, 
persuasions  of  the  false,  both  originating  in  the  loves  of  self  and  the 
world,  1212,  1587,  1598,  1663,  1666,  1682,  2141,  2444,  7519,  sh. 
2220.  Sodom  denotes  all  evil  whatsoever  proceeding  from  the  love  of 
self,  the  diversities  of  which  are  represented  in  the  Word  by  various 
kinds  of  adulteries;  it  also  denotes  all  universally  who  are  in  such  evils, 
but  especially  those  within  the  church,  2246,  2322,  compare  7418.  The 
king  of  Sodom  and  the  king  of  Gomorrah  include  in  their  signification 
all  the  evils  and  falses  denoted  by  the  other  kings  who  were  confederate 
with  them  in  the  battle  with  Chedorlaomer,  1689.     See  Devil. 

2.  Lot  dwelling  in  Sodom,  The  plain  of  Sodom  compared  to  the 
garden  of  Jehovah  before  Jehovah  destroyed  Sodom  and  Gomorrah  (in 
the  account  of  Abram  and  Lot,  Gen.  xiii.  10),  denotes  the  quality  of 
the  external  man  when  conjoined  to  the  internal,  1587.  A  further 
comparison  made  with  the  land  of  Egypt,  as  thou  comest  unto  Zoar 
(Ibid.),  denotes  the  state  as  to  scientifics  into  which  the  affection  of  good 
flows,  1589.  Lot,  when  separated  from  Abram,  pitching  his  tent 
towards  Sodom  (ver.  12),  denotes  the  external  man  dwelling  separate 
from  the  internal;  the  cities  of  the  plain  (Ibid.)  his  scientifics,  1598, 
1597.  The  men  of  Sodom,  called  exceedingly  wicked  (ver.  13),  denote 
the  cupidities  to  which  scientifics  extend  themselves,  1 600.  The  com- 
bats in  which  Bera  the  king  of  Sodom,  and  Birsha  the  king  of  Go- 
morrah, were  engaged  with  Chedorlaomer  (chap.  xiv.  2),  denote  the 
Lord's  temptations,  1651.  The  kings  of  Sodom  and  Gomorrah,  and 
those  confederated  with  them,  being  subdued  by  Chedorlaomer  and  his 
confederates  (Ibid.),  denotes  victory  over  evils  and  falses  in  these  com- 
bats, obtained  by  apparent  goods  and  truths,  1667,  1671,  1685,  1689. 


1150 


SOD 


SO  J 


1151 


The  vale  of  Siddim  where  the  kings  of  Sodom  and  Gomorrah  fell,  said 
to  be  full  of  pits  of  bitumen  (translated  slimepits,  ver.  10),  denotes 
filthy  and  unclean  states  into  which  the  evils  and  falses  here  repre- 
sented flow  down,  1666,  1684,  1688.  Lot  and  all  his  substance  taken 
by  the  victors  (ver.  12),  denotes  that  apparent  goods  and  truths  (repre- 
sented by  Chedorlaomer  and  his  confederates)  which,  in  themselves  are 
not  goods  and  truths,  then  occupied  the  Lord's  external  man,  1697, 
1698.  Abram  the  Hebrew  rescuing  Lot  (ver.  14-- 16),  denotes  the 
continuation  of  the  combat  by  the  interior  man  adjoined  to  the  divine 
itself,  1701,  1702.  Mamre,  Eshcol,  and  Aner,  who  were  confederate 
with  Abram,  especially  mentioned  (ver.  17),  denote  the  angels  who 
were  were  with  the  Lord  in  these  combats,  1705,  or,  strictly  speaking, 
goods  and  truths,  1754.  See  Hebron,  Aner.  The  king  of  Sodom 
going  out  to  meet  Abram  after  his  victory  (ver.  1 7),  denotes  evil  of  the 
false  now  rendered  submissive,  1721.  The  valley  of  Shaveh,  called  also 
the  king's  valley,  where  they  met  (ver.  17),  denotes  the  external  man, 
whose  state  is  here  signified  as  to  goods  and  truths,  1723.  His  desiring 
the  souls  that  Abram  had  taken  captive  (ver.  21),  denotes  the  desire  of 
the  evil  to  retain  their  evil  life,  1742.  Abram  solemnly  refusing  his 
gifts  (ver.  22,  23),  denotes  the  impossibihty  of  the  celestial  and  divine 
partaking  in  what  is  evil  and  false,  though  the  evil  imagine  they  can 
contribute  somewhat  to  the  dominion  of  the  Lord,  1749.  His  directing 
Aner,  and  Eshcol,  and  Mamre,  to  take  their  portion  (ver.  24),  denotes 
the  deliverance  of  evil  spirits  into  the  power  of  the  angels,  1755. 

3.  The  Destruction  of  Sodom.  The  visitation  of  Sodom  (Gen.  xviii., 
xix.),  denotes  the  perception  of  the  Lord  concerning  the  human  race 
immersed  in  so  great  evils  and  falses,  2141.  The  angels  who  had  been 
entertained  by  Abraham,  looking  to  the  faces  of  Sodom  (xviii.  1 6),  de- 
notes the  evil  state  of  man's  interiors  discovered  to  his  perception ; 
immediately  followed  (ver.  21;  chap.  xix.  1)  by  exploration  and  judg- 
ment, 2219,  2242,  2243,  2317—2323.  The  men  of  Sodom  requiring 
the  guests  of  Lot  to  be  delivered  up  to  them  (chap.  xix.  ver.  4,  5),  de- 
notes the  denial  of  the  divine  human  and  the  holy  proceeding  of  the 
Lord,  2350—2354.  Their  assault  on  Lot  after  his  exhortation  (ver.  9), 
denotes  the  good  of  charity  rejected,  2373—2376.  Sulphur  and  fire 
rained  upon  them  (ver.  24),  denotes  the  influx  of  damnation  upon  the 
evil  in  this  state,  and  the  hells  they  make  to  themselves,  2443 — 2447. 
See  particulars  in  Lot  (2). 

4.  Other  Passages  in  the  Word.  Their  vine  is  of  the  vine  of 
Sodom  and  of  the  fields  of  Gomorrah  (Deut.  xxxii.  32),  denotes  the 
state  of  the  Jewish  church  as  to  the  intellectual  part  obsessed  by  falses 
from  infernal  love,  5117.  It  shall  be  more  tolerable  for  the  land  of 
Sodom  and  Gomorrah,  in  the  day  of  judgment  (than  for  the  city  which 
should  reject  the  disciples.  Matt.  x.  15;  Mark  vi.  11  ;  Luke  ix.  5; 
X.  10),  denotes  the  state,  relatively,  of  those  who  are  in  evils  of  life, 
but  who  know  nothing  concerning  the  Lord  and  the  Word,  7418;  com- 
pare 2220,  2322,  cited  above  (1).  The  overthrow  of  Babylon,  of 
Samaria,  of  Moab,  and  of  Jerusalem,  in  the  prophecies,  compared  with 
the  overthrow  of  Sodom  and  Gomorrah  (Jer.  i.  40;  Amos  iv.  11 ;  Zeph. 
ii.  9;  Ezek.  xvi.  53—56),  denotes  the  church  thus  represented,  in  each 
case,  as  to  the  evils  of  self-love,  and  the  falses  of  evil,  2220.    The  great 


t 


city,  which  is  spiritually  called  Sodom  and  Egypt  (Rev.  xi.  8),  denotes 
all  evil  from  the  love  of  self  (Sodom),  and  all  the  false  of  that  evil 
(Egypt  in  place  of  Gomorrah),  2220  end. 

SOJOIJRSER,  to  SojovRK  [peregrinus,  peregrinari],  1.  Sojourn- 
ing denotes  life  and  instruction,  1461,  1463,  1896,  2025,  2504,  2726, 
3368,  4243;  or,  Hfe  and  doctrine,  2371.  Sojourners  denote  those  who 
are  instructed  in  the  goods  and  truths  of  the  church,  and  live  according 
to  them,  1463,  1896,  3703,  5605,  7908;  more  particularly,  8007, 
8013,  9196.  Sojourners  denote  those  who  are  not  born  within  the 
church,  but  who  are  instructed  and  accede  thereto,  7908,  8650,  9281 ; 
see  below,  4444.  To  sojourn  or  travel  about,  and  dwell  in  tents  in  the 
manner  of  the  ancients,  denotes  life  and  worship,  ill.  1102.  The 
fatherless,  the  sojourner,  and  the  widow,  are  frequently  mentioned 
together,  and  when  this  is  the  case  the  expressions  fall  into  one  sense 
with  the  angels,  who  understand  thereby  the  subjects  of  the  reciprocal 
conjunction  of  good  and  truth,  3703,  9200.  They  were  called  sojourners 
who  suffered  themselves  to  be  instructed,  thus,  who  received  the  statutes 
and  laws  of  the  Jews,  and  all  such  were  put  on  an  equality  with  those 
born  in  the  land,  sh,  4444,  7908,  8007,  sh.  again,  8013.  The  ancients 
distinguished  those  towards  whom  they  exercised  charity,  into  many 
classes;  by  sojourners  were  meant  those  who  were  willing  to  be  in- 
structed in  the  truths  of  faith,  4844,  4956,  9281. 

2.  Harmony  of  Passages,  Abram  sojourning  in  Egypt  (Gen.  xii.), 
denotes  the  first  instruction  of  the  Lord,  namely,  while  he  was  a  boy, 
in  knowledges  from  the  Word,  1402,  ill.  and  «A.  1461—1463,  1502, 
2406,  3368.  Foretold  that  the  seed  of  Abram  should  be  a  sojourner 
(or  stranger.  Gen.  xv.  13),  denotes  the  end  of  the  church  when  charity 
and  faith  become  rare,  1843.  The  name  of  Hagar,  derived  from 
sojourning  (chap.  xvi.  1),  denotes  the  commencement  of  the  spiritual 
church  from  instruction,  1896.  The  land  of  Abram*s  sojourning, 
meaning  the  land  of  Canaan,  promised  to  his  seed  (chap.  xvii.  8),  de- 
notes the  heavenly  kingdom  inherited  by  those  who  receive  faith,  2024. 
Lot  sojourning  with  the  men  of  Sodom  (chap.  xix.  9),  denotes  the  state 
of  the  church  about  the  last  times  when  the  doctrine  and  life  of  charity 
are  rejected,  ilL  2371.  Abraham  sojourning  in  Gerar,  in  the  land  of 
the  Philistines  (chap,  xx.),  like  his  sojourn  in  Egypt,  denotes  the  in- 
struction of  the  Lord,  but  here  in  doctrinals  of  charity  and  faith,  2496, 
ilL  2504,  2726,  ill.  again,  3368.  Abraham  calHng  himself  a  sojourner 
and  inhabitant  among  the  sons  of  Heth  (chap,  xxiii.  4),  denotes  the 
first  state  of  the  church,  in  which  the  Lord  is  present,  but  as  yet  un- 
known, 2915;  compare  8002  cited  below.  Jacob  to  inherit  the  land  of 
his  sojournings  which  God  gave  to  Abraham  (chap,  xxviii.  4),  denotes 
the  life  of  good  from  truth,  which  is  the  life  of  instructions,  and  is 
further  explained  as  life  from  the  divine,  3672.  Jacob  sojourning  with 
Laban  (chap,  xxxii.  4),  denotes  instruction  in  good,  or  the  natural  man 
imbued  with  good  not  genuine,  as  a  means  of  access  to  genuine  goods, 
4243.  The  family  of  Jacob  coming  to  sojourn  in  Egypt  (chap,  xlvii.  4), 
denotes  instruction  in  scientifics  as  a  means  of  sustaining  the  truths  of 
the  church,  6077,  6638,  compare  9196,  9197.  The  years  of  Jacob's 
sojournings  (or  his  pilgrimage,  meaning  his  age,  chap,  xlvii.  9),  denote 
the  successive  state  of  the  regenerate  hfe,  6095.  Moses  when  in 
Midian,  calling  himself  a  sojourner  (translated  stranger)  in  a  strange 

VOL.  II.  L  L 


1152 


SON 


land  (Ex.  ii.  22),  denotes  instruction  in  truths  in  a  church  not  his  own, 
6796.  Thy  sojourner  (translated  stranger)  that  is  within  thy  gates, 
mentioned  in  the  decalogue  (Ex.  xx.  10),  denotes  those  who  are  in  the 
entrance  to  the  truths  of  the  church,  thus,  who  are  in  scientifics,  8890. 
Note  :  To  dwell  with  the  Israelites  as  a  stranger  [inqmlinua],  not  a 
sojourner  [peregrinua],  is  to  do  good  from  natural  disposition,  not  from 
the  good  of  the  church;  hence,  it  is  predicated  of  those  who  are  un- 
willing to  be  instructed,  8002.  As  to  the  Israelites  sojourning  in  Egypt, 
in  the  land  of  bondage,  which  denotes  the  infestation  of  the  spiritual  by 
infernal  spirits,  and  their  protection  from  evils  and  falses  by  the  Lord, 
see  9197;  Egypt  (5,  6),  Moses  (8),  Miracle  (7). 

SOLE  OF  THE  FOOT.     See  Foot. 

SOLICITUDE.     See  Care.  ^. .    ,  • 

SOLOMON.  Solomon  denotes  the  Lord;  the  gifts  brought  to  him 
by  the  Queen  of  Sheba  (1  Kings  x.  1,  2),  denote  his  acquisitions  of 
wisdom  and  intelligence  in  the  natural  man,  3048.  Judah  and  Israel 
said  to  dwell  in  confidence,  every  one  under  his  vine  and  under  his  fig- 
tree,  in  the  days  of  Solomon  (1  Kings  iv.  25),  denotes  good  of  the 
natural  or  exterior  man,  and  the  intellectual  part  regenerated  by  the 
good  of  truth,  5113.  The  throne  of  Solomon  (1  Kings  x.  18—20), 
denotes  the  royalty  of  the  Lord,  which  is  divine  truth  from  him;  the 
twelve  lions  all  divine  truths  in  one  complex,  combating  and  conquering, 
5313  end.  Note:  Abimelech  who  was  with  David,  and  Uriah,  of  whose 
wife  Solomon  was  born,  were  Hittites,  2913.     See  Heth. 

SON  [filius],  1.  Signification  of  Son  and  Daughter.  Sons  de- 
note goods  and  truths  of  faith,  sh,  264.  Sons  denote  truths  and 
doctrinals  of  truth ;  daughters,  doctrinals  of  good,  sh.  489,  br.  533. 
Sons  denote  truths;  daughters,  goods,  55,  489—491.  Sons  denote 
truths,  which  are  predicated  of  the  understanding,  and  when  there  is  no 
understanding  of  truth,  phantasies;  in  like  manner,  daughters  denote 
goods,  which  are  predicated  of  the  will,  and  when  there  is  no  will  of  the 
good,  cupidities,  568.  Sons  denote  falses  as  well  as  truths,  because 
they  denote  doctrinals  of  churches,  which  are  of  both  kinds,  1 147. 
Abstractly,  sons  denote  truths ;  but  in  the  sense  applicable  to  man,  all 
who  are  in  truths,  2231,  br,  2232.  A  son  denotes  truth,  and  specifi- 
cally the  rational  part  of  man  of  which  truth  is  predicated,  2066,  2082, 
2623,  2772.  Sons,  and  again,  the  sons  of  sons,  denote  derivative 
truths  and  goods,  according  to  the  representation  of  the  parent  from 
whom  they  are  descended,  5912,  6020,  6583,  6584,  7634,  10,623. 
Passages  are  cited  to  show  that  sons  denote  truths,  but,  when  called 
sons  of  a  wife,  they  also  denote  goods  of  truth,  8649.  Generally, 
father,  mother,  brethren,  children,  and  other  names  of  relationship, 
denote  goods  and  truths,  and,  in  the  opposite  sense,  evils  and  falses, 
10,490.  To  "  smite  the  mother  upon  the  sons"  (Gen.  xxxii.  11)  was 
a  common  form  of  speech  with  the  ancients,  signifying  the  destruction 
of  the  church  and  of  all  things  belonging  to  it,  4257.     See  Mother, 

T^ATTf  HTER     CtC 

2  Son-in-Law  [>«i<?r].  A  son-in-law  denotes  truth,  or  knowledges 
of  truth,  associated  to  the  affection  of  good,  2389.  When  a  son-in-law 
is  mentioned  to  represent  truth,  then  the  father-in-law  denotes  good  of 
a  superior  degree,  because  he  is  the  father  of  the  wife,  8643. 

sT  The  SoM  of  Jacob.    The  ten  sons  of  Jacob,  bom  of  Leah  and 


SON 


1153 


( 


1 


the  handmaids,  denote  truths  of  the  external  church;  the  two  born  of 
Rachel,  truths  of  the  internal  church,  5409,  5651,  5680,  5707.  In 
general,  the  twelve  sons  of  Jacob,  and  the  twelve  tribes,  denote  so  many 
cardinal  goods  and  truths  by  which  the  regenerate  man  is  initiated  into 
celestial  and  spiritual  goods  and  truths  ;  thus,  the  all  of  love  and  faith 
in  one  complex,  3858,  3913,  3926,  4688,  6335,  br.  6339;  passages 
cited  concerning  each,  4503.  The  sons  of  Jacob  denote  truths  of  the 
church  in  the  natural  man,  5641,  and  citations;  5882,  6070.  The 
sons  of  Jacob  denote  truths  and  goods  of  the  church  in  the  natural 
man,  6339.  The  truths  represented  by  the  sons  of  Israel  are  those  in 
the  interior  of  the  natural  mind ;  otherwise  called  spiritual  truths  in 
the  natural,  5414,  5879,  5951.     For  particulars  see  Tribes. 

4.  Son  of  a  Stranger,  denotes  the  natural  man  (not  of  the  church) 
as  to  truth,  2049,  5081  :  see  also  489. 

5.  Sons  of  the  Prophets  (2  Kings  iv.  38)  denote  those  who  teach 
truths  from  the  Word,  10,105. 

6.  Sons  of  the  Age  (transl.  children  of  this  world,  Luke  xvi.  8),  are 
the  false  prophets  elsewhere  mentioned  (as  Matt.  vii.  15;  xxiv.  24), 
understand,  those  who  teach  falses,  3900. 

7.  Sons  of  Man  (or  of  Adam,  Deut.  xxxii.  8),  denote  those  in  the 
ancient  churches  who  were  in  faith  to  the  Lord,  477 ;  in  the  opposite 
sense  (Isa.  li.  12;  Ps.  cxlvi.  3)  a  son  of  man  denotes  the  false, 
9807  end. 

8.  Sons  of  God,  Truths  of  the  church,  or  doctrinals  of  faith,  are 
denoted  by  the  sons  of  God,  when  considered  in  opposition  to  cupidities, 
which  are  called  the  daughters  of  men,  555,  570.  They  are  called  sons 
of  God  who  follow  the  Lord  and  are  conjoined  to  him  by  the  life  of 
faith,  and  this  because  they  become  images  of  him,  and  are  the  heirs  of 
his  kingdom,  1226,  1737  end,  1799,  2658,  9807.  All  infants  are  born 
sons  of  the  Lord,  and  so  far  as  they  afterwards  conjoin  the  innocence  of 
infancy  with  wisdom,  they  are  adopted  as  sons,  3494  end.  The  sons 
of  the  kingdom  are  meant  by  seed,  because  seed  denotes  good  and  truth, 
and  hence  all  who  received  good  and  truth,  3373;  cited  3380.  See 
Seed. 

9.  The  Lord  called  Son  of  God,  Son  of  Man.  The  Lord,  as  to  the 
divine  human,  or  divine  good  specifically,  is  called  the  Son  of  God  ;  as 
to  truth  specifically,  the  Son  of  Man,  2159.  By  the  Son  is  to  be  un- 
derstood divine  truth,  by  the  Father,  divine  good;  the  union  of  the 
divine  with  the  human,  and  of  the  human  with  the  divine,  being  the 
divine  marriage  of  good  and  truth,  sh.  2803,  2813,  sh.  again  3704. 
When  the  Lord  is  called  the  Son  of  Man,  understand  truth  divine 
which  could  be  tempted,  sh.  2813:  for  further  particulars,  see  Lord 

(19). 

SONG  [canticum].  The  songs  of  the  Word  are  from  the  rhythmical 
speech  of  spirits,  and  such  especially  are  the  Psalms  of  David;  from 
experience,  1648.  Songs  are  predicated  of  truth,  4137.  Songs  ad- 
dressed to  Jehovah,  in  particular  the  song  of  Moses,  called  the  song  of 
Moses  the  servant  of  God  and  the  song  of  the  Lamb  (Ex.  xv. ;  Rev. 
XV.  3),  is  a  glorification  of  the  Lord,  because  of  redemption  by  him ; 
this  glorification,  also,  was  contained  in  the  songs  of  the  ancient 
church,  because  of  their  exceeding  joy  that  the  Lord  would  come  and 
8a?e  our  race  by  assuming  the  human,  sh.  826 1 .   See  Singing,  Music. 

LL  2 


#)• 


1154 


SOU 


SONG  OP  SONGS,  the,  is  written  in  imitation  of  the  books  of  the 
ancient  church,  1756,  compare  2179  end.  The  Song  of  Songs  has  not 
the  internal  sense,  Uke  the  books  of  Moses  and  the  Prophets,  but  is 
written  in  the  ancient  style,  full  of  significatives  derived  from  the  books 
of  the  ancient  church ;  passages  cited  concerning  the  dudatm  as  sig- 
nifying conjugial  love,  3942.  The  Song  of  Songs  is  not  one  of  the 
holy  books,  for  it  does  not  contain  celestial  and  divine  truths  in  series, 
like  the  books  of  the  Word,  9942.     See  Word. 

SORCERESS,     Sorceries     [prcestiffiatrix,   priE9ttgtas\.       see 

Magic. 

SORE.    See  Disease. 

SORROW  [^m^iVtfl].     See  Grief.  ,    .^    r^   ^     .   •,     r 

SOUL  [anima],     1.  That  this  expression  xn  the  Word  admits  of 
several  distinct  acceptations.     In  general,   soul,  in  the  Word,  denotes 
all  life   whether  of  the  external  or  internal  man;  and  as  to  quality, 
such  as  the  man  is  of  whom  it  is  predicated,  1000,  1040.     It  is  re- 
peated,  that  the  soul  denotes  all  life,  and  in  the  opposite  sense,  evil  hie 
0005    1742);  also,  a  passage  is  cited  where  it  occurs  in  three  distinct 
senses  (Lev.  xvii.  10,  11,  14),  but  here  no  explanation  is  given,  1005 
end      The  soul  denotes  all  life,  not  only  as  predicated  of  man,  but  ot 
animals,  because  they  all  signify  somewhat  of  man;  in  its  proper,  or 
strict  sense,  it  denotes  life  from  the  Lord,  as  received  by  the  regenerate. 
1040-  the  latter  ill.  1050,  1056.     By  the  soul  is  meant  that  which 
essentially  lives  in  man  or  beast;  but  the  only  essential  life  m  a  manis 
the  good  of  celestial  love,  and  this  alone  is  meant  by  the  soul  in  the 
internal  sense,  1436;  compare  1050,  1056  cited  above.     By  soul  and 
heart  are  meant  the  new  understanding  and  the  new  will  formed  by  re- 
generation,  ill.  and  sh.  2930  cited  below.    Soul  denotes  the  affection  or 
desire  for  truth,  or  the  life  of  that  affection,  sh.  2930.    Soul  denotes  the 
life  of  spiritual  good,  6354.     Soul  denotes  the  life  of  faith;  heart,  the 
life  of  love,  sh.  9050 ;  further  ill.  and  passages  cited,  9398.   By  the  soul 
is  meant  all  life;  here  a  passage  is  cited  where  it  means  the  natural  life, 
2967 ;  hr.  cited  again,  5835.  By  the  soul,  or  life  (Matt.  xn.  25),  is  meant 
the  proprium  of  man,  6138.     The  soul,  in  its  common  acceptation,  de- 
notes  the  man  himself;  specifically,  the  man  of  the  spiritual  church ;  in 
the  internal  sense,  it  denotes  truth  and  good  from  which  a  man  is  man, 
6641.     It  is  stated,  in  a  summary,  that  soul,  in  the  Word,  denotes  all 
that  really  lives  in  sentient  beings  [pmne  vivurn],  and  is,  therefore,  pre- 
dicated of  animals  as  well  as  men;  properly,  however,  it  denotes  the 
soul  of  man,  and  when  predicated  of  man  is  used  in  vanous  senses ; 
thus,  it  denotes  the  whole  man,  because  all  life  in  common,  but  m  par- 
ticular it  denotes  his  understanding,  or  intellectual  hfe,  his  will  or 
voluntary  life,  and  spiritually,  the  life  of  truth  in  the  understanding 
and  of  good  in  the  will,  7021.     For  a  fuller  statement,  supported  by 
collections  of  passages  from  the  Word,  in  which  the  meaning  of  this 
expression  is  explained  in  seven  distinct  acceptations;  see  the  Author  s 
Tiosth\xmo\x^^ox)R.  ApocalypsisExplicata,7bO.  rru    a   *i, 

2  The  state  of  the  Soul,  or  Spirit,  after  Death.  The  Author 
explains,  from  his  own  experience,  the  first  state  into  which  the  soul 
comes  in  the  other  life,  and  the  manner  of  resuscitation,  168,  181, 
182—189,  314—319,  320—322;  recapitulated  in  a  summary,  2119. 
After  all  the  changes  of  state  which  he  describes,  the  soul  returns  to  a 


SOU 


1155 


life  similar  to  that  which  it  enjoyed  in  the  body,  this  being  the  life  of 
its  own  love,  316.     As  to  the  life  of  heaven,  some  enter  in  more 
slowly,  some  more  quickly;  two  examples  are  given  of  spirits  who  were 
conveyed  to  heaven  immediately  after  death,  317,  319.     The  recent 
spirit,  or  soul,  enjoys  such  a  life  after  death,  that  it  appears  to  itself  to 
be  still  living  in  the  body  as  a  man;  its  sensitive  faculties  are  even 
more  excellent  than  it  enjoyed  in  the  body,  320—322,  447.     Spirits 
have  sight,  hearing,  smell,  and  touch,  in  greater  perfection  than  in  the 
body;  also,  lusts,  affections,  and  thoughts;  in  a  word,  every  faculty 
with  the  exception  of  taste,  321,  322,  1880,  1881.     Spirits  discourse 
with  each  other  as  men  (321,  322),  and  enjoy  all  their  faculties  in  a 
more  lucid  and  perfect  state,  without  the  cares  of  the  body,  food  and 
clothing,  etc.,  1389.     As  to  the  memory  that  remains  to  the  soul,  not 
the  least  part  is  wanting  of  all  that  belonged  to  the  man,  interiorly  or 
exteriorly;  in  a  word,  the  soul  is  perfectly  man,  only  the  flesh  and 
bones  which  had  derived  all  their  apparent  life  from  the  spirit,  being 
left  behind,  2475;  compare  2476.     It  is  shown  again,  that  the  spirit 
is  the  real  man  which  lives  in  the  body,  and  that  it  is  resuscitated  im- 
mediately after  death,  when  the  body  has  become  cold,  and  that  soon  it 
enjoys  every  sense  it  formerly  possessed,  4622.    It  is  shown,  also,  that 
the  affections  and  ends  of  the  life  cannot  be  hidden  after  death,  but 
everything  is  laid  open,  4633. 

3.  Opinions  concerning  the  Soul.     See  Spirit  (1). 

4.  Soul  and  Spirit  distinguished.  The  soul,  in  a  universal  sense, 
is  that  from  which  anything  Is  and  Lives;  thus,  the  soul  of  the  body  is 
its  spirit,  for  the  body  Hves  from  the  spirit;  but  the  soul  of  the  spirit 
is  its  still  more  interior  life,  from  which  it  understands  and  acts  in 
wisdom  [ex  qua  sapit  et  intelligit],  2930  end.  The  spirit  is  the  man 
himself  in  the  body;  it  is  in  the  whole  body  and  in  every  part,  as  its 
purer  substance,  and  after  death  it  enjoys  a  similar  active  and  sensitive 
life  in  human  form,  4659.  The  soul  is  the  man  himself,  that  lives  in 
the  body,  and  is  called  the  interior  man ;  when  freed  from  the  body  it 
is  called  the  spirit,  and  is  in  human  form,  6054.  Illustrated  a  little, 
that,  to  respire  denotes  a  state  of  the  life  of  faith,  and  hence,  that  soul 
denotes  the  life  of  faith;  it  is  also  remarked  that  spirit,  in  the  original 
tongue,  is  so  called  from  wind,  9281.  Summary  of  the  various  senses 
in  which  the  term  soul  is  to  be  understood,  and  that  in  a  general  way 
it  denotes  the  spirit  which  lives  after  death;  a  few  passages  cited  to  this 
effect,  7021;  cited  above  (1). 

5.  The  Soul  relative  to  the  Body,  The  soul  and  the  body  make 
a  one,  for  that  is  the  soul  of  the  body  and  this  is  the  body  of  the  soul; 
hence,  they  are  inseparable,  2005.  The  soul  of  a  man  is  in  him,  not 
vaguely  speaking,  but  in  the  veriest  particulars  of  his  thoughts  and 
actions,  2025;  see  also  4659  cited  above  (4).  The  soul,  or  spirit,  is 
in  the  midst,  or  in  the  interiors,  and  the  body  which  invests  it,  in  the 
extremes;  hence,  with  those  who  are  in  celestial  and  spiritual  love,  good 
from  the  Lord  flows  into  the  body  by  or  through  the  soul,  2973.  The 
soul  commences  [inchoet]  in  the  ovum  of  the  mother,  and  is  further 
perfected  in  her  womb,  and  is  there  surrounded  with  a  tender  body, 
which  it  fashions  to  its  own  uses  in  the  world  wherein  it  is  afterwards 
bom,  3570,  4727,  see  below  10,125.  It  is  a  fallacy  to  suppose  that 
the  soul  resides  in  any  one  part  of  the  body  (as  in  the  heart  or  the 


1156 


SOU 


brain),  and  thence  governs  it  as  a  machine;  the  truth  being  that  the 
soul  is  in  every  part  of  the  body,  5084.  The  soul  is  the  man  himself 
in  the  body,  and  after  death  it  appears  as  a  man  with  a  similar  face 
and  form,  5511.  Unless  the  soul  were  in  every  part  of  the  body,  that 
is,  equally  in  universals  and  singulars,  the  order  of  the  organisation 
could  not  be  preserved,  6338.  A  correct  idea  of  the  difference  between 
the  spirit  and  the  body,  and  of  the  reason  why  the  spirit  is  immortal, 
cannot  be  had  without  a  knowledge  of  degrees;  it  is  here  6r.  explained 
that  such  degrees  are  successive,  or  discrete;  thus,  that  there  is  no  con- 
tinuous connexion  of  spirit  and  body,  as  of  purer  and  grosser ;  also, 
that  the  correct  knowledge  of  the  ancients  concerning  the  spirit  was 
owing  to  their  acquaintance  with  successive  degrees,  10,099.  The 
body  without  the  soul  has  no  life,  and  the  whole  body  is  produced  from 
the  soul,  according  to  its  likeness,  that  it  may  be  in  a  state  adequate  to 
its  functions  in  the  ultimates  of  order  which  are  in  the  world,  10,125. 
Every  man  derives  from  his  father  the  esse  of  life,  which  is  called  his 
soul,  and  the  existere  of  life  produced  therefrom  is  what  we  call  the 
body;  hence,  the  body  is  in  the  likeness  of  the  soul,  10,823. 

6.  The  Influx  and  Commerce  of  the  Soul  and  Body  ;  ill.  from  expe- 
rience, in  seriatim  passages,  6053—6058,  6189—6215,  6307—6326, 
6466—6495,  6598—6626.  Nothing  can  be  known  concerning  the 
influx  and  commerce  of  the  soul  with  the  body,  unless  it  be  known 
what  the  soul  is,  6053.  The  learned  are  more  ignorant  than  the  simple 
concerning  the  soul,  not  knowing  that  it  is  the  man  himself  which  lives 
after  death,  and  that  death  is  a  continuation  of  life,  6053,  6054.  So 
many  hypotheses  and  conjectures  have  been  hazarded  concerning  the 
soul,  that  it  is  better  not  to  use  the  term,  but  to  speak  of  the  interior 
man  or  spirit,  6054.  The  face  of  the  soul  or  spirit  being  in  human 
form  may  be  concluded  from  the  angels  whose  appearance  is  recorded 
in  the  Word;  the  human  form,  indeed,  is  derived  from  the  Lord,  and 
all  heaven  conspires  to  that  form,  6054.  He  who  knows  nothing  of 
the  interior  man,  as  distinct  from  the  external,  and  that  the  former  is 
in  the  light  of  heaven,  the  latter  in  the  light  of  the  world,  can  know 
nothing  whatever  concerning  the  commerce  of  the  soul  with  the  body, 
6055.  The  interior  man  being  the  prior  and  superior  can  exist  inde- 
pendently of  the  exterior,  because  all  things  exist  and  subsist  by  influx 
from  internals  to  externals,  6056.  The  internal  man  is  formed  to  the 
image  of  heaven,  the  external  to  the  image  of  the  world;  hence,  the 
commerce  of  the  soul  with  the  body  is  the  same  thing,  in  other  words, 
as  the  communication  of  heaven  with  the  world,  and  is  effected  by 
influx;  for  this  reason,  it  is  treated  of  by  the  Author  in  series  with  the 
representation  of  spiritual  things  in  natural,  and  the  correspondence  of 
the  body  with  the  Grand  Man,  6057,  6058,  6063.  Farther  particulars 
in  Influx,  (9),  Life  (3,  4),  Internal  (2). 

7.  Blood  relative  to  the  Soul.  Blood  is  spoken  of  in  the  Word  as 
the  soul,  or  celestial  life,  because  the  life  of  the  body  is  in  it,  and  this 
being  the  case  it  may  properly  be  called  the  ultimate  or  corporeal  soul, 
1001  end,  cited  in  Sacrifice  (16). 

8.  The  vegetative  Life  or  Soul ;  that  it  is  from  the  influx  of  heaven 
into  nature,  where  it  appears  representatively,  1632.  See  Influx 
(13). 

9.  Good  considered  as  the  Soul.     Good  from  the  Lord  is  the  soul 


w? 


k 


SPH 


1157 


in  man's  apparent  good,  and  without  this  no  good  or  truth  with  him  is 
genuine,  3186.  Good  and  truth  received  in  the  natural  are  conceived 
together  from  good  of  the  rational  as  a  father,  and  from  truth  as  a 
mother;  also,  each  is  called  soul,  but  good  is  principally  so,  3299. 
The  new  soul  in  the  regeneration  is  the  end  of  good,  which  commences 
in  the  rational  part,  as  the  soul  of  the  body  in  the  ovum  of  the  mother, 
ill.  3570.  The  end  regarded  in  the  rational  is  the  soul  of  a  series,  and 
those  things  of  the  series  which  are  in  the  natural  are  as  the  body  of 
that  soul,  3570.  Whatever  a  man  confirms  in  himself  by  life  and  doc- 
trine forms  his  soul,  and  therefore  remains  as  his  permanent  state  after 
death,  4747. 

10.  The  Soul  of  the  Lord;  that  it  was  the  life  itself,  or  the  verimost 
esse,  which  is  Jehovah,  2025.  The  very  essence  of  life  in  the  Lord, 
which  in  man  is  called  soul,  was  the  Lord  himself,  or  the  divine  called 
the  Father,  4235.  The  soul  of  the  Lord  was  divine  good  itself,  conse- 
quently it  was  the  very  inmost  of  his  life,  invested  externally  by  what 
he  derived  from  the  mother,  4641.  As  the  soul  of  man  forms  the 
body  to  its  own  image,  so  the  soul  of  the  Lord  formed  his  glorified 
body  to  the  image  of  the  Father,  ill.  4727;  further  ill.  10,125,  10,823. 

11.  That  the  Soul  is  from  the  Father.  The  soul,  or  life  itself, 
called  the  spirit,  or  interior  man,  is  from  the  father;  the  body,  or  ex- 
ternal man,  from  the  mother,  ill.  1815;  further  ill.  especially  in  refer- 
ence to  the  Lord,  as  conceived  from  Jehovah,  1921,  2005. 

SOUND.  The  sound  or  voice  of  a  trumpet  (Ps.  xlvii.  6),  denotes 
the  truth  of  celestial  good ;  a  shout  (clangor.  Ibid.),  the  truth  of  spi- 
ritual good,  8815.     See  Shout,  Noise,  Cry. 

SOUTH,  the  [austrum'].     See  Quarters. 

SOW,  to  [serere].     See  Seed  (22). 

SPACE  Ispatium].     See  Place. 

SPEAK,  to  [loqui].     See  Language  (7). 

SPECIAL,  applied  to  falses,  4720. 

SPECKLED,  SPOTTED  [punctatum,  maculosum'].  The  speckled 
sheep  of  Jacob's  flock,  denote  good  sprinkled  and  mixed  with  evils  ; 
the  spotted  sheep,  truth  sprinkled  and  mixed  with  the  false;  the 
variegated,  truth  sprinkled  and  mixed  with  evils,  3993,  3995,  4005, 
4006,  4020;  compare  865,  and  see  Jacob  (6). 

SPECULUM.     See  Mirror. 

SPEECH  [loquela].     See  Language  (7). 

SPELT  [ssea,  spelta].     See  Fitches. 

SPERMATIC  VESSELS.  Office  of  the  Renal  Capsules  described 
as  a  check  upon  the  action  of  the  spermatic  vessels,  5391. 

SPHERE.  1.  The  Spheres  of  Spirits.  The  spheres  of  angels  and 
good  spirits  are  the  same,  analogically,  as  the  spheres  perceived  in  the 
world  as  odours,  925.  The  particular  quality  of  a  spirit  is  perceived 
immediately  on  his  entrance  into  the  other  life,  from  his  sphere,  1048, 
1053,  1316,  1504.  The  sphere  of  a  spirit  is  sometimes  rendered 
visible,  and  appears  in  colours  hke  a  rainbow,  but  only  when  the  Lord 
concedes,  1048,  1050,  1505.  Spheres  are  also  rendered  sensible  by 
odours,  but  it  must  be  understood  that  they  are  not  continually  mani- 
fested to  the  senses  of  spirits,  1514,  1520;  see  below,  4626.  The 
Author  illustrates  how  the  sphere  is  procured,  by  reference  to  the 
acnuired  habit  and  nature  of  the  spirit,  especially  of  one  who  is  im- 


1158 


SPH 


7 


pressed  with  a  notion  of  his  own  importance;  the  sphere,  therefore,  is 
the  image  of  the  spirit  extended  beyond  him  ;  indeed,  it  is  the  image 
of  all  that  is  in  him,  1505;  see  below  (2).  The  sphere  of  self-love  (or 
intuition  of  self)  is  illustrated  in  the  case  of  a  spirit  known  to  the 
Author,  who  filled  the  whole  sphere,  to  the  exclusion  of  others,  and 
thus  brought  himself  into  a  state  of  torture,  1506.  Spheres  of  authority 
over  others  exist  about  those  who  were  born  in  dignity,  but  they  are  of 
diverse  character,  and  are  wonderfully  tempered  with  good  in  the  case 
of  those  who  are  in  faith  and  charity,  1507,  1508.  The  sphere  of 
luxurious  idlers  and  gossips  [assentatorea]  is  described  as  exceedingly 
irksome  to  all  who  are  in  the  love  of  use ;  what  a  torpor  and  disincli- 
nation for  all  serious  thought  and  action  it  causes,  1509.  The  sphere 
of  received  principles  and  persuasions  is  common  to  every  spirit,  and 
still  more  to  societies  of  spirits;  its  effect  upon  others  is  to  make  truths 
appear  as  falses,  and  excite  confirmations  of  the  false,  1510,  1511.  See 
Principle  (7).  Evil  genii  are  distinguished  by  a  sphere  of  cupidities 
(1510),  which  flows  into  the  will  with  the  effect  of  making  evil  appear 
as  good,  1511.  Spheres  of  phantasy  appear  like  clouds  of  mist,  accord- 
ing to  the  quality  of  the  phantasy;  in  this  passage,  also,  the  poisonous 
spheres  of  revenge  and  hatred  are  briefly  described,  1512.  The  spheres 
of  the  lukewarm  are  such  as  to  cause  vomiting,  1513.  The  spheres  of 
hypocrites,  of  the  sordid,  of  the  lovers  of  pleasure,  of  adulterers,  of 
filthy  syrens,  and  others,  are  described,  1514 — 1517;  particulars  in 
Odour  (4).  Evil  spirits  are  prevented  from  approaching  a  recently 
deceased  person,  before  his  resuscitation,  by  the  presence  of  celestial 
angels,  whose  sphere  produces  a  remarkable  effect,  which  is  described 
briefly,  1518.  Spheres  of  charity  and  faith  are  perceived  as  delightful 
odours,  like  the  smell  of  flowers  and  aromatics,  with  indefinite  variety, 
1519.  Evil  spirits  cannot  make  assault  upon  man  until  he  has 
acquired  to  himself  a  sphere  of  cupidities  and  falses  ;  hence,  they  can- 
not effect  anything  against  children,  1667.  Evil  spirits  dare  not  make 
assault  on  the  regenerate,  because  they  instantly  perceive  a  resistance 
from  their  sphere,  1695.  The  spheres  of  spirits  especially  manifest 
their  thoughts  concerning  the  Lord;  some  are  mentioned  whose  sphere  is 
filled  with  scandals  against  liim,  though  they  had  pretended  piety  in  the 
world,  2034;  further  ill.  2401,  4629,  7097  end.  The  spheres  of  mist 
which  exhale  from  the  evils  and  falses  of  infernal  spirits,  appear  like 
mountains  or  rocks,  beneath  which  they  seek  to  hide  themselves  from  the 
presence  of  the  Lord,  4299.  When  the  Lord  permits  the  quality  of  a 
spirit  to  be  manifested  by  his  sphere,  it  is  perceived  from  a  great 
distance;  it  is  here  stated  that  the  sphere  is  made  sensible  by  odour, 
because  odour  or  smell  corresponds  to  perception;  passages  cited,  4626. 
The  Author  mentions  a  sphere,  of  which  he  became  sensible,  from  evil 
spirits,  but  a  company  of  spirits  appeared  who  were  enemies  of  the 
evil,  and  of  whom  he  gives  a  remarkable  description,  5189.  He  de- 
cribes  an  evil  sphere  of  a  peculiar  character,  caused  by  the  presence  of 
a  spirit  who  had  been  very  famous  in  the  world,  whose  phantasy  is  also 
illustrated  by  other  circumstances  mentioned,  5567.  He  describes  a 
crowd  of  spirits  who  became  invisible  in  a  spiritual  sphere,  but  visible 
in  a  natural  one,  5573.  When  the  evil  are  devastated  as  to  all  truth 
and  good,  the  falses  of  their  evils  exhale  like  dense  clouds,  or  waters, 
and  shut  them  out  from  all  communicatiou  with  heaven,  8210,  10,187. 


SPH 


1159 


i 


2.  The  Spheres  of  Angeh,  Spheres  which  proceed  from  the  angels 
are  spheres  of  the  truth  of  faith  and  good  of  love  from  the  Lord;  pas- 
sages cited,  9407.  It  is  the  same  thing  whether  we  say  spheres  from 
truth  and  good  or  from  angels  and  angelic  societies,  for  spheres  are  from 
the  affections  of  truths  and  good  which  make  the  angels  such  as  they 
are,  9606.  The  conjunctive  quality  of  the  spheres  is  from  the  Lord 
alone,  and  so  far  as  it  partakes  of  the  proprium  of  the  angel  it  is  dis- 
junctive, 9606  end.  The  spheres  of  angels,  compared  with  the  Divine, 
have  but  a  slight  extension,  but  the  divine  sphere  proceeds  from  the 
inmost,  and  is  all  in  all  throughout  the  universe,  10,188. 

3.  The  Cause  of  the  Sphere  around  Spirits.  Referring  to  the  pas- 
sage cited  above  (1505),  the  author  states,  in  other  words,  that  it  is  the 
activity  of  things  in  the  interior  memory  which  produces  the  sphere, 
2489.  The  sphere  manifested  by  the  spirit  is  the  same  which  the  man 
had  acquired  by  his  life  in  the  world,  4464.  The  sphere  is  produced  by 
the  ruling  love,  and  hence  it  manifests  the  very  life  of  the  spirit,  5130, 
6206.  Spheres  continually  exhale  from  every  society  of  spirits,  and  are 
the  effects  of  affection  and  thought  in  activity;  passages  cited,  8630. 
The  origin  of  the  sphere  around  every  one  and  the  phenomena  resulting 
from  it,  are  explained  in  a  summary  where  communication  by  touch  is 
treated  of,  10,130;  passages  cited,  10,188  end. 

4.  The  Sphere  of  Man  in  the  World,  its  Perception  hy  Spirits,  ^c. 
Good  spirits  cannot  be  present  with  those  who  are  in  worldly  and  cor- 
poreal loves,  however  pious  exteriorly,  because  they  instantly  perceive 
the  sphere  of  evil  as  something  filthy,  4311.  A  spiritual  sphere  encom- 
passes everyone,  which  is  cadaverous  or  filthy  with  those  who  are  in 
mere  externals,  but  grateful  with  those  who  are  internal  and  in  good, 
4464.  The  sphere  is  from  the  very  life,  because  from  the  loves  and 
their  affections;  accordingly  the  intentions  and  ends  of  the  life  are  per- 
ceived in  heaven  with  exquisite  sensibility  from  the  sphere,  4464  ;  an 
example  given,  4802.  The  sphere  of  every  one  manifests  his  faith  and 
love,  however  differently  he  thinks  and  speaks,  5130.  By  the  sphere 
about  him  man  communicates  with  spirits  whose  ruling  affection  is 
similar  to  his  own,  5179.  The  spiritual  spheres  around  men  are  the 
causes  of  many  things  which  men  ascribe  to  some  occult  influence  in 
nature,  or  perhaps  deny  ;  for  example,  those  who  ascribe  things  to  for- 
tune as  an  occult  force,  which  are  really  from  a  spiritual  sphere  as  the 
ultimate  of  Providence,  5179;  further  as  to  fortune,  6493.  Every  one 
is  held  in  equilibrium  by  a  common  sphere  of  influx  from  the  Lord  on 
the  one  hand,  and  from  hell  on  the  other;  the  author  mentions  his 
sensible  experience  of  this  for  many  years,  6477,  6657,  8209.  Besides 
the  common  sphere  around  every  man  and  spirit  there  is  also  a  parti- 
cular sphere,  6657.  By  the  sphere  which  exhales  from  the  spirit  of 
man,  even  while  he  lives  in  the  body,  every  deed,  however  secret, 
becomes  manifest  in  clear  light,  7454.  The  spiritual  sphere  of  every 
one  is  extended  into  the  spheres  of  angelic  societies  according  to  the 
quality  and  quantity  of  good;  or,  contrariwise,  its  extension  is  into  the 
spheres  of  infernal  societies,  according  to  the  quality  and  quantity  of 
evil,  8794.  Wonderful  things  are  related  concerning  the  communica- 
tion by  means  of  spheres  and  the  perception  of  quality,  &c.,  10,130. 
Passages  cited  concerning  spheres  in  general,  10,188  end.  See 
Effluvium. 


1160 


SPH 


5.  Grosser  and  Purer  Spheres;  the  former  predicated  of  the  exte- 
rior, the  latter  of  the  interior;  also  that  the  purer  sphere  receives  thou- 
sands of  truths  distinctly,  where  the  grosser  receives  but  one,  5707. 
Those  accustomed  to  a  lower  sphere  cannot  ascend  to  a  higher  without 
pain  and  blindness,  and  this  is  true  even  of  a  lower  heaven  relative  ^o 
a  higher,  8797. 

6.  The  Sphere  of  Perception ;  briefly  explained  that  it  is  formed 
from  relatives  and  opposites,  2694.  The  universal  heaven  is  a  sphere 
of  the  love  and  acknowledgment  of  the  Lord,  as  hell,  on  the  contrary, 
is  a  sphere  of  hatred  and  denial,  7097  end. 

7.  The  Sphere  of  MaiCe  Apperception;  how  far  it  is  below  the 
spiritual  causes  of  things,  4256  end.     See  Perception,  Idea. 

8.  The  External  Sensual  Sphere ;  how  strong  it  is,  because  it  re- 
ceives influx  from  infernal  spirits  of  a  malign  character  at  the  back,  thus 
by  the  involuntary  part,  6312.     See  Sense  (13). 

9.  Sphere  of  the  False.  When  but  little  good  flows  in,  the  sphere 
of  the  false  applies  itself  closely  to  truths,  and  when  more  good  flows  in 
it  removes  itself;  when  it  is  near,  truths  appear  to  be  exterminated, 
but  really  they  are  reserved  in  the  interiors  and  filled  full  with  good, 
5207. 

10.  The  Sphere  of  Truth.  All  truth  from  good  has  its  extension 
and  limits,  and  the  sphere  of  the  extension  of  truth  is  according  to  the 
quality  and  quantity  of  good,  8063. 

1 1 .  Sphere  of  Divine  Truth  and  Divine  Good.  Angels  are  in  the 
Lord,  because  in  the  sphere  of  divine  truth  proceeding  from  him,  5316. 
By  the  sphere  of  divine  truth  is  to  be  understood  the  divine  proceeding 
that  fills  the  universal  heaven,  as  light  and  heat  from  the  sun  fill  the 
world,  9407;  further  ill.  9498.  The  Lord  is  above  the  heavens  as  a 
sun,  and  the  sphere  of  divine  good  from  him  encompasses  all  heaven  in 
general,  also  every  society  of  heaven  in  particular,  and  each  angel  of  a 
society,  9489—9492,  9499,  9534,  9874.  All  in  heaven  are  guarded 
by  the  sphere  of  good  from  the  Lord,  and  preserved  from  the  assaults 
of  infernal  spirits,  9492.  Divine  truth  conjoined  to  divine  good  is  like 
the  atmosphere  of  the  world  which  flows  around  all ;  thus,  it  is  the  ulti- 
mate, the  containing  boundary,  the  limit  of  heaven,  9499.  Heaven  is 
created  and  sustained  in  existence  by  the  divine  sphere  perpetually  flow- 
ing in,  9502.  The  divine  sphere  which  guards  heaven  also  extends  to 
hell,  but  with  this  difiierence,  that  in  hell  the  sphere  of  divine  truth 
alone  reigns  in  externals,  because  divine  good  is  rejected ;  in  internals, 
however,  the  sphere  of  divine  truth  and  divine  good  remain  conjoined, 
9534,  10,188.     See  Light  (3),  Lord  (17). 

12.  The  Divine  Sphere  of  Ends  and  Uses;  briefly  stated  that  it 
constitutes  the  Lord's  kingdom,  and  only  so  far  as  man  is  in  the 
thought  and  love  of  use  can  he  be  in  that  kingdom,  3645 — 3646.  See 
End. 

13.  That  Conjunction  is  by  Spheres.  Thought  is  manifested  in  the 
other  life  by  a  spiritual  sphere  which  proceeds  from  every  one,  and 
shews  his  quality;  hence,  conjunction  and  disjunction  take  place  accord- 
ing to  spheres,  4126.  The  spiritual  sphere  about  a  man  or  spirit  is 
exhaled  by  the  life  of  his  loves,  and  all  in  the  other  life,  individuals  or 
societies,  are  conjoined  and  disjoined  according  to  spheres,  6206.  A 
sphere  of  faith  and  life  encompasses  every  spirit,  and  more  so  a  society 


r. 


11 


SPI 


1161 


- 


of  spirits,  br.  ill,  7454;  see  also,  1510  cited  abdve  (1).  Spheres  of 
thought  and  affection  extend  themselves  to  societies  and  effect  conjunc- 
tions, as  treated  of  in  series,  6598 — 6612,  but  particularly  6602;  cited 
in  Society  (10).  All  thoughts  and  affections  enter  into  the  general 
spheres  of  the  societies  with  which  they  agree,  but  without  affecting 
those  in  the  society,  6603  ;  further  ill.  8794.  On  the  other  hand, 
every  one  enjoys  intelligence,  and  wisdom,  and  happiness  in  proportion 
as  his  sphere  of  truth  extends  to  the  heavenly  societies,  6599,  6600, 
especially  8063.  Consociations  in  the  other  life  are  all  according  to 
spheres ;  those  which  agree  conjoining  in  the  measure  of  their  agree- 
ment, and  the  contrary  with  those  which  disagree,  8630,  10,312.  Each 
province  in  the  Grand  Man  has  its  sphere  distinct  from  every  other, 
hence  the  conjunction  of  all  who  pertain  to  that  province,  8630. 
Spheres  from  angels  and  angelic  societies  derive  their  power  of  conjunc- 
tion from  the  Lord,  and  they  exhale  from  the  life  of  the  affection  of 
good  and  truth;  passages  cited  concerning  spheres,  9606.  The  sphere 
of  good  and  truth  from  the  Lord  conjoins,  but  the  sphere  from  the  pro- 
prium  of  the  angels  disjoins,  9606  end.  The  conjunction  of  one  sphere 
with  another  is  reciprocal,  and  is  effected  by  the  celestial  love  of  truth, 
9607.     See  Communication,  Conjunction,  Connection. 

14.  Opposite  Spheres.     See  below  (15). 

15.  The  Collision  of  Spheres.  Spheres  of  opposite  loves  mutually 
repel  each  other ;  hence,  all  in  hell  are  in  spheres  of  evil  loves,  but  all 
in  heaven  are  in  spheres  of  good  loves,  6206  end.  Conjunction  and 
disjunction,  according  to  spheres,  is  aflirmed  above  (13),  but  there  are 
spheres  in  collision  also,  as  those  of  interior  and  exterior  imagining  which 
characterize  the  spirits  of  Jupiter  and  of  our  earth  respectively,  8630.* 
Another  example  is  given  of  the  collision  and  anxiety  caused  by  oppo- 
site spheres,  from  the  difficulty  that  existed  in  communicating  with  the 
spirits  of  an  earth  situated  in  the  starry  heavens,  10,312. 

16.  The  Sphere  of  those  in  Temptations  and  Vastation  ;  how  mise- 
rable it  appears,  until  the  temptation  ceases,  when  all  is  changed  again, 
5246. 

SPHINCTER.  Description  of  spirits  who  correspond  to  the  mus- 
cular ligaments  connected  with  the  sphincter,  5389. 

SPICES.     See  Aromatics,  Incense. 

SPIES  [exploratores\  denote  those  who  learn  the  truths  of  the 
church  only  to  secure  gain  and  honour,  making  merchandise  of  its 
doctrines,  5432—5438,  5447,  5454,  5512. 

SPIKES  OF  CORN.     See  Ear  of  Corn. 

SPINAL  MARROW.     See  Brain,  5717. 

SPINE.     See  Thorn. 

SPIRIT.  1 .  Opinions  concerning  the  Spirit  and  Spiritual  Life ; 
especially  the  notions  that  certain  spirits  had  entertained  while  they  lived 
in  the  body,  443 — 448.  The  folly  of  those  who  reason  about  the 
spiritual  life  from  sensual,  scientific,  and  philosophical  persuasions ;  that 
such  in  the  most  ancient  times  were  called  serpents,  196.  Few  at  the 
present  day  believe  at  all  in  the  existence  of  spirits,  still  less  that  any 
one  can  have  intercourse  with  them,  448,  1594.  Few  believe  in  a  life 
after  death,  the  learned  especially,  who  stick  in  words  and  terms,  946, 

*  Imaginatitmm  CogitaiioniSf  the  imaginative  flowing  of  thought. 


1162 


SPI 


1594.  Among  particular  instances,  the  author  mentions  a  spirit,  not 
long  deceased,  who  believed  the  life  of  the  spirit  without  the  body  to  be 
very  obscure  and  shadowy ;  how  astonished  he  was  at  the  clear  light 
and  the  high  intelligence  in  which  angels  and  spirits  live,  443.  He 
mentions  one  who  had  believed  that  spirits  were  not  extended,  but  were 
mere  thought,  without  organization  ;  here  also  he  argues  from  the 
capacity  of  the  brain,  how  necessary  organization  must  be  to  the  action 
of  the  mind,  444,  445.  They  who  deny  that  spirit  is  extended  den^ 
also  that  it  is  any  substance,  and,  as  a  necessary  consequence,  that  it 
can  be  in  any  place,  446.  After  remarking  upon  the  unbelief  of  the 
learned,  because  they  cannot  see  the  soul  or  demonstrate  it  by  their 
sciences,  the  author  speaks  of  his  conversation  with  simple  spirits  about 
such  opinions,  and  relates  how  absurd  they  thought  them,  446.  He 
mentions  a  spirit,  recently  deceased,  who  thought  that  he  still  lived  in 
the  body,  and  repudiated  the  idea  of  any  soul  existing ;  when  convinced 
that  he  was  himself  a  soul,  this  spirit  fled  in  terror,  crying  out,  "  I  am 
a  spirit,  I  am  a  spirit,"  447.  He  mentions  a  Jew  who  also  thought  he 
was  still  living  in  the  body,  and  many  others  with  whom  he  conversed 
as  with  his  friends  tn  the  world  ;  how  earnestly  they  desired  him  to  in- 
form their  friends,  &c.,  448 ;  see  also  4527.  He  speaks  of  the  learned, 
again,  who  hardly  know  or  believe  in  the  di£ference  between  the  internal 
and  external  man ;  the  simple,  on  the  contrary,  know  that  the  soul  of 
a  man  is  his  spirit  which  lives  after  death,  3747.  Several  classes  of 
spirits  are  mentioned  with  whom  the  author  discoursed  concerning  their 
opinions  of  the  soul ;  some  believed  it  to  be  mere  thought,  some  that 
they  became  like  phantoms  after  death,  some  that  they  would  rise  again 
with  a  body  at  the  last  judgment,  &c.,  4527.  With  some,  the  author 
discoursed  on  this  subject  the  very  day  their  bodies  were  being  interred, 
and  one  of  them  through  Swedenborg's  eyes  saw  his  own  body  under- 
going interment,  4527,  6022.  He  records  a  discourse  with  Aristotle 
on  several  subjects,  and  finally  concerning  the  spirit  (pneutna),  which 
Aristotle  had  believed  would  live  after  the  death  of  the  body,  4658  end. 
He  cites  some  reasons  why  the  generality  of  persons,  especially  the 
learned,  do  not  believe  in  a  life  after  death,  4622.  He  remarks  that 
the  ancients  understood  by  spirit  the  interior  man  who  was  to  live  after 
the  death  of  the  body,  but  at  this  day,  mere  affection  and  thought  in  an 
abstract  sense  are  understood,  5222. 

2.  That  Man  is  a  Spirit  Clothed  with  a  Body,  hr.  69.  The  spirit 
is  the  man  himself  that  lives  in  the  body,  and  to  which,  therefore,  all 
the  senses,  apparently  of  the  body,  really  belong,  4622,  cited  in  Soul 
(2).  The  spirit  of  a  man  is  the  man  himself  living  in  the  body,  as  its 
purer  substance,  in  the  whole  and  in  every  part,  br,  ill,  4659.  The 
spirit  is  the  interior  man  in  the  body,  who  lives  after  death,  and  then 
possesses  all  that  pertained  to  the  external,  except  the  bones  and  flesh, 
3993,  5622.  The  soul  is  the  man  himself  who  lives  after  death,  in  the 
full  enjoyment  of  his  sensitive  life  as  a  man ;  in  consequence  of  the 
vague  meaning  attached  to  the  word  soul,  it  is  better  to  call  it  the  spirit 
or  interior  man,  6054.  The  spirit  is  the  internal  of  man  as  accommo- 
dated to  uses  in  the  other  life ;  the  body  is  the  external  of  man  as  ac- 
commodated to  uses  in  this  life,  10,593.  See  Heaven  (7)>  Man  (14), 
Influx  (7),  Life  (2,  3). 

3.  That  all  Spirits  and.  Angels  have  been  Men  j  that  is  to  say,  they 


SPI 


1163 


" 


are  the  souls  of  men  living  afler  the  death  of  the  body,  1880,  6054. 
See  Angel,  Soul. 

4.  That  Spirits  and  Angels  appear  in  Form  as  Men  ;  this,  because 
the  universal  heaven  tends  to  such  a  form,  also  the  soul  in  its  inmost, 
3633,  4051,  6054.  The  spirit  in  the  other  life  appears  as  a  man,  and 
enjoys  all  that  belongs  to  a  man,  insomuch  that  to  all  appearance  it 
still  lives  in  the  body,  5078,  6054.  Every  man,  spirit,  and  angel  is 
really  his  own  love  in  form,  and  the  form  of  heavenly  love  is  the  human, 
ill.  10,177 ;  further  ill,,  where  it  is  shown  that  every  man  is  his  own 
good  and  truth,  his  own  will  and  understanding,  &c.,  10,298.  Parti- 
culars concerning  the  human  form  in  Man  (32). 

5.  That  Spirits  and  Angels  are  Organical  Substances  ;  very  difi^e- 
rent  from  what  the  phantasies  of  the  learned  would  lead  one  to  suppose, 
1533.  Spirits  are  organically  formed  like  men,  and  composed  of  sub- 
stance more  real,  though  not  visible  to  the  eye  of  the  body ;  thus,  the 
good  may  be  said  to  exist  in  that  very  body,  purified,  which  many  be- 
lieve they  shall  have  at  the  last  judgment,  3726. 

6.  As  to  the  Attendance  of  Spirits  and  Angels  on  Man.     The  Lord 
governs  man  by  means  of  spirits  and  angels,  and  with  every  man  there 
are  at  least  two  spirits  and  two  angels,  50,  69 7^  986  ;  see  also  the 
seriatim   passages,  5846 — 5866,  5976 — 5993;    cited  in   Man   (12). 
Two  spirits  from  hell  are  attendant  on  man,  because  there  are  spirits 
and  genii,  the  difierence  between  which  is  ill.  5977  ;  see  also  below 
(16),  5032,  5035;  (17),  1820.     Those  who  are  in  the  doctrine  of  faith 
do  not  believe  that  two  spirits  from  hell  are  attendant  on  them,  yet  this 
is  strictly  consistent   with  the  confession  of  faith   in  the  Christian 
Church,  ill.  5979.     Unless  man  had  communication  by  means  of  spirits 
with  hell,  by  means  of  the  angels  with  heaven,  and  by  heaven  with  the 
Lord,  he  could  not  live,  50,  5993.     So  long  as  a  man  is  unregenerate 
the  evil  spirits  attendant  upon  him  have  the  dominion,  and  the  angels 
can  efiect  but  little ;  when  regenerate,  angels  have  the  dominion,  and 
inspire  him  with  good  and  truth,  50 ;  further  concerning  the  influence 
of  evil  spirits,  59.     The  filthy  appearances  caused  by  the  presence  of 
evil  spirits  are  turned  into  milder  forms  in  the  apperception  of  the 
angels,  otherwise  they  could  not  remain,  5981 ;  compare  3607  cited 
below  (2).     Spirits  in  general  are  in  the  perception  of  men's  thoughts, 
but  angels  perceive  the  very  causes  and  ends  from  which  his  thoughts 
proceed,    1931;    see  below,   4073;   and    that    spirits    perceive  the 
thoughts  of  man,  not  the  objects  seen  by  him,  6319,   cited  below 
(12).     The  wisdom  of  angels  is  such  that  they  perceive  most  minutely 
the  changes  of  state  as  to  thought  and  affection ;  the  Lord  also  rules 
every  change,  whether  as  to  will  or  understanding,  by  means  of  spirits 
and  angels  with  man,  2796  ;  see  below,  4073.     No  one,  man,  spirit,  or 
angel,  can  think  or  will  from  himself,  but  from  others  associated  with 
him,  and  these  again  from  others,  till  it  results  that  all  will  and  think 
from  the  Lord ;  hence,  it  is  repeated  that  angels  and  spirits  are  atten- 
dant on  every  man,  and  if  withdrawn  all  thought  would  perish,  2886, 
2887.     It  is  shown  that  man  is  in  the  midst  of  spirits  and  angels  of  a 
quality  agreeable  to  his  own  ;  also  that  they  who  are  in  evil  invite 
societies  of  spirits  to  themselves,  but  those  who  are  in  good  have 
societies  adjoined  by  the  Lord,  4067,  4073,  4077.     Changes  of  state 
in  the  regenerate  life  are  really  changes  of  the  societies  of  spirits  and 


1164 


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angels  attendant  on  man;  hence,  from  societies,  as  from  causes,  the 
attendant  angels  discern  the  quality  of  the  man,  4073 ;  further  parti- 
culars in  Society  (4,  9),  Regeneration  (3).  Note:  further  parti- 
culars concerning  the  attendance  of  angels  and  spirits  on  man  may  be 
gathered  from  the  passages  cited  below  concerning  Subject  Spirits, 
especially  5983.     See  also  Man  (12). 

7.  Communication  with  Spirits,  It  is  shown  that  man  could  not 
live  unless  spirits  and  angels  were  constantly  associated  with  him  ; 
also,  that  he  communicates  with  heaven  by  means  of  the  angels,  and 
with  hell  by  means  of  infernal  spirits,  2886,  2887,  3812.  Good  that 
flows  down  from  heaven  is  turned  into  evil  when  it  reaches  those  who 
are  in  evil ;  and,  conversely,  evil  and  the  false  are  turned  into  good  and 
truth  by  intermediate  spirits  [spiritus  in  pia],  and  cannot  present  itself 
to  the  good,  3607.  Spirits  and  angels  of  a  particular  character  are 
described  who  serve  as  means  of  communication,  4047,  4048,  4088. 
Communications  are  ever  opening  and  changing  in  the  course  of  rege- 
neration, and  an  illustration  is  given  of  the  manner  in  which  three 
kinds  of  spirits,  attendant  on  the  regenerate,  are  separated,  in  each  case 
with  due  regard  to  their  freedom,  and  also  according  to  change  of  state 
in  man,  4110,  4111.  All  communication  and  conjunction  is  according 
to  aifection,  and  spirits  pass  into  various  societies  according  to  changes 
of  affections,  which  occur  within  certain  limits,  and  always  return  to  the 
ruling  love,  4111,  5851.  In  the  other  life  there  is  a  real  community,  or 
communication,  of  affections,  insomuch  that  spirits  believe  the  affec- 
tions received  from  angelic  societies  to  be  their  own ;  it  is  similar  with 
man  when  spirits  come  to  him  and  flow  in  with  their  affections,  which 
he  receives  as  his  own,  4186;  further  e7Z.  4249.  Though  man  is  a 
spirit  and  an  angel  as  to  his  interiors,  he  is  not  permitted  to  speak  with 
spirits  and  angels  unless  he  is  such  as  to  be  consociated  with  them  in 
faith  and  love;  thus,  unless  he  is  conjoined  to  the  Lord  by  faith  and 
love,  9438.  Particulars  concerning  the  influx  received  by  man  through 
the  medium  of  spirits  and  angels,  in  Influx  (8),  Man  (12);  further 
as  to  consociation  with  spirits,  in  Society  (4,  8,  10). 

8.  Open  Intercourse  with  Spirits.  Man  was  so  created  as  to  be 
capable  of  conversing  with  spirits  and  angels,  and  this  was  really  the 
case  in  the  most  ancient  times,  69,  1880.  This  open  intercourse 
between  men  and  spirits  was  closed,  when,  in  course  of  time,  men  im- 
mersed themselves  in  worldly  and  corporeal  things ;  hence,  it  is  by 
withdrawing  from  corporeals  that  the  way  is  opened  again,  69,  784, 
805,  1880.  See  Respiration  (1).  The  middle  state  is  described  in 
which  a  man  is  withdrawn  from  the  body,  and  knows  not  whether  he 
is  in  the  body  or  out  of  the  body ;  in  this  state  he  converses  with 
spirits,  touches  them,  and  in  all  respects  enjoys  the  most  exquisite 
senses,  1883.  The  state  in  which  man  is  led  by  the  spirit  into  another 
place  is  also  described,  especially  the  Author's  experience  of  it,  1884. 
To  speak  with  spirits  is  hurtful,  unless  the  man  be  in  genuine  faith  and 
be  led  of  the  Lord,  9438.  Few,  at  this  day,  are  able  to  converse  with 
spirits  and  angels,  because  so  few  are  conjoined  to  the  Lord  by  faith 
and  love,  and  without  such  conjunction  the  interiors  cannot  be  opened, 
9438.  Particulars  concerning  the  speech  of  angels  and  spirits  with 
men,  in  Language  (4);  see  also  Sight  (9). 

9.  The  Author's  experience  concerning  Spirits  ;  he  commences  here 


SPI 


1165 


with  the  general  declaration,  that  he  had  for  some  years  conversed  with 
spirits  and  angels,  5,  67,  68.  He  conversed  with  many  concerning  the 
opinions  they  had  entertained,  while  living  in  the  body,  concerning  the 
life  after  death,  443 — 448;  and  concerning  heaven,  449 — 459,  548. 
He  mentions  a  particular  instance  of  communication  with  a  spirit  who 
was  usually  attendant  on  a  man  in  the  world,  famous  for  his  learning, 
3749.  He  describes  certain  spirits  of  a  gross  body,  especially  one  who 
had  been  celebrated  in  the  world  for  his  great  learning,  but  had  per- 
suaded himself  against  the  divine,  and  thus  closed  his  interiors;  this 
spirit  ascended  from  a  depth  below  the  right  foot,  5991,  6318.  In  a 
paragraph  where  he  speaks  of  Subject  Spirits  (see  below,  14),  the 
Author  remarks,  that  he  knew  their  quality,  and  to  what  province  of 
the  body  they  pertained,  from  the  plane  in  which  they  appeared,  and 
their  distance  in  that  plane,  4403.  In  a  passage  where  he  speaks  of 
the  exquisite  senses  of  spirits,  he  avers  that  the  things  seen  in  the 
other  life  by  him,  were  seen  with  the  eyes  of  his  spirit,  not  of  his  body, 
which  is  somewhat  fully  ill.,  4622.  He  explains,  from  experience,  the 
manner  in  which  the  prophets  were  possessed  by  spirits,  6212.  He 
illustrates  the  extension  of  thought  to  communication  with  spirits,  by 
his  own  experience,  also  his  elevation  a  little  above  sensuals,  while  he  still 
thought  in  sensuals,  6200 — 6201.  He  describes,  in  a  vast  number  of 
passages,  the  appearance,  the  characteristic  quality,  and  the  operation 
by  influx,  of  the  spirits  he  was  accustomed  to  see,  singly  and  in 
societies;  the  passages  cited  below  (21)  abound  in  examples  of  this 
kind;  see  likewise  Hell  (3),  Egypt  (7),  Magic  (7),  Sight  (8), 
Society  (2,  4—9),  Sleep  (4—7).* 

10.  The  World  of  Spirits  \mundus  »pirituum\  briefly  described  as  a 
place  which  is  intermediate  between  heaven  and  hell,  into  which  all 
come  after  death,  and  in  which,  therefore,  are  the  spirits  attendant  on 
man,  5852.  It  is  in  the  world  of  spirits  that  the  hells  are  closed  and 
opened,  thus,  where  they  are  terminated  above;  there,  also,  heaven  is 
terminated  below,  5852.  When  spirits  from  hell  are  in  the  world  of 
spirits  (because  attendant  on  man),  they  are  not  in  torment,  but  in  the 
same  delight  of  evil  as  the  man  himself,  5852.  The  prevalence  of  evil 
in  the  world  of  spirits,  not  only  in  its  external  sphere,  but  in  its  inte- 
rior, is  described ;  how  instantly  goods  and  truths  are  turned  into  evils 
and  falses,  2121 — 2124.  Note:  the  interior  sphere  of  the  world  of 
spirits  is  where  those  are  who  were  interiorly  evil,  that  is,  evil  as  to 
intentions  and  ends,  2121.     Further  particulars  in  Earth  (p.  138). 

11.  Certain  Phenomena  in  the  Life  of  Spirits.  The  idea  of  place 
and  distance  is  not  real  with  spirits,  but  is  varied  according  to  their 
state  of  thought  and  affection,  1376,  1377,  1379,  1380,  3356.  All 
souls  and  spirits  keep  the  same  place  eternally,  though  places  and  dis- 
tances change  according  to  state,  1377.  Spirits,  as  to  the  organical 
substance  of  their  bodies,  are  not  really  where  they  appear  to  be,  1378. 
The  sensitive  life  of  spirits  is  twofold,  real  and  not  real;  all  that  flows 
from  the  Lord,  thus,  all  in  heaven  is  real,  but  all  that  proceeds  from  the 
proprium  of  the  spirits,  thus,  all  in  hell,  is  unreal,  4623.  The  state  of 
evening  and  night  with  spirits  is  when  they  are  in  compulsion  as  to 

♦  In  a  future  edition  every  particular  may  be  cited  under  this  head.    At  present 
the  subject  is  simply  indicated. 


1166 


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thought;  the  state  of  morning  and  noon  when  they  are  in  freedom, 
7218.     See  further  in  Place,  State,  Society  (6,  11). 

12.  The  Faculties  of  Spirits,  The  recent  spirit,  or  soul,  enjoys 
such  a  life  after  death  that  it  appears  to  itself  to  be  still  living  in  the 
body,  320,  447.  Spirits  enjoy  all  the  senses,  all  the  affections  and 
thoughts,  in  greater  perfection  than  in  the  body;  it  is  remarked,  also, 
how  indignant  they  are  when  told  that  they  do  not  enjoy  the  senses, 
321,  322,  1389,  1630,  1880,  1883.  It  is  explained,  that  spmts  do 
not  enjoy  the  sense  of  taste,  but  somewhat  analogous,  which  they 
describe  by  comparison  with  smell,  1516,  1880,  4622.  Spirits  and 
angels  have  the  faculty  of  illustrating  their  discourse  by  ineffable  repre- 
sentations, 1391,  1764,  1977,  and  other  passages  cited  in  Represen- 
tation (17).  Evil  spirits  have  the  art  to  exhibit  various  illusions 
before  those  who  have  recently  come  into  the  worid  of  spirits,  with  the 
view  of  persuading  them  that  all  things  are  ideal,  even  in  heaven,  4623. 
See  Phantasy.  Angels  and  spirits  cannot  see  into  the  world  except 
by  some  one  as  a  medium,  whose  interior  senses  are  opened  to  perceive 
the  things  of  the  spiritual  worid,  which  was  the  case  with  the  Author, 
1880,  4622.  Spirits  of  all  kinds  perceive  the  very  thoughts  of  men; 
angelic  spirits,  the  interiors  of  thought;  angels,  the  causes  and  ends, 
which  are  still  more  interior,  1931.  The  spirits  attendant  on  man  do 
not  perceive  the  objects  presented  to  his  sight,  or  the  words  he  hears, 
but  as  he  thinks,  6319.  The  difference  between  ideas  of  thought 
proper  to  the  spirit  and  the  body,  is  described;  also,  between  thought 
natural,  spiritual,  and  celestial,  in  general,  10.604.  See  Idea,  Me- 
mory, (1,  3,  5.)  As  to  the  speech  of  spirits  and  angels,  see  full  parti- 
culars in  Language  (3,  4,  5),  and  see  Sense  (2),  Perception  (32). 

13.  The  Power  of  Spirits.  Infernal  spirits  are  so  elate  with  pnde 
that  they  think  themselves  capable  of  contributing  to  the  power  and 
dominion  of  the  Lord;  it  is  shewn,  however,  that  the  Lord  (when  m 
the  world)  derived  no  power  from  them,  but  all  from  Good,  thus,  from 
Himself,  1749,  further  ill.  1752.     See  Power  (4,  6),  Magic  (6). 

14.  Mediate,  or  middle  Spirits,  After  stating  that  the  angels  of  a 
superior  heaven  enjoy  insight  into  the  inferior,  the  Author  mentions 
that  those  in  the  inferior  heaven,  or  in  the  worid  of  spirits,  can  have 
no  communication  with  the  superior  except  by  a  medium;  and  that,  in 
fact,  there  are  mediate  spirits  who  communicate  with  both,  4047,  5427, 
643*5.     As  to  intermediates  generally,  see  Medium. 

15.  Subject  or  Emissary  Spirits  [subjecta].  Whole  societies  of 
spirits  are  accustomed  to  send  forth  subject,  or  emissary  spirits,  by 
whom  they  communicate  with  other  societies,  4403,  5856.  The  spirits 
near  the  Author  were,  for  the  most  part,  emissary  spirits  from  entire 
societies,  4403.  He  was  not  able  to  perceive  the  presence  of  societies 
of  spirits  with  him  till  a  subject  spirit  was  sent,  and  then  immediately 
the  communication  was  opened,  5856.  Subject  spirits  with  man  are 
the  cause  of  his  communication,  either  with  heaven  or  with  hell,  5856 
end.  There  can  be  no  communication  of  one  society  with  another,  or 
with  an  individual,  except  by  subject  spirits,  5983.  With  every  man 
there  are  two  such  spirits,  by  whom  he  communicates  with  hell,  and 
two  angels,  by  whom  he  communicates  with  heaven,  5983.  Thousands 
of  subject  spirits  were  sent  to  the  Author,  5983.  Evil  spirits  send 
forth  their  emissaries  round  about,  and  in  such  a  manner  that  the 


SPI 


1167 


society,  by  whom  they  are  sent  forth,  is  in  the  midst  of  them,  as  a 
spider  in  his  web,  5984.     The  Author  remarks,  that  they  do  this  by  a 
kind  of  instinct,  for  spirits  who  knew  nothing  of  such  things  in  the  life 
of  the  body,  can  do  it  immediately  when  they  come  into  the  other  life, 
5984.     The  subject-spirit  is  one  in  whom  are  concentrated  the  speech 
and  the  thoughts  of  many,  and  who  thinks  and  speaks  nothing  from 
himself;  they  who  flow-in  also  regard  their  emissary  as  nothing,  but 
the  subject,  on  the  contrary,  supposes  that  he  thinks  and  speaks  solely 
from  himself,  5985.     By  conversation  with  subject-spirits,  the  Author 
convinced  them  that  they  spoke  from  others,  and,  on  one  occasion,  he 
who  had  called  a  subject-spirit  nothing,  was  himself  made  a  subject, 
etc.,  5985.     By  a  continuation  of  this  experience  it  was  demonstrated 
that  no  one,  in  fact,  thinks  from  himself,  but  from  others,  and  these 
again  from  others,   in  perpetual  series;  finally,  all  thought  and  will, 
every  faculty  of  life  is  from  the  Lord,  who  flows-in  by  a  wonderful 
form,  which  is  the  celestial;  thus,  that  subjects  exist  in  perpetual  suc- 
cession, 5986.     The  greater  the  number  is  of  those  who  have  intuition 
into  one  subject,  the  greater  is  the  power  of  the  subject  to  think  and 
speak;  proved  by  experience,   5987.     The  Author  perceived  subject- 
spirits  near  his  head,  who  spake  as  in  sleep  from  good  spirits,  though 
at  other  times,  when  awake,  they  were  the  subjects  of  evil  spirits,  5988. 
Evil  spirits  not  only  send  forth  subjects  from  themselves,  but  at  other 
'  times  they  make  subjects  of  simple  and  obedient  spirits  not  belonging 
to  them,  by  infusing  their  persuasions  and  thoughts;  sometimes  this  is 
done  with  spirits  who  are  near  man  in  the  world,  5989;  compare  7137 
cited  below.   The  deceitful  spirits  who  appear  above  the  head  attempted 
thus  to  make  subjects  of  some  more  cunning  than  themselves,  who 
rejected  the  influx  in  the  manner  described,  5989.     Much  of  the  above 
is  repeated  in  a  summary,  where  it  is  shown  that  the  taskmasters  set 
over  the  Israelites  in  Egypt,  represent  the  spirits  from  hell  who  infest 
man  with  evils  and  falses,  and  the  moderators  those  who  proximately 
receive  such  infestation;   it  is  added,  that  the  subject-spirits  of  hell 
appear  in  their  allotted  places,  as  br.  described,  7111.     Observe  here, 
that  subject-spirits  of  two  distinct  classes  are  alluded  to,  viz.,  subjects 
on  the  part  of  the  hells  which  infest,  represented  by  the  taskmasters, 
and  subjects  taken  from  upright  simple  spirits,  who  first  receive  the 
infestation,  and  are  to  be  considered  as  on  the  part  of  those  infested, 
represented  by  the  moderators,  7137.     See  Moderators. 

16.  The  Spirits  of  other  Earths.  Spirits  appear  about  their  own 
earth,  in  which  they  formerly  dwelt,  as  men,  because  they  are  of  a 
similar  genius  with  the  inhabitants,  and  also  because  it  is  necessary 
they  should  be  present  with  them,  ill.  7358,  9968  end.  When  the 
Author  states  that  he  was  led  to  other  earths,  it  must  be  understood 
that  he  was  led  as  to  the  spirit,  and  the  spirit  is  led,  not  through  space, 
but  through  variations  in  the  state  of  the  interiors,  9579.  The  changes 
of  state  when  man  is  led  in  the  spirit  to  other  earths,  are  effected  by 
the  Lord  alone,  the  whole  progression  from  first  to  last,  going  and^ 
returning,  requiring  to  be  foreseen  and  provided,  9580.  Progressions 
of  this  nature  cannot  be  comprehended  by  those  who  think  from  the 
sensuals  of  the  body,  wherefore  the  Author  addresses  his  revelations 
concerning  other  worlds  to  those  who  are  capable  of  thinking  from  in- 
terior sensuals,  9581.     Concerning  the  speech  of  the  spirits  and  inha- 

M    M 


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SPI 


bitants  of  other  worlds,  many  particulars  may  be  referred  to  in 
Language  (5);  in  the  planet  Jupiter  it  is  common  for  spirits  and 
angels  to  discourse  with  the  inhabitants,  7802,  7809.  When  the  inha- 
bitants of  Saturn  come  to  age,  they,  also,  discourse  with  spirits  and 
receive  instructions  from  them,  8949.  The  inhabitants  of  an  earth  in 
the  starry  heavens  are  mentioned  as  having  discourse  with  spirits  ;  and 
the  Author  observes,  that  this  is  common  in  other  earths  as  a  means  of 
revelation,  10,384.  In  another  earth  of  the  universe,  spirits  appear  to 
the  inhabitants,  and  are  supposed  to  be  men,  till  they  suddenly  dis- 
appear; the  Author  explains  briefly  how  this  appearance  is  effected, 
10,751,  10,752.  These  appearances  are  due  to  the  fact,  that  the  spirit 
is  really  the  man,  and,  in  the  other  life  appears,  in  all  respects,  as  a 
man;  remarks  on  the  vague  opinions  entertained  in  our  world  on  this 
subject,  10,758;  similar  in  5078  cited  above  (4).  Particulars  concerning 
the  manner  of  speech  with  the  spirits  and  inhabitants  of  other  worlds, 
in  Language  (5). 

17.   Evil  Spirits  and  Genii;  Evils  and  Falses  excited  by  them. 
There  are  two  kinds  of  evil  spirits,  those  that  act  into  the  reasoning  of 
man,  and  those  that  act  into  his  cupidities,  653.     The  constant  endea- 
vour of  evil  spirits  is  to  destroy  man  by  the  influx  of  phantasies  and 
cupidities,  and  such  influx  is  meant  by  the  flood,  660.     In  general 
terms,  it  is  said  that  Temptations  are  from  evil  spirits,  and  that  they 
act  by  exciting  evils  and  falses,  741,  751,  761.     Temptations  (in  ac- 
cordance with  the  above  passages)  are  of  two  kinds,   namely,  those  of 
evil  spirits,  and  those  of  genii ;  it  is  explained,  also,  that  evil  spirits 
make  assault  upon  the  affections  of  truth,  but  genii  upon  the  affections 
of  good,  751,  1820,  2363,  5035.     Infernal  spirits  are  permitted  to  act 
their  evils,  but  not  to  speak  falses;  also,  to  excite  evils  in  the  unrege- 
nerate,  but  not  falses,  ill.  986.    More  explicitly  stated — Infernal  spirits 
are  not  permitted  to  think  and  speak  the  false,  except  the  false  of  their 
own  evilf  which  is  their  life,  1695.     They  have  no  power  to  excite  evils 
and  falses  in  infants  or  in  right-minded  boys  [pueros probos'],  or  in  those 
of  adult  age  who  are  simple  in  heart,  1667.     They  are  deprived  of  all 
power  over  the  regenerate,  and  from  the  sphere  of  such  they  instantly 
perceive  a  reply  and  resistance,  986,  1695,  1717,  1740.     The  life  of 
evil  spirits  is  the  life  of  the  cupidities  which  belong  to  the  loves  of  self 
and  the  world ;  the  quality  of  this  life  ill.  by  appearances  in  the  world 
of  spirits,  1742.   Evil  spirits  (here  called  unclean  spirits.  Matt,  xii.43), 
dwell  in  the  uncleannesses  of  man's  life;  and,  in  the  internal  sense,  it 
is  such  uncleanness  that  is  signified,  4744.     Evil  spirits  and  genii  are 
in  the  very  delight  of  their  life  when  they  can  enter  into  any  cupidity 
and  allure  man  to  evil;  here,  also,  it  is  added,  how  easily  they  take 
those  captive  who  are  only  in  natural  good,  5032.     Evil  spirits,  in  the 
other  life,  present  themselves  visibly,  and  also  manifest  themselves  by 
speech,  but  genii  keep  themselves  invisible,  and  manifest  themselves 
by  influx  into  the  desires  and  cupidities ;  their  different  situation  in  the 
other  life  is  also  described,   5035;  see  also  6914  cited  below.     Evil 
spirits  act  into  intellectuals  and  infuse  falses,  but  genii  act  into  the 
affections  of  the  will  and  infuse  evils,  ill.  from  experience,  5977;  see 
below  8622.    Evil  spirits  are  permitted  to  falsify  truths,  because  if  they 
received  the  truths  of  faith  they  would   have   communication   with 
heaven,  ill.  7332.     Infernal  spirits  beheve  their  evils  and  falses  to  be 


SPI 


1169 


goods  and  truths  until  they  draw  near  heaven,  and  then  the  influx  of 
the  truth  of  faith  causes  them  to  perceive  their  falses,  and  the  influx  of 
the  good  of  love  to  perceive  their  evils,  7519,  7520.  Such  is  the  sub- 
tlety of  infernal  genii  that  often  no  trace  of  evil  can  be  discerned  in 
their  countenance,  discourse,  and  actions  ;  this,  because  they  are  in- 
teriorly in  evil,  and  flow-in  by  the  cerebellum  and  the  involuntary 
fibres,  8593.  They  never  assault  man  openly,  nor  when  he  is  in  the 
full  vigour  of  resistance,  but  when  he  is  on  the  point  of  succumbing 
they  are  suddenly  present,  and  impel  him  to  fall ;  ill.  by  the  Amalek- 
ites,  8593,  8622,  8625.  They  are  not  permitted  to  flow  into  the 
man  of  the  spiritual  church,  for  such  being  their  subtlety,  they  would 
utterly  pervert  the  affections  of  good  and  truth;  here,  their  removal 
is  ill.,  and  hence,  the  state  of  the  spiritual,  as  provided  by  the  separa- 
tion of  the  voluntary  part  from  the  involuntary,  8622.  Hence,  it  is 
stated  also,  that  infernal  spirits  cannot  assault  good,  but  only  truth  ; 
consequently,  when  man  comes  into  good  he  enjoys  peace,  8722. 
Note:  before  the  advent  of  the  Lord  evil  spirits  and  genii  occupied  the 
inferior  heaven,  but  were  prevented  from  doing  evil  by  the  intuition  of 
of  the  superior  angels ;  after  the  Lord's  advent  they  were  expelled, 
6914.     See  Influx  (4,  8). 

18.  That  Temptations  are  from  Evil  Spirits  ;  see  above  (17),  741, 
751,  761,  1820,  etc. 

19.  That  Angels  Fight  against  Evil  Spirits  ;  thus,  that  they  turn 
aside  the  evils  which  infernals  intend  against  man,  cited,  1752.  An- 
gels hold  man  in  goods  and  truths,  but  infernal  spirits  hold  him  in 
evils  and  falses,  4249.  Good  spirits  and  angels  do  not  excite  evils  and 
falses,  but  they  are  excited  by  evil  spirits  who  are  therefore  the  causes 
that  temptations  exist ;  it  is  explained  also  that  evil  spirits  are  meant 
where  the  wrestling  of  Jacob  is  treated  of,  4307,  431 1.  The  miserable 
state  of  man  when  evil  spirits  make  assault  upon  him,  described  by 
appearances,  5246.  See  Regeneration,  Temptation,  but  espe- 
cially Influx  (8). 

20.  The  Punishment  of  Evil  Spirits,  The  law  by  which  evil  spirits 
incur  punishment,  when  they  exceed  their  accustomed  limit,  illustrated; 
also,  how  evil  spirits  and  genii  are  tormented  if  they  only  approach 
heaven,  5798.     See  Evil  (4). 

21.  Subjects  treated  of  in  connection  with  the  Life  of  Spirits. 
(Note :  Full  particulars  will  be  found  in  each  Article,  indicated  by 
the  nature  of  the  subject).  Three  heavens  are  described,  the  first  com- 
posed of  societies  of  good  spirits;  the  second,  of  angehc  spirits;  the 
third,  of  angels,  684.  The  hells,  and  places  of  vastation  adjoining  hell 
are  described,  692—700,  814—823,  824—831,  938—946,  947—969, 
1106 — 1113.  The  hells  of  the  Antediluvians  who  perished  are  also 
described,  1265 — 1272.  The  situation  of  heaven  and  the  world  of 
spirits  is  illustrated;  also,  how  situation  and  place,  in  the  other  life, 
are  to  be  understood,  1273—1277,  1376—1382.  The  quality  of  per- 
ception predicated  of  spirits  and  angels,  and  the  nature  of  spheres  is  illus- 
trated, 1383—1399,  1504—1520.  The  light  in  which  the  angels  live 
is  described,  also  their  paradises  and  habitations,  1521 — 1534,  1619 — 
1633.  The  speech  of  spirits  and  angels,  its  diversities,  etc.  ill, 
1634 — 1650,  1757 — 1764.  The  Word  as  seen  by  spirits  and  angels, 
and  certain  phenomena  produced  by  it,  described,  1767 — 1776,  1869 — 

M  M  2 


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SPI 


1879.  Some  observations  are  made  from  experience  on  the  communi- 
cation of  spirits  and  angels  with  men  in  the  world,  on  visions,  dreams, 
etc.,  1880—1885,  1966—1983.  The  state  of  infants  in  the  other  life, 
their  instruction,  etc.,  is  described  from  experience,  2289 — 2309.  The 
memory  proper  to  spirits,  and  the  remembrance  of  things  done  in  the 
body,  is  ill.  2469—2494.  The  condition,  in  the  other  life,  of  the 
nations  and  peoples  who  are  out  of  the  pale  of  the  church  is  described, 
2589—2605.  How  conjugial  love;  and,  on  the  other  hand,  adultery 
is  regarded  in  the  other  life  ;  the  quality  and  state  of  adulterous  spirits 
described,  2727—2759.  Observations  are  made  on  the  freedom  of 
inan,  the  persuasions  of  spirits  concerning  good  and  evil,  from  expe- 
rience, 2870—2893.  Representations  and  correspondencies  are  treated 
of  (2987—3002),  especially  of  such  things  existing  among  spirits  and 
angels,  and  thence  derived  in  the  Word,  3213 — 3226,  3337—3352, 
3472—3485.  The  correspondence  of  all  the  members  and  organs  of 
man,  with  heaven  or  the  Grand  Man,  is  treated  of  seriatim ;  ill,  from 

experience  of  the  quality  of  the  spirits  in  every  instance,  3624 3648 

3741—3750,  3883—3895,  4039-4054,  4652—4659,  4791—4805* 
4931—4952,  5050-5061,  5171—5189,  53/7—5396,  5552,  5573! 
The  correspondence  of  diseases  is  treated  in  a  similar  manner,  with 
reference  to  the  malign  influx  of  evil  spirits,  5719—5727.  Then,  a 
series  of  passages  concerning  the  attendance  of  angels  and  spirits  on 
man,  subject-spirits,  etc.,  as  cited  in  other  parts  of  this  article, 
5846 — 5866,  5976 — 5993.  Similar  concerning  influx,  and  the  com- 
merce of  the  soul  with  the  body,  6053—6058,  6189—6215,  6307— 
6327,  6466—6496,  6598—6626.  Similar  concerning  the  spirits  and 
angels  from  other   earths,  the  inhabitants   there,    etc.,  6695—6702 

mor—mxi,  6921—6932,  7069— 7079,  7170—7177,  7246—7254! 

7358-7365,   7475—7487,   7620—7622,  7742—7751,   7799—7813. 
8021—8032,  8111-8119,  8242—8251,  8371—8386,   8541-8547 
8627—8634,  8733—8741,  8846—8852,   8947—8957,   9104—9111 
9232—9238,  9438-9442,  9578-9584,   9693-9700,   9790-9795! 
9967-9973,     10,159-10,166,     10,311—10,317,     10,377—10,385 
10,513—10,518,  10,585—10,590,   10,708—10,713,  10,734—10,739. 
10,751—10,7.59,  10,768-10,772,  10,783—10,788,   10,808—10,814, 
10,833 — 10,837.     Some  particulars  are  given  above  (16). 

22.  The  Distinction  between  Soul  and  Spirit.     See  Soul  (4). 

23.  Signification  of  Soul  and  Spirit,  To  respire,  or  breathe,  de- 
notes a  state  of  the  life  of  faith;  hence,  soul  denotes  the  life  of  faith, 
and  derives  its  name  [atiima]  from  animation;  while  spirit,  which  has 
a  similar  signification,  is  so  called  from  wind,  ill,  and  sh.  9281.  Spirit, 
when  predicated  of  man,  denotes  good  and  truth  received  in  the  intel- 
lectual part,  thus,  the  understanding  and  life  of  truth  ;  when  predicated 
of  the  Lord,  as  the  spirit  of  God  and  the  holy  spirit,  it  denotes  divine 
truth  from  him,  fully  sh,  9818.  Spirit  and  flesh,  opposed  to  each 
other,  denote  life  from  the  Lord,  and  the  life  or  proprium  of  man  re- 
spectively, sk.  10,283.  Spirit,  in  the  well  known  passage  which  treats 
of  regeneration  (John  iii.  8),  denotes  the  life  of  charity  by  faith,  10,049 
end;  further  ill.  and  passages  cited,  10,240. 

24.  The  Spirit  of  God.  The  spirit  of  God  (Gen.  i.  2),  denotes  the 
mercy  of  the  Lord,  the  subject  being  man's  regeneration,  19.  The 
spirit  of  God,  predicated  of  Joseph  (Gen.  xli  38)  denotes  holy  truth  in 


SPI 


1171 


which  is  good,  proceeding  from  the  Lord;  in  the  same  passage  it  is 
stated  that  the  celestial,  so  called,  is  good  from  the  divine,  and  the 
spiritual  truth  from  that  good,  5307.  In  a  universal  sense  the  spiritual 
is  the  affection  of  good  and  truth  for  the  sake  of  good  and  truth,  not 
for  the  sake  of  self,  5639.     See  Spiritual  (12). 

25.  The  Spirit  of  Jehovah  (Gen.  vi.  3)  denotes  inflowing  truth  and 
good,  573.  The  spirit  of  Jehovah  (Is.  xi.  2)  is  called  the  spirit  of 
wisdom  and  understanding,  etc.,  because  it  denotes  divine  truth,  9818, 
10,196. 

26.  The  Spirit  of  Truth  (John  xvi.  13).  The  Spirit  of  Truth  is 
holy  truth  from  the  Lord,  as  spoken  by  a  spirit  especially  sent  from 
Him ;  it  is  the  same  that  the  Author  calls  divine  truth,  or  the  divine 
spiritual,  as  distinguished  from  the  divine  celestial,  3969  end,  4577, 
8127.  See  Holy  (2).  To  pour  out  the  spirit  (Joel  ii.  28),  denotes 
to  instruct  concerning  truths;  to  prophesy  {Hid.)  denotes  to  teach  and 
preach  those  truths;  so  likewise  to  dream  dreams,  4682.  To  fill  with 
the  spirit  of  God  (Ex.  xxxi.  1),  denotes  influx  and  illustration  from 
divine  truth,  10,330. 

27.  The  Holy  Spirit^  called  also  the  Comforter  \jparacletu8],  or 
spirit  of  truth,  is  the  holy  proceeding  from  the  Lord ;  thus,  it  is  the 
same  as  divine  truth  from  divine  good,  and  is  not  to  be  understood  as 
a  person  existing  from  eternity,  4673  end,  6993,  8724,  9199,  9228. 
See  Holy  (2). 

28.  The  Seven  Spirits  (Rev.  iv.  5),  denote  divine  truths ;  in  this 
passage  the  signification  of  spirit,  in  various  senses,  is  fully  ill.  9818. 

29.  The  Spirit  of  Wisdom,  predicated  of  those  who  are  in  celestial 
good  (Ex.  xxviii.  3),  denotes  divine  truth,  fully  sh,  and  ill.  9818. 

30.  To  pour  out  the  Spirit.     See  above  (26),  4682. 

31.  To  fill  with  the  Spirit,     See  above  (26),  10,330. 
SPIRITUAL.      1.  As  to  the  general  sense  in  which  this  term  is 

used  by  the  Author,  The  universal  heaven  is  distinguished  into  two 
kingdoms,  called  celestial  and  spiritual,  the  angels  of  each  kingdom 
being  distinct  in  quality,  459,  880  end,  3887,  4138,  10,068.  Men 
and  angels  are  distinguished  as  celestial  or  spiritual;  the  former  with 
reference  to  good,  or  the  will;  the  latter  with  reference  to  truth,  or  the 
understanding,  123,  128,  875,  927,  978,  2048,  2069,  2718,  3166, 
4585.  The  church  is  distinguished  as  celestial  and  spiritual;  the  former 
with  reference  to  its  state  in  the  most  ancient  times;  the  latter  with 
reference  to  the  succeeding  period,  and  the  present  times,  2069,  2669, 
4448,  4489,  4493 ;  compare  3240.  In  every  man  the  celestial  and 
spiritual  exist  distinctly,  and  correspond  to  the  angelic  heaven ;  the 
rational,  which  ranges  below  them,  corresponds  to  the  heaven  of  angelic 
spirits;  the  interior,  sensual  to  the  heaven  of  spirits,  978.  It  is  the 
internal  man  which  corresponds,  in  form,  to  heaven,  or  to  the  celestial 
and  spiritual  proceeding  from  the  Lord;  and  the  external  is  formed  to 
the  image  of  the  world,  6057. 

2.  Spiritual  Life,  briefly.  In  a  general  sense,  to  have  spiritual  life 
is  to  be  principled  in  truths  from  good;  ill.  by  showing  what  the  spi- 
ritual is  in  its  origin,  6685,  cited  below  (12).  See  also  Man  (2,  43), 
Regeneration  (2),  Remains  (5),  Life  (7,  8,  15). 

3.  The  two  General  States  of  Life,  Spiritual  and  Natural,  distin" 
guished ;  especially  that  the  spiritual  state  is  that  of  the  internal  man. 


1172 


SPI 


the  natural  state  that  of  the  external,  9383.     See  Begeneration 
(14). 

4.  That  the  Spiritual  and  Natural  are  as  Internal  and  External, 

An  internal  and  external  are  predicated  of  every  man  who  is  in  divine 

order;  the  internal  is  called  the  spiritual,  or  spiritual  man;  but  the 

external,  the  natural,  or  natural  man,  978,  1015,  4459,  6309,  9701— 

9709.     The  spiritual  man  is  in  the  light  of  heaven;  the  natural  man 

m  the  light  of  the  world,  5965.    The  natural  man  has  no  perception  in 

himself,  but  perceives  all  from  the  spiritual,  5286.     The  natural  man  is 

like  a  face  or  mirror,  in  which  the  interiors  see  themselves  imaged,  and 

this  also  is  the  cause  that  man  thinks,  5165.    The  spiritual  man  thinks 

in  the  natural,  thus  naturally,  according  to  the  correspondence  of  the 

natural  with  the  rational,  3679,  5165.     The  natural  is  the  plane  in 

which  the  spiritual  is  terminated,  5651,  6275,  6284,  6299,  9216.    The 

spiritual  sees  nothing  in  the  natural,  except  the  natural  corresponds, 

3493,  3620,  3623.     The  spiritual  or  internal  man  can  see  what  is  done 

in  the  natural  or  external,  but  not  contrariwise,  because  influx  is  from 

the  spiritual  into  the  natural,  32i9,  4667,  5119,  5259,  5427,  5428, 

5477,  6322,  9110.     Spiritual  light  when  it  flows  into  the  natural  part 

of  man  is  so  obscured  by  evil  loves,  that  it  affords  but  little  perception 

of  spiritual  truth  at  this  day,  though  it  enlightens  in  natural  things, 

til  5937.     The  natural  man  from  his  light,  which  is  called  the  lumen 

of  nature,  can  know  nothing  whatever  of  God,  of  heaven,  or  of  the  Hfe 

after   death,    nor   will  he  believe  in  these  things   when  he  hears  of 

them  unless  spiritual  light,  which  is  light  from  heaven,   flow  into  that 

lumen;  in  a  word,  such  is  the  opposition  between  the  spiritual  and 

natural  man,  that  the  latter  nauseates  all  mention  of  heaven  and  of 

spiritual  things,  4096,  5006,  5022,  8944,  9109.     See  Internal  (2), 

Natural  (4,  13,  16,  18),  External  (2,  3). 

5.  The  Spiritual,  so  called,  their  specific  Quality,  etc.  By  the 
spiritual  are  meant  those  who  become  rational  from  truth;  the  celestial, 
on  the  other  hand,  are  such  as  become  rational  from  good,  2079;  see 
also  2069.  The  spiritual  are  principled  in  charity  to  the  neighbour ; 
the  celestial  are  described  in  the  same  passages  as  those  who  are  prin- 
cipled in  love  to  the  Lord,  2048,  2069,  2088;  passages  collected,  2669; 
cited  2708,  3969.  By  the  spiritual  must  be  understood  those  who  are 
in  the  good  of  faith,  to  which  the  truth  of  faith  is  but  introductory, 
2669  end.  The  spiritual  have  not  perception  like  the  celestial,  but  the 
dictate  of  conscience  derived  from  the  truths  of  faith;  the  state  of  the 
spiritual,  therefore,  is  obscure  respectivelv,  1043,  2708,  2715;  see 
below  4402,  6289.  The  obscurity  of  the  spiritual  receives  illumination 
from  the  Lord's  divine  human;  it  is  here  stated  also,  that  he  came  into 
the  worid  to  save  the  spiritual,  2716;  the  latter  statement  anticipated, 
2661.  The  celestial,  from  the  good  and  truth  in  which  they  are,  can 
view  indefinite  things  as  in  clear  day,  but  the  spiritual  cannot  come  to 
the  first  boundary  of  their  light,  for  they  dispute  whether  a  thing  be 
or  not;  examples  given,  2718,  further  ill.  3833.  The  truths  of  faith 
with  the  spiritual  are  implicated  in  the  scientifics  of  the  natural  man, 
because  the  spiritual  are  without  perception;  ill.  by  the  ram  caught  in 
the  thicket,  2831.  The  spiritual  in  this  state  owe  their  deliverance  to 
the  divine  human  of  the  Lord;  it  is  added,  that  the  Lord  assumed  the 
human  that  he  might  save  the  spiritual,  who  are  sanctified  and  adopted 


SPI 


1173 


by  him,   2833—2834,  2836,  2841;  see  below  3187.     The  spiritual 
thus  saved  by   adoption  are  compared   to  the  stars,  because  of  the 
obscurity  of  the  knowledges  in  which  they  are,  compared  with  percep- 
tions of  good  and  truth,  in  which  the  celestial  are,   2849;   see  below 
2935.     It  is  only  those  within  the  church  who  can  properly  be  called 
spiritual,  because  they  have  the  truths  of  faith  from  the  Word,  and  the 
spiritual  are  so  called  who  unite  the  truths  of  faith  to  the  good  of  life ; 
the  good,  not  of  the  church,  are  made  spiritual  by  instruction  in  truth 
when  they  come  into  the  other  life,  2861.    The  spiritual  are  those  who 
are  initiated  into  good  by  truth,  thus,  who  are  initiated  into  charity  by 
faith,  2928,  2937;    see  below  3187-     Because  truth  received  by  the 
spiritual  does  not  flow  in  from  the  Lord  like  good,  their  state,   as  re- 
marked above,  is  obscure,  relatively,  2935,  2937.     The  spiritual  are 
said  to  be  redeemed  by  truth;  nevertheless,  the  quality  of  their  good 
is  not  a  birth  from  truth,  but  is  derived  by  its  own  influx  into  truth, 
2937;  further  ill.  2954.     The  spiritual  kingdom  of  the  Lord  consists 
of  those  who  are  denoted  by  Seed,  because  Seed  denotes  charity  and 
faith;  it  is  here  added,  that  their  charity  and  faith  are  derived  from  the 
marriage  of  good  and  truth  in  the  Lord's  divine  human,  and  that  hence 
is  their  salvation;   passages  cited  to  this  effect,   3187.     Collection  of 
passages  concerning  the  difference  between  the  celestial  and  spiritual; 
in  addition  to  much  that  is  stated  above,  it  is  added  that  the  celestial 
are  those  who  receive  good  in  the  voluntary  part,  but  the  spiritual  those 
who  receive  good  (by  the  formation  of  a  new  will)  in  the  intellectual 
part;  how  the  Lord  appears  to  the  celestial  and  spiritual  respectively, 
etc.,  3235.     In  the  spiritual  man,  good  is  called  the  good  of  faith,  and 
truth  adjoined  to  that  good,  is  the  truth  of  faith,  3236.     Those  called 
celestial  are   principled   in   love,    viz.,    in   its  good  and  truth;   those 
called   spiritual  in   faith,  that  is,  in  its  good  and  truth ;  thus  both 
classes  have  good  and  truth,  but  with  a  difference,  ill.  3240.    As  stated 
above,  the  spiritual  have  not  the  perception  of  truth,  but  only  know- 
ledges acquired;   hence,  their  disagreement  upon  essential  truths,  for 
example,  the  divine  human  of  the  Lord,  and  much  more  upon  lesser 
points  of  doctrine,  3241.     The  quality  of  the  celestial  and  spiritual  is 
again  compared;  the  celestial  speak  from  perception,  according  to  the 
Lord's  words,  yea,  yea,  and  nay,  nay;  the  spiritual  reason  about  things; 
the  celestial  derive  their  quality  from  the  marriage  of  good  and  truth, 
but  the  spiritual  from  a  covenant  less  conjugial,  3246  cited  below  (7). 
Life  is  given  to  the  spiritual  by  the  good  of  faith;  thus,  as  cited  above, 
from  the  divine  human  of  the  Lord,  who  is  the  object  of  faith,  3248. 
The  spiritual  are  called  the  truly  rational;  passages  cited,  3264  end; 
see  below  (23).     With  the  spiritual,  in  the  beginning  of  regeneration, 
truth  has  the  dominion,  but  really  the  dominion  belongs  to  good,  and 
it  so  appears  in  the  succeeding  state  of  regeneration,  3325;   succinctly 
stated,  3330;  other  passages  in  Regeneration  (27).   The  distinction 
between  the  celestial  and  spiritual  is  again  alluded  to;   it  is  repeated 
also,  that  the  spiritual  were  saved  by  the  coming  of  the  Lord  into  the 
worid,  and  for  this  end  they  were  conjoined  or  made  one  with  the 
celestial;  this,  indeed,  because  the  Lord,   through  the  celestial,  flows 
into  the  spiritual,  mediately  and  immediately,  3969.     The  distinction 
between  the  celestial  and  spiritual  is  evident  also  in  the  procedure  of 
regeneration;  here  it  is  stated  that  the  spiritual  man  is  the  interior 


1174 


SPI 


ine  light  of  the  world,  so  that  they  correspond  together    440'      THp 

h  "  1«  tronTr^  'T  '"■"  '^'  "C"""  •"  '*'•'  t-thTof  Lh,  bt 
tne  Illustration  is  general  or  common,  because  he  has  not  Dercention  • 

passages  cited  to  this  effect,  4402.  The  celestial  are  in  good  for  the 
sake  of  good,  and  hence  have  an  interior  perception  of  Uuth  he 
spiritual  learn  truth,  and  are  extprnnl   d7Ha    ^ri    '^  •  •!    ■  '       ? 

bv  Israel  «r»  in  .r!     I!  ^^^ernal,  4788.    The  spiritual  represented 

sented  bv    Tn  ^nf  '"7  '"'•"'  ^^-nP^^d  "ith  Ihe  celestial  repre- 

sSal  nnnr  .^  '  '"  explanation  of  this,  it  is  6r.  stated  that  the 
Iruth  .  SI  "  regeneration,  are  in  darkness  concerning  good  and 
church  "628?''  ^r""«"°"  A''"''  '.'"'^  '^  ''"*  »»>«  doctrLe'  of  theS 
id  fr'om  truth  ttr"  f't  T"'"?'  "^""'^  '*  characterized  by 
irC295-fi20fi  Tl  ""  "^  '''%«'««'!«'  church  by  truth  from  good, 
rLJ  uu  ■  ^''*  "'crease  of  good  from  truth,  thus  of  the  sni' 
Is  ial  cTurch'  T'^k""""  '^e  increase  of  truth  f^m  good  or  of  t?^ 
Se  p  rSed   62Q^'''  %r"''^'  ^^""'"^  ?"'  (»'  "'"  '°  S'^'J)  »>«' 

ba^t-^i,- r^v^hrXA^^^^ 

t?ni»i  A    ?"''  ,'*  "  "•"  P"^«'  •»"''•  "  here  shown  that  the  Lo7d  cot 

The  man  offho'      "^""^u  ''v^''^'  ^'"'^''  '"■  6500  cited  bdownC). 
/;«!=      J  5  I     "  uP'".'""'  •'•'"'■ch  is  infested  in  the  other  life  bv  scieu 

ofbei^g'i^Sdt    LS  r//  '"'sLS'^'  ""•'  -dered'^capaMe 

St  leirtb'''  '.^•!^^''-'  a!:r  obSfasTTuuf  a'  d 
Urd-  t  '>J  "''^'="7  y '« '"•"ninated  from  the  divine  human  of  the 

Unuailv  nrnt7.ff fh'    J'"i  to  assaults  from  the  hells,  but  the  Lord  con! 
tZ  nU  K  ?        *■"  '•  \  "'"y  '»""'"  •»«  regenerated  as  to  the  volun- 

In'ew^  w  il     5  "^i!:"' 1°  '^'  'T."''^'r'  P"'''  '"  "'•iol'  "•«  I-o'd  forms 
a  new  will     j    they  were  saved  by  the  Lord's  advent  into  the  world 

fho.;    J"  ""'  PT^S'  ''  '^  '''^'^"Ctly  explained  that  the  snirituri  are 
hose  who  cannot  be  regenerated  as  to  the  voluntary  part  anTthat  for 

are  cal,:i  '^  tet'Tfose  S^t  Sh:' Jrii"ec£''  bTth; 
Sg'yttVo':r''7r^T^'^.«»'^  elevated  X&  b^  " 
h^^Vdh^M  dnZ  f^l""'  '^'"^o'^^d  i°  hi«  descent  to  the 
7932.  8099:8261.  '  "^  °"  "•''"  '"''J''=**'  7"'"^>  '6«6.  7828, 

♦»..»^j  •  5""  "'"/*  %>';<«<»;  «y  Regeneration.  The  difference  of  oualit v 
that  distinguishes  a  spiritual  man  from  a  celestial  man  and  bo U?  frnJ^ 
the  unregenerate,  who  are  called  dead  ill  «i  -riT  ■  ••  ?  °" 
called  a  son  of  light,  an  i.age  oftod,  t^  reletSn  ^ted 
of  to  the  first  chapter  of  Genesis,  the  celestial  man  is  called  a  son  of 


SPI 


1175 


God,  a  similitude  or  likeness  of  God,  and  his  regeneration  is  treated  of 
in  the  second  chapter,  51.     When  man  becomes  spiritual  by  regenera- 
tion his  dominion  is  described  from  external  to  internal,  but  contrariwise 
if^^L*"'^^"     *°  external,  if  he  becomes  celestial,  52 ;  see  below  6647— 
06-18.     The  spiritual  man  about  to  be  made  celestial,  or  becoming 
celestia ,  is  denoted  in  the  first  chapter  by  the  sixth  day,  the  evening  of 
the  sabbath,  86.     The  nativity  of  the  spiritual  man  is  from  the  influx 
ot  the  divine  into  the  aflFection  of  sciences,  the  effect  of  which  is  the 
birth  of  the  rational,  3264.     The  regeneration  of  the  spiritual  man  is 
ettected  m  the  intellectual  part;    but  the  regeneration  of  the  celestial 
(who  lived  m  the  most  ancient  times)  in  the  voluntary  part,  ill.  5113 
1  he  man  of  the  spiritual  church  is  first  led  into  good   by  truths,  and 
afterwards  into  truths  by  good;  in  the  latter  state  his  truths  go  on  in- 
creasing to  eternity,  6647—6648.    With  the  spiritual  the  voluntary  part 
has  perished,  but  the  intellectual  part  is  preserved  whole  by  the  Lord ; 
it  is  here  that  he  implants  a  new  will,  or  new  voluntary  part,  by  rege- 
neration   and  this  will  is  the  conscience  of  truth,  formed  by  receiving 
the  truths  of  faith,  10,296.     See  fuU  particulars  in  Regeneration 
(23,  ^S,  39,  40),  Man  (43). 

7.  Varioua  Classes  of  the  Spiritual,  Here  it  is  shown  how  many 
^.o1^'*^%?  .^^^^'■^"^  ^^»s*>  because  the  spiritual  are  not  in  perception, 
324 1  Various  classes  of  the  spiritual  are  denoted  by  the  sons  and 
grandsons  of  Abraham,  by  his  concubine  Keturah;  this  because  the 
marriage  of  good  and  truth  cannot  be  predicated  of  them,  3241;  further 
til,  3246,  There  are  various  classes  of  the  spiritual,  because  their 
truths  are  derived  from  the  doctrinals  of  their  churches,  which  are 
various,  6427.     See  further  particulars  in  Nations  (10). 

8.  The  Natural  who  are  in  Good,  but  not  Spiritual;  their  lot  in 
the  other  life,  compared  with  those  who  are  in  spiritual  good,  5032 
See  Natural  (12;.  *  o      > 

9.  Natural  Spiritual,  and  Natural  not  Spiritual,  predicated  of 
Truth;  examples  given,  5008.  As  to  good  merely  natural,  see  Good 
(3),  Natural  (9). 

10.  The  Spiritual-Natural,  properly  so  called,  is  the  natural  in  the 
state  It  derives  from  the  spiritual,  and  this  state  is  that  of  the  good  of 
faith,  9992  cited  below  (11).     Further  particulars  in  Natural  (16). 

11.  The  terms  Celestial  and  Spiritual,  or  Celestial,  Spiritual,  and 
Natural,  defined  together,  their  relative  Quality,  etc.  Whatever  is  of 
the  knowledge  of  faith,  or  of  the  intellect,  is  called  spiritual;  whatever 
IS  of  love  to  the  Lord,  and  charity  to  the  neighbour,  celestial,  61,  2048 
2088,  2507,  4515,  4585,  6057,  10,604.  The  celestial,  spiritual,  and 
natural,  succeed  each  other  by  derivation  from  internal  to  external,  ac- 
cording to  the  order  of  Influx,  775,  880,  1096  end,  1495,  1632,  1702, 
1707,  particularly  7270,  9915,  9992.  The  distinction  between  the 
celestial  and  the  spiritual  is  ill.-,  the  celestial  has  respect  to  goods,  the 
spiritual  to  truths,  1155,  1577.  In  the  internal  man,  the  celestial  and 
spiritual  make  one,  but  understand  the  spiritual  by  derivation  from  the 
celestial,  1577;  see  below  (13).  As  to  celestial  states  there  is  a  paral- 
lelism and  correspondence  between  the  Lord  and  man,  but  not  as  to 
spiritual  (here  understand  the  spiritual  by  elevation),  1 83 1 ,  1 832.  Celes- 
tial good  and  truth,  and  spiritual  good  and  truth,  are  ill.  with  respect 
to  reception  from  the  Lord,  and  the  distinct  periods  of  the  celestial  and 


1176 


SPI 


spiritaal  church,  2069.  Celestial  good  is  from  the  Lord,  and  is 
characterised  by  love  towards  him  aqd  the  neighbour;  but  spiritual 
good  is  truth  derived  from  genuine  or  celestial  good,  2227;  further 
particulars  in  Good  (16).  Spiritual  truths  of  faith  are  all  truths 
derived  from  good,  thus,  from  a  celestial  origin  ;  the  same  is  to  be  un- 
derstood by  the  brief  expression  spirituale  fidei,  generally  translated  the 
spiritual  principle  of  faith,  2504  end.  The  celestial  is  predicated  of 
good  which  flows  in  from  the  Lord ;  the  spiritual,  of  truth  thence  de- 
rived, 3166;  further  ill.  3741.  The  Author  6r.  illustrates  the  difference 
between  the  spiritual  and  natural,  or,  what  is  the  same,  the  internal 
and  external;  the  spiritual  man  is  wise  from  the  light  of  heaven,  the 
natural  man  is  wise  from  the  light  of  the  world,  3167,  3679;  see  below, 
4402.  Man  was  so  created  that  the  spiritual  and  natural  might  agree 
and  make  one,  but  for  this  end  the  spiritual  must  flow  into  the  natural, 
and  reduce  it  to  order,  the  effect  of  which  is  man's  regeneration,.  3167. 
By  the  fall  the  natural  part  of  man  was  separated,  and  lifted  itself  up 
against  the  spiritual,  which  caused  the  inversion  of  order  now  necessary 
to  be  restored  by  regeneration,  3167.  The  opposition  in  state  between 
the  spiritual  and  natural  is  treated  of,  where  it  is  shown,  also,  that 
means  are  requisite  for  their  conjunction,  ill.  3913,  3928.  Temp- 
tation is  described  as  a  combat  between  the  spiritual  and  the  natural, 
when  they  disagree,  and  as  a  means  of  reducing  the  natural  to  cor- 
respondence with  the  spiritual,  3928;  see  also  4402  cited  below  (5). 
When  the  spiritual  and  natural  are  conjoined,  the  heavenly  marriage 
has  place,  and  from  this  time  good  is  fructified,  and  truths  are  multi- 
plied as  from  a  marriage;  passages  cited  3971.  The  spiritual  thus 
conjoined  becomes  the  interior  of  the  natural ;  as  the  celestial,  in  like 
manner,  becomes  the  interior  of  the  rational,  4402  ;  4585  cited  below. 
The  Author  justifies  the  use  of  the  terms  celestial  and  spiritual,  to  ex- 
press all  that  is  of  good  and  all  that  is  of  truth  respectively;  he  then 
explains  the  particular  sense  of  the  phrase,  celestial-spiritual,  4585 ;  see 
below  (13).  The  spiritual  man  is  elevated  from  the  natural,  the 
celestial  from  the  rational,  ill.  4585;  compare  4980.  Celestial  things 
are  terminated  in  spiritual,  and  spiritual  in  natural,  for  in  this  order 
they  succeed  and  flow  in;  in  further  illustration  of  their  relative 
qudity,  celestial  things  are  as  the  head,  spiritual  as  the  body,  natural 
as  the  feet,  4938,  4939;  see  below  9574.  Spiritual  things  relative  to 
natural  are  prior,  interior,  or  superior  {ilL  5013);  nevertheless,  what  is 
spiritual  and  what  is  natural  agree  in  ultimate  truth,  5008,  5028  cited 
below  (19).  By  the  spiritual,  understand  whatever  in  the  natural 
is  of  the  light  of  heaven,  and  by  the  natural,  all  that  is  of  the  light  of 
the  world,  5328  end.  The  spiritual  is  in  the  light  of  heaven,  because 
it  is  one  with  the  affection  of  good  and  truth  ;  but  the  natural  is  apart 
from  that  affection,  and  is  in  the  light  of  the  world  ;  the  former  is  the 
internal  of  the  church,  the  latter  the  external,  5965.  Celestial  good 
must  be  contained  in  spiritual,  and  even  in  scientifics;  here  signified  by 
the  candelabrum  which  was  made  throughout  of  pure  solid  gold,  9574. 
In  heaven  the  celestial,  spiritual,  and  natural,  succeed  each  other  in 
order,  and  distinguish  the  three  heavens  ;  the  same  order  also  obtains 
in  the  regenerate  man,  hr.  ill.  9915.  The  recipient  faculties  of  the 
celestial,  spiritual,  and  natural,  are  the  voluntary,  the  intellectual,  and 
the  scientific  part  of  man,  br,  ill.  9915.     The  celestial  in  man  is  the 


SPI 


1177 


good  of  love  to  the  Lord;  the  spiritual  is  the  good  of  charity;  the 
natural,  thence  derived,  is  the  good  of  faith;  it  is  here  repeated  that 
the  order  of  their  succession  is  the  same  as  the  order  of  the  three 
heavens,  9992.  The  divine  interiors  of  the  Word,  of  the  church,  and 
of  worship,  are  called  celestial  and  spiritual,  because  they  are  all  things 
of  love  and  all  things  of  faith,  10,604.  See  Natural  (18).  As  to 
the  distinction  between  celestial  and  spiritual  love,  see  Love  (13). 

12.  Special  Definition  of  the  term  Spiritual.  The  man  of  the 
spiritual  church  is  one  born  again,  first  by  receiving  the  doctrinals  of 
faith,  after  which  he  is  gifted  with  a  conscience  in  which  charity  is  the 
ruling  principle,  765;  further  tZ/.  and  passages  cited,  2046,  2088,  2089, 
2708.  The  man  of  the  spiritual  church  knows  nothing  but  what  he 
learns,  and  what  he  thus  knows,  he  retains  and  believes  to  be  true ; 
those  who  have  conscience,  however,  receive  its  dictate  as  to  what  is 
true  when  they  hear  it  stated,  895.  The  spiritual  itself  is  intellectual 
truth  received  from  heaven  in  the  internal  man  ;  but  flowing  down  from 
the  internal  it  meets  with  knowledges  received  from  without,  and  effects 
the  birth  of  the  rational,  1901 ;  see  below  5328.  The  rational  is  born 
from  the  affection  of  sciences  as  a  mother;  but  the  spiritual  from  the 
affection  of  the  knowledge  of  truth,  2691,  compare  3264  cited  below 
(23).  In  its  genuine  sense  the  spiritual  is  to  be  understood  as  the 
light  of  truth  from  the  Lord,  and  as  this  light  flows  into  the  rational 
and  natural,  it  is  predicated  of  both;  in  like  manner,  the  celestial  is 
the  flame  of  good  from  the  Lord,  predicated  of  the  rational  and  natural, 
3374;  their  reception  further  e7^.  3741.  The  celestial  is  the  good  of 
love  and  charity;  the  spiritual  is  the  truth  of  faith  and  intelligence, 
4286.  It  is  repeated,  that  what  is  spiritual  is  predicated  both  of  the 
rational  and  natural,  but  here  the  divine  spiritual  is  treated  of,  4675, 
4980,  5150.  When  divine  truth  is  received  by  the  internal  or  rational 
man,  it  is  called  the  spiritual  in  the  rational;  when  received  by  the 
external  or  natural  man,  the  spiritual  in  the  natural,  4980,  further  ill. 
4988,  4992.  By  the  celestial  is  meant  good  from  the  Divine ;  by  the 
spiritual,  truth  from  that  good  ;  thus,  it  is  the  truth  of  good  from  the 
divine  human,  5307.  All  that  is  from  the  light  of  heaven  in  the 
natural  man,  is  called  spiritual ;  all  that  is  from  the  light  of  the  world, 
natural,  5328  end.  The  interiors  of  the  interior  natural  are  called  spi- 
ritual, and  all  the  spiritual  is  from  the  light  of  heaven,  5344,  5637 ;  see 
below  (19).  The  spiritual  in  man,  understood  in  its  essence,  is  the  affec- 
tion of  good  and  truth  for  the  sake  of  good  and  truth,  also  of  what  is 
just  and  equitable  for  the  sake  of  what  is  just  and  equitable,  and  not 
for  self;  why  the  Christian  world  is  ignorant  of  this,  5639;  further 
ill.  5965.  In  a  general  sense,  the  spiritual  is  the  affection  both  of 
good  and  truth,  and  from  this  affection  it  is  that  heaven  is  called  a 
spiritual  world,  and  the  internal  sense  of  the  Word  a  spiritual  sense  ; 
but,  specially,  the  affection  of  good  is  called  celestial,  and  the  affection 
of  truth  spiritual,  5639  end.  The  spiritual,  in  its  first  origin,  is  divine 
truth  proceeding  from  the  Lord's  divine  human  ;  but  it  must  be  un- 
derstood that  divine  truth  contains  within  it  divine  good,  and  is  in  fact, 
the'very  life  which  fills  heaven  and  the  whole  universe,  6685.  All  that 
is  properly  called  spiritual  exists  and  subsists  from  the  celestial,  as  all 
truth  exists  and  subsists  from  good;  the  spiritual  is  here  signified  by 
the  candelabrum,  on  account  of  illumination,  and  the  celestial  by  the 


1178 


SPI 


gold  of  which  it  was  made,  9550.  The  spiritual  is  divine  truth  from 
the  Lord,  which  bears  along  with  it  faith,  intelligence,  and  wisdom  ; 
all  which,  and  especially  the  holiness  predicated  of  them,  is  here  sig- 
nified by  the  seven  lamps  of  the  candlestick,  9569.  The  term  spiritual 
[spirituale,  used  abstractly]  is  to  be  understood  in  the  same  sense  as 
the  good  of  the  Lord's  spiritual  kingdom,  9915. 

13.  The  Celestial' Spiritual y  the  Spiritual  from  the  Celestial,  etc. 
The  celestial  and  spiritual  make  one  in  the  internal  man,  as  stated 
above  (2),  or,  what  is  the  same,  good  and  truth,  will  and  understanding 
make  one,  15/7.  In  the  external  man  all  is  natural,  but  when  good 
and  truth  flow-in  from  the  internal  and  act  as  one,  the  external  is  said 
to  be  united  to  the  internal,  in  other  words,  it  is  made  celestial-spiritual, 
1577.  The  celestial-spiritual  (called  also  the  spiritual  from  the  celes- 
tial, 2184),  is  all  the  affection  of  truth  in  which  is  the  affection  of  good, 
whether  interior  or  exterior,  1824;  see  below  9942.  Those  called 
celestial-spiritual  are  celestial  from  mutual  love,  and  spiritual  from  in- 
telligence thence  derived,  4286.  The  celestial-spiritual  existing  in  the 
natural  is  represented  by  Israel,  the  rational  by  Joseph,  4286.  The 
spiritual  of  the  celestial  is  the  intermediate  between  the  internal  of  the 
natural  and  external  of  the  rational,  and  is  represented  by  Benjamin ; 
in  the  same  passage  it  is  explained  that  the  celestial  is  all  that  pertains 
to  good,  and  the  spiritual  all  that  pertains  to  truth,  4585,  further  ///. 
4592,  4594.  The  spiritual  of  the  celestial,  represented  by  Benjamin, 
is  spiritual  truth  from  celestial  good;  the  celestial  of  the  spiritual,  re- 
presented by  Joseph,  is  that  good,  not  as  represented  by  Judah,  but 
intermediate,  4592;  see  below  5411.  The  celestial-spiritual,  repre- 
sented by  Joseph  must  be  understood  as  the  celestial-spiritual  elevated 
out  of  the  natural,  5307.  The  spiritual  of  the  celestial  represented  by 
Benjamin,  is  the  medium  of  communication  between  the  internal 
and  the  external,  thus,  between  truth  from  the  divine  and  the  scientific 
truths  of  the  church,  541 1,  5586,  5639.  The  celestial  of  the  spiritual, 
represented  by  Joseph,  disposes  the  scientifics  and  truths  of  the  church 
into  order;  hence,  its  rule  in  the  natural  mind  is  denoted  by  Joseph 
in  Egypt,  5510.  The  spiritual  of  the  celestial  is  said  to  be  in  a  new 
state,  when  man  is  regenerated,  so  that  the  affection  of  truth  proceeds 
in  order  from  good ;  before  regeneration,  it  is  in  the  prior,  or  first  state, 
which  leads  to  good,  6247.  The  spiritual  of  the  celestial  existed  before 
the  coming  of  the  Lord,  but  not  the  spiritual  kingdom  distinct  from 
the  celestial,  6372.  The  good  of  love  is  celestial,  the  good  of  faith 
spiritual;  those  in  whom  both  are  conjoined  are  called  celestial-spiritual, 
as  represented  by  Joseph,  or  spiritual-celestial,  as  represented  by 
Benjamin;  -passages  cited,  96/1.  The  spiritual  from  the  celestial  is  de- 
scribed as  truth  from  good ;  in  higher  expressions,  it  is  divine  truth 
spiritual  which  proceeds  proximately  from  divine  truth  celestial;  it  is 
the  same  as  the  internal  truth  of  the  Word,  9942.  Note:  where 
these  terms  are  ill.  it  is  shown  that  the  Lord  alone  was  born  a  spiritual- 
celestial  man,  4592,  4594.     See  Tribes  {Joseph,  Benjamin), 

14.  The  Divine  Spiritual;  first,  it  is  described  as  Intellectual 
Truth,  which  in  man  is  the  inmost,  by  which  influx  from  the  Lord 
passes  into  the  rational  mind,  1904.  The  divine  celestial  and  divine 
spiritual  are  the  same  in  the  Lord  as  his  internal  man;  the  divine 
rational  the  same  as  his  interior  man,  1950.     The  divine  spiritual  is 


SPI 


1179 


the  same  as  divine  truth,  not  in  the  Lord,  but  from  him,  2832,  3969, 
4669,  4675,  4696,  4735,  5307,  6417,  8827.  The  divine  spiritual  is 
predicated  both  of  the  divine  rational  and  the  divine  natural,  4675, 
4980,  5150.  The  divine  celestial  and  divine  spiritual  are  the  same  in 
heaven  as  the  atmosphere  in  the  world,  for  they  contain  the  angels  in 
their  form  and  potency;  thus,  the  divine  spiritual  is  the  very  light  of 
heaven,  and  from  its  presence  the  Lord  is  called  the  Light,  9499,  9548, 
9571,  9684,  where  a  collection  of  seriatim  passages  may  be  referred  to. 
Briefly,  the  divine  celestial  is  the  proceeding  divine  truth  received  in 
the  voluntary  part;  the  divine  spiritual  is  the  same  received  in  the  in- 
tellectual part,  9810,  ill.  9811—9815.  The  divine  proceeding  ill.  and 
sh.  at  large  to  be  the  spirit  of  truth,  the  holy  spirit,  etc.,  9818.  That 
the  Lord,  as  to  the  divine  spiritual,  was  represented  by  Israel,  4402. 
That  the  divine  celestial  is  the  divine  in  the  inmost  heaven;  the  divine 
spiritual  is  the  divine  in  the  second  heaven,  8827.     See  Lord  (31). 

15.  The  Two  Universal  Kingdoms,  Celestial  and  Spiritual ;  seethe 
passages  cited  above  (1),  459,  etc.  The  quality  of  the  celestial  kingdom 
is  described  as  a  priesthood  from  divine  good ;  the  spiritual,  as  a  king- 
ship from  divine  truth,  1416,  1728,  3969.  All  in  the  celestial  kingdom 
belong  to  the  province  of  the  heart ;  all  in  the  spiritual  kingdom  to  the 
province  of  the  lungs,  3887,  4931;  further  particulars  in  Heart.  In 
the  celestial  kingdom  are  those  who  correspond  to  the  right  part  of  the 
brain ;  in  the  spiritual  kingdom,  those  who  correspond  to  the  left  part, 
4052.  In  the  celestial  kingdom  everything  has  reference  to  good  or 
love;  in  the  spiritual  kingdom,  to  truth  or  faith,  4137,  4138,  4286, 
5113.  The  celestial  kingdom  is  described  as  inmost,  or  nearest  to  the 
Lord ;  it  is  by  the  celestial,  therefore,  that  he  flows  into  the  spiritual, 
but  also  immediately  from  himself,  6366.  Before  the  coming  of  the 
Lord  there  was  no  spiritual  kingdom  distinct  from  the  celestial,  as  it 
became  after  his  advent;  but  the  spiritual  was  the  spiritual  of  the 
celestial,  or  truth  from  good,  6372;  further  ill,  6854  cited  below.  The 
distinction  between  the  celestial  kingdom  and  the  spiritual  is  explained  ; 
in  particular,  that  the  external  of  the  celestial  is  the  good  of  mutual 
love,  and  the  internal  of  the  spiritual  the  good  of  charity  ;  the  conjunc- 
tion of  which  is  the  medium  called  celestial-spiritual,  ill.  5922,  6435, 
cited  in  Charity  (4).  The  spiritual  kingdom  (or  the  second  heaven, 
distinct  from  the  celestial)  was  formed  of  those  who  were  saved  by  the 
Lord's  advent,  and  who  are  signified  by  the  bound  in  the  pit;  passages 
cited,  6854;  as  to  the  respective  quality  of  the  two  heavens,  7877. 
The  celestial  kingdom  consists  of  those  who  are  in  the  good  of  love  to 
the  Lord,  and  whose  good  is  presented  in  its  quality  and  form  to  the 
understanding,  and  in  that  form  is  their  truth  ;  the  spiritual,  on  the 
contrary,  are  those  who  understand  and  know  truths  intellectually; 
passages  cited,  in  which  their  diverse  quality  is  treated  of,  9818.  The 
celestial  kingdom  corresponds  to  the  voluntary  part  of  man,  which  is 
its  recipient  faculty;  the  spiritual  kingdom  to  the  intellectual  part 
983.5,  9915,  9942.     See  Heaven  (5),  Kingdom  (4).  ' 

16.  The  Church  distinguished  as  Celestial  and  Spiritual ;  see  2069 
and  other  passages  cited  above  (1).  The  most  ancient  or  celestial 
church,  the  ancient  or  representative  church,  and  the  Christian  church, 
agree  as  to  internals,  and  are  one  ;  but  differ  otherwise,  as  ill.  4489! 
In  the  man  of  the  most  ancient  church  the  voluntary  part  was  whole. 


1180 


SPI 


SPO 


1181 


I 


so  that  the  Lord  could  flow  in  by  the  internal  way  ;  but  in  the  man  of 

the  ancient  church,  and  the  Christian  church    the  voluntary  part  has 

perished,  and  his  influx  is  by  the  intellectual,  or  external  way,  4489. 

particularly  4493.  5113.    The  man  of  the  most  ancient  church  wm 

Altogether  diff'erent  in  genius   and  disposi  ion  from  the  man  of  the 

ancient  church,  and  they  see  the  Lord  differently;   passages  cited. 

4493      The  good  of  the  spiritual  church  is  impure,  because,  in  tact. 

the  truths  of  the  spiritual  are  not  truths,  but  variously  formed  doctrines 

received  as  such ;  nevertheless,  such  good  is  continually  purified  bv 

Te  Lord,  and  defended  from  evils  andfalses,  6427.  see  also  0419.  both 

cited  above  (5).    There  must  be  influx  from  the  celestial  «°ternal  into 

the  good  of  the  spiritual  church,  otherwise  its  good  is  not  good,  6499. 

Bv  influx  through  the  celestial  internal  the  Lord  continually  perfects 

spiritual  good;  nevertheless,  the  man  of  the  spiritual  church  cannot  be 

elevated  even  to  the  first  degree  of  the  good  of  the  celestial  church 

6500      The  good  of  the  spiritual  church  is  the  good  of  charity,  and 

the  spiritual  church  is  signified  by  the  vine ;  the  good  of  the  celestial 

church  is  the  good  of  love,  and  the  celestial  church  is  signified  by  the 

olive  ;  numerous  passages  cited  concerning  the  diverse  quality  of  celcs- 

tial  and  spiritual  good,  9277,  9670.   See  Church  (5).  Interna^  (5) 

17  The  Spirits  attendant  on  Man  ditttnguuhed  as  Celestial  and 
Spiritual;  the  former  being  such  as  act  into  the  voluntary  part,  the 
latter  into  the  intellectual.  5978.    See  Spirit  (6). 

18  The  Distinction  of  Spiritual  and  Celestial  in  the  internal  Sense 
of  the  Word,  br.  ill.  2275,  10.604.     See  Internal  (9).  and  full  par- 

ticulars  in  Word.  .      .«..•/?        j 

19  The  Quality  of  Spiritual  Truths  relative  to  Scientific  and 
Sensual;  how  hardly  they  can  be  comprehended  by  those  who  desire 
to  enter  into  the  mysteries  of  faith  by  scientifics,  233.    Spiritual  truths 
are  defined  comprehensively  as  intellectual,  rational,  and  scientific  (un- 
derstand,  by  derivation),  790,   1443.      Spiritual  truth  is   prior  and 
superior,  or  nearer  to  the  divine ;  natural  truth    posterior,  or  remote 
from  the  divine,  ilL  5013.     What  is  spiritual  and  what  is  natura 
agree  in  ultimate  truth ;  nevertheless,  they  are  not  m  conjunction,  but 
affinity,  and  under  the  circumstances  described  are  easily  separated,  lU. 
5008.  5028.     Spiritual  truths  in  natural  are  called  the  interiors  ot 
scientifics,  and  are  further  described  as  scientifics  illuminated  by  light 
from  heaven,  5637.     Spiritual  truths  are  in  scientifics  when  the  latter 
are  conjoined  with  faith  and  charity,  5637  end  ;  further  til.  o951,  par- 
ticulars in  Truth.     Spiritual  truths  cannot  be  apprehended  scientiti- 

cally,  and  hence  the  learned  hold  them  j«  c°^^^°'5'>V.^''.^i^\     •;;  QO-^f; 

20.  The  special  Quality  of  Spiritual  Good  and  Truth,  br.  til  3236. 
Spiritual  truths  are  objects  of  the  internal  sight,  which  is  that  of  the 
understanding,  ilL  4301.  Spiritual  truths  are  disposed  into  order  by 
celestial  good  flowing  in,  6366.  Spiritual  good,  m  its  essence,  is  really 
truth,  ill.  10,296.     See  Good  (16),  Love  (13). 

21     The  Distinction  between  Spiritual  and  Celestial  Knowledges. 
Knowledges  of  the  spiritual  class  are  those  which  regard  faith,  thus 
doctrine;  but  knowledges  of  the  celestial  class,  those  which  regard 
love,  thus,  life,  1203  end.     See  Perception  (4,  48),  Knowledges 

22.  That  all  Perception  is  from  the  Influx  of  Spiritual  Light,  tU. 
5937.     See  Perception  (4). 


23.  The  Spiritual  predicated  of  the  Rational  Part,  is  the  interior 
rational  which  receives  the  influx  of  light  from  the  Lord,  2701.  The 
spiritual  and  the  rational  are  almost  the  same,  but  the  spiritual  is  said 
to  be  in  the  rational;  here  it  is  explained,  that  the  nativity  of  the  spi- 
ritual man  is  from  the  influx  of  the  divine  into  the  afi^ection  of  sciences, 
the  effect  of  which  is  the  birth  of  the  rational;  also,  the  spiritual  differ 
among  themselves  according  to  the  quality  of  reason  and  of  life  there- 
from, 3264.  The  verimost  spiritual  in  the  rational  is  the  acknowledg- 
ment and  faith  of  truth,  conjoined  with  the  life  of  good,  ilL  6971. 
Note:  the  spiritual  is  predicated  both  of  the  rational  and  the  natural, 
3374,  4675,  4980,  5150;  and  by  the  rational  and  natural  is  to  be  un- 
derstood the  man  himself  formed  to  the  reception  of  the  celestial  and 
spiritual,  5150.  The  spiritual  signified  by  Israel,  the  rational  signified 
by  Assyria,  and  the  scientific  (or  natural)  signified  by  Egypt,  ought  to 
succeed  each  other  in  order;  passages  cited  where  each  is  treated  of 
under  the  above  historical  names,  6047.     See  Reason. 

24.  Spiritual  Things  represented  by  Natural.  All  things  in  the 
natural  world  are  produced  by  the  influx  and  presence  of  things  of  the 
spiritual  worid,  which  are  not  like  them,  but  correspondent  to  them, 
1632,  1881,  3349,  3483,  4004,  seriatim  passages,  2987—3002,  5173. 
See  Representation  (20),  Influx  (13). 

25.  The  Spiritual  World  ;  br.  explained  that  it  means,  in  a  general 
sense,  both  heaven  and  hell,  5712. 

26.  World  of  Spirits.    See  Spirit  (10),  Representation  (16). 

27.  The  Lord's  continual  Advent  to  the  Spiritual,  ill.  6895.  That 
he  also  came  into  the  world  to  save  the  spiritual,  6854,  and  other  pas- 
sages cited  above  (5).     Full  particulars  in  Lord  (21). 

SPLEEN  [lien].  The  region  of  the  spirits  who  belong  to  the 
pancreas  is  between  the  spleen  and  the  liver,  but  more  to  the  left;  these 
spirits  appear  above  the  head,  5184.  The  Author  describes  the  spirits 
and  inhabitants  of  a  certain  earth  among  the  stars,  and  remarks  that 
their  influx  was  into  the  spleen  while  they  discoursed  with  him,  9698. 

SPOIL,  PREY,  RAPINE  [spolium,  prceda,  rapina].  Prey,  or 
spoil  in  my  house,  (translated  meat,  Mai.  iii.  10,)  denotes  remains  in 
the  internal  man;  it  is  here  called  prey,  because  remains  are  insinuated 
as  if  by  theft  among  evils  and  falses,  576.  Spoil  taken  from  the 
enemy  (in  various  prophecies)  denote  celestial  and  spiritual  good  ac- 
quired by  temptations,  1851.  The  spoil  of  Midiau,  taken  by  the 
Israelites  (Num.  xxxi.  9),  denotes  truths  which  had  been  falsified,  3242. 
The  whelp  of  a  lion  is  Judah,  from  the  prey,  my  son,  thou  hast 
ascended  (Gen.  xlix.  9),  denotes  innocence  with  its  innate  celestial 
powers,  and  hence  deliverance  from  hell,  Q3QS.  Benjamin,  called  a 
wolf,  said  to  ravin,  to  devour  the  spoil,  to  divide  the  prey  (ver  27), 
denotes  the  truth  of  good,  and  thereby  deliverance  from  hell ;  the  par- 
ticulars explained  6439 — 44;  other  passages  (Matt.  vii.  15;  Luke  x.  3; 
John  X.  12;  Jer.  v.,  vi.,  xxxix.  18;  Ezek.  xxii.  27;  Zeph.  iii.  3,  8; 
Isa.v.  29;  xxxi.  4;  liii.  12;  Num.  xxiii.  23,  24)  6441,  6442.  To  rapine*, 
to  seize  upon,  plunder,  spoil,  are  predicated  of  the  Lord,  because  he 
by  the  power  of  truth  from  good,  delivers  from  hell  those  who  have 
become  the  prey  of  evil,  6441,  6442.  To  spoil  [deprcedari,  Ex.  iii. 
22]  denotes  to  withdraw,  or  take  away,  here,  the  scientifics  and  truths 
which  the  Egyptians  had  falsified,  6920;  further  explained  6914,  6917. 


1182 


STA 


k' 


To  spoil  likewise  denotes  to  receive  and  take  into  possession,  to  spoil  he 
sons  of  the  east  (Is.  xi.  14)  is  to  receive  and  take  «;to  possession  the 
interior  goods  of  faith,  9340.  Nineveh,  said  to  be  filled  with  lies  and 
rapine  (Nahum  iii.  1),  denotes  the  false  m  principle,  and  evil  from  the 

*  ^SPONGE  [spomia].  Those  who  are  in  evils  and  falses  draw  in 
and  retain  whatever  favours  their  cupidities  and  persuasions,  as  sponges 
hold  water,  2490.  The  external  voluntary  part  before  regeneration  is 
like  a  sponge  which  imbibes  both  clean  and  dirty  water,  3563. 

SPONTANEITY  or  FREEDOM,  is  predicated  of  the  rational 
part  of  man,  though  it  compel  the  natural,  1947.  Spontaneity  or  free- 
dom  is  predicated  of  whatever  is  from  the  affection  or  love,  4029,  4031, 

9460.     See  Liberty. 

SPORT.     See  Play. 

SPOTTED  \macuIosum].     See  Speckled.  ,    ,        i 

SPREAD- ABROAD  [defundere].  To  increase  or  spread  abroad, 
predicated  of  Jacob  when  serving  with  Laban  (Gen.  xxx.  43),  denotes 
the  multiplication  of  good  and  truth,  even  to  immensity,  4035. 

SPREAD-OUT  [dilatere].  See  ^o Dilate,  Expanse,  Extension. 

SPRINKLE,  to,  [asperfferel  Blood  sprinkled  denotes  the  mercy 
of  the  Lord  in  its  proceeding,  1001  ;  and  the  unition  of  divine  truth 
and  divine  good,  10,047.  Blood  sprinkled  round  about  o«f|ie  altar 
of  burnt-offerings  denotes  the  umtion  of  divine  truth  with  div  ne 
good,  understand  both  in  internals  and  externals;  but  blood  sprinkled 
at  the  foot  of  the  altar  for  sin-offerings  and  t'-espass-offermgs,  de- 
notes   similar  unition  predicated  of  the  external  only,   10,047.      bee 

^APRTFICE    (I6j 

SQUARE  OR  FouR-SauARE  [qnadratum-].  Truths  are  represented 

in  the  other  life  as  linear  and  triangular,   but  goods  as  round  and 

square  ;  the  latter  when  good  of  the  external  man  is  signified    because 

good  in  externals  is  what  is  just,  9717.     The  altar  of  burnt-offering 

ordered  to  be  made  square  (Ex.  xxvii.  1),  denotes  what  is  just,  relative 

to  the  Lord,  and  hence  to  worship,  because  the  Lord  alone  is  just, 

9717.     The  altar  of  incense  (Ex.  xxx.  2),  and  the  hreast-plate  (Ex. 

xxviii.  16),  were  ordered  to  be  square,  for  the  same  reason,  9/ 1 7.     1  he 

New  Jerusalem  is  described  as  four-square  (Rev.  xxi.  16)    because  it 

denotes  the  New  Church  of  the  Lord;   its  external  good  or  justness 

being  thus  signified,  9717.     The  breast-plate  ordered  to  be  a  twofold 

sauare  (Ex.  xxviii.  16),  denotes  what  is  just  and  perfect,  because  two 

scares  involve  the  all  of  good  and  the  all  of  truth,  986 1 .     The  square- 

ness  of  the  altar  of  incense  is  more  particularly  described,  and  said  to 

denote  what  is  just  and  perfect,  with  reference  to  the  above  passages, 

'STACTE,  denotes   the   affection   of  sensual  truth,    10,292.     See 

Myrrh,  Incense.  ,  .     ,     tt  t         j      *         ,.*««? 

STAFF  \baculu8'].  The  same  word  in  the  Hebrew  denotes  a  staff, 
a  sceptre,  and  also  a  tribe,  and  because  a  staff  denotes  power  it 
has  been  received  from  antiquity  as  an  emblem  of  authority,  38o8, 
4013  A  staff  or  rod  denotes  power;  when  predicated  of  the  Lord, 
his  own  power,  ill.  4013,  cited  4015.  The  hand  or  arm  denotes  power 
as  principal;  the  staff  as  instrumental;  understand,  the  power  of  truth 
from  good,  ill,  and  sA.  4876.     The  staff  of  strength  and  the  staff  of 


STA 


1183 


beauty  (Jer.  xlvni.  17).  denote  power  from  good  and  power  from  truth 
respectively,  4876.     Staff  of  bread  and  staff  of  water  (Is.  iii.  1 ;  Ezek. 

11*       *  /•  }V  ^^^'  '^*   ^^-  ^^'  ^^)>  ^^^^^^  sustenance  and  power  from 
the  good  of  love,  and  the  same  from  the  truth  of  faith,  4876.     A  staff 

9J    o^iP^^*"^'^"'  '""o^^^  "^""^''  ^^  ^Sypt   [in  viaJEgypti,  Ps.  x. 
A  ^^J' ^^"^^^^s  power  from  ratiocination  and  science,  4876.     The  rod 
and  staff  of  Jehovah  (Ps.  xxiii.  4),  denote  power  from  divine  truth 
and  good   48/6.     A  rod  of  iron  (Ps.  ii.  9;  Rev.  ii.  27;  xii.  5;  xix.  15). 
denotes  the  power  of  spiritual  truth  in  natural,  4876.     A  staff  denotes 
power,  because  it  partakes  in  the  signification  of  the  arm  and  hand 
which  It  supports ;  hence  the  use  of  a  staff  or  rod  by  magicians,  etc. 
VLwi"    li?^  expenence  and  from  representatives  in  the  other  life,  4936 
7026.     The  hand  and  rod  of  Moses,  denote  power  from  the  divine 
human ;  the  hand  interior  power,  because  from  the  divine  rational ; 
the  rod  exterior  power,  because  from  the  divine  natural,  6947      The 
staff  denotes  power  predicated  of  the  natural  when  it  is  in  the  hand 
because  the  external  or  natural  has  no  power  in  itself  but  from  the 
^P^'o^^X  J^'  ^*  ^^22-     ^^®  Hand  (2),  Magic  (6),  Moses  (12). 

STAMEN  OF  LIFE.  The  lineaments  of  the  first  stamina  are 
f-o/T  ''S*  ^  1^^^  Author,  by  reason,  he  says,  of  correspondence, 
07^0.  He  remarks  what  a  wonderful  providence  rules  in  all  things 
even  the  most  minute,  from  the  first  stamina  of  life  to  ultiraates ;  so 
rnany  instances  of  providence  concur  in  every  moment  of  existence, 
that  their  number  could  never  be  comprehended,  5894.  The  purest 
stamina  of  the  human  form  exist  in  series,  or  in  forms  receptive  of 
life,  br.  ill.  7408.  ^ 

••.^'^«?^^*  '^  [«^are].     Abraham  yet  standing  before  Jehovah  (Gen. 
xviii.  22),  denotes  the  thought  of  the  Lord  from  the  human,  2247 
Behold  I  stand  at   the  fountain  of  waters,    said  by  the   servant  of 
Abraham  (before  Rebekah  appeared,  Gen.  xxiv.  13),  denotes  a  state  of 
conjunction  predicated  of  divine  truth  in  the  human,  3065.     The  man 
as  Rebekah  said,    standing  with  the  camels  (ver.   30),   denotes  the 
presence  of  truth  in  scientifics ;  here  it  is  added,  that  to  stand  with  any 
one  denotes  presence,   3136.     The  man  invited  in,  and  the  words  of 
Laban   Wherefore  standest  thou  without  (ver.  31),   denote  the  presence 
ot  the  divine  truth  in  the  natural  as  yet  remote,  3140—3141.   Jehovah, 
m  the  dream  of  Jacob,  standing  over  the  ladder  that  reached  to  heaven 
(chap.  XXVIII.  13),  denotes  the  Lord  in  the  supreme,  3702.     Pharaoh 
m  his  dream    standing  by  the  river  (chap.  xli.  1),  denotes  prospection 
in  the  natural  from  one  extreme  to  the  other,  5196.     Joseph,  a  son  of 
thirty  years,  when  standing  before  Pharaoh   (chap.  xli.  46),  denotes 
tulness  of  remains  predicated  of  the  celestial- spiritual  in  the  natural- 
standing,  its  presence  in  the  natural,  5336.     The  brethren  of  Joseph, 
when  they  came  to  Egypt,  standing  before  him  (chap,  xliii.  15),  denotes 
the  presence  of  the  celestial-spiritual  in  the  truths  of  the  natural  as 
well  as  in  scientifics;  here  it  is  repeated,  that  to  stand  before  any  one 
denotes  presence,  5638.     Joseph  unable  to  refrain  himself  any  longer 
before  all  that  were  standing  with  him  (chap.  xlv.  1),  denotes  the  state 
now  prepared  for  conjunction;  here,  those  standing  with  him  being  the 
Egyptians  who  were  sent  out,  denote  such  things  as  hitherto  had  im- 
peded conjunction,  5869,  5872.    Moses  and  Aaron  standing  in  the  waV 
(Ex.  V.  20),  denotes  the  manifestation  of  divine  law  and  doctrine,  7159. 


VOL.  II. 


N  N 


1184 


STA 


STA 


1185 


I 


•  ^^ 

The  magicians  not  able  to  stand  before  Moses  because  of  the  boils  (Ex. 
ix  1 1),  denotes  those  who  abuse  divine  order  not  able  to  be  present,  etc., 
7530.     Moses  commanded  to  rise  early  in  the  mornmg  and  stand 
before  Pharaoh  (chap.  viii.  20;  ix.  13),  denotes  the  appearance  of  the 
divine  to  those  who  are  in  evils,  and  the  elevation  of  their  attention  by 
the  presence  thus  signified,  7436,  7538.     For  this  cause  I  have  made 
thee  to  stand  (raised  thee  up,  ver.  16),  said  to  Pharaoh,  denotes  the 
state  of  the  evil  still  preserved  in  communication  with  heaven,   until 
their  state  is  completed  according  to  order,  7548.     The  people  said  to 
stand  bv  Moses,  awaiting  his  decisions  (chap.  xviu.  13,  14),  denotes 
obedience  in  the  first  state  of  regeneration,  and  this  from  divine  truth, 
8686  8690.   The  people  said  to  stand  afar  oflF  from  Smai  (chap.  xx.  18), 
denotes  a  state  remote  from  internals,  8918.      The  column  of  cloud 
said  to  descend  and  stand  at  the  door  of  the  tent  when  Moses  had 
entered  (chap,  xxxiii.  9),  denotes  the  dense  obscurity  which  filled  the 
external  mind  of  that  nation,  10,551.    Every  man  standing  at  the  door 
of  his  tent  worshipping,  when  Moses  entered  (ver.  10),  denotes  the 
holy  esteem  in  which  the  Word  and  the  church  was  held  from  exter- 
nals,  10,553;  compare  10,549.     Briefly,  to  stand  denotes  presence, 
manifestation,  appearance,  as  shown  in  the  above  passages;  to  stand  in 
the  breach  (Ezek.  xxii.  30;  Ps.  cvi.  23),  is  to  defend  against  falses 

breaking  in,  4926. 

STANDARD  [vexillum].     See  Sign  (8624). 

STAND  ERECT,  to,  is  predicated  of  those  who  are  m  truth,  be- 
cause good  softens  and  produces  humiliation,  7068. 

STARS.     1.  Signification  of  Stars  in  the  Word,  etc.     Dust  of  the 
earth,  and  sand  of  the  sea,  denote  things  celestial  and  spiritual,  respec- 
tively ;  stars  of  the  heavens,  denote  both  the  celestial  and  spiritual  m 
a  superior  degree,  1610.     Stars  denote  goods  and  truths  ;  in  the  oppo- 
site sense,  evils  and  falses,  1808;  as  to  falses,  940,  1128.  5566  cited 
below  (3).     Sun  denotes  love  and  charity;  moon,  the  faith  of  love  and 
charity;  stars,  the  knowledges  of  faith,  thus,  knowledges  of  good  and 
truth;  this,  where  the  consummation  of  the  age  is  treated  of,  2120, 
2495,  4060.     Because  stars  denote  knowledges  of  faith,  they  denote 
especially  the  spiritual  who  have  knowledges,  not  the  celestial  who  have 
perceptions,  2849,  4697.     A  woman  clothed  with  the  sun,   and  the 
moon  under  her  feet,  denotes  the  church,   with  its  love  and  faith  ; 
wearing  a  crown  of  twelve  stars,  denotes  all  things  of  faith,  because 
stars  are  knowledges  of  good  and  truth,  3272.     The  seed  of  Isaac 
compared  for  multitude  to  the  stars  of  the  heavens,  denotes  truths  and 
the  knowledges  of  faith,  distinctively,  3378.    Stars  are  called  the  hosts 
or  armies  of  heaven;  cited  here  that  they  denote  truths;  in  the  oppo- 
site sense,  falses,  3448  end.     It  is  repeated  that  stars  denote  know- 
ledges of  good  and  truth,    and  numerous  passages  are  cited  where  the 
dream  of  Joseph  concerning  the  sun  and  moon  and  eleven  stars  is 
treated  of,  4697.     Stars  denote  knowledges  of  internal  good  and  truth, 
understand,  from  the  Lord,  9293.     Good  multiplies  truths  about  itself, 
and  in  every  truth  it  is  like  a  little  star,  luminous  in  its  midst,  5912. 

See  Good  (21).  .         ,     ^  . 

2.  The  Star  in  the  East.  The  wise  men  from  the  East,  who  came 
to  Jesus  when  they  saw  the  star,  were  of  those  called  in  other  parts  of 
the  Word,  the  sons  of  the  East ;   these  were  acquainted  with  know- 


ledges  of  good  and  truth,  and  especially  with  the  knowledge  that  the 
Lord  would  be  born;  passages  cited,  the  prophecy  of  Balaam,  etc., 
3762,  cited  9293. 

3.  Stars  of  the  Morning  (Job  xxxviii.  7),  denote  knowledges  of 
good  and  truth,  from  good;  sons  of  God  (Ibid.)  divine  truths,  9643 
end. 

4.  Stars  in  the  other  Life.  A  city  called  the  filthy  Jerusalem  is 
described ;  a  spirit  appeared  there  with  wandering  stars  about  him, 
especially  about  the  left  side  ;  such  stars  denote  falses,  940.  A  spirit 
appeared  who  represented  the  state  of  the  posterity  of  the  ancient 
church;  he  was  veiled  as  with  a  cloud,  and  wandering  stars  appeared 
before  his  face,  1128.  Good  spirits,  when  the  Lord  pleases,  appear 
like  shining  stars,  coruscating  according  to  the  quality  of  their  charity 
and  faith,  1527.  The  wise,  who  are  said  to  shine  as  the  stars  in  the 
other  life,  are  the  good,  whatever  their  intelligence  may  have  been  in 
the  world,  3820.  The  state  of  military  heroes  who  delight  in  war  is 
described;  also,  some  of  this  class  in  whom  there  is  still  respect  for 
good,  whose  quality  as  to  such  good  is  represented  by  little  stars,  not 
shining,  but  almost  fiery,  5393.  A  magical  spirit,  like  a  black  cloud, 
with  the  appearance  of  wandering  stars  is  described;  here  it  is  repeated 
that  wandering  stars  denote  falses;  fixed  stars,  truths,  5566;  similar 
spirits,  7803,  8112.  A  starry  heaven  is  said  to  be  visible  to  certain 
angelic  spirits  in  the  other  life,  1525,  1808. 

5.  The  Visible  Stars  of  this  World,  The  sun  of  the  world,  like 
all  things  in  the  universe,  corresponds;  the  moon  and  stars  also;  the 
stars,  indeed,  or  constellations  correspond  to  the  heavenly  abodes, 
which  are  in  similar  order,  5377.  The  spirits  from  one  of  the  earths 
in  the  starry  heavens,  being  interrogated,  informed  the  Author,  that 
their  sun  appears  flaming  like  ours,  but  less,  and  that  they  see  a  starry 
firmament;  it  is  mentioned  also,  that  their  sun  is  one  of  the  lesser  stars 
known  to  us,  9697.     See  Universe. 

STATE.  1.  The  General  States  of  the  Regeneration;  here  de- 
scribed as  six  in  number,  signified  by  the  six  days  of  the  creation, 
6 — 13 ;  particulars  in  Regeneration  (39,  40),  Man  (43).  More 
universally,  regeneration  consists  of  two  states  which  succeed  each 
other;  the  first,  a  state  of  labour  or  combat  denoted,  progressively,  by 
the  six  days  of  the  week;  the  second,  a  state  of  peace,  denoted  by  the 
Sabbath,  9274,  10,057,  10,060,  10,360,  10,367,  10,729;  particulars 
in  Regeneration  (19).  By  temptation,  combats  endured  in  the 
first  state,  a  new  will  and  a  new  understanding  are  formed,  viz.,  by 
truth  and  good  received  in  the  intellectual  part,  5354,  8036,  8351, 
9055,  9274,  9296,  9297,  10,057,  10,060,  10,360;  -particulars  in 
Regeneration  (22).  All  changes  of  state,  whether  as  to  the  will  or 
understanding,  are  effected  by  spirits  and  angels  from  the  Lord,  2796  ; 
particulars  in  Regeneration  (3),  Society  (4). 

2.  State  and  Change  of  State,  of  what  Predicated,  State  and 
change  of  state  are  predicated  of  the  interiors  of  man,  viz.,  his  affec- 
tions and  thoughts ;  and  such  changes  are  the  same  interiorly,  as 
changes  of  time  and  place  exteriorly,  4850.  Change  of  state  is  espe- 
cially predicated  of  the  affections;  variation  of  state,  of  the  thoughts 
proceeding  from  such  affections,  4850,  6326. 

3.  Fulness  of  State,  is  predicated  with  reference  to  regeneration 

N  N  2 


1186 


STA 


about  to  be  accomplished,  and  to  the  state  filled  with  good  after  rege- 
neration; as  to  fulness  of  state  when  good  is  treated  of,  7839;  as  to 
fulness  of  preparation  for  good,  see  the  passages  cited  in  Regene- 
ration (20),  Remains  (12).  A  full  state  is  predicated  of  evil  as  well 
as  good,  and  it  has  reference  to  every  one's  capacity  or  measure,  which 
cannot  be  exceeded,  7984.     See  Full. 

4.  That  States  return  in  the  other  life.  Whatever  a  man  has 
thought  or  done  in  the  life  of  the  body  returns  in  the  other  life  with 
the  utmost  distinctness;  even  persons  concerned  in  such  thoughts  or 
deeds  are  instantly  present,  823.  All  states  of  evil  and  good  remain 
after  death,  and  return,  but  not  as  they  existed  in  the  world,  because 
evil  is  distinctly  separated  from  good,  2116,  2256.  Evils  are  separated 
from  goods  in  the  case  of  those  who  are  elevated  into  heaven  ;  goods 
from  evils,  in  the  case  of  those  who  take  up  their  abode  in  hell,  2256. 
As  to  the  state  of  the  life  after  death  in  general,  see  particulars  in  Soul 
and  Spirit. 

5.  That  changes  of  Place  in  the  other  life  are  really  changes  of 
State,   1273— \277,  1376—1381  ;  further  particulars  in  Place  (1). 

6.  That  the  varieties  of  State  (viz.,  of  good  and  truth),  in  the 
other  life  are  as  the  variations  of  heat  and  light  in  the  world,  10,200. 

STATION.     See  Port. 

STATUES  [*/a^M€c].    1.  Signifcation  of  Statues,  or  Stones  placed, 
A  statue  of  stone  set  up  denotes  a  holy  boundary,  thus  the  ultimate  of 
order,  truth,  br.  3726,  sh.  3727.     Stones  were  set  up  in  the   most 
ancient  times  to  mark  the  boundary  of  possessions;  hence,  their  accepta- 
tion as  signs,  or  testimonies,  3727.     Stones  placed  for  boundaries  were 
esteemed  holy  by  the  ancients,  because  they  were  signs  to  them  of  holy 
truth  in  the  ultimate  of  order,  3727.     Similar  stones  or  statues  were 
set  up  in  groves  in  which  the  ancients  worshipped,   and  afterwards  in 
their  temples;  in  this  case  they  were  anointed  with  oil,  3727.     Stones, 
therefore  were  erected  for  a  sign  and  testimony,  and  for  worship;   like 
the  altar,  they  denote  worship,  but  from  holy  truth ;  in  the  opposite 
sense,  worship  from  the  false,  «A.  3727 ;  the  former  cited  4190.     Oil 
poured  on  the  head  of  a  statue  denotes  good  as  the  source  of  truth, 
ill,  3728  cited  4090.     To  anoint  a  statue,  by  pouring  oil  on  it,  is  to 
make  truth  good,  which  is  then  called  the  good  of  truth,  4090.     The 
stones  heaped  up  between  Jacob  and  Laban  were  to  testify  of  conjunc- 
tion ;  the  same,  called  a  statue,  denotes  the  confirmation  of  good  by 
truth ;  called  a  heap,  the  confirmation  of  truth  by  good,  4204  ;  further 
ill.,  especially  as  to  the  limitation  of  influx,  4205.     All  that  is  cited 
above  concerning  the  statues  set  up  in  ancient  times  is  repeated ;  espe- 
cially their  signification  in  respect  to  worship;   the  reason  of  the  oil 
pouredjupon  them  ;  the  drink-offering  at  the  inauguration  ;  generally, 
that  the  glorification  of  the  Lord  was  represented,  and  the  corresponding 
regeneration  of  man,  proceeding  from  truth  to  good,  4580 — 4582.     A 
statue  placed  upon  the  sepulchre  of  Rachel,  even  to  this  day,  denotes 
the  holy  principle  of  spiritual  truth,  the  resurrection  and  perpetuity  of 
which  is  treated  of,  4595 — 4596.     A  statue  is  representative  of  the 
Lord  as  to  divine  truth ;  an  altar,  as  to  divine  good ;    thus,    twelve 
statues,  or  stones  for  the  twelve  tribes  of  Israel,  denote  divine  truth 
from  the  Lord  in  its  whole  complex,  9388,  9389.     It  is  repeated  that 
statues  were  in  use  amongst  the  ancients  as  representatives  of  worship 


STA 


1187 


from  truths;  from  the  perversion  of  which,  partly  to  idolatry  and  partly 
to  magic,  they  also  represent,  in  the  opposite  sense,  worship  from  falses, 
ill.  and  sh.  10,643.  They  represent  worship  from  truths,  because  they 
were  stones,  and  stones  signify  truths,  10,643.  See  Altar,  Stone, 
Representation. 

2.  The  Statue  of  Nebuchadnezzar,  which  he  saw  in  vision,  denotes 
the  state  of  the  church  in  this  earth,  as  to  the  reception  of  divine 
truth,  in  successive  periods,  3021,  9406,  10,030. 

3.  The  Statue  of  Salt  into  which  Lofs  wife  was  turned,  denotes 
truth  vastated  ;  it  is  here  remarked  that  the  Hebrew  word  is  not  the 
same  as  we  read  for  statue  where  it  represents  a  witness,  worship,  etc., 
as  above,  2454  and  2455,  9207. 

4.  Two  monstrous  Statues  mentioned,  partly  flesh,  partly  stone, 
in  the  boundary  of  the  created  universe,  8325  end. 

STATUTES  [statuta'].  Statutes,  or  ordinances  of  heaven  and 
earth,  (Jer.  xxxiii.  25),  statutes,  or  ordinances  of  the  sun  and  moon 
{Ibid.  xxxi.  35),  denote  states  of  life  relative  to  celestial  and  spiritual 
things,  the  same  as  luminaries,  37.  The  use  of  lights,  images,  anoint- 
ings, and  other  appointments,  called  statutes,  were  instituted  in  the 
second  ancient  church,  by  Eber,  and  hence  were  not  new  in  the  Israel- 
itish  church,  1241,  4835.  The  statues,  so  called,  were  part  of  the 
covenant,  because  they  were  interiorly  derived  from  the  law  of  love  to 
God  and  the  neighbour ;  in  other  words,  they  were  affluxes  from  the 
order  of  heaven,  1038,  7884.  Statutes  are  the  externals  of  the  Word, 
such  as  the  rituals  ;  precepts,  as  distinguished  from  statutes,  its  inter- 
nals, 3382,  8363;  see  below,  7995,  8357.  An  appointed  or  stated 
part  {pars  statuta  ;  Gen.  xlvii.  22),  denotes  that  in  the  natural  man 
which  exists  in  order  and  series  under  the  internal,  6149,  6150.  Put 
for  a  statute  (or  made  a  law.  Gen.  xlvii.  26),  denotes  what  is  concluded 
from  consent,  6164 ;  see  below  8357.  To  finish  an  appointed  or  stated 
task  {statutum,  Ex.  v.  14),  denotes  to  do  what  is  enjoined,  viz.,  by 
spirits  who  infest  with  falses,  7138.  An  eternal  statute,  or  ordinance 
forever  (Ex.  xii.  16,  24),  denotes  the  order  of  heaven;  here  it  is  re- 
peated that  all  the  statutes  of  the  Israelitish  church  were  such  things  as 
flowed  from  the  order  of  heaven,  7884,  7931.  The  statute  or  ordinance 
of  the  passover,  in  particular  (Ex.  xii.  43),  denotes  the  laws  of  order 
with  reference  to  those  who  are  delivered  from  damnation  and  infesta- 
tions, 7995.  All  the  statutes  commanded  to  the  sons  of  Israel  were 
laws  of  order  in  the  external  form;  but  the  things  represented  and 
signified  by  them  are  laws  of  order  in  the  internal  form  ;  it  is  here  ex- 
plained also  that  laws  of  order  are  truths  derived  from  good,  7995, 
8357.  The  expression,  to  set  a  statute  and  judgment,  (or  statute  and 
ordinance,  Ex.  xv.  25,)  denotes  the  truth  of  order  revealed  for  the 
occasion,  thus,  arrangement  according  to  truths,  8357.  A  distinction 
is  made  between  precepts,  which  are  commands  relative  to  life;  judg- 
ments, which  relate  to  affairs  civil;  and  statutes  which  relate  to  wor- 
ship; the  latter,  it  is  shown,  ceased  to  be  binding  when  the  Lord  came 
into  the  world  and  opened  the  interiors  of  worship  and  of  the  Word, 
8972,  9211,  10,637.     See  Law,  Precepts,  Judgments. 

STAVES  OR  BARS  [vectes],  denote  the  power  of  truth  from  good, 
ill.  and  sh.  9496.     See  Bars. 

STAY,  to.     See  to  Remain. 


1188 


STO 


STEAL,  to.     See  Theft. 

STENCH  [putor].     See  Excrement,  Odour. 

STEPS.     See  Degree. 

STEWARD  [procurator].  The  steward  or  administrator  of  a 
house  (Gen.  xv.  2),  denotes  the  external  church,  1795.  See  Abraham 
(iw  Supplement), 

STINK,  to  [puterey  fcetere].     See  Excrement,  Odour. 

STOMACH  [yentriculus].  The  preparation  of  food  in  the  stomach 
for  the  service  of  the  body,  corresponds  to  inaugurations  into  use, 
which  is  effected  in  the  other  life  by  castigations  and  purifications, 
seriatim,  5173 — 5179.  The  vexations  which  the  food  undergoes  in 
order  to  elicit  its  interior  virtue,  first  in  the  stomach,  and  ultimately  in 
the  intestines,  is  analogically  similar  to  the  first  vexations  of  spirits, 
in  order  that  evils  may  be  separated,  etc.,  5174.  The  reception  of 
spirits  in  the  other  life  is  similar  to  that  of  food,  which  is  first  gently 
taken  by  the  lips,  and  tasted  by  the  tongue;  to  this  succeeds  harder 
and  still  harder  treatment,  according  to  the  difficulty  there  is  in  making 
the  food  yield  its  use,  5175.  So  long  as  spirits  are  in  a  similar  state 
to  aliments  or  foods  in  the  stomach  they  are  not  in  the  Grand  Man ; 
but  they  come  into  the  Grand  Man  when  they  are  representatively  in 
the  blood,  5176.  The  Author  mentions  a  large  number  of  spirits  who 
were  in  the  region  of  the  stomach,  and  whose  sphere  was  like  the  smell  of 
vomit,  or  the  rheum  of  indigestion ;  these  spirits  were  such  as  indulge 
in  anxiety  about  the  future,  and  especially  such  as  indulge  in  avaricious- 
ness  on  that  account,  5177.  Spirits  of  this  quality  induce  anxieties, 
which  therefore  affect  the  stomach  beyond  all  the  other  viscera,  and 
even  appear  as  if  they  were  caused  by  the  stomach  ;  other  particulars  of 
this  nature  mentioned,  5178,  5179.  Spirits  of  this  quality  are  further 
described,  and  their  influx  illustrated,  which  causes  anxiety  aud  melan- 
choly, as  just  stated.  The  avaricious,  or  covetous,  are  again  especially 
mentioned,  as  appearing  in  that  region,  but  a  little  above,  6202.  Some 
remarks  on  the  exquisitely  formed  structure  of  the  stomach,  and  the 
signification  of  retiform  textures,  9726. 

STONE  [lapis].  In  general,  stones  denote  truths,  ill.  3720  ;  in 
the  opposite  sense,  falses,  9011.  Stones  denote  lowest  truths,  here 
called  things  spiritual ;  wood,  lowest  good,  which  is  corporeal,  derived 
from  celestial,  sh.  643.  Stones  that  are  hewn  denote  falses,  because  falses 
are  devised;  in  this  respect  their  signification  is  similar  to  that  of  bricks, 
1296,  ill.  and  sh.  8941.  A  tool  to  cut  stones  denotes  what  is  of  man's 
own  intelligence,  or  proprium,  8942,  cited  in  Axe.  Stones  in  ancient 
times  were  set  up  as  termini,  or  boundaries,  because  they  denote  truths, 
1298,  3727,  4197.  See  Statues.  Stones  denote  inferior  truths,  which 
are  those  of  the  natural  man,  3694,  4489,  4580,  5135;  or  truths  in  the 
ultimate  of  order,  4580  ;  further  ill.  8609.  Common  stones  denote  in- 
ferior truths ;  precious  stones  superior,  8609,  but  particularly,  9407  ; 
see  below,  9846.  Stones  in  general  denote  truths  of  faith  ;  the  Lord's 
spiritual  kingdom  ;  divine  truth  ;  in  the  supreme  sense,  the  Lord  Him- 
self, 5313,  sh.  6426,  7328,  8581.  A  stone  on  the  mouth  of  a  well 
denotes  the  Word  closed;  viz.,  when  it  is  understood  according  to  the 
letter  only,  3769,  3771,  3773,  3789,  3798;  compare  7519  end.  An 
altar  of  stone  denotes,  as  a  representative,  worship  in  general,  under- 
stood as  grounded  in  truths,  8940,  cited  in  Altar.   The  tables  of  stone 


STR 


1189 


f 


on  which  the  Law  was  written  denote  truth  in  ultimates,  also  the  sense 
of  the  letter  which  contains  the  internal  sense  of  the  Word,  10,376; 
how  the  tables  were  written,  and  other  particulars,  explained,  9416. 
A  workman  in  stones  (precious  stones  being  meant),  denotes  the  good 
of  love,  or  the  voluntary  part  in  those  who  become  regenerate,  9846; 
compare  10,333,  10,334  ;  for  particulars  concerning  the  onyx,  the 
beryl,  the  jasper,  etc.,   see   Precious   Stones;   for  Millstone,  see 

Mill. 

STONING  [lapidatio].  Stoning  denotes  punishment  on  account 
of  the  violation  of  truth,  5 156,  7456.  Stoning  was  on  account  of  what 
is  false;  hanging  on  wood,  on  account  of  what  is  evil,  5156.  To  stone 
is  to  destroy  falses ;  in  the  opposite  sense,  it  is  to  do  violence  to 
divine  truth,  8575.  To  be  stoned  (having  reference  to  divine  truths), 
denotes  the  deprivation  of  all  intelligence,  8799;  compare  9067.     See 

to  Hang. 

STOP-UP,  to  [obturare].  The  Philistines  said  to  stop  up  the 
wells  of  Abraham,  denotes  the  unwillingness  of  those  who  are  in  the 
mere  science  of  knowledges  to  know  truths ;  indeed,  the  denial  and 
obliteration  of  truth,  by  such,  3412,  3420.     See  Water. 

STORAX,  or  Aromatic  Wax,  denotes  the   truth  of  good,  5621. 

See  Aromatics. 

STORE.  Food  treasured  up  as  store  in  the  land  of  Egypt,  denotes 
the  good  of  truth  as  provided  for  every  use  of  the  natural  mind,  5299; 
compare  5334 — 5346,  and  see  Remains. 

STORE-HOUSES  [promptuaria].  Treasure  cities  or  store-houses 
built  in  Egypt,  by  the  enslaved  Israelites,  denote,  in  the  opposite 
sense,  doctrines  from  falsified  truths,  6661;  compare  5342—5343. 

STORM  [procella],  A  stormy  wind,  or  spirit  of  storms  (Ezek. 
xiii.  1 1),  denotes  desolation  of  the 'false,  739.  A  wind,  and  a  storm  or 
whirlwind,  named  together  (Isa.  xli.  16),  denote  respectively  the  dis- 
persion of  falses  and  evils,  842.  They  have  sown  the  wind,  they  shall 
reap  the  storm  or  whirlwind  (Hosea  viii.  7),  denotes  inanities  in  place 
of  truth,  and  hence  disturbances  in  the  church,  9146. 

STOUTNESS  [slrenuitas].  Men  of  stoutness  among  the  brethren 
of  Joseph,  denote  what  is  more  excellent,  or  what  prevails  by  reason  of 
strength  in  doctrine,  6086.  Men  of  stoutness.  God-fearing  men,  to 
aid  Moses,  denote  powers  from  truths,  such  truths  being  from  good, 

8710. 

STRAIGHT.     See  Right. 

STRANGERS  [alienigence].  Priests  and  ministers  denote  those 
who  are  of  the  internal  church,  distinguished  as  celestial  and  spiritual ; 
strangers,  or  sons  of  strangers,  called  servants,  denote  those  who  are  of 
the  external  church  only,  sh.  1097,  cited  2049.  The  Gentile  nations 
were  called  strangers,  and  servants,  and  denote  generally  those  who  are 
without  the  church;  but  when  the  church  only  is  treated  of  they  denote 
such  as  are  in  the  church,  but  in  its  externals  only,  2049;  cited  2115, 
4544,  7996.  Sons  of  strangers  denote  those  who  are  rational,  but 
without  the  church,  2115.  Strangers  denote  those  who  are  out  of  the 
church,  and  thence  (it  is  here  inferred)  who  are  in  falses  and  evils,  4544; 
see  below  9926,  10,287.  The  son  of  the  stranger  and  the  eunuch 
(Isa.  Ivi.  3),  denote  those  who  are  of  the  external  church,  that  is,  who 
are  natural  men  only;  the  eunuch,  those  who  are  natural  but  in  good  ; 


1190 


STR 


son  of  the  stranger,  those  who  are  natural  and  in  truth,  5081.  Son 
of  the  stranger  (where  it  is  commanded  that  no  stranger  should  eat  of 
the  Passover),  denotes  those  out  of  the  church,  who  do  not  acknow- 
ledge anythmg  of  the  truth  and  good  of  the  church,  7996;  in  other 
words,  who  do  not  acknowledge  the  Lord,  10,112.  Strangers  denote 
those  who  do  good,  not  for  the  love  of  good  and  truth,  but  for  recom- 
pense; hence  It  was  permitted  to  take  usury  from  them,  9210.  The 
voice  of  the  Lord  and  the  voice  of  a  stranger,  respectively,  in  the 
parable  of  the  good  shepherd  (John  x.  3,  5),  denote  divine  truth  and 
the  false,  9926.  A  stranger  denotes  one  who  does  not  acknowledge 
the  Lord,  who  is  out  of  the  church,  who  is  in  evil  and  the  falses  of 
evil,  10,112,  sh.  10,287.  Strangers  denote  those  who  are  in  essential 
iaises;  a  remark  will  be  found  here  on  the  word  in  the  original,  10.287 
STRANGE  FIRE,  denotes  infernal  love,  10,287.  °  '  '  '' 
STRANGE  GODS,  denote  falses,  4544. 

STRANGE  LAND,  denotes  where  the  church  is  not,   or  where 
there  is  no  genuine  truth,  8650.     See  Sojourner. 

STRAW  [stramen].  Where  straw  for  camels  is  spoken  of,  it 
denotes  scientific  truths  predicated  of  the  natural  man,  3114,  4156. 
By  provender,  m  the  same  passages,  is  to  be  understood  goods  of  the 
natural  man,  and  by  giving  provender,  instruction  in  good,  3114,  5670. 
Chaff  or  straw  denotes  lowest  scientifics,  understand  the  most  common 
or  general  of  all,  7112.  See  Stubble,  Chaff,  Grass. 
STRAY,  to.  See  Error,  to  Wander. 
STREAM.     See  River. 

STREET  [platea].  A  street,  or  the  street  of  a  city,  denotes 
truth;  understand  the  truth  of  faith;  the  description  of  the  New 
Jerusalem  cited;  its  street  of  gold,  because  truth  pellucid  from  good  is 
treated  of,  2336.  Streets  denote  truths ;  in  the  opposite  sense,  falses: 
cited  from  the  preceding  passage,  3727.     See  Way. 

STRENGTH  Irobur],  Strength  is  predicated  of  good,  might,  or 
power,  of  truth  from  good,  ill,  and  sh.  6343.  Strength  is  predicated 
ot  truth,  and  m  the  opposite  sense,  of  the  false,  3727  end.  Heart 
and  soul  and  strength  (Matt.  xxii.  37;  Mark  xii.  30;  Luke  x.  27), 
denote  the  life  of  love,  the  life  of  faith,  and  all  that  proceeds  from 
the  hfe  of  love,  9050.  They  shall  renew  their  strength,  they  shall 
mount  on  the  wing  as  an  eagle  (Isa.  xl.  31),  denotes  growth  in  the  will 
to  good,  and  m  the  rational  understanding  of  truth,  3901.  See  full 
particulars  in  Power. 

STRETCH  OUT,  to  [extendere].  See  Expanse,  Extension, 
to  Dilate. 

STRIFE  [n>fl].     See  Dispute. 

STRIKE,  to  [/erire].  To  push  or  strike  the  people  (Deut.  xxxiii. 
17],  denotes  to  destroy  falses  by  truths,  9081. 

STRINGED  INSTRUMENTS.     See  Music. 

STRIP,  to  [exuere].  By  the  stripping  off  of  garments  is  signified 
the  annihilation  of  such  appearances  of  truth  as  the  garments  repre- 
*^"  q't^Vot  i^^  *^  ^^®  change  of  clothing,  etc.,  see  Garment. 

feTRIPE  [plaffo],     A  stripe  or  gash  is  predicated  of  hurt  done  to 
truth;  a  bruise,  of  hurt  done  to  good,  9056,  ill.  9057.    A  stripe  denotes 
(PrS?/^^"^^"*  ^^  ^^^*'  '^^'  10,219.     See  Bruise,  Hurt. 
STRUGGLE,  to  [coUidere],      To  struggle  or  be  in  collision,  pre- 


SUB 


1191 


f\ 


dicated  of  Esau  and  Jacob  in  the  womh,  denotes  combat  for  priority 
between  truth  and  good,  3289.  ^ 

STRUGGLING  OR  WRESTLING  \luctatio-].  In  the  strugglings 
of  God,  I  have  struggled  with  my  sister  and  have  prevailed,  said  by 
Itechel  denotes,  in  the  supreme  sense,  the  Lord's  own  power ;  in  the 
internal  sense,  temptation  in  which  there  is  victory ;  in  the  external 
sense,  resistance  from  the  natural  man,  3927,  3928.  Generally,  that 
struggling  or  wresthng  denotes  temptation,  especially  as  to  truth;  ill, 
by  the  wresthng  of  Jacob,  etc.,  4248,  4274,  4283,  4307,  6412.  See  to 
Wrestle. 

STUBBLE  [stipula-].  Stubble,  being  the  grain-bearing  stalk,  de- 
notes scientific  truth,  7131.  To  be  consumed  as  stubble  denotes  full 
^*^^2^^T?;/J?^'^^  ^^"^^  devastation,  8285.     See  Straw,  Chaff. 

blUMBLE,  to  [impingere].  To  stumble,  denotes  to  be  scan- 
dahzed  or  offended,  and  to  fall  in  consequence  from  truths  into  falses. 
9163.  To  stumble  backward  (Isa.  xxviii.  13),  denotes  to  avert  one- 
self  from  truth  and  good;  to  be  broken  {Ibid.),  denotes  the  dissipation 
ot  truth  and  good;  to  be  snared  and  taken  (Ibid.),  denotes  to  be  allured 
by  the  evils  of  self-love  and  the  love  of  the  world,  9348 

STYLE  OF  THE  WORD.     The  Author  describes  four  different 

styles  in  which  the  Word  is  written,  Q^,   1139,  1140;  full  particulars 
m  Word.  *^ 

SUBJECTS,  or  SUBJECT-SPIRITS  [subjectd].  See  Spirit 
(15). 

SUBMISSION.  Man  ought  to  compel  himself  to  submit  to  divine 
good  and  divine  truth,  1937,  1947,  cited  in  Compel,  Compulsion. 
The  connection  and  order  of  all  things  is  preserved  by  the  application 
and  submission  of  one  to  the  other,  3091,  cited  in  Subordination. 
1  he  potency  of  truth  is  what  keeps  the  inferior  in  subjection  to  the 
superior,  3091.  The  spiritual  state  can  never  be  formed,  unless  the 
natural  man  is  thus  submitted  to  the  spiritual,  6567.  The  rational 
must  also  submit  itself  to  divine  truth,  in  order  that  celestial  love  may 
be  multiplied  by  it,  1 940.  The  scientifics  of  the  natural  man  cannot  be 
disposed  into  order  without  submission  to  the  dictate  flowing  in  through 
the  rational,  3057,  3068.  There  can  be  no  conjunction  with  truth  except 
by  submission,  309 1 .  Further,  there  can  be  no  conjunction  of  truth  with 
good  without  the  submission  of  truth,  and  generally  of  all  that  has  been 
received  externally,  4341—4347.  Man  comes  into  a  state  of  total 
submission  by  regeneration,  so  that  his  proprium  is  no  longer  the 
ground  of  any  freedom  to  him,  sh,  6138.  The  submission  of  the 
natural  man  is  procured  by  his  reception  of  truth,  5624.  See  Humi- 
liation. 

SUBORDINATION.  All  subordination,  application,  and  sub- 
mission  must  be  m  succession  from  the  first  source  of  life,  that  there 
may  be  conjunction,  3091.  The  order  of  succession  and  subordination 
is  celestial  spiritual,  rational,  scientific  and  sensual,  1486,  2541  2781 
Subordination,  in  general  terms,  is  predicated  of  the  external  man,* 
which  ought  to  be  subservient  to  the  internal  or  spiritual  3913  5077* 
5125-5128,  5168,  5786,  5947,  9708,  10,272.  The  exterior  natural 
or  sensual  part  ought  to  be  subordinate  to  the  interior  natural  and 
thus  serve  to  it  as  a  plane  for  the  reflection  of  interior  goods  and  truths, 
5168.     Truth  ought  to  be  subordinate  to  good,  and  this  is  really  the 


f 


1192 


SUM 


case  when  man  becomes  regenerate;  otherwise  there  can  be  no  conjunc- 
tion of  truth  with  good,  4245,  4249,  4341—4347.  The  combats  of 
temptation  are  caused  by  the  opposition  between  the  natural  and  the 
spiritual,  and  the  endeavour  to  reduce  the  natural  into  subordination  to 
the  spiritual,  5650.  The  subordination  of  various  affections  under  one 
spiritual  truth  is  treated  of;  here  represented  by  handmaids  who  were 
taken  as  concubines,  9002.  Subordination  is  indispensable  where  there 
is  any  government,  otherwise  society  could  not  hold  together;  hence, 
subordination  is  a  law  of  heaven,  but  it  is  the  subordination  of  one  good 
to  another ;  in  hell,  the  law  of  subordination  is  the  very  reverse,  7773. 

SUBSISTENCE.     See  Existence. 

SUBSTANCE.  Substance  is  predicated  of  the  voluntary  part  of 
man,  from  which  all  arises  or  exists  and  subsists  in  him,  808.  Forms 
corresponding  to  life,  received  from  the  Lord,  are  called  substances, 
3484,  4223 — 4224.  Angels  are  substances  formed  to  the  reception  of 
divine  influx  from  the  Lord;  the  material  forms  of  men  are  grosser,  or 
more  composite,  3741.  Acquisition  is  predicated  of  truth  ;  substance 
of  good,  4105.  It  is  a  mere  fallacy  of  the  senses  to  suppose  there  are 
simple  substances  [such  as  the  monads  in  the  philosophy  of  Wolfe], 
5084.  Divine  truth,  or  the  Word,  is  the  verimost  essential,  and  only 
substantial,  by  which  all  things  exist,  7004,  8861,  9410.     See  Form. 

SUCCESSIVE.  Influx  is  according  to  successive  order,  from  the 
Lord  to  the  celestial,  from  the  celestial  to  the  spiritual,  the  spiritual  to 
the  natural,  etc.,  ill.  7270,  9866,  10,099.  See  Order  (19);  Influx 
(1);  Centre  (3633,  4225,  5128);  Degree  (5146,  6326,  6465,  8603, 
9489,  9825,  10,099). 

SUCCOTH,  denotes  the  state  of  truth,  holy  by  derivation  from 
good,  4392.     See  to  Journey  (p.  457.) 

SUCKLING  [lactens].  A  suckling  and  also  one  that  gives  suck 
denotes  innocence,  sh.  3183,  6745.  Sucklings  are  the  recently  born 
who  have  not  yet  gained  divine  life,  4378.  Sucklings,  infants,  and 
boys,  denote  those  who  are  in  innocence  and  charity,  also  such  principles 
in  the  abstract,  9390,  «A.,  5236.  The  sucking  child  shall  play  on  the 
hole  of  the  asp  (Isa.  xi.  8),  denotes  that  no  evil  shall  accrue  to  those 
who  are  in  innocence,  5608.     See  Innocence,  Nurse. 

SUGAR-CANE  [calamus  aromaticus].     See  Cane. 

SULPHUR,  denotes  hell,  also  devastation  by  the  evils  of  self-love, 
2446,  9141.  Fire,  and  smoke,  and  sulphur,  denote  falses  and  evils  of 
every  kind,  2446.  Where  sulphur  denotes  evil,  fire  denotes  the  false 
principle  kindling  in  it ;  when  fire  denotes  evil,  the  falses  ascending 
therefrom  are  denoted  by  smoke,  2446.  Pitch  and  sulphur  denote  the 
falses  and  evils  of  lust,  1299.  Sulphur  denotes  the  vastation  of  good; 
salt,  the  vastation  of  truth,  ill.  and  sh.  1666.  See  Salt.  The  ark  is 
said  to  have  been  built  of  gopher  wood  on  account  of  the  sulphur  con- 
tained in  it,  ill,  640 — 643.  Bitumen  is  said  to  have  been  used  in  ad 
of  clay,  at  the  tower  of  Babel,  on  account  of  fire  and  sulphur, 
1299.'  The  fire  and  sulphur  rained  upon  the  cities  of  the  plain  denote 
the  damnation  and  the  hell  of  those  who  are  in  the  evils  of  the  love 
of  self  and  the  falses  derived  therefrom,  ill.  and  sh.  2443 — 2446. 
Fire  and  sulphur  denote  the  love  of  self  and  the  cupidities  thence  de- 
rived, 7324. 

SUM  [summa].     The  sum  of  the  sons  of  Israel,  denotes  all  things 


SUN 


1193 


t 


of  the  church  ;  the  order  and  arrangement  of  which  is  here  treated  of, 
10,216.     See  Tribes. 

SUMMER  [(sstas'\.  The  changing  states  of  the  regenerate  as  to 
the  will,  are  like  summer  and  winter  succeeding  each  other;  as  to  the 
understanding,  like  day  and  night,  ill.  and  sh.  935,  936.  See  Cold, 
Fire,  Flame,  Light  (3,  .5),  Morning. 

SUN.  1.  The  Lord  as  a  sun.  The  Lord  himself  in  the  other  life 
is  a  sun  to  the  celestial,  and  a  moon  to  the  spiritual,  1053,  1521,  1529 
—1.531,  1837,  1861,  3636,  3969,  4493,  4696,  7083,  7173,  7270,  8812, 
9684,  10,130— -10,809.  All  light  in  heaven  is  from  the  Lord  as  a  sun 
or  moon  according  to  reception,  3636,  3643;  passages  cited  concerning 
the  Lord  as  a  sun  and  concerning  light  and  heat  in  the  other  life, 
1 0, 1 06.  The  proceeding  light  of  the  Lord  is  intelligence ;  the  proceeding 
heat,  love;  it  is  from  this  correspondence  of  light  and  heat  that  all  other 
correspondences  are  derived,  3339,  3636,  3643,  3969.  From  the  appear- 
ance of  the  Lord  as  a  sun  and  moon,  the  sun  denotes  love,  or  the 
celestial  principle;  the  moon,  charity  and  faith,  or  the  spiritual  principle, 
30—37,  1529,  1530,  sh.  2441,  sh,  2495  ;  passages  cited,  4060.  Love 
and  faith  really  proceed  from  the  Lord  as  the  sun  of  heaven,  as  heat 
and  light  proceed  from  the  sun  of  the  world,  7083,  10,134.  Spiritual 
light  and  spiritual  heat  from  the  Lord,  as  the  sun  of  heaven,  make  the 
very  life  of  man  ;  the  one  forming  his  will,  the  other  his  understanding, 
ill.  6032.  The  Lord  as  the  sun  of  heaven  appears  at  a  middle  altitude, 
a  little  above  the  plane  of  the  right  eye ;  as  a  moon,  before  the  left 
eye,  1531,  4321  end,  7078,  9684,  9755.  The  Lord  as  the  sun  of 
heaven  does  not  rise  and  set,  but  appears  constantly ;  there  is,  however, 
an  appearance  that  he  sets  to  those  who  do  not  receive,  resembling  in 
this  respect  the  sun  of  the  world,  3708,  5097,  8812,  10,135,  10,146. 
The  Lord  as  the  sun  of  heaven  is  the  centre  to  which  all  in  the  created 
universe  has  reference  ;  hence  he  is  called  the  Most  High,  9489.  Where 
the  Lord  appears  as  a  sun  is  the  east  of  heaven ;  where  he  appears  as  a 
moon,  the  south,  9684.  The  first  proceeding  of  the  Lord*s  love,  or  the 
immediate  proceeding  of  the  divine,  does  not  enter  heaven  ;  neither 
does  the  second  proceeding  sphere ;  but  they  appear  as  radiant  belts 
around  the  sun,  7270.  The  pure  love  of  the  Lord  exceeds  in  its  ardour 
the  fire  of  the  sun,  and  is  too  intense  to  be  received  by  any  angel,  spirit, 
or  man;  hence,  the  angels  are  veiled  with  a  thin  cloud,  etc.,  6849,  8644. 
Note :  celestial  love  appears  to  those  who  are  in  self-love  as  thick  dark- 
ness, hence  the  obscuration  of  the  sun  and  moon,  the  expressions  con- 
cerning the  Lord  as  a  consuming  fire,  etc.,  1838,  1839,  2441,  6832, 
9434.  Further  particulars  concerning  the  Lord  as  a  sun,  and  con- 
cerning light  and  heat  from  him,  in  Lord  (16,  17)  ;  Light,  (3)  ;  Love 
(14);  Life  (2)  ;  Influx  (2);  see  also  Cold,  Fire,  Flame. 

2.  The  Lord  seen  in  the  Sun.  The  Author  mentions  as  a  memorable 
circumstance  that  the  Lord  was  seen  in  the  sun  of  heaven  by  the  spirits 
of  Mercury  ;  also  by  the  spirits  of  Jupiter,  who  acknowledged  him  for 
the  God  of  the  universe  who  had  manifested  himself  to  them  in  their 
world ;  he  was  also  seen  by  spirits  from  our  earth  who  had  seen  him 
when  he  was  in  the  world,  7173.  The  Author  being  questioned  by  the 
inhabitants  of  a  certain  earth  situated  among  the  stars  concerning  the 
appearance  of  the  Lord  to  the  angels  of  our  earth,  informed  them  that  he 
appears  in  the  sun  of  heaven  as  a  man,  surrounded  with  the  fire  of  that 


■ 


1194 


SUN 


sun  from  which  all  light  and  heat  in  the  heavens  are  derived;  he  tells 
them  also  that  spirits  out  of  heaven  cannot  behold  that  sun,  their 
reception  of  love  and  faith  being  inadequate,  10,809. 

3.  The  Sun  of  Justice.  The  Lord  is  alone  justice,  and  they  are  called 
the  just,  from  him,  who  are  in  the  good  of  love  ;  to  these  also  he  appears 
as  a  sun,  and  hence  he  is  called  the  sun  of  justice,  9263. 

4.  Signification  of  the  Sun.  The  sun,  as  stated  above,  denotes  love, 
or  the  celestial  principle  itself;  the  moon,  faith,  sh.  2441,  2495;  pas- 
sages cited,  4060.  The  Lord  himself  is  nothing  but  divine  good  or 
love,  and  divine  truth  proceeds  from  him  ;  this  divine  love  is  represented 
by  the  fire  of  the  sun  and  divine  truth  by  its  light ;  passages  cited, 
5704  end;  further  ill.  6834,  6849,  8644.  The  sun  denotes  celestial 
love,  and  in  the  natural,  good;  the  moon,  spiritual  love,  and  in  the 
natural  truth,  4696.  In  the  opposite  sense,  the  sun  denotes  self- 
love;  hence  the  adoration  of  the  sun  is  really  the  worship  of  self  and 
the  world,  2441,  particularly  10,584.  The  sunrise  or  morning  de- 
notes love  and  peace  from  the  Lord  by  conjunction  with  him ;  in  a 
general  sense,  the  approach  of  the  Lord's  kingdom,  920,  2405,  3458, 
4275,  4283—4289,  4300,  6829,  8455,  8812.  The  setting  of  the 
sun,  or  evening,  denotes  the  last  time  of  the  church,  when  there  is  no 
longer  any  love  or  charity;  hence  the  signification  of  the  sun,  moon, 
and  stars,  the  sea,  etc.,  where  the  Lord  speaks  of  the  consummation 
of  the  age,  by  which  is  meant  the  end  of  the  church,  1837,  1859, 
2120,  2495.  Sunset  denotes  obscurity  of  intelligence,  or  of  the 
understanding,  as  to  truth;  and  of  wisdom,  or  of  the  will,  as  to 
good,  sh.  3693.  Sunrise  denotes  the  conjunction  of  goods,  after  a 
state  of  temptation,  ill.  by  the  wrestling  of  the  angel  with  Jacob,  till 
the  break  of  day,  4300.  In  the  internal  historical  sense,  the  sun  arising 
to  Jacob,  in  the  same  passage,  denotes  the  entrance  of  his  posterity 
into  representations,  4312.  In  the  law  concerning  the  restoration  of  a 
garment  before  sunset,  the  sun  denotes  the  good  of  love,  or  the  good  of 
life  derived  from  love,  and  lest  such  good  should  perish,  truths  must  be 
restored,  3540.  The  face  of  the  Lord  shining  as  the  sun,  in  the  trans- 
figuration, denotes  the  divine  love  then  manifested  in  the  divine  human, 
5585.  The  sun  growing  warm,  in  the  account  of  the  manna,  denotes, 
in  the  opposite  sense,  the  increasing  heat  of  concupiscences,  8487.  The 
sun  arising,  in  the  law  concerning  theft,  denotes  what  is  clearly  seen 
from  interior  light,  9128.  The  setting  of  the  sun,  when  Joshua  con- 
quered the  Amalekites,  denotes  the  cessation  of  that  state  of  combat, 
viz.,  with  the  false  from  interior  evil,  86 1 5.  The  light  of  the  sun  seven- 
fold, denotes  a  full  state  of  intelligence  and  wisdom  from  the  Lord, 
9228.     See  Life  (18). 

5.  The  Sun  of  the  World.  The  sun  of  the  world  does  not  rise  and 
set,  but  its  rising  and  setting  are  expressed  according  to  the  appear- 
ance; in  this,  and  other  respects,  it  corresponds  to  the  sun  of  heaven, 
5084,  5097,  particularly  88 1 2,  10,135,  10,146,  10,197.  The  sun  of  the 
world  appears  to  spirits,  when  they  think  about  it,  as  behind  them; 
this  because  it  is  in  obscurity  and  darkness  to  those  who  are  in  the 
other  life,  7078.  No  spirit  can  see  the  sun  of  the  world,  or  any  light 
from  it;  but  it  comes  to  their  perception  from  having  seen  it  in  the 
world,  and  then  as  somewhat  dark  [caliginosum^  at  a  considerable  dis- 
tance behind^  and  in  altitude  a*little  above  the  plane  of  the  headj 


SUP 


1195 


7171.  Where  the  sun  of  this  world  appears  in  the  ideas  of  angels  is 
at  the  back,  or  western  part  of  heaven,  opposite  to  the  place  of  the 
Lord,  which  is  the  east ;  in  this  situation  it  appears  as  somewhat  dark 
when  thought  of,  9755,  10,584  end,  cited  again,  10,809.  To  the  inha- 
bitants of  the  planet  Mercury  the  sun  appears  larger  than  to  others; 
the  spirits  of  Mercury  were  able  to  communicate  this  fact,  by  a  com- 
parison with  the  ideas  of  other  spirits,  7177.  The  ancients  attributed 
horses  to  the  sun,  who  ate  ambrosial  foods  and  drank  nectar,  because 
the  sun  denotes  celestial  love;  horses,  intellectuals  derived  from  love; 
and  such  food  and  drink,  celestial  and  spiritual  nourishment,  4966. 
The  sun,  moon,  and  stars  are  in  correspondence  with  celestial  and 
spiritual  things,  because  there  is  nothing  self-existent,  but  everything 
in  the  created  universe  depends  from  some  prior  thing,  and  ultimately 
from  the  Lord,  5377.  Note:  in  his  work  entitled  "The  True  Chris- 
tian Religion,"  no.  472,  the  Author  states  that  the  sun  of  this  world 
consists  of  created  substances,  the  activity  of  which  produces  fire;  but 
see  his  treatise  entitled  "The  Wisdom  of  Angels  concerning  the  Divine 
Love  and  Divine  Wisdom." 

SUPPER,  HOLY  \sacra  coena,  sancta  coena].  1.  Concerning  its 
Institution.  The  holy  supper  succeeded  in  place  of  the  representative 
altars,  or  burnt-offerings  and  sacrifices,  which  included  the  feasts  on 
sacred  things  in  the  Israelitish  church,  2811,4211.  This  external 
symbolic  command  was  given  because  the  greater  part  of  mankind  are 
in  external  worship,  and  therefore  little  that  is  holy  could  otherwise 
abide  with  them,  2165,  4700.  In  the  primitive  Christian  church  the 
holy  supper  was  observed  as  a  feast  or  convivial  meeting  among  those 
who  were  united  in  one  by  charity;  in  this  respect  it  resembled  the 
sacred  feasts  of  the  Jewish  church,  which  represented  the  cohabitation 
of  the  Lord  with  man,  in  love,  2341.     See  Feasts  (convivia)  :  see  also 

the  Author's  work  entitled  "  The  True  Christian  Religion,"  433 434, 

727.  The  holy  supper  was  instituted  as  a  memorial  of  the  Lord,  and  of 
his  love  to  the  whole  human  race,  and  of  man's  reciprocation  of  that  love, 
4904,  5120,  6789.  The  Lord  instituted  the  holy  supper  after  he  had 
delivered  the  doctrine  of  his  flesh  and  blood,  but  the  reason  of  its  insti- 
tution cannot  be  discovered  without  the  internal  sense,  8682,  9003,  and 
passages  cited  at  the  end. 

2.  Bread  and  Wine  in  the  Holy  Supper.  The  signification  of  all 
the  offerings  and  sacrifices  of  the  Israelitish  church,  viz.,  as  to  celestial 
and  spiritual  love,  are  involved  in  the  bread  and  wine  of  the  holy 
supper,  2165,  4211.  Partaking  of  bread  and  wine  in  the  holy  supper 
denotes  communication,  appropriation,  and  conjunction,  2187,  2343, 
3513;  the  same  as  in  the  suppers  and  feasts  of  the  ancients,  3596*. 
Bread  in  the  holy  supper  signifies  the  Lord  himself,  his  love,  the  re- 
ciprocal love  of  man,  all  good  and  truth,  in  general,  all  love  and  charity, 
4211.  The  bread  denotes  celestial  good,  the  same  as  a  meat-offering  \ 
the  wine  spiritual  good,  the  same  as  a  drink-offering,  4581 .  See  Sacri- 
fice, especially  (7,  15,  26--53) ;  Bread,  Wine,  to  Eat,  to  Drink. 

3.  The  Body  and  Blood  of  the  Lord  in  the  Holy  Supper  ;  that  they 
denote  respectively  the  divine  human  of  the  Lord,  and  the  holy  pro- 
ceeding therefrom;  thus,  love  itself  as  the  all  of  salvation,  2343,  2359. 
The  flesh  and  blood  of  the  Lord  denote  his  human  proprium;  flesh  or 
bread,  divine  celestial  love;  blood  or  wine,  divine  spiritual  love,  4735; 


1196 


SUP 


SWE 


1197 


the  former  sh.  3813.  Body  denotes  the  good  of  love,  ill.  and  »A.  613o. 
Flesh  denotes  the  divine  good  of  the  Lord's  divine  human,  and  good 
reciprocated  in  the  reception  by  man ;  blood,  divme  truth  as  the  pro- 
ceeding of  such  divine  good,  7850,  sh.  9127.     See  Lord  (39). 

4.  The  Sanctity  of  the  Holy  Supper.  This  festival  is  so  holy  that 
it  effects  the  conjunction  of  human  and  celestial  minds,  when  those  who 
partake  of  it  think  from  internal  affection  of  what  it  represents,  viz.,  ot 
love  from  the  Lord  to  man,  and  of  reciprocal  love  on  the  part  of  man 
to  the  Lord,  2177,  3316.  Bread  in  the  holy  supper,  as  in  the  Lord  s 
prayer,  serves,  to  the  angels  associated  with  man,  as  the  object  ot  their 
thoughts  concerning  the  good  of  love;  hence,  the  influx  of  heavenly 
thought  and  affection,  and  the  presence  of  the  Lord  in  this  rite,  673d, 
4217.  4735,  9393.  The  holy  supper  is  a  medium  by  which  man  is 
united  to  the  Lord,  hence  its  holiness,  4211,  4217,  4735.  With  those 
who  partake  of  this  sacrament  holily  there  is  an  influx  of  the  good  ot 
love  and  charity,  which  conjoins  them  with  heaven  and  the  Lord,  even 
though  they  know  not  its  signification,  6789. 

5  The  Time  and  Manner  of  its  Celebration;  see  Indigence  (5305, 
10  300);  Evening  (5576—5579,  6110,  7193,  etc.);  Morning  (2780, 
3171,  3197,  3833,  3838,  5270,  5576,  etc.);  Passover  (2342,  3994, 
7836,7849,7997,8001).  ^         ^  ., 

6.  Its  Celebration  by  the  Roman  Catholics.  From  the  providence 
of  the  Lord  it  has  come  to  pass  that  the  common  people  in  the  Roman 
Catholic  church  receive  only  the  bread,  and  the  priest  drinks  the  wine, 
because  they  worship  external  things,  10,040.  Further  observations 
on  such  worship,  that  it  is  little  better  than  the  worship  of  gods  of 
wood  and  stone,  10,149.     See  Religion  (2). 

7  The  Doctrine  of  the  Holy  Supper  resumed  in  a  Summary,  seriatim 
passages,  10,519—10,522.  The  holy  supper  was  instituted  by  the 
Lord  •  by  it  the  church  is  conjoined  with  heaven  and  with  the  Lord 
himsdf,  therefore  it  is  most  holy,  10,519.  To  understand  how  that 
conjunction  is  effected,  it  must  be  known  what  is  signified  by  body  and 
blood,  by  bread  and  wine,  and  by  partaking  of  these,  in  the  internal 
sense  10  520.  The  signification  of  each  is  briefly  explained,  as  in  the 
severll  passages  cited  above;  it  is  added,  that  the  angels  can  only  per- 
ceive these  things  spiritually,  and  hence  it  is  that  there  is  an  influx 
of  all  that  is  holy  in  faith  and  love,  and  by  such  influx  conjunction  with 
man  10,521.  When  the  bread  is  taken  there  is  conjunction  by  the 
good  of  love,  and  when  the  wine  is  taken  there  is  conjunction  by  the 
good  of  faith,  but  with  those  only  who  are  in  the  good  of  love  and  faith, 
10,522.     The  holy  supper  is  the  seal  of  that  conjunction,  10,522  end. 

'SUNDAY.     See  Sabbath.  ^         ^   ,     t     j         *k 

SUNRISE,  denotes  in  general,  the  coming  of  the  Lord,  or  the 
beginning  of  a  celestial  state,  passages  cited  in  Sun  (4):    see  also 

Morning,  Day-Dawn.  .  .    o/.,e    r    ^u 

SUNSET,  denotes  in  general,  the  end  of  a  state,  8615  ;  further  par- 
ticulars in  Sun  (4),  and  in  Evening,  Twilight.  ,  •  i  ,  . 
SUP  OR  SIP,  to  [sorbere],  denotes  the  same  thing  as  to  drink,  but 
in  a  diminished  sense;  for  example,  truth  that  is  explored  rather  than 
perceived,  3089.  Cause  or  make  me  to  sup  [fae  miht  sorbere  quaso], 
denotes  desire  towards  what  is  to  be  communicated  and  conjoined,  3089, 
3320,  compare  3316.     To  sup  or  snuff  up  the  wind,  predicated  of  wild- 


asses  (Jer.  xiv.  6),  denotes  the  taking  of  inane  fantasies  for  truths, 
1949.     See  to  Drink. 

SUPH.     See  Red  Sea. 

SUPERIOR.  See  Internal  (2  end),  and  further  particulars  in 
Degree,  Elevation. 

SUPPLICATE,  to.     See  Worship. 

SUPREME.     See  Inmost  (10,011). 

SUPREME  SENSE.     See  Word. 

SURETY,  to  be  \spondere'].  To  be  surety  for  any  one  (here  pre- 
dicated of  Judah  and  Benjamin),  denotes,  in  the  spiritual  sense,  to  be 
adjoined  to  him,  5609,  5839. 

SURFACE  [superficies'] .  The  surface,  or  face,  of  the  whole  earth 
covered  by  the  locusts,  denotes  the  extremes  and  ultimates  of  the  natural 
mind,  7643,  br,  7644,  7687. 

SUSIMS.     See  Nephilim. 

SUSPEND,  to.     See  to  Hang. 

SUSTAIN,  OR  NOURISH,  to  [sustentare].  To  sustain  with  food,  is 
predicated  of  the  influx  of  spiritual  life,  or  of  the  goods  and  truths  of 
the  church,  by  means  of  the  celestial  internal,  5915,  6106,  6576. 
Spiritual  life  is  sustained  by  the  scientifics  and  truths  of  the  church, 
the  acquisition  of  which  is  signified  by  the  procuring  of  pasturage  and 
the  buying  of  corn,  6078,  6114.  Bread  to  sustain  life  denotes  all  food 
in  general,  and  hence  the  food  of  love  and  charity,  which  is  spiritual 
life  in  general,  6118.  All  spiritual  life  in  the  natural  must  be  sustained 
by  influx  from  the  internal,  and  by  the  internal  from  the  Lord ;  this 
sustenance  is  the  influx  of  good,  and  is  represented  by  the  provision 
made  in  Egypt  under  the  foresight  and  providential  care  of  Joseph, 
6128.  Goods  and  truths,  or  knowledges  of  good  and  truth,  are  the 
only  food  by  which  the  life  of  good  spirits  and  angels  is  sustained ;  but 
the  sustenance  of  evil  spirits  is  from  the  contrary  of  these;  as  to  the 
former,  1460;  the  latter,  1695. 

SUSTAIN,  OR  BEAR  [sustinere — in  the  sense  of  endurance].  They 
who  are  in  the  externals  only  of  the  Word,  of  the  church,  and  of  worship, 
cannot  sustain  the  internals  ;  represented  by  the  people  fearing  to  ap- 
proach Moses  when  his  face  coruscated,  for  which  reason  his  face  was 
afterwards  veiled,  10,694,  10,701—10,707. 

SUSTAIN,  OR  HOLD  UP,  to  \sustentare\.  Sustenance  afforded 
to  truth  combating,  was  represented  by  Aaron  and  Hur  supporting  the 
hands  of  Moses  in  the  combat  with  the  Amalekites,  8612.  The  sus- 
taining power  [sustentaculum]  of  good,  is  truth,  3812;  especially  9643. 
In  heaven,  it  is  the  good  of  love  from  the  Lord  that  sustains,  includes, 
and  limits  all  things,  9490. 

SWALLOW,  OR  DEVOUR,  to  [absorbere],  denotes  to  exterminate, 
here  predicated  of  good  scientifics  exterminated  by  useless  ones,  5217. 

SWEAR,  to  [jurare].  To  swear,  and  an  oath  named  from  swear- 
ing [juramentum],  denote  affirmation  and  conjunction,  here  predicated 
of  certain  spiritual  states  represented  by  Abraham  and  Abimelech,  2720, 
2723.  An  oath  predicated  of  Jehovah  denotes  irrevocable  confirmation 
from  the  divine,  and  consequently,  an  eternal  truth,  ill.  and  sh.,  2842. 
An  oath  variously  expressed,  in  the  name  of  Jehovah,  the  right  hand  of 
Jehovah,  etc.,  denotes  confirmation  by  the  divine  human  of  the  Lord,  2842, 
4208.    The  irrevocable  truth  is  expressed  by  an  oath  in  accommodation 


1198 


SWE 


SWE 


1199 


to  those  who  can  only  receive  it  if  thus  confirmed,  not  that  it  can  be 
rendered  more  true,  or  being  true,  more  irrevocable,  2842.  It  was  per- 
mitted to  swear  by  Jehovah,  because  an  oath  thus  taken  was  repre- 
sentative of  the  confirmation  of  the  internal  man;  oaths,  however,  were 
amon*  the  representatives  that  the  Lord  abolished,  2842  near  the  end. 
The  internal  man  who  acts  and  speaks  freely  from  conscience,  does  not 
swear,  still  less  he  who  has  perception,  for  swearing  involves  the  idea  of 
compulsion,  2842  near  the  end;  further  ill.  9166.  To  swear  denotes 
confirmation  from  the  divine,  also  conjunction,  and  is  predicated  of 
truths,  3037,  3375;  cited  3459,  4208.  To  swear  denotes  irrevocable 
confirmation,  cited  6186,  6187,  8055  ;  see  below,  10,443,  10,527.  To 
adjure,  or  charge  [adjurare,  different  from  to  swear,  ^wrarc],  denotes  to 
have  at  heart,  6514.  To  swear  concerning  the  land  of  Canaan,  pro- 
mised to  Abraham,  Isaac,  and  Jacob,  denotes  the  confirmed  truth,  that 
those  who  are  represented  by  the  Israelites  should  enjoy  the  same  state 
of  the  church  in  which  the  ancients  were,  6589,  8055.  The  oath  ot 
Jehovah  denotes  the  confirmation  of  truths  from  the  Word,  that  they 
are  divine  ;  here  the  Lord's  words  are  explained  when  he  forbade 
swearing  by  heaven,  by  earth,  by  Jerusalem,  by  one's  own  head,  9166  ; 
the  same  text  cited  and  br.  explained,  9942.  To  swear,  predicated  of 
Jehovah,  denotes  irrevocable  confirmation  from  the  divine;  understand 
the  confirmation  of  the  truths  and  goods  of  faith  in  the  internal  man, 

10,443,  10,527. 

SWEAT  [sudor].  Bread  eaten  in  the  sweat  of  the  countenance 
(Gen.  iii.  19),  denotes  all  celestial  and  spiritual  good  received  in  a  state 
of  aversion,  276.  The  priests  forbidden  to  wear  anything  that  might 
cause  them  to  sweat  (Ezek.  xliv.  18),  denotes  that  holy  worship  is  not 
to  commingle  with  the  proprium  of  man ;  for  sweat  denotes  the  pro- 
prium,  which  is  nothing  but  evil  and  the  false,  9959.  An  allusion  to 
sweat  and  other  obsolete  matters  of  the  body,  5386. 

SWEDENBORG.  He  states  that  he  had  been  continually  asso- 
ciated in  company  with  spirits  and  angels  for  many  years,  and  had  held 
discourse  with  them,  etc.,  5,  5978  end.  Speaking  of  the  watchful  pro- 
vidence of  the  Lord,  he  avers  that  he  had  been  surrounded  by  evil 
spirits  of  the  worst  kind,  even  to  the  number  of  thousands,  who  infested 
him  in  every  way,  but  without  the  power  to  injure  him,  59,  968.  In 
the  description  of  man's  resuscitation  from  death  and  his  entrance  into 
the  other  life,  he  describes  his  own  experience  of  the  transition  from  one 
state  of  life  to  the  other,  168—181 .  He  remarks  upon  the  strangeness 
of  his  disclosures,  and  the  objections  hkely  to  be  made  to  them,  but 
solemnly  affirms  the  truth  of  all,  68,  448,  9439.  He  discoursed  with 
many  persons  known  to  him  after  their  death,  various  instances  given, 
70,  1636,  4527,  4622,  5006,  8939.  On  one  occasion  he  was  let  down 
into  hell  surrounded  by  an  angelic  column  as  a  guard,  which  was  like  a 
wall  around  him,  699;  compare  4940.  The  spiritual  objects  seen  by 
him,  were  perceived  in  light  from  the  Lord,  which  is  the  light  by  which 
angels  and  spirits  see,  compare  1521,  1972.  He  states  that  he  saw 
and  discoursed  with  the  spirits  of  those  who  lived  in  the  world,  even 
before  the  flood,  and  at  different  periods  afterwards  in  very  remote  times, 
1114.  He  perceived  manifestly  that  evils  and  falses  are  from  the  influx 
of  spirits ;  also  how  the  Lord  removes  evil  by  the  mediation  of  angels, 
1511.     Where  he  describes,  in  seriatim  passages,  the  speech  of  spirits 


and  angels,  he  repeats  that  he  had  been  in  consort  with  them,  and  able 
to  discourse  with  them  for  some  years,  1634  sqq.     When  discoursing 
with  spirits,  he  had  a  perception  at  the  same  time  of  their  locality,  their 
relative  situation  in  the  Grand   Man,  and,  generally,  of  their  quality, 
1640,  6 19 1 .     He  describes  briefly  a  conspiracy  of  evil  spirits  to  destroy 
him,  and  how  he  was  protected,  1879.     In  several  passages  he  states 
that  spirits  in  association  with  him  were  capable  of  seeing  by  him,  as  a 
medium,  the  objects  of  this  world,  and  of  hearing  its  spoken  language, 
1880,  1954,  4527,  4622,  5862,  9439,  9791,  10,813.    For  many  months 
together  he  was  associated  with  those  societies  which  exhibit  representa- 
tives of  spiritual  and  celestial  things,  that  he  might  become  acquainted 
with  their  signification,  etc.,  3213 — 3214.    He  spoke  with  angels  of  the 
first  heaven  in  their  own  language,    and  sometimes  with  angels  of  the 
second  heaven,  but  the  speech  of  the  angels  of  the  third  heaven  only  ap- 
peared to  him  as  a  radiation  of  light,  etc.,  3346.    Speaking  of  the  spiritual 
sense  of  the  Word,  he  says  it  was  permitted  that  he  should  be  in  heaven 
as  a  spirit,  at  the  same  time  that  he  was  on  earth  as  a  man,  in  order 
that  he  might  open  the  interiors  of  the  Word;  and  that  he  had  enjoyed 
this  privilege  for  many  years,  4923.     Being  elevated  into  heaven,  it 
appeared  to  him  that  he  was  in  heaven  as  to  his  head,   but  not  so 
elevated  as  to  his  body,  and  still  less  so  as  to  his  feet,  etc.,  4939.     He 
mentions  a  number  of  spirits  who  breathed  a  pernicious  sphere  against 
him,  and  he  was  told  that  they  were  some  who  had  hated  him  while 
they  lived  in  the  body,  though  he  had  given  them  no  cause,  5061.    He 
not  only  saw  and  discoursed  with  spirits,  but  touched  them,  5078.     It 
was  not  sufficient  for  his  interiors  to  be  opened  in  order  to  perceive  the 
influx,  of  spirits,  but  he  was  also  gifted  with  sensitive  reflection,  per- 
ception at  the  same  time  being  adjoined,  5171 ;  compare  7055.     He  has 
walked  from  place  to  place  in  the  other  life  with  spirits,  through  many 
of  their  mansions,  while  his  body  remained  in  the  same  place;  here  he 
explains  therefore  that  progressions  in  the  spirit  are  really  changes  of 
state,  5605.     Spirits  thus  discoursing  with  the  Author,  regarded  all 
his  knowledge  as  their  own,   even  to  his  mother  tongue;    he  explains 
here  that  it  is  a  general  law  for  spirits  who  come  to  man  to  speak  from 
his  memory  and  knowledge  as  if  these  were  their  own,  5858,  6811. 
He  states  that  his  interiors  were  opened  by  the  Lord,  so  that  he  was 
able  to  see  the  things  of  the  other  life;    spirits,  also,  knowing  that  he 
was  a  man  in  the  body,  5862,  9439.     For  many  years  he  perceived  that 
his  every  affection   and   thought  was  from  the  influx  of  spirits  and 
angels  ;  also  from  what  spirits  they  flowed  in  each  case,  their  quality, 
etc.  6191.     He  has  sometimes  been  in  conversation  without  reflecting 
that  what  he  said  was  excited  by  spirits,  after  which  the  spirits  have 
told  him  of  the  state  in  which  they  were  at  the  time,  how  the  nearest 
were  identified  with  him  in  thought,  etc.,  6194.     On  one  remarkable 
occasion,  his  body  was  possessed  by  spirits,  as  were  the  prophets  in 
ancient  times;  such  spirits  at  the  time  believing  themselves  to  be  alive 
in  the  body,  6212.     He  describes  his  perception  of  an  inspiration  from 
the  Lord,  which  gently,  yet  strongly,  governed  the  direction  of  his 
thoughts  for  hours  at  a  time,   6474;    further  as  to  illustration  and  in- 
spiration, 9382,  9424.     Always  when  he  read  the  Lord's  Prayer,  he 
perceived  manifestly  an  elevation,  or  attraction,  towards  the  Lord,  and 
thus  a  communication  with  heaven ;  he  perceived  also  the  presence  of 


VOL.    II. 


O  O 


1200 


SWI 


SWO 


1201 


the  Lord  in  the  prayer  by  an  ineffable  influx  varying  each  time,  6476. 
He  relates  a  dream  in  which  his  father  appeared  to  him,  6492.  Speak- 
ing of  the  influx  from  the  spiritual  world  ruling  all  things  which  are 
commonly  ascribed  to  fortune,  he  alludes  to  an  occasion  when  he 
was  playing  with  dice  and  at  the  same  time  conversing  with  spirits  on 
this  subject,  6494.  He  states  that  the  spiritual  sense  of  the  Word  was 
dictated  to  him  from  heaven,  6597;  compare  6474.  When  speaking  of 
the  spirits  of  Mercury,  their  thirst  for  knowledge,  and  insatiable  curio- 
sity, he  alludes  to  something  that  he  was  writing  concerning  the  future 
which  they  desired  to  know,  6811.  On  one  occasion  when  he  was 
writing  the  explication  of  the  Word,  in  the  internal  sense,  spirits  of 
Mercury  were  with  him,  who  regarded  the  ideas  as  very  material,  6929. 
When  elevated  into  the  light  of  heaven,  he  understood  all  things  as  an 
angel,  but  when  he  returned  to  natural  light  he  could  with  difiiculty 
express  anything,  or  even  comprehend  it  in  idea,  9094;  compare  9382. 
Where  he  speaks  of  the  Lord  appearing  as  a  sun  to  the  celestial  and  as 
a  moon  to  the  spiritual,  he  adds  that  he  himself  was  permitted  to  see 
the  Lord  as  a  moon,  which  appeared  with  lesser  moons  around  it;  also 
that  the  light  of  that  moon  was  equal  to  the  solar  light  of  this  world, 
according  to  the  words  of  Isaiah,  xxx.  26,  1531.  Subsequently  he 
records  a  remarkable  occasion,  when  he  saw  the  sun  of  heaven,  the  Lord 
himself  appearing  in  its  midst,  7173.     See  Spirit  (9). 

SWEEP,  to  [yerrere].  To  sweep  the  house,  and  to  sweep  the  way, 
was  a  formula  of  speech  in  ancient  times  ;  it  denotes  the  rejection  of 
cupidities  and  persuasions;  in  general,  the  preparation  of  the  mind  that 
good  may  flow  in  from  the  Lord,  sh.  3142.  The  words  of  Rebekah,  I 
have  swept  the  house,  &c.,  when  she  invited  the  servant  of  Abraham  to 
enter  in,  denotes  a  state  prepared  and  filled  with  goods,  3142.  To 
sweep  the  way  of  the  Lord,  and  similar  expressions  in  the  prophecies 
(Is.  xl.  3;  Ivii.  14;  Ixii.  10;  Mai.  iii.  I;  translated,  prepare  the  way) 
denotes  preparation  to  receive  truth  flowing  in,  3142.  In  the  opposite 
sense,  to  sweep  the  house  denotes  to  deprive  oneself  of  all  truths  and 
goods,  which  involves  the  being  filled  full  with  evils  and  falses  (Matt.  xii. 
44;  Luke  xi.  25  cited),  3142  end. 

SWEET  [dulce].  The  speech  of  spirits  who  are  of  an  intermediate 
quality  between  celestial  and  spiritual,  is  described  as  very  sweet  and 
soft,  it  is  here  observed  that  all  harmonic  sweetness  in  the  other  life 
is  derived  from  goodness  and  charity,  1759.  The  state  when  truth  pre- 
dominates is  represented  in  immature  fruits,  which  are  not  agreeable  to 
the  taste;  but  when  good  predominates  by  ripe  sweet  fruits;  for  example, 
by  the  sweetness  of  the  ripe  grape,  5117.  All  sweetness  in  the  natural 
world  corresponds  to  what  is  delightful  and  pleasant  in  the  spiritual, 
especially  truth  derived  from  good;  here  honey  is  treated  of,  5620. 
Sweetness  (in  material  things)  denotes,  in  the  spiritual  sense,  sweetness 
of  life,  which  is  the  same  thing  as  delight ;  here,  the  signification  of  the 
waters  made  sweet  in  the  desert  is  explained,  8356.  Sweet  wines,  well 
refined  (Is.  xxv.  6),  denote  truths  of  good,  2341.  See  Cane,  Honey, 
Manna. 

SWEET  CANE.     See  Cane. 

SWELLING  OF  JORDAN,  the,  denotes  the  insurgent  state  of  the 
natural  or  external  man,  his  reasonings,  &c.,  opposed  to  internal,  1585. 

SWINE.     See  Hog. 


I 

^P» 


1- 


SWORD  [gladiua],  1.  Signification  of  Swords,  Daggers,  etc. 
Knives  or  swords  used  for  circumcision  were  made  of  stone,  because 
stones  denote  truths,  and  it  is  by  truths  that  the  defiled  loves  are  re- 
moved, 2039  end,  2046  end,  2799,  7044,  7918.  A  knife,  whether  used 
for  sacrifice  or  for  circumcision,  denotes  the  truth  of  faith  ;  but  instead 
of  knives,  swords  or  daggers,  (gladioli,  little  swords,)  are  mentioned, 
on  account  of  evil  spirits,  2799;  see  below  (2).  A  sacrificial  knife  de- 
notes the  truth  of  faith;  a  sword,  truth  combating,  2799.  The  signifi- 
cation of  sword  is  ill.  in  four  distinct  senses.  1 .  The  truth  of  faith 
combating.  2.  The  vastation  of  truth.  3.  The  false  combating.  4. 
Punishment  of  the  false  :  passages  cited  in  each  sense,  2799.  A 
sword  predicated  of  the  Levites,  who  represented  charity,  denotes, 
in  the  opposite  sense,  evil  combating  by  the  false,  4499.  To  be  slain 
with  the  sword,  denotes  the  perversion,  destruction,  and  profanation  of 
the  truth  of  the  church;  hence  the  laws  concerning  those  found  slain 
(Num.  xix.  16;  Deut.  xxi.  1 — 8),  4503.  Swords  \_gladii],  denote 
truths  of  faith  ;  daggers  ImachcercB]  doctrinals,  6353.  A  sword  denotes 
the  vastation  of  truth  and  punishment  of  the  false  ;  a  famine  the  vasta- 
tion of  good,  and  the  punishment  of  evil;  an  evil  beast  the  punishment 
of  evil  from  the  false;  a  plague  or  pestilence,  the  punishment  of  evil  not 
originated  by  what  is  false,  but  from  evil  itself,  7102.  A  sword  denotes 
truth  combating  aud  destroying  the  false ;  in  the  opposite  sense,  the 
false  combating  and  destroying  truth,  cited  7456,  8653,  8813,  9666. 
A  sword  unsheathed,  denotes  continual  combat,  in  both  senses,  sh.  8294, 
but  particularly  8595,  both  cited  below  (3).  The  glitter  of  a  sword  (as 
in  Deut.  xxxii.  4 1 ;  Nahum  iii.  3),  denotes  the  splendour  of  divine  truth, 
the  penetration  of  which,  and  the  loss  of  the  faculty  of  seeing  truth  are 
treated  of,  8813  end.  A  sword  upon  the  thigh,  denotes,  in  general, 
truth  fighting  from  good,  10,488,  cited  below  (3).  Note:  the  author 
remarks  upon  the  signification  of  three  distinct  words  for  sword  in  his 
Apocalypse  Explained,  1 248  and  other  passages. 

2.  Short  Swords  or  Knives  in  the  Hand  [machtBra],  called  instru- 
ments of  violence  or  cruelty  (Gen.  xlix.  5),  denote  doctrinals  destroy- 
ing truth  and  good,  predicated  of  those  who  are  in  faith  without  charity, 
6353,  cited  above  (1).     See  Knife. 

3.  Swords  in  a  variety  of  Passages.  The  flame  of  a  sword  turning 
itself  (Gen.  iii.  24),  denotes  self-love  with  its  cupidities  and  persuasions, 
309.  Esau  to  live  upon  his  sword,  and  at  first  serve  Jacob  (Gen.  xxvii. 
40),  denotes  the  state  of  the  regenerate  while  truth  is  combating  and 
good  is  apparently  subordinate,  3601.  The  brothers  of  Dinah,  every 
one  taking  his  sword  (Gen.  xxxiv.  25),  denotes,  in  the  opposite  sense, 
the  false  and  evil  in  combat  against  the  truths  of  the  ancient  church, 
4499.  Those  thrust  through  or  slain  with  the  sword  (Gen.  xxxiv.  27; 
Is.  xiv.  19,  xxii.  2,  xxxiv.  3  ;  Ezek.  vi.  7,  ix.  7,  xi.  6,  7,  xxviii.  8,  xxxi.  17, 
xxxii.  20,  21;  Ps.  Ixxxviii.  5),  denote  the  state  of  spiritual  death  when 
truths  and  goods  are  utterly  extinguished,  4503.  Pestilence  and  the 
sword  (Ex.  V.  3),  denote  damnation,  predicated  of  evil  and  the  false 
respectively,  7102.  I  will  unsheath  the  sword,  (understvnd  against 
Israel,  Ex.  xv.  9)  ;  the  sword  drawn  or  unsheathed,  in  othre  passages 
(Lev.  xxvi.  33;  Ezek.  xii.  14;  xxi,  4,  5),  denotes  truth  perpetually 
combating  against  false  and  evil,  and  in  the  opposite  sense,  the  false 
continually  combating  against  truth  aud  good,  8294.     An  angel  with  a 

o  o  2 


1202 


SYR 


drawn  sword  in  his  hand  (Josh.  v.  13),  denotes  divine  truth  combating, 
in  its  power,  8595.  Delivered  from  the  sword  of  Pharoah  (Ex.  xviii.  4), 
denotes  from  infesting  falses,  8653.  Put  ye  every  man  his  sword  upon 
his  thigh,  said  to  the  Levites  (Ex.  xxxii.  27),  denotes  truth  in  power 
from  good,  predicated  of  those  who  are  in  spiritual  love,  10,488.  Gird 
thy  sword  upon  thy  thigh,  O  most  mighty  (Ps.  xlv.  3),  denotes,  in  like 
manner,  divine  truth  combating,  but  from  the  good  of  divine  love,  2799, 
particularly  3021,  10,488  end.  A  sword,  a  sword  is  sharpened,  etc. 
(Ezek.  xxi.  9),  denotes  the  desolation  of  man  to  such  a  degree  that  he 
sees  nothing  of  good  and  truth,  309.  Sennacherib  king  of  Assyria, 
slain  by  his  sons  with  the  sword  (Is.  xxxvii.  37 — 8),  denotes  the  state 
of  those  who  are  in  idolatrous  worship,  exposed  by  falses  to  the  punish- 
ment of  the  false,  1 1 88.  Sword  and  famine  ( Jer.  v.  1 2 ;  Ezek.  v.  1 6,  1 7  ; 
Is.  li.  1 9),  denote  negatively,  privation  of  the  knowledge  of  good  and 
truth  respectively;  or  positively,  the  existence  of  evil  and  the  false,  1460. 
A  sword  of  sharpness  in  their  hand  (Ps.  cxlix.  6)  ;  My  mouth  like  a 
sharp  sword  (Is.  xlix.  2)  ;  the  sword  of  the  Lord's  mouth  (Rev.  ii.  12, 
16)  ;  he  that  hath  no  sword,  etc.  (Luke  xxii.  36),  and  the  frequent 
mention  of  a  sword  in  similar  passages,  denotes  the  truth  of  faith  com- 
bating against  evil  and  the  false,  2799.  The  sword  of  Jehovah  devour- 
ing (Jer.  xii.  12),  denotes  the  vastation  of  truth,  2799,  3941,  9666. 
Sword,  and  famine,  and  pestilence  (Jer.  xxiv.  10,  xiv.  12,  xxxii.  24), 
denote  the  vastation  of  truth,  the  vastation  of  good,  and  the  state  ren- 
dered utterly  desolate  by  the  consumption  of  good,  2799  ;  other  passa- 
ges, 7102.  I  am  come,  not  to  send  peace,  but  a  sword  (Matt.  x.  34), 
denotes  the  state  of  temptation  because  of  truth  combating,  4843.  See 
a  collection  of  passages  in  the  article  to  Slay. 

SYCAMORE.  The  vine  and  sycamore  (Ps.  Ixxviii.  47),  denote 
truths  of  the  internal  and  external  church  respectively,  7553. 

SYCHAR.     See  Shechem. 

SYMBOLS.  Bread  and  wine  were  made  symbols  in  the  holy  sup- 
per, because  they  represent  celestial  and  spiritual  things,  1727,  4217. 
This  symbolic  observance  was  commanded  because  the  greater  part  of 
mankind  are  in  externals  only,  2165.  The  Christian  observances  are 
called  symbolic  also,  1083.     See  Representation. 

SYRENS.     See  Magic  (5). 

SYRIA.  The  second  ancient  church,  named  from  Eber,  existed  in 
Syria ;  its  internal  is  denoted  by  Peleg,  its  external  by  Joktan,  and  its 
various  derived  rituals  by  the  nations  here  named  (Gen.  xi.  25—30), 
1137.  Aram  or  Syria,  from  the  quality  of  the  church  which  existed 
there,  denotes,  in  general,  knowledge  of  good  ;  in  the  opposite  sense, 
the  same  perverted,  sh.  1232—1234  ;  cited  3762.  The  Hebrew  church 
that  commenced  in  Syria,  was  a  new  church  different  in  quality,  more 
external,  than  the  first  ancient  church  signified  by  Noah;  this  second 
church  was  instituted  by  Eber,  1238.  They  who  dwelt  in  Syria  are 
called  Sons  of  the  East,  passages  are  cited  here  concerning  the  mountain 
of  the  East,  etc.,  1250.  The  knowledges  which  anciently  existed  in 
Syria,  still  remained  with  some  in  the  time  of  Abraham,  and  in  the  time 
of  Balaam  ;  but  Abraham  was  more  apt  than  others  to  receive  the  seed 
of  truth,  1366;  further  as  to  Balaam  in  connection  with  Syria,  1675, 
1992,  3249,  4112;  and  as  to  Abraham,  3031.  Aram,  or  Syria,  is  dis- 
tinguished from  Aram-Naharaim,  or  Syria  of  Rivers ;  the  former  de- 


I 


-4 


TAB 


1203 


notes  knowledges  of  good,  the  latter  of  truth,  3051  ;  cited  3249.  The 
land  of  the  Sons  of  the  East  was  Aram  or  Syria ;  and  the  Syrians, 
called  Sons  of  the  East,  were  acquainted  with  the  knowledges  of  the 
good  of  faith,  3249.  The  Syrians  pr  Sons  of  the  East  denote  those  who 
possess  the  knowledges  of  good  and  truth,  and  those  beyond  others  were 
called  wise,  3249.  In  Syria  were  the  last  remains  of  the  ancient  church, 
hence  the  remaining  knowledges  of  good  and  truth  that  were  extant  in 
that  country,  3249.  Padan-Aram,  situated  in  Aram-Naharaim,  or  Syria 
of  Rivers,  denotes  knowledges  of  truth;  it  was  here  Nahor,  Bethuel,  and 
Laban  dwelt,  3664;  see  also  3283.  Padan-Aram  signifies  knowledges 
of  good;  because,  really,  all  truths  are  knowledges  of  good  and  lead  to 
good,  3680.  Padan-Aram,  in  a  general  sense,  denotes  knowledges  of 
good  and  truth  in  the  natural  man,  cited  4107,  4395,  4567,  4610,  6025, 
6242.  Syria,  in  general,  denotes  knowledges  of  good  ;  but  Aram-Na- 
haraim, or  Syria  of  Rivers,  denotes  in  particular  knowledges  of  truth  ; 
when  called  the  land  of  the  Sons  of  the  East,  it  denotes  the  truths  of 
love,  3762.  The  remains  of  the  ancient  church  continued  in  Syria  a 
long  time,  but  it  became  idolatrous,  and  Syria  put  on  the  representation 
of  a  country  out  of  the  church,  or  separate  from  the  church  ;  it  is  added 
that  Syria,  notwithstanding  this  change,  continued  to  signify  the  know- 
ledges of  good  and  truth,  4112.  The  Philistines  from  Caphtor,  and 
the  Syrians  from  Kir,  are  named  together  (Amos  ix.  7);  and  the  former 
signify  those  who  are  initiated  into  interior  truths  by  exterior,  but  who 
pervert  them  ;  the  latter  those  who  possess  the  knowledges  of  good  and 
truth  but  pervert  them,  9340,  cited  in  Philistines  (9).  The  mer- 
chandise of  Syria  (Ezek.  xxvii.  16),  denotes  the  knowledges  of  good  and 
truth  regarded  as  the  scientifics  of  the  church,  9688.  The  blindness  of 
those  sent  by  the  King  of  Syria  to  take  Elisha,  being  cured  by  him  at 
Samaria,  denotes  the  removal  of  falses  by  doctrine  from  the  Word,  4720. 
It  is  remarked  that  the  Syrians,  Greeks,  and  Arabians  were  accustomed 
to  write  by  significatives,  9942.  As  to  the  Sons  of  the  East,  see  further 
in  Keturah. 

SYSTOLE  AND  DIASTOLE.     See  Heart. 


T 

TABERNACLE.     See  Tent. 

TABLE  [mensa].  The  signification  of  eating  and  drinking,  or  of 
food  and  drink,  is  illustrated  in  a  clear  statement,  8352.  In  agreement 
with  this  explanation,  the  words  of  the  Psalmist,  "  Thou  preparest  a 
table  before  me,"  etc.  (Ps.  xxiii  5),  denotes  the  good  of  love  and  charity 
given,  5120.  From  the  signification  of  food  and  drink,  a  table  denotes 
the  heavenly  receptivity  in  man,  or  heaven  itself  as  to  the  reception  of 
love  and  charity  from  the  Lord;  here  also  passages  are  cited  concerning 
the  signification  of  foods,  9527,  9545.  According  to  a  general  rule  in 
correspondences,  the  container  shares  in  the  signification  of  the  thing 
contained ;  hence  a  table  shares  in  the  signification  of  bread,  which 
denotes  celestial  good,  10,177.  Further  particulars,  in  connection  with 
the  table  of  shew-bread,  in  Tent  (8). 

TABLES  OR  TABLETS  [tabula].  The  ten  commandments  were 
written  on  tables  of  stone,  because  stones  denote  truths,  br.  8940; 


mm 


1204 


TAI 


see  below,  9416.  The  tables  on  which  the  commandments  were  written 
are  called  tables  of  the  covenant,  because  a  covenant  denotes  conjunc- 
tion with  the  Lord,  and  conjunction  is  effected  by  divine  truth  from 
him,  9396.  The  first  tables  were  broken  by  Moses,  because  the  Jewish 
people  were  against  the  acknowledgment  of  any  doctrinal  from  the  in- 
ternal sense  of  the  Word,  being  themselves  in  externals  separate  from 
internals,  9414;  further  ill.  10,453  10,461,  10,603,  cited  below.  By 
the  tables  is  to  be  understood  the  book  of  the  law,  or  the  Word,  in  its 
whole  complex,  because  the  ten  words  written  on  them  involve  all  that 
relates  to  heavenly  life  and  doctrine,  ill.  9416,  cited  10,375.  The  tables 
were  of  stone  because  stone  denotes  truth  in  ultimates,  and  divine  truth 
in  ultimates  is  the  Word  in  the  sense  of  the  letter,  as  we  have  it  in  this 
world,  9416,  cited  10,376.  There  were  two  tables,  in  order  that  the 
conjunction  of  the  Lord,  by  means  of  the  Word  with  man,  might  be 
represented;  hence  they  were  called  tables  of  the  covenant,  because  a 
covenant  also  denotes  conjunction;  passages  cited,  9416;  cited  again, 
10,452.  Conjunction  was  further  represented  by  the  manner  in  which 
the  two  tables  were  written  upon,  viz.,  in  a  line  continued  from  one 
table  to  the  other,  as  if  they  were  but  one;  ill.  by  the  division  of 
animals  sacrificed  when  covenants  were  entered  into,  9416.  Further  to 
illustrate  the  signification  of  the  tables,  it  is  shown  that  engravings  and 
writings  in  the  Word  denote  what  is  impressed  on  the  memory  and  life, 
9416  end.  The  preceding  passages  are  all  resumed  in  a  summary,  and 
passages  cited;  it  is  added,  that  the  tables  being  written  by  the  finger 
of  God  denotes  divine  truth  from  the  Lord  himself;  being  given  to 
Moses  when  Jehovah  ceased  to  speak  with  him,  denotes  that  conjunc- 
tion comes  into  effect  when  the  church  is  instituted,  10,375,  10,376. 
It  is  stated  again  that  the  two  tables  denote  the  Word  in  its  whole  com- 
plex; but  here  it  is  added  that  the  Word  in  its  whole  complex  means  the 
Word  in  particular  and  in  general,  10,451.  It  is  stated  again  that  the  two 
tables  denote  conjunction  by  means  of  the  Word,  and  here  the  nature 
of  that  conjunction  is  ill.  10,452.  It  is  stated  again  that  the  tables 
denote  the  external  sense  of  the  Word,  but  here  it  is  added  that  the 
writing  on  the  tables  denotes  its  internal  sense ;  in  other  cases,  when 
the  tables  are  not  distinguished  from  the  writing,  they  denote  the  Word 
in  its  whole  complex,  internal  and  external  together,  10,453,  cited 
10,461.  The  first  tables  of  the  law  being  broken  by  Moses,  and  other 
tables  hewn  or  cut,  denotes  that  the  genuine  external  sense  of  the  Word 
was  destroyed,  and  another  given  for  the  sake  of  the  Israelitish  nation, 
10,461,  particularly  10,603,  br.  10,393,  10,613.  Moses  with  the  two 
tables  of  the  covenant  in  his  hand,  was  a  representative  of  the  Word  ; 
decending  from  the  mountain,  he  represented  the  influx  of  the  Word ; 
his  face  shining,  represented  the  internal  appearing  in  the  external; 
the  veil  with  which  he  covered  it,  the  concealment  of  the  internal  of 
the  Word  from  that  people,  who  were  immersed  in  externals,  10,687, 
10,689—10,691,  10,701,  10,705—10,707.     See  Moses  (24,  25). 

TACHES  OR  CLASPS.     See  Handles. 

TACIT  PROVIDENCE.     See  Providence  (4364). 

TAIL  [cauda].  The  tail  in  general  denotes  the  separated  sensual 
part,  which  can  only  look  downwards  to  the  earth,  sh.  6952.  The  tail 
of  the  serpent  denotes  the  ultimate  of  the  sensual;  to  take  hold  of  its 
tail,  denotes  the  power  of  elevating  the  sensual,  6952.     Tails  like 


TAS 


1205 


1 


\ 


i 


scorpions,  and  stings  in  their  tails  (Rev.  ix.  10),  denote  reasonings 
subtle  from  falses,  6952,  10,071.  Tails  of  horses  described  Hke  ser- 
pents {Ibid.  ver.  19),  denote  reasonings  which  are  primarily  from  the 
intellectual,  but  here  opposed  to  truths,  6952.  The  tail  of  the  dragon 
said  to  draw  down  a  third  part  of  the  stars  of  heaven  (Rev.  xii.  4), 
denotes  reasoning  from  falses  which  destroy  the  knowledges  of  good 
and  truth,  6952.  In  the  genuine  sense,  the  tail  denotes^  truth  in  ulti- 
mates; in  the  opposite  sense,  the  false,  ill.  and  sk.  10,071. 

TAKE-TO,  to  [adducere].  To  take  or  bring  to  another  denotes 
application,  3943;  and  conjunction,  4772,  5523,  5543.  To  take  to 
one's  house,  denotes  conjunction,  3809,  4772;  and  introduction  which 
precedes  conjunction,  5641,  5645.  Joseph  taken  into  Egypt  denotes  the 
consultation  of  scientifics  concerning  divine  truth,  4760.  To  take  is  also 
to  adjoin,  6744;  and  to  enter,   8988;  with  which  compare  9300.     See 

to  Bring. 

TAKEN,  to  be  [capi].     See  Captive. 

TALENTS,  in  the  parable,  denote  good  and  truth  from  the  Lord 
received  as  Remains,  or  otherwise,  according  to  the  signification  of  the 

numbers,  5291. 

TAPESTRY  [tapetes].     See  Curtains. 

TAR  [bitumen].     See  Pitch. 

TARES  [zizania].  Tares  are  briefly  mentioned  as  destructive  of 
the  good  seed,  which  they  extinguished  in  the  antediluvians  who 
perished,  408,  731 .    Tares  in  the  field  denote  falses  in  the  church,  757 1. 

TARRY  OR  ABIDE,  to  [commorari],  denotes  nearly  the  same  as 
to  dwell,  but  to  tarry  is  predicated  of  the  life  of  truth  with  good, 
and  to  dwell  of  the  life  of  good  with  truth,  3613.     See  to  Dwell, 

Sojourner.  /„  \ 

TARSHISH,  the  precious  stone.  See  Precious  Stones  (Beryl). 

TARSHISH,  the  name  of  an  ancient  nation,  signifies  the  doctrinals 
and  the  ritual  which  that  nation  held,  1156—1158.  Tarshish  denotes 
external  worship  corresponding  to  internal  worship,  denoted  by  Sheba 
and  Dedan,  3240.  By  the  ships  of  Tarshish  are  to  be  understood 
doctrinals  of  truth  and  good,  9295.  By  Tarshish  are  to  be  understood 
doctrinals  of  love  and  faith,  9293.  By  gold  and  silver  from  Tarshish 
are  signified  scientific  good  and  truth,  9881.     See  Elisha. 

TASKMASTERS.     See  Moderators,  Spirit  (15). 

TASTE  [gustus].  Seriatim  passages  concerning  the  correspondence 
of  the  taste  and  tongue,  4791 — 4805.  The  taste  corresponds  to  the 
affection  and  perception  of  knowing  and  growing  wise,  4793.  Spirits 
are  not  allowed  to  flow-in  into  the  taste,  because  the  very  life  of  man  is 
in  his  perception  and  aff'ection  of  knowing,  to  which  his  taste  corresponds, 
4793.  The  female  spirits  called  syrens,  attempt  to  enter  into  the  taste 
that  they  may  obsess  the  interiors  of  man,  4793.  Spirits  have  all  the 
senses  except  taste;  it  is  here  stated  also  that  if  they  had  the  sense  of 
taste  they  would  be  able  to  obsess  men,  4794.  It  is  further  explained 
that  they  have  an  intermediate  sense  analagous  to  taste,  1516,  1880, 
4622,  4794.    See  Tongue,  Sense  (2),  Spirit  (12). 

The  relish  of  food  when  mentioned  in  the  word,  denotes  the  de- 
lights of  good  and  the  pleasantnesses  of  truth;  savoury  meats  [cupedia] 
have  the  same  signification,  3502.  Knowledges  and  truths,  which  are 
the  food  of  the  soul,  can  only  be  appropriated,  like  food  for  the  body. 


I 


1206 


TEM 


by  delights,  which  accommodate  them  to  reception,  3502.  Savoury 
meats  denote  the  delights  predicated  of  the  reception  of  truth,  here 
called  delectable  [delectabUid]  but  not  desirable  \desiderabilid],  3536, 
3589.     See  Delight,  Good. 

TEACH,  to  [docere],  denotes  to  flow-in;  when  predicated  of  the 
Lord,  to  provide,  7007.  See  Instruction,  Education,  Illumina- 
tion, Inspiration. 

TEAR  [lachryma].     See  ^o  Weep. 

TEBA  [Thebach],     See  Nahor. 

TEETH.     See  Tooth. 

TEGUMENT.     See  Veil. 

TELL  OR  RELATE,  to  [narrare].     See  to  Narrate. 

TEMA.     See  Thema. 

TEMAN  [Theman].  Teman  denotes  celestial  love;  Paran,  or 
Mount  Paran,  spiritual  love,  2714.     See  Paran,  Seir,  Edom. 

TEMPLE.     1.     The  temple,  and  its  predecessor  the  tabernacle, 
were  built  after  the  tent  worship  of  ancient  times  had  become  profane ; 
and  as  the  substitutes  for  tent  worship,  they  have  the  same  significa- 
tion, 414,  br.  1102.     A  holy  man  is  called  a  tent,  a  tabernacle,  and  a 
temple;   in  the  supreme  sense,  the  Lord  himself  is  to  be  understood  as 
to  his  human  essence,  414  end,  9303.     When  man  is  called  a  temple, 
his  state  as  to  the  truth  of  faith  is  especially  signified;  when  a  house, 
as  to  the  celestial  principle  of  faith,  which  is  the  good  of  love,   2048. 
When  the  temple  is  mentioned  in  the  Word,  they  who  read  it  wisely  do 
not  think  of  the  temple  of  Jerusalem  but  of  the  temple  of  the  Lord; 
in  like  manner,  when  Mount  Zion  is  mentioned,  they  do  not  think  of 
the  mountain  so  called  at  Jerusalem,  but  of  the  kingdom  of  the  Lord, 
2534  end.     The  altar  of  burnt-offerings,  and  the  temple,  were  especial 
representatives  of  the  Lord;  it  is  here  stated  that  the  temple  was  built 
where  Abraham  had  prepared  to  ofi^er  up  his  son  Isaac,  2777.    The  altar 
was  a  representative  of  the  Lord  as  to  his  divine  good;  the  temple  as 
to  his  divine  truth,  9714;  see  10,123  cited  below  (2).     The  holy  of 
holies   in  the  tabernacle  and  in   the  temple  represented   the   divine 
human  in  the  Lord;    the  things  contained  in  it,   its  quality,  3210. 
By  a  temple  is  to  be  understood  the  church,  and,  generally,  the  Lord*s 
kingdom  as  to  truth;  by  the  house  of  God,  the  same  things  are  sig- 
nified with  especial  reference  to  good;  in  the  supreme  sense  they  denote 
the  Lord  himself,  ill.  3720.     The  house  of  God  derives  its  signification 
from  the  most  ancient  times  when  it  was  constructed  of  wood,  because 
wood  denotes  good;   but  the  temple  was  erected  at  a  later  period,  of 
stones,  because  stones  denote  truths,  3720.     A  stone  is  sometimes 
mentioned  in  place  of  the  temple,  and  with  the  same  signification;  it 
denotes  the  divine  human  of  the  Lord,  or  divine  truth  from  him  in  his 
spiritual  kingdom,  6426.     Wood  of  the  olive  tree  used  in  building  the 
temple  of  Solomon,  denotes  the  good  of  truth,  which  is  the  good  of 
the  spiritual  church,  7847  end.     The  posts  and  lintels  of  the  temple 
denote  natural  goods  and  truths,  7847.     The  custom  of  erecting  tem- 
ples with  an  eastern  aspect  derived  its  origin  from  the  signification  of 
the  East,  which  denotes  the  good  of  love  in  its  rising,  9642  end.     The 
two  courts  of  the  temple  represented  the  external  of  the  celestial  king- 
dom, and  the  external  of  the  spiritual  kingdom  respectively,  ill.  974 1 . 
For  some  additional  particulars  see  Numbers  (19). 


«i» 


II 


TEM 


1207 


^ 


2.  The  temples  of  the  Philistines  into  which  the  silver  and  gold 
of  Jerusalem  had  been  carried  Joel  iii.  5),  denote  worship  from  faith 
alone,  with  the  spiritual  and  celestial  things  of  faith  imported  into  it, 
1197.  The  new  temple  described  by  Ezekiel,  denotes  the  church  of 
the  spiritual,  the  Lord  also  as  to  the  divine  human,  7847.  Jehovah 
whom  ye  seek  shall  suddenly  come  to  his  temple  (Mai.  iii.  1),  and  the 
temple  in  the  words  of  Jesus  (Matt.  xxvi.  61;  John  ii.  19 — 22),  denote 
the  human  of  the  Lord,  9303.  The  temple  and  the  altar  (Rev.  xi.  1,  2), 
denote  heaven  and  the  church ;  distinguished  as  spiritual  and  celestial, 
9741,  10,123.  The  inner  court  of  the  temple  (xliii.  5),  denotes  the 
state  of  those  who  are  in  the  good  of  mutual  love,  9741. 

TEMPTATION.  1.  Concerning  Temptation  Combats  in  general; 
treated  as  a  combat  between  goods  and  truths  on  the  one  hand,  and 
evils  and  falses  on  the  other;  and  accordingly,  between  the  angels  and 
infernal  spirits  who  accompany  with  man,  8,  10,  50,  55  end,  59,  63, 
227,  270,  653,  741,  761,  847;  see  4299  cited  below.  Temptation  and 
anxiety  are  first  spoken  of  as  incident  to  the  second  state  of  the  rege- 
neration, when  a  distinction  commences  between  what  is  of  the  Lord  in 
man,  and  what  pertain  to  man's  proprium,  8,  10,  ill.  848.  Temptation 
must  of  necessity  be  endured  by  those  who  become  regenerate,  59  end, 
848;  see  below  (7).  Temptation  is  the  combat  of  evil  spirits  against 
the  angels  who  endeavour  to  avert  evils  and  falses;  and  this  combat  is 
sensated  [sentitur']  by  perception,  dictate,  and  conscience,  227,  ill.  751, 
ill.  761;  see  also  847,  4299  cited  below.  Man  never  produces  anything 
evil  and  false  from  himself,  but  the  evil  spirits  who  are  with  him,  and 
who  cause  him  to  believe  at  the  same  instant  that  it  is  from  himself ; 
this  is  known  to  the  angels  who  defend  him  in  temptations,  761. 
Temptation  is  straitness  and  anxiety  by  reason  of  opposition  to  the 
loves  of  man's  life;  thus,  whatever  conflicts  with  the  love  of  the  neigh- 
bour, or  charity,  is  temptation  to  the  spiritual,  which  they  perceive  as 
anguish  of  the  conscience,  847  cited  below  (8).  Temptation  is  endured 
by  those  who  have  conscience,  but  more  acutely  by  those  who  have 
perception,  1668.  Temptation  involves  alternating  states  of  indigna- 
tion and  other  affections  (1917);  this,  because  it  is  an  intestine  com- 
bat for  power  and  rule  between  good  on  the  one  part  and  evil  on  the 
other,  1923.  Temptation  is  a  combat  between  the  evil  spirits  attendant 
on  man  and  the  angels,  270,  3927,  3928,  4572,  5280,  cited  below  (3). 
Temptation  is  a  combat,  on  account  of  disagreement  between  the  internal 
and  external  man,  as  to  which  shall  have  the  dominion;  thus,  between 
the  delights  of  each,  3928  ;  8351  cited  below.  Temptation  (thus  un- 
derstood) cannot  exist  without  the  previous  affirmation  and  acknow- 
ledgment of  good  and  truth,  ill.  3928.  Temptations  first  occur  when 
the  inversion  of  state  commences  in  order  that  good  may  have  the 
dominion,  4248;  passages  cited  4256.  Temptations  do  not  take  place 
until  knowledges  have  been  imbued  by  which  a  man  defends  himself, 
and  to  which  he  recurs  for  solace;  therefore,  they  do  not  occur  until  he 
is  of  adult  age,  4248.  When  temptations  begin  the  angels  hold  man 
in  goods  and  truths,  while  evil  spirits  hold  him  in  evils  and  falses 
(4249);  in  other  words,  when  good  assumes  the  dominion,  the  natural 
man  is  in  falses,  which  are  then  perceived,  and  which  cannot  be  re- 
moved except  by  divine  means;  this  (the  Author  adds)  is  the  most 
secret  reason  why  a  man  who  is  regenerated  must  needs  undergo  spiri- 


1208 


TEM 


tual  temptations,  4256;  see  below  4341,  6097.  There  are  two  states 
of  temptation,  first  as  to  truth,  afterwards  as  to  good;  for  a  man  can 
only  be  tempted  as  to  what  he  loves,  and  the  love  of  truth  precedes 
that  of  good,  4274,  5035.  He  who  is  not  in  the  good  of  faith  cannot  be 
admitted  into  spiritual  temptations,  because  he  would  instantly  succumb; 
such  are  only  let  into  natural  anxieties,  4274.  None  can  be  tempted  but 
those  who  are  in  the  affection  of  good  and  truth,  and  with  such  temp- 
tation commences  when  the  Lord  is  more  nearly  present,  4299.  Temp- 
tations are  from  the  excitement  of  evils  and  falses  by  infernal  spirits;  and 
because  the  Lord  is  then  more  present  with  man  they  appear  as  if  they 
were  from  the  divine,  4299.  Temptations  exist  when  good  is  conjoining 
itself  to  truths,  because  fallacies  and  falses  adhere  to  truths  in  the 
natural  or  external  man,  4341.  Temptation  is  for  the  sake  of  the  con- 
junction of  good  and  truth  in  the  natural  man  ;  here  it  is  again  de- 
scribed as  a  combat  between  good  and  evil  spirits  attendant  on  man, 
4572.  As  the  state  of  temptation  exists  for  the  sake  of  the  conjunc- 
tion of  good  and  truth,  it  is  succeeded  by  a  state  of  joy  or  solace  on 
account  of  such  conjunction  effected,  4572;  see  also  5246,  8367,  8370. 
Temptation,  as  previously  described,  is  a  combat  of  the  internal  and 
external  man ;  this  combat  is  against  evils  and  falses  which  flow  into 
the  external  man  from  the  hells,  and  it  is  permitted  in  order  that 
charity  and  faith  from  the  Lord  may  be  firmly  implanted,  8351. 

2.  Passages  cited  by  the  Author  concerning  Temptations,  2819. 
1.  Concerning  temptations  in  general,  59,  63,  227,  847.  2.  Tempta- 
tion is  a  combat  concerning  power,  whether  good  or  evil,  the  true  or 
false  shall  rule,  1923.  3.  In  temptations  there  occur  indignations  and 
many  other  affections,  1917.  4.  Temptations  are  of  three  general 
kinds,  celestial,  spiritual,  and  natural,  847.  5.  In  tempUtions,  evil 
spirits  make  assault  upon  whatsoever  is  of  man*s  love,  and  thus  of  his 
very  life,  847,  1820,  6.  As  to  what  temptations  effect,  especially  that 
they  subdue  things  merely  corporeal,  857,  1692,  1717,1740.  7.  That 
evils  and  falses  are  only  subjugated,  not  abolished  by  temptations,  868. 

8.  That  truth  is  the  first  essential,  or  active  means  of  combat,    1685. 

9.  A  man  must  fight  from  goods  and  truths  imbued  by  knowledges, 
although,  in  themselves,  they  are  not  goods  and  truths,  1661.  10.  It 
is  evil  genii  and  spirits  who  excite  evils  and  falses  in  man,  and  thus  are 
the  cause  of  temptations,  741,  751,  761.  11.  Man,  in  temptations, 
thinks  the  Lord  absent,  yet  he  is  then  more  present  than  at  other 
times,  840.  12.  Man  of  himself  could  not  sustain  the  combats  of 
temptation,  because  they  are  against  all  the  hells,  1692  end.  13.  It  is 
the  Lord  alone  who  fights  in  man,  1661,  1692.  14.  One  effect  of 
temptations  is  to  deprive  evil  genii  and  spirits  of  the  power  of  doing 
evil,  and  inspiring  the  false  in  man,  1695,  1717.  15.  Temptations  are 
suffered  by  those  who  have  conscience,  and  more  acutely  by  those  who 
have  perception,  1668.  16.  Temptations,  at  the  present  day,  are  rare, 
but  anxieties  are  endured,  which  are  of  a  different  nature  and  origin, 
762.  17.  Men  who  are  spiritually  dead  cannot  sustain  the  combats  of 
temptation,  270.  18.  All  temptations  are  characterized  by  despair  as 
to  the  end,  1787,  1820.  19.  After  temptations,  there  succeeds  a  state 
of  fluctuation,  848,  857.  20.  The  good  learn  by  temptation  that  they 
are  nothing  but  evil,  and  that  all  they  have  besides  is  of  mercy,  2334. 
21.  It  is  an  effect  of  temptations  to  conjoin  goods  and  truths  more 


W/# 


\/ 


TEM 


1209 


strongly,  2272.  22.  None  are  saved  by  temptations  if  they  succumb, 
nor  yet  if  they  deem  they  have  merited  by  them,  2273.  23.  In  all 
temptation  there  is  freedom,  much  greater  than  without  temptations, 
1937  end. 

3.  Evil  Spirits  the  cause  of  Temptations,  Stated  generally,  that 
temptations  are  caused  by  evil  spirits,  and  that  they  act  by  exciting 
evils  and  falses,  59,  227,  270,  653,  741,  751,  761.  Temptations  are 
of  two  kinds,  those  of  infernal  spirits  and  those  of  genii;  the  assaults 
of  the  former  being  against  affections  of  good;  the  assaults  of  the 
latter  against  affections  of  truth,  653,  751,  1820,  2363,  5035.  The 
assaults  of  evil  spirits  and  genii  are  upon  the  loves  which  are  of  man's 
very  life,  847  ;  particularly  1820.  Temptation  is  a  combat  between 
the  evil  spirits  attendant  on  man  and  the  angels  ;  thus  between  the  ex- 
ternal man  and  his  delights  to  which  evil  spirits  are  adjoined;  and  the 
internal  man  and  his  delights  to  which  angels  are  adjoined,  270,  3927, 
3928,  4572.  Temptations  arise  because  the  angels  hold  man  in  goods 
and  truths,  and  infernal  spirits  hold  him  in  evils  and  falses;  the  goods 
and  truths,  evils  and  falses,  appearing  as  his  own,  ill.  4249,  further  ill, 
4572,  5036.  Temptation  is  the  struggle  occasioned  by  evil  spirits 
fighting  against  truth,  which  is  defended  by  the  angels  associated  with 
man  ;  the  apperception  of  that  combat  in  man  is  his  temptation,  4274, 
5280.  Temptations  do  not  proceed  from  good  spirits,  but  from  evil 
spirits,  because  temptation  is  the  excitement  of  what  is  evil  and  false 
in  man,  4307  ;  the  latter  ill.  4299.  It  is  the  influx  of  evil  spirits, 
exciting  evils  and  falses,  that  causes  temptations,  ill.  5036.  When  evil 
spirits  are  associated  with  man,  and  in  combat  against  the  angels,  they 
are  not  in  hell,  but  in  the  world  of  spirits,  5852,  cited  6657.  Temp- 
tation is  caused  when  the  man  of  the  church  is  let  into  his  own  evil, 
for  then  a  combat  takes  place  between  infernals  from  hell  and  angels 
from  heaven,  6657.  The  craft  and  malice  of  evil  spirits  when  man  is 
in  temptations  are  incredibly  great,  so  strong  is  the  endeavour  and  in- 
tention to  subjugate  those  who  are  in  good  and  truth,  6666,  Repeated, 
that  temptations  are  combats,  between  spirits  and  angels  with  those  who 
are  regenerating,  and  that  the  assault  is  from  evil  spirits,  while  the 
good  only  defend,  8959,  8960.     See  Regeneration  (3). 

4.  The  most  secret  Cause  of  Temptations,  ill,  4256  cited  above  (1), 

5.  Temptations  treated  of  specifically  in  series  with  the  Doctrine  of 
Charity,  8958 — 8969.  Temptations  are  spiritual  combats  between  evil 
from  hell  and  good  from  the  Lord  in  those  who  are  regenerating,  8958, 
8959.  They  are  induced  by  evil  spirits  who  dwell  with  man,  in  his 
evils  and  falses;  against  whom  the  angels  defend  man  by  the  truths  of 
faith,  8960.  The  strife  in  temptations  concerns  the  dominion  of  evil 
over  good,  or  of  good  over  evil ;  in  other  words,  of  the  natural  man 
over  the  spiritual,  or  the  spiritual  over  the  natural,  8961.  The  com- 
bats of  temptation  can  only  be  sustained  by  the  truths  of  faith  from 
the  Lord,  because  it  is  only  thus  the  Lord  can  be  present  with  man, 
8962.  As  the  combats  of  temptation  are  sustained  by  the  truths  of 
faith,  no  one  is  led  into  them  until  he  has  reached  adult  age  ;  nor  even 
then,  unless  he  has  the  truths  of  faith,  8963,  8964.  If  any  were  ad- 
mitted into  spiritual  temptations  without  the  truths  of  faith  they  would 
succumb,  and  their  state  afterwards  would  be  worse  than  before,  be- 
cause then,  evil  would  have  acquired  power  over  good,  and  the  false 


1210 


TEM 


over  the  true,  8964.  Few  at  this  day  are  admitted  into  temptations,  or 
know  what  temptations  are,  and  to  what  they  conduce,  8965.  By  temp- 
tations when  endured,  the  truths  of  faith  are  confirmed,  and  concupis- 
cences are  subdued;  thus,  the  spiritual  or  internal  man  rules  the 
natural  or  external,  a  perception  of  truth  and  good  is  enjoyed,  and 
hence  man  has  intelligence  and  wisdom,  8966,  8967.  Temptations  are 
endured  when  man  is  introduced  into  good  by  truths,  but  not  when  he 
is  in  good,  for  then  he  is  in  heaven,  8968.  In  temptations,  man  ought 
to  fight  against  evils  and  falses  as  from  himself,  still  believing  that  it  is 
from  the  Lord,  if  not  while  the  temptation  is  felt,  at  least  afterwards, 
8969.  If  a  man,  after  temptation,  does  not  believe  that  the  Lord  alone 
fought^ for  him,  and  conquered  for  him,  it  proves  the  temptation  was 
but  external,  and  that  it  has  not  implanted  anything  of  faith  and 
charity  in  him,  8969  end.  They  who  consider  their  works  meritorious 
cannot  fight  against  evils  infused  by  the  hells,  but  for  those  who  do  not, 
the  Lord  fights  and  conquers,  9978. 

6.  The  end  or  utility  of  Temptations.  Temptations  are  endured 
that  the  external  man  may  be  brought  under  the  dominion  of  the  in- 
ternal ;  in  other  words,  that  the  cupidities  and  falses  of  the  external 
man  may  be  subjugated,  857;  further  ill.  892,  1717.  Evils  and 
falses  cannot  be  abolished,  but  they  are  so  subdued  that  they  can 
be  bent  to  goods  and  truths;  this,  after  enduring  temptation  com- 
bats, by  which  a  new  faculty  is  given  to  receive  goods  and  truths, 
868;  compare  1740,  1868.  Temptations  are  the  means  by  which 
evils  and  falses  are  broken  up  [discutiuntur],  and  by  which  a  con- 
science is  given  and  strengthened,  1692.  The  effect  of  temptations 
in  which  the  evil  and  false  are  overcome  is  to  deprive  infernal  spirits 
of  any  further  power  of  doing  evil,  1694  end;  particularly  1695,  1717, 
1740.  Temptations  are  permitted,  not  only  that  man  may  be  con- 
firmed in  truths,  but  also  that  his  truths  may  be  more  strongly  con- 
joined with  good,  br.  ill,  2272,  cited  2819,  3667  end.  None  are  saved 
by  the  mere  fact  of  having  endured  temptations,  if  they  yield  in  them, 
or  suppose  that  merit  belongs  to  them ;  in  the  latter  case,  it  is  a  proof 
that  the  thoughts  received  by  temptations  are  lost,  and  as  a  consequence 
heavier  temptations  may  be  endured,  2273.  Those  who  overcome  ia 
temptations  learn  from  them  that  they  are  nothing  but  evil,  and  that 
all  they  receive  otherwise  is  from  the  mercy  of  the  Lord,  2334.  The 
vessels  recipient  of  truth  (rational,  and  natural)  are  softened  by  tenip- 
tations,  and  rendered  receptive  of  good,  ill.  3318.  The  rational  or  in- 
ternal man  receives  truth  before  the  natural  or  external,  and  hence 
again  are  temptation  combats,  which  endure  until  the  natural  man  is 
also  receptive,  3321,  further  ill.  4341.*  The  end  regarded  in  temptation 
combats  is  the  state  of  peace  in  which  they  cease,  ill.  3696.  The  end 
of  temptations  is  that  good  may  have  the  dominion,  or  be  united  to 
truths,  4248.  Temptations  are  the  means  by  which  goods  are  con- 
joined to  truths;  hence  it  is  that  they  commence  when  good  begins  to 
act,  4341.  Temptations,  endured  even  to  despair,  are  the  means  by 
which  evils  are  removed,  after  which  celestial  good  flows  in  from  the 

*  There  is  no  interior  reception  of  truth  at  the  end  of  the  church,  when  incre- 
dulity universally  reigns,  3399.  There  can  be  no  temptation  without  the  affirmation 
and  acknowledgment  of  truth,  3928.  Hence,  the  rare  occurrence  of  spiritual  tempta- 
tions, as  shown  751,  762,  cited  above  (30).    See  further  in  the  article  Truth. 


i     I 


4 


4^ 


TEM 


1211 


Lord,  and  a  new  will  is  born  in  the  natural,  5353,  further  ill.  5354. 
Fructification,  or  the  multiplication  of  truth  from  good  is  effected  by 
temptations,  because  they  remove  the  loves  of  self  and  the  world,  5356. 
The  apperception  of  good  and  truth  is  secured  by  temptations,  because 
from  opposites,  infused  by  evil  spirits,  they  give  relatives,  and  hence 
the  apperception  of  quality;  they  also  confirm  goods  and  truths  ;  evils 
and  falses  at  the  same  time  being  so  subdued  that  they  dare  not  rise 
again,  5356;  further  ill.  where  the  persistence  of  temptation  even  to 
desolation  and  despair  is  treated  of,  6144.  The  Lord  permits  infernal 
spirits  to  lead  the  good  into  temptations  by  the  infusion  of  evils  and 
falses,  in  order  that  truth  and  good  may  be  more  interiorly  implanted 
and  strongly  confirmed  ;  thus,  all  the  evil  induced  by  them  is  turned 
into  good  according  to  laws  of  eternal  order,  6574.  It  is  an  effect  of 
temptations  also  to  lead  man  into  more  interior  societies,  and  thus  to 
confer  upon  him  a  more  extensive  and  elevated  faculty  of  perception, 
6611.  Truths  are  multiplied  and  confirmed  by  infestations,  6663,  6664. 
An  internal,  called  the  internal  ilian,  is  opened,  and  given  to  man  by 
temptations ;  this  is  effected  by  influx  from  the  Lord,  fighting  against 
evils  and  falses  from  the  interior,  ill,  10,685.  Goods  and  truths  thus 
given  to  man  do  not  come  to  his  apperception  in  temptations,  but  after- 
wards, if  he  overcomes,  10,685,  10,686;  compare  8370  as  to  the 
arrangement  of  truths  after  temptation  combats,  cited  below  (19). 

7.  That  Temptations  are  the  essential  means  of  Regeneration,  4317 
end,  5036.  Temptations  are  necessary  to  purify  from  the  loves  of  self 
and  the  world,  and  though  they  are  rarely  experienced  in  the  world  at 
the  present  day,  they  are  well  known  [probe']  in  the  other  life,  7090; 
further  ill.  7122.  Temptations  are  permitted  that  man  may  be  rege- 
nerated, which  is  done  by  the  implantation  of  faith  and  charity,  thus, 
by  the  formation  of  a  new  will  and  a  new  understanding;  temptations 
are  necessary  to  this  end,  because  the  false  and  evil  must  be  overcome 
which  are  opposed  to  faith  and  charity,  8351.  Not  only  is  it  necessary 
for  man  to  undergo  temptation  in  order  to  be  regenerated,  but  he  must 
endure  many  temptations,  which  follow  each  other  in  successive  order, 
8403. 

8.  Temptations  of  three  kinds.  Celestial,  Spiritual,  and  Natural ; 
celestial,  when  endured  by  those  who  are  principled  in  love  to  the 
Lord;  spiritual,  with  those  who  are  principled  in  charity  to  the  neigh- 
bour; natural,  with  those  who  are  not  in  celestial  or  spiritual  love,  in 
which  case  there  is  not  really  temptation,  but  anxieties  from  disappoint- 
ment of  the  natural  desires,  ill.  847.  There  are  spiritual  temptations 
and  natural  temptations;  spiritual  temptations  sometimes  exist  without 
natural  temptations,  sometimes  with  them,  ill,  8164.  Spiritual  temp- 
tations affect  the  internal  man,  and  the  very  life;  natural  temptations 
are  only  troubles  of  mind,  or  of  the  natural  affections,  8164;  com- 
pare 847.  A  third  kind  of  temptations,  so  to  call  them,  are  physical, 
or  from  a  melancholy  habit,  associated  with  which  there  may,  or  may 
not,  be  somewhat  of  spiritual  temptation,  8164  end;  compare  847. 

9.  That  the  Spiritual  State  is  a  State  of  Combat  or  Temptation  ; 
both  when  man  is  becoming  spiritual  by  regeneration,  and  when  he  has 
become  spiritual,  55  end,  ill.  59;  63,  cited  below  (18);  see  also  4317, 
5036,  cited  above  (7). 

10.  Two  Forces  that  act  in  Temptations.    In  temptation  two  forces 


1212 


TEM 


act,  viz.,  the  force  and  power  of  falses  injected  by  infernal  spirits,  and  the 
force  and  power  of  truths  from  the  Lord;  the  power  which  acts  by 
truths  is  internal,  because  from  the  divine,  and  by  its  action  it  draws 
man  back,  or  withholds  him  from  the  attraction  of  infernal  power,  8168. 

1 1 .  Temptations  felt  in  the  Natural.  The  natural  suffers  temptations 
when  it  receives  the  spiritual,  because  in  the  natural  mind  reside  evils 
of  life  and  falses  of  doctrine  which  oppose,  6097. 

12.  That  Temptation  is  endured  on  account  of  the  Defect  of 
Truth  ;  because  truths  are  the  very  nutriment  of  the  spiritual  life,  ill, 

8352. 

13.  That  Temptations  appear  Evils,  hr,  6097. 

14.  The  Arrangement  of  State  to  undergo  Temptations.  When  any 
are  to  undergo  temptations,  truths  and  goods  are  arranged  by  the  Lord 
in  a  state  to  undergo  them,  that  is  to  say,  in  a  state  receptive  of  influx 
from  him ;  on  the  other  hand,  the  situation  of  man  thus  prepared,  is 
near  hell,  especially  the  hell  here  signified  by  the  Red  Sea,  8130—8131. 
Thus  arranged,  the  hells  fight  against  man,  and  the  Lord  for  him;  that 
is  to  say,  influx  from  the  hells  in  the  natural  man  opposes  the  influx  of 
the  Lord  through  the  spiritual,  8 1 59.  In  this  connection,  it  is  explained 
that  the  Lord  alone  fights,  and  man  not  at  all,  variously  ill  8172,  8175, 
8176.  It  is  explained  also  that  the  spiritual,  who  were  kept  in  the 
Lower  Earth  till  the  coming  of  the  Lord  could  not  endure  temptations 
until  the  Lord  was  glorified,  because  they  conquered  by  his  power,  8099. 

15.  Various  States  of  Tetnptation.  In  temptations  there  occur  vasta- 
tions  and  desolations;  there  are  states  of  desperation  and  indignation; 
these  alternating  and  varying  according  to  the  state  of  evil  and  the  false, 
1917;  further  ill.  1923.  They  who  pass  through  the  experience  of  re- 
generation are  first  in  a  state  of  external  peace  or  tranquility  ;  to  this 
succeeds  the  turbulence  of  temptations;  afterwards  they  return  into  a 
state  of  tranquility,  this  being  the  end  regarded  in  the  combats  of 
temptation,  3696  ;  8370  end,  cited  below.  The  state  of  temptation  is 
unclean  and  squalid,  because  falses  and  evils  are  excited  ;  but  the  state 
afterwards  is  serene  and  joyous;  ill.  by  comparison  with  the  state  of  a 
man  fallen  among  theives,  who  at  length  is  delivered  from  them,  and 
cleanses  himself,  changes  his  garments,  etc.,  5246;  further  ill.  6829. 
The  state  of  deliverance  after  temptations  is  at  first  obscure,  because 
falses  and  evils  are  only  gradually  dissipated,  8199.  A  state  of  illus- 
tration and  afi^ection  is  predicated  after  temptation;  of  illustration  from 
truth,  and  of  delight  from  the  affection  of  good,  8367,  8370  end. 

16.  A  total  Inversion  of  State  effected  by  Temptations.  Two  distinct 
states  are  predicated  of  those  who  become  regenerate ;  first,  when  they 
are  led  by  the  truths  of  faith  to  the  good  of  charity ;  secondly,  when 
they  are  in  the  good  of  charity,  and  truth  is  subordinate  to  good;  for 
numerous  passages  to  this  effect,  and  the  change  of  state  effected  by 
temptations,  see  Regeneration  (18,  19,  27). 

17.  Despair  that  attends  Temptations.  It  is  no  temptation  really 
when  a  certainty  of  victory  is  felt,  but  all  temptation  is  accompanied  with 
despair  concerning  the  end;  this  was  the  case  even  with  the  temptations 
of  the  Lord,  sh.  1787;  further  ill.  1820,  2334,  2338.  The  spiritual 
who  are  reformed  are  reduced  to  a  state  of  utter  desperation  of  ever 
perceiving  good  and  truth  ;  this  is  permitted  in  order  that  their  persua- 
sive light  may  be  extinguished,  which  otherwise  illuminates  falses  as 


TEM 


1213 


ni 


well  as  truths,  2682;  further  ill.  2694.  A  state  of  desperation  is  called 
the  ultimate  of  desolation  and  temptation ;  ill.  how  much  good  is  secured 
by  the  procedure  of  temptations  thus  far,  6 144;  cited  above  (6).  In  the 
state  of  utter  despair,  which  is  the  ultimate  state  of  temptation,  man  is 
in  the  very  act  of  falling  into  hell,  but  he  is  snatched  as  it  were  from 
the  brink  and  delivered  from  despair  by  the  Lord,  8165.  In  the  state 
of  despair  bitt#r  things  are  spoken,  which  the  angels  do  not  attend  to, 
because  temptation  then  is  at  the  very  limit  of  man's  power  to  endure, 
8165.  Temptations  proceed  thus  far  to  the  end  that  goods  and  truths 
may  be  confirmed  and  conjoined ;  but  should  man  succumb,  truths  and 
goods  are  rejected,  and  evils  and  falses  confirmed;  and  this  state  is  a 
state  of  damnation,  8165  end;  the  latter  point  further  ill.  8169. 
Temptations  are  continual  desperations,  at  first  light,  but  becoming  more 
and  more  grievous,  until  doubt  almost  resolves  into  a  negation  of  the 
divine;  in  this  extreme,  despair  is  dissipated  by  solace  from  the  Lord, 
and,  as  it  were,  a  new  beginning  of  life  ;  passages  cited,  8567. 

18.  That  Man  is  confirmed  in  Good  and  Truth  by  Temptation  Com- 
bats,  63.  Temptation  is  defined  as  the  vastation  of  what  is  false,  and  the 
confirmation  of  truth,  5038.  It  is  shewn  that  truths  remain  firmly 
existent  in  the  mind  and  also  are  multiplied  in  the  measure  that  the 
infestation  of  evils  and  falses  in  temptations  has  been  endured,  6663, 
6664.  Generally,  truths  and  goods  are  implanted  and  confirmed  by 
temptations,  8567,  ill.  8924. 

1 9.  The  arrangement  of  Truths  after  Temptation.  Goods  and  truths 
are  implanted  by  temptations,  but  their  arrangement  takes  place  after- 
wards, because  it  can  only  be  done  in  a  state  of  tranquility,  8370  end. 

20.  That  Truths  appear  to  be  exterminated  in  Temptations  ;  it  is 
here  explained,  however,  how  goods  and  truths,  called  Remains,  are 
really  preserved,  and  are  the  means  of  regeneration,  5280. 

21.  Truth  ruling  in  a  state  of  Temptation.  There  is  an  influx  of 
truth  from  the  Lord  with  all  who  undergo  temptations,  and  this  in- 
flowing or  interior  truth  rules  and  governs  the  thoughts,  though  at  the 
time  man  is  in  ignorance  of  it,  ill.  5044. 

22.  The  state  of  Freedom  into  which  man  is  brought  by  Temptations, 
ill.  892.  In  all  temptation  there  is  freedom  stronger  than  out  of  temp- 
tations, ill.  1937,  ill.  1947. 

23.  Fluctuation  after  Temptations.  The  first  state  after  temptations 
is  one  of  fluctuation ;  such  fluctuation  with  the  celestial  is  between  good 
and  evil ;  with  the  spiritual  it  is  between  the  true  and  false,  847,  848. 
857. 

24.  Joy  or  Solace  after  Temptations;  that  this  is  experienced  from 
the  conjunction  of  good  and  truth,  which  is  the  very  end  for  which 
temptations  are  permitted,  4572. 

25.  The  state  of  those  who  Conquer  in  Temptations.  He  who  once 
conquers  the  hells  conquers  them  perpetually,  because  he  appropriates 
to  himself  the  good  of  love  and  truth  of  faith,  which  infernal  spirits  dare 
not  assault ;  it  is  here  shewn  that  the  Lord  when  in  the  world  overcame 
all  the  hells,  and  that  man  can  only  overcome  by  his  power,  8273. 

26.  The  state  of  those  who  yield  in  Temptations  ;  that  they  come 
into  grievous  damnation,  8165  end,  8169;  cited  above  (17). 

27.  The  part  of  Man  in  Temptation  Combats.  No  one  can  fight 
against  evils  and  falses  before  he  is  instructed  concerning  them,  1661, 


1214 


TEM 


1 685.  Every  man  must  first  combat  from  goods  and  truths  vihkh  he  has 
received  by  knowledges,  though  really  they  are  not  goods  and  truths  so 
long  as  he  attributes  them  to  himself,  1661.  Truth  is  the  first  essential 
for  sustaining  temptation  combats,  1685.  They  who  are  regenerating, 
for  the  most  part,  do  not  combat  from  genuine  truth,  but  from  what 
they  hold  to  be  true,  thus,  every  one  from  the  truth  of  his  own  church  ; 
by  this  apparent  truth  the  Lord  combats  with  them  agnmst  the  false, 
if  only  there  be  innocence  in  it,  which  is  the  medium  of  conjunction 
with  good,  6765,  They  who  believe  that  they  can  resist  in  temptations 
by  their  own  power  exclude  influx  from  the  divine  and  finally  yield; 
hence,  faith  in  the  Lord,  that  he  alone  saves,  is  essential  in  order  to 
overcome,  8172.  Nevertheless,  man  ought  not  to  hang  down  his  hands, 
and  expect  immediate  influx  from  the  Lord,  but  he  must  fight  in 
temptation  combats  as  from  himself,  only  acknowledging  and  believing 
that  it  is  the  Lord  alone  who  fights  for  him,  8176,  8179.  Neither  is 
he  to  resort  to  supplications,  but  (it  is  here  repeated),  he  is  to  fight  as 
by  his  own  power,  against  evils  and  falses  ;  otherwise,  prayers  are  little 
attended  to,  because  they  are  against  the  very  end  for  which  temptations 
are  permitted,  and  the  Lord  regards  ends  only,  8179. 

28.  That  it  is  the  Lord  himself  who  fights  for  man  in  Temptation 
Combats  ;  the  time  of  combat  being  the  time  of  his  operation  in  man,  63, 
227,  653,741,  1717  end;  see  below  857.  While  he  is  enduring  tempta- 
tions man  supposes  the  Lord  to  be  absent,  yet  the  truth  is,  he  is  then 
more  immediately  present;  yea,  so  present  that  it  is  incredible,  840, 2334, 
2338;  see  below  1692.  By  temptation  combat,  therefore,  it  is  further 
shewn,  that  the  Lord  arranges  and  reduces  all  into  order  in  man,  841 — 

•842,  848  near  the  end.  The  Lord  operates  to  this  efiFect  in  proportion  as 
the  state  of  fluctuation  between  what  is  true  and  false  ceases,  857. 
Though  the  Lord  fights  for  man,  it  appears  to  man  that  he  combats 
from  his  own  goods  and  truths ;  it  is  here  shewn  that  he  must  first 
sustain  the  combat  under  this  appearance,  1661.  If  the  Lord  did  not 
fight  for  man  in  temptation  combats,  it  would  be  utterly  impossible  for 
him  to  sustain  them,  because  he  is  opposing  all  the  hells,  1692.  The 
Lord  sustains  man  in  temptation  combats  by  means  of  the  angels  with 

him,  6097. 

29.  That  Dead  Men  (understand,  those  who  receive  nothing  cetes- 

Hal  or  spiritual,)  cannot  endure  Temptation  Combats,  ill.  270. 

30.  Temptations  at  the  Present  Day,  Few  at  the  present  day  un- 
dergo such  temptations  as  those  described  by  the  flood;  and  those  few  do 
not  know  them  as  combats,  ill.  75 1 .  Spiritual  temptations  are  rare  at  the 
present  day,  for  if  they  were  permitted  man  would  succumb,  not  being 
m  the  truth  of  faith  ;  in  place  of  temptations  are  anxieties,  misfortunes, 
etc.,  762  ;  read  also  the  preceding  number  761;  also  270,  4274,  5280 
end,  7090.  The  men  of  the  church  at  the  present  day  rarely  endure 
temptations  in  the  world,  but  they  endure  them  in  the  other  life  before 
they  can  be  elevated  to  heaven,  ill.  7090  ;  see  847,  cited  above  (8.) 

31.  Temptations  of  the  Jews.  The  Jews  succumbed  in  all  their 
temptations  in  the  desert,  yet  they  were  but  light,  for  they  were  not 
internal  or  spiritual  temptations,  4317  end. 

32.  Temptations  comparatively  light.  Temptations  of  the  intellectual 
part  are  light;  temptations  of  the  voluntary  part  are  grievous,  734  end. 
Temptations  as  to  falses  or  intellectuals  are  light,  because  from  the  fal- 


TEM 


1215 


lacies  of  the  senses  into  which  men  are  born,  and  which  can  easily  be 
corrected  [discutiuntur],  735.  Temptations  from  infernal  spirits  are 
light  compared  with  temptations  from  genii,  ill.  75 1 .  They  who  are  in 
external  worship  endure  a  certain  degree  of  temptation,  by  which  they 
are  reformed,  and  which  is  light  comparatively,  br.  ill.  2334. 

33.  Temptations  called  grievous.  Temptations  as  to  the  voluntary 
part  are  heavy  or  grievous  comparatively,  because  they  touch  the  life, 
734  end;  760;  cited  above  (32). 

34.  Temptations  called  most  grievous.  Temptations  are  most  griev- 
ous, being  perceived  as  interior  grief,  and  torment  as  of  fire,  when  evil 
genii  excite  the  cupidities  and  the  filthy  loves,  ill.  751. 

35.  Temptations  as  to  Falses,  or  the  Intellectual  Part,  here  de- 
scribed as  comparatively  light,  735,  751;  cited  above  (32);  see  further 
844,  845. 

36.  Temptations  distinguished  as  those  of  the  Intellectual  Part,  and 
those  of  the  Voluntary  part,  734,  735,  751,  760,  844,  845:  cited  above 
(32,  33,  35). 

37.  Temptations  and  Infestations  not  the  same,  7474 ;  cited  below 
(40). 

38.  Temptations  and  Desolations.  Temptations  are  predicated  of 
those  who  become  regenerate;  desolations  of  those  who,  having  endured 
temptations,  do  not  become  regenerate;  both  comprehended  in  the 
signification  of  the  flood,  705,  790. 

39.  Temptation  and  Fastation.  Vastation  is  predicated  of  those  who 
are  in  falses;  temptation  of  those  who,  in  the  course  of  regeneration, 
sufl'er  from  the  assault  of  falses,  5037,  5038;  cited  5039,  5043,  5044. 

40.  Concerning  Temptations  in  the  other  Life  ;  namely,  such  as  are 
necessarily  endured  by  the  well  disposed,  before  they  can  be  elevated 
into  heaven,  7090,  7122.  The  upright  are  infested  by  falses  in  the 
other  life,  in  order  that  such  falses  may  be  removed  and  truths  insinu- 
ated, 7 1 22.  But  observe  here  that  there  is  a  difilerence  between  temp- 
tations and  infestations  ;  the  former  being  attended  with  anguish  of 
conscience,  and  with  a  sense  of  damnation,  7474. 

41.  Temptation  of  Jnfants  in  the  other  Life;  its  quality  briefly 
described,  how  tenderly  they  are  led  to  resist  all  that  is  evil  and  false, 
2294. 

42.  Temptation  of  Interior  Truth  ;  briefly  explained  that  it  is  hard 
to  endure,  4586. 

43.  The  Temptation  of  Spiritual  Good,  viz.,  in  the  natural  man,  as 
represented  by  the  imprisonment  of  Joseph,  5035. 

44.  Temptations  of  the  Lord.  The  Lord,  when  in  the  world,  sus- 
tained the  most  grievous  temptations,  insomuch  that  he  fought  alone,  and 
in  his  own  power,  against  all  the  hells,  1444.  It  is  evil  in  man  that 
tempts  and  by  which  he  is  tempted;  the  Lord  also  derived  hereditary 
evil  from  the  mother  in  his  external  man,  and  was  more  grievously 
tempted  than  any  man  could  endure,  1573.  The  Lord  fought  against 
the  evils  of  the  love  of  self  and  the  love  of  the  world  with  which  the 
hells  were  replete,  and  this  from  pure  love  for  the  human  race,  1690, 
1691,  1778,  1789,  1812,  1813,  1820.  The  Lord  in  temptation  com- 
bats fought  from  his  ^owo  power,  that  is  to  say,  he  sustained  these 
combats  in  his  own  strength,  1661,  1692,  1707,  2025.  The  Lord 
alone  fought  from  divine  love  (this  in  fact  being  meant  essentially  by 


VOL.  II. 


P  P 


1216 


TEM 


his  own  power);  all  others,  while  they  fight  for  themselves,  fight  from 
the  loves  of  self  and  the  world,  1789,  1812,  1813;  sh.  8273.  All  temp- 
tation is  against  some  love,  and  is  according  to  its  quality  and  degree ; 
but  the  love  of  the  Lord  was  for  the  salvation  of  the  whole  human  race, 
and  he  sustained  the  most  grievous  temptations  because  the  hells  fought 
against  this  exceeding  great  love  in  him,  1663,  1668,  1690,  1737,  1787, 
1820.  By  temptation  combats  admitted  into  himself,  and  by  victories 
in  his  own  power,  the  Lord  was  made  Justice  (or  Righteousness),  as 
predicted  by  the  prophets ;  this  because  he  overcame  in  temptation 
combats  not  for  himself  but  for  the  love  of  our  race,  1813,  2025.  The 
union  of  the  human  with  the  divine  was  effected  gradually  in  the  Lord, 
by  his  temptations  and  victories,  by  which  he  expelled  all  evil,  and  ad- 
joined to  himself  celestial  love,  1603,  1607  end,  1659,  1708,  1737,  1738 
end,  1793.  The  passion  and  most  grievous  temptations  of  the  Lord 
are  treated  of,  where  an  explanation  is  given  of  the  intention  of  Abraham 
to  offer  up  his  son  Isaac ;  here  it  is  shown  that  the  sanctification  of  the 
human,  as  represented  by  a  burnt-offering,  consisted  in  its  union  to  the 
divine ;  also,  that  by  that  union  the  spiritual  were  saved,  2764,  2776, 
2786.  In  the  same  series  it  is  shown  that  the  Lord  as  to  the  divine, 
could  not  be  tempted;  first,  it  is  explained,  that  the  divine  itself  and 
the  divine  human  could  not  be  tempted,  2795  ;  ill.  and  passages  cited 
7193.  Next,  that  good  in  the  Lord  could  not  be  tempted  because  it 
exceeds  the  comprehension  of  all  but  celestial  angels,  2813.  Farther, 
that  divine  truth  in  him  could  not  be  tempted,  because  it  transcends  all 
appearances,  and  is  only  known  in  heaven  as  light  from  the  Lord,  2814. 
Finally,  that  the  Lord  was  tempted  as  to  truth  divine  in  his  human 
divine,  which  is  here  especially  distinguished  from  divine  truth,  2814 ; 
ill.  7270.  In  the  same  series,  it  is  further  explained  that  the  Lord 
admitted  temptations  into  himself,  to  the  end  that  the  merely  human 
might  be  utterly  expelled  from  the  human  divine,  2816,  2818  ;  hence, 
that  the  rational  mind  as  to  truth,  and  at  length  the  whole  human,  was 
made  divine  by  temptation  combats,  3280,  3318  end,  3927.  Where 
passages  which  treat  of  this  subject  are  cited  in  a  summary,  we  read 
that  the  Lord,  in  sustaining  these  temptations,  admitted  all  the  hells 
into  himself  and  reduced  them  to  order ;  farther,  that  he  admitted 
temptations  from  the  angels,  which  were  the  inmost  of  all ;  and  in  con- 
nection with  this,  that  he  made  his  human  divine  by  transflux  from  the 
divine  through  heaven,  4287,  4295,  4307  end ;  as  to  the  latter  point, 
6720;  cited  in  general  8273,  9528  end;  the  same  subject  treated 
generally  and  ill,  9937.  See  Lord  (47,  48,  60).  Some  passages  are 
cited  seriatim,  2819. 

45.  Temptation  named  in  the  LorcTs  Prayer,  etc.  The  Author 
perceived  how  the  idea  of  temptation  and  evil  was  rejected  by  good 
spirits,  and  purely  angelic  ideas  received  instead;  hence,  how  "  lead  us 
not  into  temptation,  but  deliver  us  from  evil,"  is  to  be  understood  in 
the  internal  sense,  1875.  It  is  explained  that  God  does  not  tempt,  as 
expressed  in  the  sense  of  the  letter,  but  delivers  from  temptations,  and 
leads  man  into  good,  2768.  It  is  also  explained  that  his  permission  of 
temptations  does  not  involve  his  willing  concurrence  in  them  according 
to  the  ordinary  idea  of  permission;  the  fact  being,  that  it  is  evil  which 
induces  temptation,  br.  ill.  2768.  As  to  the  appearance  that  tempta- 
tions are  from  the  divine,  see  4299,  cited  above  (1). 


" 


" 


^  ^ 


TEN 


1217 


46  Signification  of  Tempting  or  Proving.  To  tempt  or  try  denotes 
to  explore,  br.  8419.  To  tempt  Jehovah  denotes  complaint  against  the 
divine,  8567. 

47.  Temptations  variously  represented  in  the  Word;  first,  the  series 
of  passages  in  which  this  state  is  denoted  by  the  flood,  705,  740,  741, 
751,  759,  840—842,  844,  845,  847,  848,  857,  892;  see  also  what  is 
recorded  from  experience  concerning  the  inundation  of  evils  and  falses, 
5725,  Secondly,  it  is  important  to  observe  that  the  whole  state  and 
duration  of  temptations  is  denoted  by  the  number  forty ;  passages  cited 
concerning  forty  days  that  the  flood  lasted;  forty  days  in  which  Moses 
ate  no  bread  and  drank  no  water;  forty  years  that  the  Israelites  were 
in  the  wilderness j  forty  days  that  the  Lord  was  in  the  desert,  etc., 
730,  760,  786,  862,  8098,  10,686.  Thirdly,  the  state  of  temptations 
is  represented  in  the  history  of  Chedorlaomer  and  the  kings  who  warred 
with  him,  connected  with'the  history  of  Sodom,  1651--1658,  1659, 
1661,  and  the  exposition  of  that  entire  chapter;  particulars  in  Sodom, 
(2). '  Fourthly,  in  the  history  of  Ishmael ;  passages  cited  in  Ishmael. 
Fifthly,  in  the  history  of  Jacob,  especially  where  called  Israel,  4248, 
4249,  4274,  4341,  and  other  passages  cited  in  Jacob  (8).  Note :  in 
the  history  of  Jacob,  the  state  of  teraptatation  is  denoted  where  the 
Lord  is  called  God  Schaddai,  3667,  4572. 

TEN,  Tenths.     See  Numbers. 

TENACITIES  of  OPINION,  to  which  certain  mucous  glands  cor- 
respond, 5386. 

TENDENCY  \conaiu8].  The  tendency  or  endeavour  to  good  in 
the  regenerate  is  from  the  Lord,  even  to  its  least  manifestation,  1937, 
In  good  itself,  with  the  regenerate,  there  is  a  continual  tendency  to  re- 
store the  state,  that  truth  may  be  subordinate,  ill.  3610.  Life  from 
the  Lord  has  in  it  a  tendency  to  impart  itself  to  others  as  their  own  ; 
this  is  the  reason  that  it  can  be  appropriated  so  that  angels  and  men 
appear  to  live  of  themselves,  3742.  Influx  is  a  continual  tendency  to 
acts  and  motions,  as  the  affections  of  the  mind  move  the  countenance, 
as  the  will  moves  the  muscles,  etc.,  3748.  Conatus  or  tendency  is 
itself  internal  act,,  which  becomes  external  as  soon  as  the  faculty  is 
given,  ill.  by  thought  and  will,  4247,  8911;  9473,  10,738  cited  below. 
There  is  a  conatus  or  tendency  in  the  fibres  derived  from  the  cerebrum 
to  form  the  countenance  as  it  is  willed  to  appear,  4326  end.  Influx 
into  nature  carries  with  it  an  endeavour  to  represent  all  things  of  the 
Lord's  kingdom,  thus  the  external  and  infinite,  as  shown  by  the  per- 
petual propagation  and  multiplication  of  things  ;  such  a  tendency  could 
never  exist  unless  the  divine  continually  flowed  in,  5116.  There  is  no 
such  thing  as  an  acting  force  existing  in  nature  from  the  beginning,  but 
it  is  a  present  conatus  or  tendency  from  influx  and  from  the  spiritual 
world,  and  this  ceasing,  all  action  and  effect  would  cease,  ill.  5173.  The 
Author  describes  his  perception  of  a  common  sphere  of  influxes  being 
a  perpetual  tendency  to  evil  from  the  hells,  and  to  good  from  the  Lord, 
to  which  he  says  all  men  are  subject  and  are  hence  preserved  in  equi- 
librium, 6477,  8209.  The  tendencies  of  the  hells  to  emerge  appear  like 
ebullitions,  which  are  repressed  by  the  Lord,  8273  end.  Hell  is  in  a 
perpetual  tendency  or  endeavour  to  destroy  heaven,  not  by  a  hostile 
invasion  as  on  earth,  but  by  the  destruction  of  the  truth  of  faith  and 
good  of  love,  8295,  9278.  '  In  all  pride  of  heart  there  is  a  tendency  and 

p  p  2 


1218 


TEN 


force  to  dominate  over  others,  because  pride  is  from  the  love  of  self, 
which  aspires  even  to  the  throne  of  God,  86/8.  Conatus  or  tendency 
is  defined  as  the  internal  moving  force,  which  ceasing,  all  external 
motion  and  existence  must  cease;  as  will  ceasing,  action  ceases;  and 
generally,  as  the  cause  ceasing,  the  effect  ceases,  9473.  In  farther 
illustration  of  this,  conatus  and  action  make  a  one  in  the  effect,  as 
principal  and  instrumental,  or  as  soul  and  body,  10,738. 

TENDER  [tener].  Remarks  on  the  teaching  of  infants  in  the  other 
life;  how  their  tender  ideas  are  led  to  wisdom  by  the  angels  who  instruct 
them,  exemplified  by  the  Lord's  Prayer,  2290 — 2291.  Farther  obser- 
Tations  on  the  care  of  infants  in  the  other  life ;  especially  that  they  are 
confided  to  angels  of  the  female  sex  who  had  tenderly  loved  children  in 
the  world,  2302.  Those  who  had  tenderly  loved  infants  are  in  the 
province  of  the  womb,  etc.,  where  they  live  a  most  sweet  life,  affected 
with  celestial  joy  beyond  others,  5054. 

TENDER  OF  AGE.  Jacob  calling  the  children  or  sons  tender, 
denotes  the  state  of  truths  newly  received  not  yet  genuine,  in  th^  su- 
preme sense,  not  divine,  4377. 

TENDER  AND  GOOD.  The  son  of  an  ox,  called  tender  and  good, 
denotes  the  celestial  natural,  2180. 

TENT  OR  TABERNACLE  [tentorium'],  1.  Signification,  Tents 
in  the  Word  (generally  translated  tabernacles,  meaning  habitations)^ 
denote  all  that  is  holy,  predicated  of  celestial  love ;  thus,  the  celestial 
man,  the  Lord  himself,  sh.  414,  cited  1102,  1566,  2145,  2152,  4128. 
Tents  have  this  signification  hecause,  in  ancient  times,  holy  worship  was 
held  in  tents;  afterwards,  when  such  worship  became  profane,  the 
tabernacle  and  the  temple  were  successively  built,  and  hence  they  have 
the  same  signification,  414,  3312.  Tents  are  more  holy  in  signification 
than  the  temple,  because  the  families  of  the  most  ancient  church  dwelt 
separately  in  their  tents  and  worshipped  in  them,  414  end;  especially 
10,160,  10,545.  Tents  denote  worship,  stated  thus  absolutely;  but 
understand  worship  from  charity,  and  hence  charity  itself,  1063,  1074. 
In  the  genuine  sense,  tents  denote  worship  that  is  holy  (because  from 
charity);  in  the  opposite  sense,  worship  not  holy,  1566.  As  a  tent 
denotes  the  holy  principle  of  love,  it  denotes  also  the  holy  principle  of 
faith  from  love,  1452;  also  the  holy  principle  of  union,  because  union  is 
by  love,  8666.  As  a  tent  denotes  what  is  holy,  it  involves  in  its  signi- 
fication whatever  may  be  called  a  sanctuary,  or  receptacle  of  holiness; 
especially  the  holy  of  holies  in  the  tabernacle  and  in  the  temple,  by 
which  was  represented  the  divine  human  in  the  Lord,  3210.  A  tent 
being  regarded  in  the  same  sense  as  a  house,  denotes  a  society  viewed 
as  to  good,  8470.  Where  the  signification  of  the  Tent  of  Assembly  is 
resumed,  it  is  stated  generally,  that  tents  in  the  genuine  sense  denote 
the  goods  of  the  church  and  of  worship  ;  in  the  opposite  sense,  the 
evils  of  worship  and  of  the  church,  sh,  by  passages  in  both  senses, 
10,545. 

2.  Distinction  between  Tents  and  Tabernacles.  Booths  or  tents 
properly  rendered  from  the  Hebrew  Succoth,  denote  especially  what  is 
holy  predicated  of  truth  ;  but  tabernacles,  properly  rendered  from 
Ohalitn,  what  is  holy  predicated  of  good,  sh,  4391.  Booths,  commonly 
called  tents,  were  used  as  shepherds'  lodges  or  cottages,  but  houses  or 
tabernacles  were  for  the  family ;  the  former  of  these  differ  from  the 


TEN 


1219 


latter,  as  what  is  more  common  or  exterior,  from  what  is  less  common  or 
interior,  4391. 

3.  To  Pitch  or  Stretch  a  Tent,  To  pitch  or  fix  a  tent  after  travel- 
ling, denotes  to  be  conjoined,  because  a  tent  denotes  holy  worship  by 
which  the  external  man  is  conjoined  to  the  internal ;  in  the  opposite 
sense,  when  evil  is  treated  of,  it  denotes  disjunction,  1616,  1598.  To 
fix  a  tent  denotes  a  state  of  love  according  to  the  circumstances  predi- 
cated, 4128.  To  stretch  or  spread  a  tent  denotes  progression  predi- 
cated of  what  is  holy,  4599.  To  pitch  or  stretch  the  tent,  predicated 
when  Moses  set  up  the  tent  of  assembly,  denotes  to  provide,  arrange, 
and  dispose  all  that  relates  to  the  church  and  worship,  10,546.  See 
Expanse,  Extension,  to  Dilate. 

4.  To  dwell  in  Tents,  In  the  articles  to  dwell  and  to  inhabit,  pas- 
sages are  cited  which  show  that  they  denote  life  or  livinff  understood 
spiritually;  this  signification  derives  its  origin  from  the  ancient  custom 
of  dwelling  in  tents  and  exercising  holy  worship  therein;  thus,  from  the 
association  of  the  celestial  life  with  the  home,  1293.  From  the  custom 
of  dwelling  and  worshipping  in  tents,  forms  of  expression  became  com- 
mon in  ancient  times,  which  denote  holy  worship,  sh,  1102.  From 
the  signification  of  tents,  the  ancient  custom  of  dwelling  in  them,  and 
the  practice  of  holy  worship,  it  came  to  pass  that  the  Jews  had  their 
representative  tent,  and  their  great  festival,  when  they  dwelt  for  awhile 
in  tents  and  passed  the  time  joyfully  in  remembrance  of  the  golden  age, 
3312,  4391  end,  10,160;  9296,  cited  above  (I).  Observe  here  that 
tents  or  tabernacles  were  used  in  the  representative  church  previous  to 
the  time  of  the  Israelites,  with  a  knowledge  of  their  signification, 
4288.     See  Representation  (6). 

5.  Passages  in  which  Tents  are  mentioned  be/ore  the  erection  of  the 
Tabernacle.  Jabal,  called  the  father  of  such  as  dwell  in  tents,  and 
of  cattle  (Gen.  iv.  20),  denotes  doctrine  concerning  holy  celestial  love 
(de  Sanctis  amoris),  and  its  derivative  goods,  414.  The  midst  of  the 
tent  in  which  Noah  lay  uncovered  (Gen.  ix.  21),  denotes  the  very 
principle  of  faith  and  worship,  which  is  farther  described  as  charity, 
1074.  The  promise  made  to  Japhet,  that  he  should  dwell  in  the  tents 
of  Shem  (Ibid.,  ver.  27),  denotes  the  state  of  external  worship  in  which 
there  is  internal  worship  by  which  the  Lord  can  operate,  1 102.  Abram 
said  to  pitch  his  tent  (journeying  from  the  East,  Gen.  xii.  8),  denotes  a 
state  of  faith  holy  by  derivation  from  love,  1452.  The  tents  of  Lot, 
mentioned  with  his  flocks  and  herds  when  he  was  about  to  be  separated 
from  Abram  (Gen.  xiii.  5),  denotes  the  worship  of  the  external  man 
separated  from  the  internal,  together  with  his  goods,  neither  genuine, 
1566.  Lot  said  to  dwell  in  the  cities  of  the  plain  and  pitch  his  tent 
towards  Sodom  (Gen.  xiii.  12),  denotes  the  state  of  the  external  man  in 
scientifics,  and  extension  therefrom  to  cupidities,  1597,  1598.  Abram 
said  to  pitch  tent  and  dwell  in  the  oak-groves  of  Mamre  {Ibid., 
ver.  18),  denotes  holy  worship  from  a  state  of  interior  perception  when 
the  external  man  is  conjoined  to  the  internal,  1616.  Abram  sitting  in 
the  door  of  his  tent  when  the  angels  came  to  him  (Gen.  xviii.  1),  de- 
notes in  the  introduction  to  a  holy  state  of  love,  2145,  2152.  The  tent 
of  Sarah  into  which  Isaac  brought  Rebecca  (Gen.  xxiv.  67),  denotes 
the  sanctuary  of  truth  in  the  divine  human,  3210.  Jacob  called  a  whole 
or  plain  man  [vir  integer.  Gen.  xxv.  17],  denotes  natural  truth  as  to 


ta»*>.«>-iMta^ 


1220 


TEN 


doctrine ;  said  to  be  a  dweller  in  tents  (Ibid.)  denotes  worship  there- 
from, 3312.  Jacob  said  to  fix  his  tent  after  coming  to  Mount  Gilead 
(Gen.  xxxi.  25),  denotes  a  state  of  love  after  the  first  conjunction  of 
good,  4128.  Laban  entering  into  the  several  tents  mentioned,  in  search 
of  the  Teraphim  (ver.  33,  34),  denotes  exploration  concerning  truths  in 
those  states  of  holiness,  4153,  4154,  4158.  Jacob  (here  called  Israel), 
said  to  stretch  or  spread  his  tent  from  beyond  the  tower  of  Edar  (Gen. 
XXXV.  21),  denotes  the  quality  of  that  state  of  progression,  viz.,  of 
what  is  holy  towards  interiors,  4599.  Every  one  commanded  to  take 
manna  according  to  the  number  in  his  tent  (Ex.  xvi.  16),  denotes 
communication,  by  which  good  becomes  common  to  all  in  a  society, 
8470. 

6.  The  Tent  of  Moses  mentioned  before  the  erection  of  the  Taber- 
nacle. We  read  that  Moses  and  his  father-in-law  Jethro  came  together 
into  the  tent  (Ex.  xviii.  7),  by  which  is  signified  union  from  love; 
understand  the  union  of  divine  good  with  divine  truth  there  treated  of, 
8666.  For  further  remarks  on  the  same  tent  possibly,  see  below  (22); 
as  to  Moses  and  Jethro,  see  Moses  (19). 

7.  The  erection  of  the  Tabernacle  commanded.  The  tabernacle  and 
all  things  contained  in  it,  were  so  ordered  as  to  exhibit  a  representation 
of  the  three  heavens  and  the  state  of  man  in  correspondence  therewith; 
more  especially  as  to  the  representation  of  the  Lord's  presence  and  of 
worship,  9457,  9481,  9485,  9576,  9577,  sh.  9784,  9963.  Where  full 
particulars  concerning  the  tabernacle  are  revealed  (Ex.  xxv.  xxvi.  xxvii), 
it  is  explained  that  the  ark  in  the  tabernacle  represented  the  inmost 
heaven,  and  especially  the  Lord's  presence  therein  ;  the  habitation,  or 
tent,  outside  the  vail,  the  middle  heaven ;  and  the  court,  the  ultimate 
heaven,  9455,9592,  9680,  9711,  9741,  cited  again  10,00.5,  10,195, 
10,268.  Where  other  subjects  are  illustrated  in  earlier  passages,  we 
find  incidental  notices  of  the  tabernacle;  the  Author  is  treating,  for  ex- 
ample, of  the  vailing  of  interior  things  with  exterior,  and  of  the  indwell- 
ing of  one  heaven  within  another ;  here  he  observes  that  the  ark,  which 
was  the  inmost,  represented  the  Lord  himself;  the  tent  that  surrounded 
it,  the  Lord's  kingdom,  the  vails  and  coverings  of  the  tent,  the  celestial 
and  spiritual  exteriors  of  that  kingdom,  2576.  Where  illustrating  the 
three  distinct  senses  of  the  Word,  he  compares  them  with  the  three 
parts  of  the  tent;  the  inmost  within  the  vail,  containing  the  ark  with 
the  testimony,  was  the  holy  of  holies;  the  internal  containing  the  golden 
table  and  candlestick  was  holy;  but  the  external,  or  court,  though  still 
holy,  was  accessible  to  all,  and  for  this  reason  was  called  the  tent  of 
assembly  {tentorium  conventus),  3439  end.  Where  representations  in 
the  other  life  are  described,  the  Author  mentions  that  a  tabernacle  with 
all  its  furniture  was  shown  to  some  who  had  loved  the  Word ;  by  this 
was  represented  the  three  heavens,  the  testimony  in  the  ark  represent- 
ing the  Lord  Himself,  the  show-bread  celestial  love,  etc.,  3478;  further 
ill.  9457.  Where  the  signification  of  skins  is  treated  of,  it  is  re- 
peated that  the  tent  was  a  representative  of  the  three  heavens,  thus  of 
the  celestial  and  spiritual  things  of  the  Lord's  kingdom ;  its  curtains 
round  about,  of  the  externals  of  these,  external  or  natural  things  being 
denoted  also  by  skins,  3540.  Where  colours  are  treated  of,  it  is 
repeated  that  the  tent  together  with  the  ark  represented  heaven,  and 
the  colours  of  the  hangings  celestial  and  spiritual  goods  and  truths 


TEN 


1221 


T 


4 


■« 


in  order,  4922.     As  to  the  setting  up  of  the  tabernale,  see  Moses 
(26). 

8.  Gifts  for  the  Tabernacle.  Gifts  for  the  work  of  the  tent  denote 
the  requisites  for  worship,  viz.,  the  interior  things  which  are  represented, 
9459,  9461;  see  below  10,230.  The  gifts  brought,  to  be  spontaneous, 
(Ex.  xxv.  2),  denotes  that  whatever  pertains  to  worship  must  be  from 
love,  9460.  Gold  and  silver  among  the  gifts  denote  internal  good  and 
truth;  brass,  external  good,  9464,  9465.  Hyacinth  denotes  the  celestial 
love  of  truth;  purple,  the  celestial  love  of  good,  9466,  9467.  Scarlet, 
double-dyed,  denotes  celestial  truth,  or  the  good  of  mutual  love ;  fine 
linen,  truth  from  that  good,  9468,  9469.  The  wool  of  goats  (expressed 
in  the  original  by  ffoats  only),  denotes  the  good  of  innocence  in  the 
natural  man  derived  from  the  preceding,  9470.  The  skins  of  rams  and 
badgers  also,  denote  external  truths  and  goods  in  which  the  internal 
are  contained,  9471.  Shittim  wood,  denotes  the  good  of  merit  which 
proceeds  from  the  divine  human  of  the  Lord,  and  is  called  spiritual  good 
in  man,  9472.  Oil  for  the  light  denotes  internal  good  that  is  in  mutual 
love  and  charity,  9473.  Aromatics  for  the  oil  of  anointing  denote 
internal  truths,  which  are  predicated  of  inaugurating  good,  9474. 
Onyx  stones  and  stones  of  filling  (for  the  Ephod),  denote  spiritual  goods 
and  truths  in  general,  9476.  These  gifts  to  be  brought  to  make  a 
sanctuary,  denotes  what  is  representative  of  the  Lord  and  of  heaven, 
9479,  9481,  9482.  The  promise  of  Jehovah  to  dwell  in  their  midst, 
denotes  the  presence  of  the  Lord  in  the  representative  church,  9480. 
Finally,  to  give  for  the  work  of  the  tent  denotes  conjunction  with 
heaven  by  the  acknowledgement  that  truths  and  goods  are  all  from  the 
Lord,  10,230 

9.  The  Holy  of  Holies  in  the  Tabernacle;  the  Ark,  etc.  The  holy 
of  holies  represented  the  divine  human  in  the  Lord,  which  existed  from 
the  union  of  divine  good  and  divine  truth;  its  quality  at  the  same  time 
being  represented  by  the  things  contained  in  the  holy  of  holies,  3210. 
In  the  introduction  to  Exodus  xxv.,  where  the  offerings  for  the  taber- 
nacle are  commanded  to  be  brought,  we  read  briefly,  that  the  tent  in 
general  and  all  belonging  to  it  represented  the  heavens  universally, 
where  the  Lord  is;  that  is  to  say,  the  habitation  itself  represented 
heaven;  the  ark  therein,  the  inmost  heaven;  and  the  testimony,  or 
law,  in  the  ark,  the  Lord,  9455;  farther,  where  its  signification  is  ill. 
9457,  9481,  but  particularly,  9485,  sh.  9784.  In  the  following  pas- 
sages, the  particulars  concerning  the  ark  (ver.  10 — 22),  are  explained 
seriatim;  for  example,  that  the  wood  of  which  it  was  made  denotes  the 
good  of  the  Lord's  merit;  the  gold  that  covered  it,  good  that  proceeds 
from  the  Lord  as  the  sun  of  heaven;  the  border  of  gold,  protection 
afforded  by  good  against  evil;  staves  to  bear  it,  the  power  of  truth  from 
good;  the  mercy  seat,  worship  from  the  good  of  love;  the  cherubs, 
providence,  etc.,  9484 — 9525. 

1 0.  The  Holy  Place  which  formed  the  second  part  of  the  Tabernacle, 
or  Habitation.  As  stated  above,  the  habitation  or  tent  outside  the  vail  re- 
presented the  middle  heaven,  9455,  9492,  but  particularly  9594.  The 
habitation,  including  both  divisions,  represented  heaven;  the  tent  over  the 
habitation,  the  external  of  heaven,  9615.  The  habitation  (meaning  the 
second  division  only,  9684)  represented  the  middle  or  second  heaven, 
or  heaven  from  the  reception  of  divine  truth;  its  ten  curtains,  all  the 


1222 


TEN 


truths  of  faith  which  form  the  new  intellectual  part,  9595.  The  entire 
habitation,  with  its  curtains  made  as  described,  is  called  one  whole, 
because  heaven  as  viewed  by  the  Lord  is  one,  though  consisting  of 
myriads  of  societies  of  angels,  9613.  The  habitation  ordered  to  be 
made  according  to  the  pattern  shown  in  the  mount,  denotes  according 
to  the  state  of  good,  and  of  truth  from  good,  in  heaven  thus  represented, 
9668.  Note:  the  middle  heaven  represented  by  the  habitation  outside 
the  vail  consists  of  those  who  are  principled  in  the  good  of  charity,  ill. 

1 1 .  The  Table  of  Show-bread  in  the  second  part  of  the  Tabernacle. 
The  signification  of  the  table,  and  especially  of  the  bread  upon  it  (called 
the  breads  of  faces),  is  relative  to  celestial  love,  9468.  The  table  re- 
presented celestial  love  as  to  reception,  or  its  receptacle,  9527.  The 
table  with  the  bread  on  it,  represented  the  Lord  as  to  celestial  good; 
bemg  called  the  breads  of  faces  denotes  that  such  good  is  from  the 
divine  love,  9545.  The  table  with  the  breads  of  faces  was  placed  on 
the  north  side  in  the  habitation,  because  good  in  the  Lord's  spiritual 
kmgdom  is  in  obscurity  respectively ;  its  situation  relative  to  the  vail, 
denotes  influx  into  the  middle  heaven  by  the  good  of  love  from  the 
inmost,  9684,  9685.  In  a  summary,  the  table  and  all  its  vessels  de- 
notes spiritual  good  derived  from  celestial,  in  the  middle  heaven,  ill. 
10,270. 

12.  The  Candelabrum  in  the  second  part  of  the  Tabernacle.  The 
candelabrum  denotes  the  divine  spiritual,  which,  in  other  words,  is 
divme  truth  from  divine  good.  ill.  and  sh.  9548.  The  candlestick  in 
the  tabernacle  represented  the  illumination  of  the  spiritual  by  divine 
truth,  proceeding  from  the  divine  human  of  the  Lord  to  those'who  are 
in  good,  9684.     See  Light,  Illumination,  Influx. 

13.  The  Curtains,  Vails,  and  Hangings  of  the  Tabernacle.  The 
vails  and  coverings  of  the  tent,  as  briefly  stated  above,  denote  the 
celestial  and  spiritual  exteriors  of  the  Lord's  kingdom,  namely,  as  they 
exist  m  the  three  heavens,  2576.  There  were  three  vails,  which  are 
here  briefly  described,  but  not  so  the  coverings,  2576.  The  first  vail, 
which  hung  before  the  ark,  and  divided  between  the  holy  place  and  the 
holy  of  holies  (Gen.  xxvi.  31)  represented  the  inmost  appearances  of  good 
and  truth,  as  received  by  the  angels  of  the  third  heaven,  2576 ;  the 
second  vail  or  hanging  for  the  door  of  the  tent  {Ibid.,  ver.  36)  denotes 
appearances  of  good  and  truth  as  received  by  the  angels  of  the  second 
heaven,  2576.  The  third  vail,  or  hanging  for  the  gate  of  the  court 
(chap.  xxvn.  16),  denotes  appearances  of  good  and  truth  still  inferior 
as  received  by  the  angels  of  the  first  heaven,  2576.  The  Author  briefly 
alludes  to  the  signification  of  the  colours  and  numbers,  which  accord  in 
each  case  with  the  degree  of  the  appearances  of  good  and  truth  represented 
by  the  vails;  the  most  important  remark  is,  that  the  vail  of  the  temple 
was  rent  at  the  crucifixion,  to  denote  that  the  Lord  had  entered  into 
the  divine  itself,  and  dispersed  appearances,  at  the  same  time  opening  a 
way  of  approach  by  his  divine  human,  2576.  Hyacinth  and  purple  in 
the  colour  of  the  vails,  etc.,  he  also  remarks,  denote  celestial  goods 
and  truths ;  scarlet  double  dyed,  and  fine  linen,  spiritual  goods  and 
truths,  4922,  9671.  Where  the  vail  which  concealed  the  ark  is  speci- 
fically treated  of,  he  states  that  it  represented  the  intermediate  between 
the  inmost  and  the  middle  heaven,  thus,  between  celestial  and  spiritual 


TEN 


1223 


\- 


good;  the  angels  of  this  degree  are  called  celestial-spiritual,  and  spiri- 
tual-celestial  respectively,  as  represented   by   Joseph   and   Beniamin 
9670   9671,  9680,  10,005,  10,195.     See  particulars  in  Numbers  (15)'. 

14.  The  Boards  with  their  Sockets  and  Bars.    See  Numbers  (15) 

15.  The  Door  and  its  Curtain.  The  door  of  the  tent  of  assembly 
denotes  entrance,  introduction,  communication;  the  hanging  for  the 
door,  the  medium  which  unites  and  communicates  between  the  first  or 
ultimate  heaven  and  the  second,  9686,  10,108.     See  Door. 

16.  The  Court  of  the  Tabernacle,  its  hangings,  pillars,  sockets,  etc. 
The  court  around  the  tent  represented  the  ultimate  heaven ;  passages 
cited  above  9455,  9592,  9711,  9740.  The  ultimate  heaven  repre- 
sented by  the  court  consists  of  those  who  are  in  the  good  of  faith,  but 
not  yet  m  the  good  of  charity,  ill.  9741;  full  particulars  9740—9771. 

17.  I  he  Gate  of  the  Court,  together  with  its  hangings,  denotes  in- 
troduction into  the  first  or  ultimate  heaven,  and  guardianship,  lest  any 
should  enter  not  duly  prepared,  9763.  r  / 

18.  The  Altar  of  Burnt-offerings,  and  the  Altar  of  Incense.  In 
a  general  sense,  the  altar  represents  the  celestial  kingdom  where  the 
Lord  is  present  in  the  good  of  love;  the  tent  of  assembly,  his  spiritual 
kingdom,  where  he  is  present  in  the  good  of  charity,  ill.  10,129  The 
altar  of  incense  represents  the  hearing  and  grateful  reception  of  worship, 
when  grounded  m  love  and  charity,  e7^.  and  *A.  10,177;  further  parti- 
culars in  Incense,  SACR^FICE  (1,  20). 

19.  The  Brazen  Laver,  in  which  Aaron  and  his  sons  were  to  wash, 

7n°o^!f  Sood  of  the  natural  man  by  which  purification  is  effected, 
10,235.     See  Layer. 

20.  The  Call  of  Bezaleel  and  Aholiab  to  do  the   Work.     See  each 

name,  and  passages  cited  in  the  articles  on  Illustration,  Inspira- 
tion, etc. 

21.  The  Inauguration  of  the  Tent  by  Anointing.     To  anoint  the 
tent  ot  assembly  denotes  to  represent  the  divine  of  the  Lord  in  the 
heavens ;  in  other  words,  to  induce  such  a  representation,  br.  ill.  10,268 
See  Oil  (3,  5). 

22.  To  Enter  into  the  Tent  (meaning  Aaron),  denotes  worship  re- 
presentative of  all  things  of  heaven  and  the  church,  but  specifically  as 
to  divine  truth;  to  come  to  the  altar  represents,  in  like  manner, 
worship  as  to  divine  good ;  but  to  come  to  the  door  of  the  tent  of 
assembly,  has  reference  to  the  conjunction  of  both,  or  the  marriage  of 
divme  truth  and  divine  good,  9963,  9964,  10,001,  10,022,  10,025. 
To  enter  into  the  tent  of  assembly  denotes  worship  from  spiritual  good, 
which  is  the  good  of  faith;  to  come  to  the  altar,  worship  from  celestial 
good;  or  the  representation  of  either,  10,242,  10,245. 

23.  The  Removal  of  the  Tent  outside  the  Camp.  Where  the  tent 
of  Moses  is  spoken  of,  before  it  was  removed  out  of  the  camp,  and 
called  the  tent  of  assembly  (Ex.  xxxiii.  7),  its  signification  is  summed 
up  concisely  as  follows :  in  the  supreme  sense  it  denotes  the  Lord  • 
next,  heaven  and  the  church  ;  next,  all  that  is  holy  predicated  of 
heaven  and  the  church;  finally,  all  that  is  holy  predicated  of  wor- 
ship and  of  the  Word,  ill.  and  sh.  10,545.  In  the  internal  sense  of 
tnis  chapter  it  is  shown  that  the  Israelitish  nation  were  only  capable  of 
being  m  the  externals  of  the  church  and  of  worship,  not  in  these  holy 
internal  and  divine  things,  10,523.     The  tent  removed  away  from  the 


■^^— ^>^^»^ 


1224 


TEN 


camp  and  pitched  by  itself,  after  the  worship  of  the  golden  calf,  denotes 
the  remoteness  of  those  holy  internals  from  the  state  of  infernal  order 
now  denoted  by  the  camp  of  the  Israelites,  10,54.5,  particularly  10,546. 
The  tent  (hitherto  supposed  to  be  the  tent  of  Moses),  now  called  the 
tent  of  assembly,  denotes  the  external  of  worship  of  the  church  and  of 
the  Word,  in  which  are  all  internal  things,  10,547,  10,548.  See  Moses 
(25). 

24.  Pollution  of  the  Altar  and  Tent.  It  is  explained  in  what 
manner  the  altar  and  tent  were  polluted  by  the  sins  of  the  people,  so 
that  daily  expiations  were  necessary,  10,208.  See  Representation 
(8),  Sacrifice  (44). 

25.  The  Regenerate  State  represented  by  the  Tent.  It  is  observed 
that  the  Lord  by  his  presence  excites  man  to  will  and  to  do  good;  hence 
the  good  of  the  new  will  is  the  habitation,  or  very  dwelling  of  the  Lord 
in  man,  and  the  truth  of  the  new  understanding  thence  derived,  is  as  a 
tabernacle,  ill.  9296,  9297.  It  is  stated  also  that  the  ^tate  of  good 
implanted  by  truth  from  the  Lord  is  heaven  in  man,  and  this  heavenly 
state  was  represented  by  the  feast  of  tabernacles,  9296  ;  farther  parti- 
culars in  Feasts  (/est a). 

26.  The  Human  Economy  represented  by  its  three-fold  division. 
From  the  passages  cited  above  (7,  9,  10,  16),  it  will  be  understood  that 
the  tabernacle  represented  the  three  heavens;  but  it  also  represents  the 
corresponding  parts  in  man,  celestial,  spiritual,  and  natural;  com- 
parison is  here  made  also  with  the  head,  the  breast,  and  the  limbs,  be- 
cause all  representatives  have  reference,  finally,  to  the  human  form, 
10,005. 

27.  Passages  in  the  Psalms  and  Prophets.  A  tent  put  for  the  sun 
(Ps.  xix.  5);  a  tent  to  dwell  in  for  ever  (Ps.  Ixi.  4);  the  tent  of  David 
(Isa.  xvi.  5,  Amos  ix.  11);  and  similar  passages  denote  the  holy  state 
of  celestial  love,  414.  Who  shall  abide  in  thy  tent,  who  shall  dwell  in 
thjr  holy  hill  (Ps.  xv.  2),  denotes  the  holy  state  of  love,  414,  10,545. 
The  tent  of  my  house  (Ps.  cxxxii.  3)  denotes  the  holy  principle  of  love, 
6188  end.  He  made  darkness  tents  (translated  pavilions)  round  about 
him  (2  Sam.  xxii.  12);  a  tent  for  shadow  (Is.  iv.  6)  ;  and  similar  ex- 
pressions denote  the  holy  principle  of  truth  within  the  literal  sense  of 
the  Word,  4391.  Amplify  the  place  of  thy  tent  (Isa.  liv.  2),  has  re- 
ference to  the  things  of  the  church  and  worship ;  stretch  forth  the 
curtains  of  thy  habitation  (Ibid.),  denotes  the  multiplication  of  truths, 
10,545.  The  tent  of  David  fallen  and  the  promise  it  should  be  raised 
again  (Amos  ix.  11),  denote  the  holy  principle  of  truth,  or  the  good 
of  love  and  charity,  the  restoration  of  which  is  treated  of,  4391,  4926, 
10,545.  The  tents  of  Cushan  (Hab.  iii.  7)  ;  tents  pitched  against  Zion 
(Jer.  vi.  3);  the  tents  of  impiety  (Ps.  Ixxxiv.  11),  denote,  in  the  oppo- 
site sense,  worship  not  holy,  1566.  The  tents  of  Cushan,  and  the  cur- 
tains of  Midian  (Hab.  iii.  7),  denote  a  religious  persuasion  from  evil 
and  from  the  false  respectively,  3242  end.  The  tents  of  Ham,  or  of 
Egypt  (Ps.  Ixxviii.  51;  Hos.  ix.  6),  denote  worship  from  faith  without 
charity,  thus  not  holy,  1063,  1566,  10,545. 

TENTHS.  A  tenth  part,  like  ten,  denotes  remains,  sh.  576.  One- 
tenth  denotes  celestial  good,  two-tenths  celestial  and  spiritual  good 
together,  2180,  2276,  particularly  2280  end  :  further  particulars,  and 
copious  citations,  in  Numbers  (ten). 


A 


THA 


1225 


TERAH.     See  Nahor. 

TERAPIIIM.  The  Teraphim  were  idols  by  which  questions  were 
addressed  to  God;  and  because  the  responses  were  received  as  divine 
truths  by  those  who  obtained  them,  Teraphim  in  a  good  sense  signify 
truths,  sh.  4111,  4153.  Teraphim  denote  interior  natural  truths  from 
the  divine,  4152,  4155,  4162;  the  quality  of  which  is  described,  4154. 
In  accordance  with  the  customary  mode  of  speech  among  the  ancients, 
they  called  divine  truths,  given  by  way  of  response,  Teraphim;  and  as 
the  more  simple  fashioned  images  for  themselves,  in  accordance  with  the 
names  thus  given  to  divine  things  in  ultimates,  the  Teraphim  at  length 
came  to  be  worshipped,  4162.  Repeated,  that  Teraphim  signify  divine 
responses,  because  responses  were  given  by  means  of  them  in  ancient 
times,  9824. 

TERROR  \_pavor,  terror,  formido"].  Fear  is  predicated  of  evils  ; 
terror  of  falses,  ill.  986.  The  more  horror  a  man  has  of  evils  and 
falses,  the  less  evil  spirits  dare  approach  him,  on  account  of  the  terror 
they  experience,  1740.  Terror  of  great  darkness,  said  to  fall  upon 
Abram,  denotes  the  horror  of  those  who  are  in  celestial  love  at  the 
sight  of  vastation,  1839.  Terror  is  caused  in  the  evil  by  divine  truth, 
not  divine  good  ;  hence,  the  terror  (or  dread)  of  Isaac  is  a  phrase 
applied  to  the  Lord's  divine  human,  from  which  proceeds  divine  truth, 
4180,  4208.  The  terror  of  God,  in  a  general  sense,  denotes  protection, 
because  it  prevents  evil  spirits  from  approaching  to  the  heavenly 
societies,  4555.  Terror  of  the  night,  denotes  the  falses  of  evil  arising 
from  hell,  6000.  Terror  or  trembling,  taking  hold  of  the  mighty 
men  of  Moab,  denotes  that  they  who  are  in  the  falses  of  evil  no  longer 
dare  anything,  8316.  Fear  and  dread  falling  upon  them,  denotes  that 
they  lose  all  hope  of  dominion,  8318.  The  terror  of  the  Lord  going 
before  the  Israelites  signifies  the  terror  of  those  who  are  in  the  falses 
of  evil  'on  account  of  those  that  are  in  spiritual  good,  ill.  and  sh.  9327, 
9328,  9330.     See  Fear,  Horror,  Consternation.  ^ 

TERROR  OF  GOD.     See  Terror  (4555). 

TERTIAN  LEADERS  [tertiani  duces].  Chiefs  of  three,  trans- 
lated captains,  over  the  chariots  of  Pharoah,  denote  general  or  common 
falses,  under  which  all  others  are  arranged  in  series,  8150,  8276.  See 
Numbers  (12). 

TEST  [characteristicon'] .  A  test  or  characteristic  mark  is  given,  by 
which  every  one  may  ascertain  his  real  quality,  viz.,  whether  he  intends 
evil  or  good,  1680;   see  also  5128,  9449  cited  in  Sign. 

TESTICLES.     See  Genitals. 

TESTIMONY.     See  Witness. 

TESTIMONY  in  the  ARK.     See  Tent  (9). 

TEXT.     See  Word. 

THAHASH.     See  Nahor. 

THAMAR,  who  was  taken  by  Judah  to  be  the  woman  of  Er,  his 
first-born,  denotes  the  internal  of  the  church  representative  of  spiritual 
and  celestial  things,  br.  4829,  ill.  4831,  cited  4843,  4856.  Judah 
himself  using  her  as  a  harlot,  denotes  that  the  internal  of  the  church 
was  reputed  as  false  by  his  posterity,  4865,  4888.  Two  sons  born  of 
her,  Pharez  and  Zarah  (or  Serah),  denotes  the  church  as  to  truth  and 
good  respectively,  3325,  4927 — 4930.  For  particulars,  see  Tribes 
(Judah) . 


Vk 


1226 


THE 


THARSHISH.     See  Tarshish. 

THEATRE  of  the  Universe.  Universal  nature  is  described 
as  a  theatre  representative  of  the  celestial  and  spiritual  things  of  the 
Lord's  kingdom,  because  all  things  subsist  and  exist  by  influx  from  the 
Lord  through  heaven,  1807,  2758,  3000,  3483,  3484,  5116,9280, 
10,728.    See  Representation  (20),  Influx  (13),Life  (2),  Heaven 

THEFT  [/urtum].  Stealing  or  theft,  in  the  internal  sense,  has  a 
milder  signification  than  in  the  letter,  because  it  refers  to  the  state  in 
which  all  are  at  the  beginning  of  regeneration,  when  they  attribute  to 
themselves  what  is  the  Lord's,  4002  ;  ill.  4174.     To  come  as  a  thief, 
predicated  of  the  Lord  (Rev.  iii.  3;  xvi.  15)  is  to  come  unlooked  for 
and  unexpectedly,  4002,  9125  end.     To  steal,  predicated  of  Rachel 
and  Jacob  when  they  departed  secretly  from  Laban  (Gen.  xxxi.  19,  20) 
denotes  the  withdrawal  of  what  is  dear  and  holy,  thus,  change  of  state ; 
to  steal  the  Teraphim  of  Laban,  mutation  of  state  as  to  truth ;  to  steal 
the  heart,   as  to  good,  4111,  4112,   4113,   cited  4133,  4136,4151. 
Theft,  in  allusion   to  the  flock  of  Laban,  theft  by  day  and  theft  by 
night,  denotes  the  evil  of  merit,  ill.  4174.     To  steal  denotes  to  claim 
to  oneself,  or  to  attribute  to  ones  own  justice  or  merit  what  is   the 
Lord's;  the  command  not  to  steal  is  here  ill.  2609;   see  below  8906. 
Where  Joseph  speaks  of  himself  as  one  stolen  away  (Gen.  xl.  15)  it  is 
explained  that  theft  denotes  the  alienation  of  good  and  truth  by  evil, 
thieving  being  the  alienation,  and  the  thief  evil  that  alienates,   5135* 
compare  5886,  8906  end.     Theft  is  especially  predicated  relative  to 
the  seat  occupied  by  evil,  from  which  it  has  cast  out  goods  and  truths, 
but  more  particularly  if  it  has  claimed  such  goods  and  truths  for  its 
own,  and  applied  them  to  evils  and  falses,  for  thus  Remains  are  de- 
stroyed, ill.  and  sk.  5135;  see  also  5897.     It  is  explained  again,  that 
before  regeneration  man  claims  to  himself  truth  and  good,  and  is  thus 
guilty  of  spiritual  theft,  but  not  so  after  regeneration  when  the  truth 
of  faith  is  implanted  in  the  good  of  charity ;  this,  where  Joseph's  cup 
is  treated  of,  as  signifying  interior  truth  received  from  the  celestial, 
5747.   The  entire  chapter  concerning  the  money  and  the  cup  of  Joseph 
put  in  the  sacks  of  his  brethren  has  relation,  in  the  internal  sense,  to 
spiritual  theft,  or  the  ascription  to  oneself  of  good  and  truth  from  the 
Lord;  and  this  is  of  such  moment  that  it  excludes  from  heaven,  5758. 
It  is  repeated  that  spiritual  theft  excludes  from  heaven,  and  to  be  ex- 
cluded from  heaven  is  to  be  damned.     Still  they  who  do  it  in  ignorance 
and  simplicity  are  not  damned,  but  are  delivered  in  the  other  life  by  a 
process  of  vastation,  5759.     Where  the  command  not  to  steal  is  ex- 
plained in  order,  it  is  ill.  and  sh.  that  to  steal  is  to  take  away  from 
another  his  spiritual  goods,  and  to  attribute  to  oneself  what  is  the 
Lord's;  passages  cited  to  this  effect  where  the  Lord  speaks  of  those 
who  come  as  thieves  and  robbers,  etc.,  8906.     Where  the  text  speaks 
of  stealing  a  man  and  selling  him   (Ex.  xxi.    16)   it  denotes,  in  the 
spiritual  sense,  the  apphcation  of  the  truth  of  faith  to  evil,   which  is 
the  profanation  of  truth,  and  as  a  consequence,  damnation,  9018,  9020. 
Where  the  text  speaks  of  stealing  an  ox  or  a  sheep  (Ex.  xxii.  1)  it  de- 
notes, in  the  spiritual  sense,  the  deprivation  of  good,  exterior  and  in- 
terior,   9099,    9103.     The   digging  through  of  a  thief  (understand, 
housebreaking,  Ex.  xxii.  2)  denotes,  not  only  the  depriving  another  of 


THI 


1227 


his  good,  but  its  being  done  in  secret,  or  guilefully,  by  the  false  of 
evil,  so  as  not  to  appear,  9125,  9126.  By  a  thief  is  signified  the  same 
as  by  theft,  namely,  the  taking  away,  or  the  loss  of  truth  and  good, 
9126  end,  cited  9169.  Theft  denotes  the  alienation  of  whatever  per- 
tains to  the  spiritual  life  of  man,  and  when  vessels  of  gold  and  silver 
are  mentioned  as  stolen,  truths  and  scientifics  are  to  be  understood; 
the  thief  of  such  things  being  caught  denotes  remembrance,  9149— 
9153. 

Priests  and  kings  are  charged  with  spiritual  theft  when  they  attribute 
to  themselves  the  holiness  and  dignity  that  only  pertain  to  their  office, 
because  all  that  is  holy  and  good  is  from  the  Lord,  3670.  How  wisely 
the  angels  ascribe  all  to  the  Lord,  4295.     See  Merit. 

THEMA,  one  of  the  sons  of  Ishmael,  denotes  those  who  are  in 
simple  good,  classed  with  the  spiritual  of  the  Lord's  church,  especially 
among  the  Gentiles,  3268.     See  Ishmael,  Nations. 

THEMAN  OR  TEMAN.     See  Teman,  Paran. 

THEOLOGY.     See  Doctrine,  Faith,  Learned. 

THICKET  [perplexum].  A  thicket  denotes  the  scientific  natural, 
which  consists  in  the  memory;  to  be  caught  in  a  thicket  is  to  stick  in 
scientifics,  sh.  2831.     See  Entwisting. 

THIEF.     See  Theft. 

THIGH  [femur],  1.  Signification.  The  thighs,  like  the  loins, 
denote  conjugial  love;  also,  all  celestial  and  spiritual  love  in  the  com- 
plex, because  these  are  derived  from  conjugial  love;  in  the  opposite 
sense,  the  loves  of  self  and  the  world,  3021.  To  come  from  out  of  the 
womb  and  the  loins,  is  predicated  of  good  or  love;  to  be  separated  from 
the  bowels,  of  truth ;  to  come  out  from  the  thigh,  of  truth  and  good 
from  the  heavenly  marriage,  3294,  6641.  The  knees  or  thighs  denote 
conjuojial  love,  and  the  conjunction  of  good  and  truth,  which  is  the 
conjugial  principle  of  heaven,  3915.  The  hollow  of  the  thigh  [the 
acetabulum]  denotes  where  there  is  conjunction  of  celestial-spiritual 
good,  and  of  conjugial  love  from  which  they  are  derived,  with  natural 
good,  4277,  4280.  Briefly,  the  thigh  denotes  conjugial  love,  and 
hence  celestial-spiritual  good',  4280,  cited  4302,  6641.  The  loins  de- 
note what  is  of  conjugial  love,  and  of  the  marriage  of  good  and  truth, 
called  the  heavenly  marriage;  in  the  supreme  sense,  the  divine  marriage, 
4575  ;  the  same  signification  ascribed  to  the  thigh,  ill.  6179;  see  below 
9961.  Loins  denote  the  interiors,  because  the  marriage  of  good  and 
truth  is  predicated  of  the  interiors  of  man,  7863.  Nakedness  of 
the  loins  denotes,  in  general,  the  deprivation  of  the  good  of  love  ;  a 
covering  for  the  thighs  and  loins  [femoralia-breeches],  the  external'  of 
conjugial  love,  and  protection  from  the  hells,  9959 — 9962.  Covering 
from  the  loins  to  the  thighs  (in  the  description  of  the  breeches)  de- 
notes the  extension  of  conjugial  love,  which  is  predicated  from  interiors 
to  exteriors;  in  the  same  passage  the  loins  are  said  to  denote  conjugial 
love  in  the  interiors;  the  thighs,  in  exteriors,  ill.  9961.  A  sword  upon 
the  thigh  denotes  truth  combating  from  good,  3021,  10,485;  cited 
with  other  passages  in  Sword  (3).  Remarks  on  the  signification  of 
the  right  and  left  thigh,  and  the  corresponding  parts  of  animals, 
10,075. 

2.   The  Correspondence  of  the  Loins  and  Genitals  of  the  Grand 
Man,  treated  seriatim,   5050—5062.     The  loins   and  members  con- 


1228 


THO 


nected  with  them  correspond  to  eonjngial  love,  and  to  societies  of  such 
as  are  in  conjugial  love,  5050.  The  Author  descrihes  a  representation 
of  the  sweet  state  of  life  of  those  who  belong  to  the  province  of  the 
thighs,  immediately  above  the  knees;  those  who  belong  to  the  loins  are 
still  more  celestial,  and  are  in  the  inmost  heaven  distinct  from  others, 
5051 — 5053.  Their  specific  quality,  and  the  particular  correspondences 
of  the  parts,  are  not  given,  for  reasons  that  are  mentioned,  5055.  As 
to  the  infernals,  who  are  in  the  opposite  of  conjugial  love,  or  the  love 
of  adulteries,  their  hell  is  under  the  posterior  part  of  the  loins  [sub 
natibus],  where  they  delight  in  filth,  5059. 

3.  Passages  in  the  Wordy  cited  and  briefly  explained,  3021. 
THIMNATH.     See  Timnath.  ^ 

THIN  AND  SLENDER  [tenue  et  gracile].     The  kine  in  Pharaoh's 
dream,  described  as  thin  or  lean  in  flesh,  denotes  the  want  of  charity, 
5204,  5258.     The  seven  ears  of  corn,  described  as  thin  or  slender,  de- 
notes m  like  manner,  of  no  use,  because  destitute  of  good,  empty  scien- 
tifics  being  understood,  5214. 
THINK,  to.     See  Thought. 
THIRD,  Threefold.     See  Numbers  (three). 
THIRST,  to  [sitire].     Thirst  is  predicated  of  those  who  are  in  the 
aff'ection  of  truth,  sh.  2702.    Thirst  denotes  the  appetite  and  desire  for 
truth,  because  water  to  drink  denotes  truth;  in  like  manner,  hunger 
denotes  the  affection  for  good,  because  bread  denotes  good,  4017.    The 
thirsty,  denotes  those  who  from  affection  desire  truth  ;  the  hungry, 
those  who  from  affection  desire  good,  br.  sh.  4956,  citations  4958. 
Thirst  denotes  the  defect  of  truth,  5893,  6745  end,  9412,  br.  sh.  9960. 
In  a  state  of  temptation  man  hungers  for  good  and  thirsts  for  truth, 
and  when  he  emerges  from  temptation  he  imbibes  good  and  truth  like 
food  and  drink,  ill.  6829.     Briefly,  to  thirst,  denotes  to  appetite  and 
desire,  and  is  predicated  of  truths;  to  faint,  or  die  of  thirst,  denotes  the 
being  deprived  of  spiritual  life  by  defect  of  truth,  sh.  7668,  sh.  8568, 
8571.     See  Water,  to  Drink. 

THIRTEEN,  Thirty.     See  Numbers. 
THISTLE  [carduus,  tribulus].     See  Thorn. 
THORN  [spina].    Thorns  and  thistles  (Gen.  iii.  18),  denote  curse 
and  vastation,  273.     Thorns,  thistles,   briers,   brambles,  nettles,  de- 
note, in  general,  the  opposites  of  fruitfulness  and  blessing,  273.  Nettles 
and  brambles  (Ilosea  ix.  6)  are  predicated  of  those  who,  from  them- 
selves only  and  their  scientifics,    imagine  themselves  wise  in  divine 
things,  273.     The  thorn  and  thistle  shall  come  up  on   their  altars 
(Hosea  x.  8),  denotes  profanation,  273  ;  or  evil  and  the  false  vastatine 
the  good  and  truth  of  the  church,  9144,  9714.     Places  full  of  briers 
and  thorns  (senticetum  et  nepretum,  Isa.  ix.  15),  denote  falsity  and 
cupidity,  2831.    Thorns  which  choke  the  good  seed  (Matt.  xiii.  7,  etc  ) 
denote  evils,  br.  3310.     Thorns  in  all  the  passages  cited  (Ex.  xxii.  6- 
Isa.  xxxii.  13;  xxxiii.  12;  Ezek.  xxviii.  24;  Hos.  ii.  6;  x.  8;  Ps.  cxviii'. 
12;  Matt.  vn.  16;  Mark  iv.   7,  18,  19;  Jer.  xii.  13).  denote  falses  of 
the   concupiscences,   9144.     A    crown   of  thorns  put   on   the  Lord 
when  he  was  mockingly  saluted  king  of  the  Jews,  represented  the  state 
ot  the  church  at  that  time ;  viz.,  that  divine  truth  itself,  or  the  Word 
was  regarded  in  such  an  aspect,  and  so  treated  by  the  Jews,  9144  end' 
See  Briers,  Nettles. 


THO 


1229 


THOUGHT,  to  This  k  [cogitatio,  cogitare].  1.  Ideas  of  Thought. 
Ideas  are  composed  of  the  innumerable  things  conceived  and  thought 
concerning  the  person  or  thing  represented  by  them;  hence,  they  are 
not  simple,  but  composed  of  innumerable  particulars,  1008  2473 
4946,  til.  from  experience,  6200,  6599  and  sequel,  especially  6613-^ 
00  9,  6622,  6623.  In  every  idea  there  is  somewhat  derived  from  the 
will  or  love,  as  well  as  from  the  understanding  or  thought,  590;  com- 
pare  33  All  thought,  however  continuous  it  appear  in  consequence  of 
the  rapidity  of  succession,  is  made  up  of  distinct  ideas,  which  follow 
one  another  like  the  words  of  language,  and  which  are  really  the 
words  of  spirits  and  angels,  6599,  6624,  6987.  For  further  particu- 
lars,  see  Idea,  External,  Internal. 

2.  How  far  Materiality  may  be  attributed  to  Ideas  of  Thought. 
The  ideas  of  mans  thought  are  founded  upon,  and  terminate  in, 
worldly  corporeal  and  terrestrial  things,  hence  his  thought  is  called 
material,  10/2  The  first  ideas  are  taken  from  objects  of  the  senses, 
and  are  properly  called  material ;  but  there  is  also  a  more  interior,  or 
rational  sight  by  which  these  are  regarded,  while  the  rational  itself  is 
scrutinised  by  light  from  the  Lord,  1953.  Exterior  objects  serve  as  a 
plane  for  the  contemplation  of  internal  things,  to  which  end  the  internal 

I«n7  ''v/Tfil*'  v';  'n-'^oT'  ?^«^  ^oors,  by  the  organ  of  vision,  1806, 
1807,  III.  5165,  III.  9723.     It  is  the  internal  or  rational  man  that 
thinks,  in  the  external  or  natural,  but  with  a  difference  when  a  man  is 
m  the  world  and  when  he  becomes  a  spirit,  ill.  3679.     Things  seen  in 
the  world  are  extant  in  the  memory  in  a  kind  of  visual  form,    and 
hence  the  imagination  exists,  the  ideas  of  which  philosophers  call 
rnaterial;  these  objects,  when  they  appear  still  more  interiorly,  present 
thought,  under  purer  visual  forms,  the  ideas  of  which  are  called  im- 
material;  it  is  here  explained,  however,  that  such  objects  euterins:  into 
the  memory  are  met  and  illuminated  by  interior  light,  4408      It  is 
explained  that  the  things  impressed  upon  the  exterior  natural  serve 
to  the  interiors  as  a  plane,  in  which  the  interiors  are  imaged  as  in  a 
glass  ;  unless  interior  or  spiritual  things  were  thus  imaged,  man  could 
not  think  of  them;  comparison  is  here  made,  also,  with  the  interior 
atlections  and  thoughts  which  are  imaged  in  the  face,  51 65.     Spiritual 
Ideas,  which  are  without  objects  such  as  we  have  in  the  material  world 
and  which  pertain  to  the  thought  of  the  internal  man,  are  of  such  a 
quality  that  they  flow  down  into  natural  ideas,  and,  indeed,  really  pro- 
duce them   according  to  the  law  of  correspondence,  10,237;  further  ill. 
ixJjODi  enci. 

3.  That  Thought  is  really  Substantial.     Thoughts  at  this  day  are 
deemed  mere  abstractions,  but  the  truth  is,  they  are  the  forms  of  the 

ITme'^^^'"''^^  ""^  ""^"'  *°^  *'^  "^""'^  '^^^  ^^^'^  material^  substance, 

4.  That  the  Internal  Man  is  not  the  Thought;  for  thought  also 
pertains  to  the  external,  978.  By  the  external  man  is  not  meant  the 
body,  etc ,  but  the  man  himself  in  the  state  in  which  he  thinks  from 
sensual  things  ;  as  the  internal  man  is  not  the  thought,  but  the  man 
himself  m  his  state  as  to  celestial  and  spiritual  things,  978.  It  is  the 
internal  man  indeed  which  thinks,  but  during  the  life  of  the  body  its 
thought  IS  in  the  external,  hence,  if  there  be  not  correspondence  be- 
tween the  rational  and  the  natural,  man  cannot  think  spiritually,  978 


f 


1230 


THO 


ill.  3679,  fully  i//.  5422,  5423,  5427,  5428,  5477,  5511, 10,240.  Some 
imagine  the  interior  man  or  spirit  to  be  mere  thought,  and  thought 
itself  to  be  something  abstract  from  any  subject  in  which  it  inheres ; 
the  folly  of  thus  thinking  shown  by  the  Author's  experience  among 
spirits,  4527.  The  sensual  man  imagines  that  to  think  and  to  will  is 
interior,  and  to  speak  and  to  act  exterior,  but  even  thinking  and  willing, 
when  from  sensuals,  are  meant  by  the  exterior,  ill.  5127.  Seriatim 
passages  concerning  the  internal  and  external  man  relative  to  thought, 
9701—9709.     See  Internal  (3). 

5.  That  all  Thought  and  Will  flow  in,  consequently  all  Life,  2886 — 
2888.  All  men,  the  evil  as  well  as  the  good,  derive  the  power  to  think 
by  influx  from  the  Lord,  1707,  2004;  see  below  6564.  They  who  have 
conscience  have  interior  thought  from  the  Lord,  which  is  received  by 
way  of  the  internal  man  into  the  interior  rational ;  they  who  have  not 
conscience  receive  good  and  truth  from  the  Lord,  but  they  do  not  apper- 
ceive  it,  and  hence,  (in  the  Author's  language),  they  have  not  thought 
from  the  Lord,  1935.  All  good,  predicated  of  the  will,  and  all  truth 
predicated  of  the  understanding,  flow  in  from  the  Lord,  and  all  that  is 
evil  and  false  from  hell;  how  necessary  it  is  to  come  into  the  perception 
and  acknowledgement  of  this,  4249,  6324—6325,  10,219.  All  the 
affections  of  love  or  of  good  are  variations  of  heat  from  the  Lord  as 
the  sun  of  heaven,  and  all  thoughts,  predicated  of  truth  or  of  faith, 
are  modifications  of  light  from  the  Lord,  3862.  It  is  explained  that 
good  flows  in  from  the  Lord  by  the  mediation  of  angels  associated  with 
man,  and  is  formed  in  those  truths,  or  knowledges  of  truth,  in  which 
the  man  can  be  held,  4096  ;  furthenVZ.  5278,  5288,  cited  below  (24). 
It  is  explained  how  the  evil  receive  the  influx  of  good  and  truth  from 
the  Lord,  and  though  they  derive  from  it  the  faculty  of  thinking  they 
become  merely  sensual,  6564.  Influx  from  the  Lord  is  by  way  of  the 
interior  thought,  by  intellectual  or  immaterial  ideas  (so  called)  which 
flow  down  and  present  themselves  in  the  natural  as  material  ideas, 
10,551  end.     See  Influx,  Life,  Freedom. 

6.  That  Thought  flows  from  the  Love  of  a  Man^s  Life,  and  this  so 
absolutely  that  if  only  the  cupidities  of  man's  love  were  removed  his 
thought  would  immediately  cease,  and  he  would  appear  as  one  dead, 
33.  It  is  the  love  that  reigns  universally  in  the  thought,  by  whatever 
particulars  it  may  be  occupied,  and  at  times  when  a  man  may  not  be 
conscious  of  it,  because  otherwise  occupied,  ill.  5130.  The  love  or 
affection  flows  from  the  will  into  the  intellectual  ideas,  and  vivifies  by  a 
kind  of  inspiration,  ill.  8885.     See  Love  (23). 

7.  Thought  and  Will  distinguished ;  illustrated  by  the  distinction 
between  good  and  truth,  the  difficulty  of  distinguishing  between  which 
is  much  the  same,  because  what  a  man  thinks  he  wills,  and  what  he 
wills  he  thinks,  9995. 

8.  Thought  and  Imagination  distinguished,  3337,  4408,  6814.  See 
Imagination. 

9.  The  Derivation  of  Thought  from  Perception,  is  explained  1919, 
2515,  5228,  and  other  passages  cited  below  (12).  Where  the  same 
passages  are  cited  by  the  Author,  it  is  briefly  repeated  that  all  thought, 
and  all  reflection  thence  derived,  are  from  perception,  2770.  It  appears 
to  man  that  he  thinks  from  himself,  from  the  natural  or  exterior,  be- 
cause it  is  in  the  exterior  that  the  interior  thinks;  the  fallacy  herein  is 


THO 


1231 


like  that  presented  by  an  image  in  a  mirror,  when  to  one  ignorant  of 
the  fact  the  thing  itself  would  seem  to  be  there,  5259.    For  particulars 
see  Perception.  ' 

10.   Thoughts  distinguished  as  Exterior  and  Interior.     The  rational 
man  is  the  middle  part  between  the  internal  and  external;   bv  commu- 
nication with  the  internal  a  man  looks  upwards  and  thinks  of  celestial 
and  spiritual  things  ;  by  communication  with  the  external  he  looks 
downwards  and  thinks  concerning  worldly  and  corporeal  things    1702 
further  ill.   1707.     Man  thinks    rationally,   or   spiritually,   when  his 
o  .a^P  *  /?.  ^^r''^^''^  ^'^^^  sensuals,  and  elevated  to  an  interior  state, 
349.S,  ^141,  further  ill.  5128.     The  difference  between  interior  and 
exterior  thought  is  ill.  chiefly  to  show  that  interior  thought  is  from 
truth,  5217.     It  IS   explained  that  thought   is   sometimes  from  the 
rational,  sometimes  from  the  interior  natural,  and  sometimes  from  the 
sensual,  according  to  state,  5141  cited.     The  exterior  natural  serves  as 
a  plane  m  which  the  interiors  image  themselves  (5165);  and,  hence, 
man  cannot  think  interiorly  unless  the  natural  be  in  order,  as  with  the 
regenerate,  neither  can  he  have  faith,  5168.      Where  the  Author  ex- 
plains how  truths  are  filled  into  scientifics,  he  adds,  that  man  is  then 
elevated  to  interiors  and  his  scientifics,   serve  for  a  plane  to  interior 
thought,  so  that  at  length  he  may  come  to  think  as  a  spirit,  and  even 
as  an  angel;  interior  thought,  also,  is  more  perfect,  because  nearer  to 
the  influx  of  truth  and  good  from  the  Lord,  6007.     When  a  man  who 
IS  in  good  thinks  of  the  things  pertaining  to  faith  and  love,   he  is 
elevated  above  sensuals,  or  the  externals  of  the  natural,  to  interior 
thought;  this,  because  sensuals  cannot  receive  the  divine,  and  to  think 
from  sensuals  is  to  think  against  the  divine,  6844;  further  ill.  10,229. 
All  those  think  from  sensuals  who  defend  falses  against  truths,  and 
evils  against  good,  6949.     They  who  think  from  sensuals  cannot  com- 
prehend  progressions  without  spaces,  but  those  who  think  interiorly  by 
elevation  above  sensuals  can  receive  such  ideas,     and  for  these*  the 
Author  writes  his  account  of  communication  with  spirits  and  inhabitants 
of  other  earths,  9581.     The  difference  of  man's  state  when  in  externals 
and  when  in  internals,  illustrated;  the  difference  of  thought  and  will  in 
each  case    10, 134,  1 0,229.     For  further  particulars  concerning  the  ele- 
vation of  thought  above  sensuals,  see  Sense  (18). 
T..  .i^'l  ^"^""^  ^hought  is  interior  Speech;  hence,*  when  a  man  thinks 

II    w  ^/P.^.^n  '"^''^  ^".'"''^^'  ^"^  ^^^"*^^"g  is  denoted  by  speaking  in 

he  Word,  5000  ;  see  also  5259,  6943.    Thought  is  active  and  passive" 

active  when  a  man  speaks,  passive  when  he  does  not  speak  ;  it  is  the 

Ylf^  roQ-'  "^u '^'  *^^  universal  language  into  which  man  comes  after 
aeatli,  098/;  other  passages  cited  below  (19). 

12.  Thought  of  various  Degrees.  The  Author  describes  thought 
from  perception,  thought  from  conscience,  and  thought  from  no  con- 
science 2515  2552.  The  celestial  who  are  principfed  inTove  to  the 
Lord  think  from  perception ;  the  spiritual  from  conscience ;  and  the 
evil  from  no  conscience  2515,  25.52.    Perception  is  not  the  same  thini. 

nllnr^  I  •  ""^  i^°"^^'  ^°^l  ^'^"^  ^''  ^°"^^^^y  t^  the  appearance! 
?997  ??  ^^»"g  from  good,  thought  from  truth,  1919,  2552,  2619, 
f»i  •  fl  '/  f  plained  that  thought  is  from  perception,  because  from 
the  influx  of  the  discourse  and  thoughts  of  angels,  5228.  It  is  ex- 
plained that  angels  think  from  the  interior  of  the  rational,  as  did  the 


1232 


THO 


fathers  of  the  most  ancient  church,  and  that  they  who  think  from  the 
interior  of  the  rational  have  perception,  1914.  In  the  same  passage,  it 
is  explained  that  the  good  who  have  not  perception,  think  from  con- 
science  as  the  fathers  of  the  ancient  church,  and  to  think  from 
conscience  is  from  the  exterior  rational  or  natural,  1914.  They  who 
have  not  conscience  do  not  think  from  the  rational,  for  it  does  not  exist 
in  them,  but  from  the  merely  natural,  sensual,  and  corporeal,  1914. 
Thoucrht  is  not  the  conscience,  but  flows  from  it,  because  all  who  have 
conscfence  think  and  speak  according  thereto,  1919.  Thought  is  called 
interior  with  those  who  have  conscience,  and  it  flows-in  from  the  Lord, 
not  so  with  those  who  have  not  conscience,  1935.  Thought  is  dis- 
tinguished into  three  degrees,  viz.,  apperception  from  the  sensual,  when 
man  is  occupied  with  pleasures  and  worldly  delight;  apperception  from 
the  interior  natural,  when  in  exterior  thought  which  does  not  exclude 
influx  from  the  rational ;  and  apperception  from  the  rational,  when  in 
interior  thought  from  affection,  the  mind  being  separated  from  sensuals 
and  from  the  body,  5141.  . 

13.  Internal  Thought.  The  thought  of  the  internal  man  coincides 
with  the  thought  of  angels  and  spirits,  even  while  man  lives  in  the 
world,  and  though  he  is  ignorant  of  it,  4104.     See  Internal  (18), 

Memory  (3). 

14.  Anpelic  Thought.  Angels  think  from  the  interior  and  the 
rational,  not  from  intellectual  truth,  ill,  1914. 

15.  The  Thought  of  the  Lord.  It  is  explained,  that  the  Lord 
thought  from  intellectual  truth,  that  is  to  say,  from  the  divine  itself  as 
his  own ;  all  others  think  from  rational  and  scientific  truth,  as  from 
themselves,  but  not  from  intellectual  truth,  1904,  ilL  1914.  More 
explicitly  stated,  the  perception  of  the  Lord  was  from  the  divine  itself; 
his  thought  from  the  intellectual  itself,  2552.     For  full  particulars  see 

Lord  (43).  ,     .     i. 

16.  Spiritual  Thought.  The  essential  of  spiritual  thought  is  the 
acknowledgment  of,  and  faith  in,  the  divine  human  of  the  Lord,  10,3/0. 
See  Spiritual  (1,  5,  11,  12,  19,  23). 

17.  Thought  above  Sensuals.     See  above  (10). 

18.  Thought  in  the  Spirit,  from  the  Author's  experience;  viz.,  that 
his  material  ideas  appeared  as  in  the  midst  of  a  kind  of  wave,  when  he 
was  a  little  elevated  from  sensuals;  the  reason  explained,  6200—6201, 
6606.     See  Illumination,  Perception,  etc. 

19.  Thought  in  the  other  Life.  Spirits  enjoy  all  the  senses,  all  the 
affections  and  thoughts,  in  greater  perfection  than  in  the  life  of  the 
body,  with  an  exception  regarding  the  taste,  321,  322,  1389,  1630, 
1880,  1883  ;  particulars  in  Spirit  (12).  The  thoughts  of  all  in  the 
other  life  are  manifestly  perceived  (318);  indeed,  the  whole  quality  of 
a  man  is  perceived  from  a  single  idea  of  his  thought,  because  every 
idea  is  an  image  of  the  man,  301,  803,  ill.  1008,  ill.  10,298.  Spirits 
think  and  speak  more  perspicuously  than  men  in  the  body,  insomuch 
that  a  single  idea  of  thought  involves  more  than  a  thousand  in  this 
world,  321,  322.  The  thoughts  and  opinions  that  had  been  held  by 
spirits  while  they  lived  in  the  body,  can  be  manifestly  perceived ;  the 
Author  records  his  experience  of  this,  and  mentions  some  who  had 
believed  the  soul  or  spirit  to  be  abstract  thought,  443—445;  see  below 
1769.     The  speech  of  spirits  really  consists  in  ideas  of  the  thought. 


THO 


1233 


and  it  is  more  copious  and  universal  than  speech  by  the  tongue;  indeed, 
by  the  language  of  ideas  they  can  express  more  in  a  moment  than  a 
man  could  utter  in  half  an  hour,  322,  1639,  1641—1645,  4609,  6987, 
7089;   see  6599  cited  above  (1).     Angels  speak  from  intellectual  or 
immaterial  ideas,  but  spirits  from  ideas  of  the  imagination  or  material 
ideas,  6987,  compare  8733,  8734.     Angels  and  spirits  perceive  the  in- 
terior of  man's  thoughts ;  even  common  spirits  know  the  thoughts  of 
man  better  than  he  himself,  and  the  angels  know  the  very  ends  of  his 
life,  1931,  2488,  6192,  6193,  6198,  6199,  6214.     Thoughts  flow  from 
the  two  memories  (internal  and  external),  and  all  thought  and  memory 
remain  to  man  in  the  other  life,  and  are  distinctly  perceived  by  spirits 
m  all  their  minute  particulars,  2469—2494;  particulars  cited  in  Me- 
mory.    The  Author   mentions   a   recently  deceased   spirit  who   was 
suddenly  elevated  amongst  angelic  spirits,  and  confessed  the  wonder 
with  which  he  perceived  the  Word ;    from  that  situation  also   (says 
Swedenborg),  "  he  saw  the  interiors  of  my  thoughts  and  affections,  and 
perceived  inexpressible  things  as  to  causes,  influxes,  the  composition  of 
ideas,"   etc.,   1769.     Societies  of  spirits  are  sometimes  dissolved  by 
collisions  of  thought  and  speech,  ill.  by  the  Author's  experience,  2129 
cited  in  Society  (8).     The  thought  of  spirits  exists  from  the  ideas  of 
the  interior  memory,   2471.     Certain  spirits  are  described  who  think 
m  common,  and  who  correspond  to  the  common  voluntary  sense,  their 
quality  ill.  4329.     The  Author  remarks,  that  when  he  was  in  commu- 
nication with  the  spirits  of  Mercury,   he  found  them   averse  to  the 
language  of  words,  and  could  only  speak  to  them  by  a  kind  of  active 
thought,   6814.      He  describes   his  communication 'with   the   spirits 
belonging  to  a  certain  earth  among  the  stars,  whose  language  is  one  of 
ideas,  or  of  thought-speaking,  10,587.     When  he  began  to  speak  with 
spirits  he  could  not  believe  it  possible  that  his  thoughts  could  be  known 
to  any  but  God,  and  how  astounded  he  was  to  find  it  otherwise ;   he 
adds,  how  difficult  it  is  for  a  man  to  believe  that  spirits  know  his 
thoughts,  yet  they  know  them  most  minutely,  5855,  6214.     This  law 
is  so  universal  that  the  very  causes  and  ends  of  every  man's  thoughts 
and  affections,   and  indeed    of  his    actions,   are  manifestly  perceived 
in  heaven,  4633. 

20.  Changes  of  Thought  and  Affection.  All  changes  of  state, 
both  as  to  things  voluntary  and  things  intellectual,  are  ruled  by 
spirits  and  angels  from  the  Lord,  2796.  See  Regeneration  (7). 
Spirit  (6).  ^  ^ 

21.  Man  said  to  think  in  Good,  or  from  Good.  Isaac  meditating  in 
the  field  represents  the  rational  mind  thinking  in  good,  thus,  its 
state  in  good,  3196.  That  it  is  the  internal  or  rational  man  which 
thinks,  3679  cited  above  (2). 

22.  Thought  from  Evil.  Illustrated,  that  they  who  are  in  evils 
think  from  evils  to  falses,  because  the  love  rules  in  all  that  is  thought, 
7437  compare  5512  end.  Man  from  himself  thinks  nothing  but  evil; 
hence,  in  order  to  think  good  he  must  suffer  his  mind  to  be  elevated  by 
truths,  and  thus  think  from  heaven,  10,229. 

23.  Evil  that  enters  the  Thought.  It  is  briefly  explained  that  evil 
flowing  into  the  thought  does  not  hurt,  but  man  makes  it  his  own  by 
detention  in  thought,  and  consent,  for  it  thus  passes  into  the  will, 
6204.     If  man  only  knew  and  believed  that  all  good  and  truth  flow-in 

qq2 


1234 


THO 


from  the  Lord,  and  all  that  is  evil  and  false  from  hell,  the  evil  would 
not  be  imputed  to  him ;  but  he  appropriates  evil  by  believing  it  to  be 
from  himself,  6324,  further  ilL  6325. 

24.  The  Wonderful  Form  or  Composition  of  Thought,     The  arcana 
of  science  and  analytic  art  in  the  thought  of  man  are  so  innumerable 
that  they  cannot  be  exhausted  to  eternity,  this,  because  they  flow  in  by 
the  internal  man  from  the  Lord,  2004.     The  marvellous  order  that  pre- 
vails in  the  regenerate  is  briefly  described  ;  how  all  things  whatsoever 
of  affection,  perception,  and  thought  are  arranged  according  to  consan- 
guinity and  affinity,  and  this  by  influx  from  the  Lord,  2556.    The  order 
of  the  mind  truly  rational  is  so  wonderful,   that  it  excels  all  human 
science  and  analysis;  this  order  it  derives  from  heaven,  as  the  medium 
of  influx  from  the  Lord,  2556.     The  order  before  regeneration  is  the 
inverse  of  that  which  prevails  after  regeneration,  when  the  natural  man 
is  receptive  of  truth  flowiug-in  from  the  rational,  thus,  from  the  light 
of  heaven,  ill,  4612.     The  arrangement  of  things  in   the  memory  or 
thought  is  around  the  good  received,  according  to  affinity,   some  being 
immediately   under  the   internal   sight,   and   others  passing   off'  into 
obscurity;  but  things  contrary  or  opposite  to  the  good  obey  another 
tendency,  and  are  separated,  5278;  see  below  8885.     The  order  of  all 
things  in  the  mind  is  from  good  flowing  in,  which  causes  thought  to 
circulate  in  a  celestial  form,  ///.  5288.     The  truths  of  faith  apparently 
lead  and  introduce  man  to  good,  but  really  it  is  good  that  adopts  truths 
and  forms  itself  in  them  according  to  divine  order,  8516,  8834.     The 
quality  of  the  heavenly  form  of  thought  is  further  ill.,  the  midst  being 
occupied  by  that  which  is  in  clearest  light,  because  of  the  love,  the 
sides  by  such  things  as  verge  to  obscurity,  and  the  remoter  distance  by 
opposites  which  verge  downwards  in  another  plane,  8885. 

25.  Passages  concerning  Thought,    in   series  with  an  account  of 

Influx,  and  of  the  Commerce  between  the  Soul  and  the  Body,  6598 

6626.  They  who  think  from  external  sensuals  have  but  little  percep- 
tiou  of  what  is  honest  in  moral  life,  just  in  civil  life,  or  good  in  spiritual 
hfe;  because  the  faculty  of  thinking  and  perceiving  this  is  owing  to 
the  elevation  of  thought  above  sensuals,  and  according  to  the  decree  of 
intuition  from  interiors,  6598,  6612,  6622,  6624.  The  Author  pro- 
ceeds, therefore,  to  describe  the  diff'erent  quality  of  influx  with  those 
who  think  from  sensuals,  and  those  who  think  above  sensuals,  6599. 
Thought,  he  says,  is  really  distinguished  into  ideas,  comparatively  like  the 
words  of  speech,  although  to  appearance  it  is  continuous,  6599,  6624; 
further  ill.  6987,  all  cited  above  (1).  As  to  the  faculty  of  understand- 
ing and  perceiving,  it  is  explained  that  the  thoughts  and  aff'ections 
diff'use  themselves  by  extension  to  the  societies  of  spirits  and  angels 
round  about,  and  that  the  measure  of  the  faculty  is  according  to  such 

extension,  thus,  according  to  influx  from  such  societies,  6599,  6600 

6603,  6605.  In  accordance  with  these  statements,  a  thought  which 
appears  single  is  really  composed  of  innumerable  ideas,  6599,  6613-— 
6619,  6622,  6623,  cited  above  (I).  The  Author  cites  his  own  expe- 
rience by  which  the  extension  of  his  thought  to  certain  societies,  and 
influx  from  those  societies  was  demonstrated  to  him,  6600.  The  ap- 
pearance is  that  thoughts  and  aff'ections  extend  themselves  to  societies, 
but  in  reality  the  extension  or  influx  is  from  the  societies,  not  to  them* 
6600  end.     The  extension  of  thought  is  illustrated  by  comparison  with 


THO 


1235 


^r 


: 


the  spheres  of  luminous  rays  proceeding  from  objects  seen  by  man  in 
the  world  C601  6003.  The  extension  of  thought  and  affections  is  Z 
societies  of  angels  m  the  case  of  the  good,  but  to  societies  of  infernal 
spints  in  the  case  of  the  evil,  and  this  according  to  the  degree  of  good 
or  of  evil  respectively.  C600.  The  quality  of  man's  life  is  strictly 
according  to  that  of  the  societies  to  which  his  affections  and  thoughts 
extend  themselves.  600 1  end.  Thought  enters  into  the  common  sphere 
of    he  society  to  which  it  extends,  and  does  not  move  the  society  speci- 

S,  fc'^^  °'n-)!'"  '■•'^  ""  """"■  'P*"''  °^  ""gel  ^^^  "  «  «"»>»«- 
nication,  660.3     The  extension  of  affections  and  thoughts  has  its  limits. 

within  which  there  may  be  perpetual  variations,  but  beyond  those  limits 
It  passes  away  like  sight  luto  boundless  space,  6604.  Every  spirit  and 
angel  appears  m  a  form  according  to  the  extension  of  his  affection  and 
thought  to  societies,  beautiful  in  the  degree  that  he  communicates  with 
societies  in  the  order  of  heaven,  660.5.  The  Author  observed  that  affec- 
tions and  thoughts  presented  in  their  extension  the  appearance  of  a  river. 
9r.r  r'",m"  t^!V^  *^"?ht  being  in  the  midst  of  it.  6606;  see  also 
200-6201  cited  above  (18).  Hedescribes  also  the  form  in  ;hich  the 
thoughts  together  with  the  affections  circulate,  by  comparison  with  the 
cineritious  substance  of  the  brain;   the  superior  forms  in  which  the 

S  f'l  rrn?  '  fl^'/^'^.i'"'  f"™'  of  angelic  societies  are  still  more 
wonderful.  6007.  He  describes  his  own  experience  of  intellectual  light 
given  to  him  when  thinking,  speaking,  and  writing;  its  being  tafen 
away,  dimimshed.  or  moderated;  all  such  variations  being  according  to 
communication  with  heavenly  societies.  6608.  Spheres  of  thought 
from  the  societies  with  which  he  communicated  were  sometimes  repre- 
sented to  him  byclouds  ever  various  in  form,  colour,  and  density,  from 

0609;  see  below  b6U.     So  long  as  man  lives  the  ideas  of  his  thought 
are  varied,  multiplied,  and  divided,  according  as  he  is  associated  with 
societies,  ever  new  and  ever  various  in  the  procedure  of  regeneration; 
r«  1!;  '"lA""'"'"a"»n  »■•  perception  of  new  truths  continually  increases 
0010.     With  the  unregcnerate  such  mutations  are  alternately  upwards 
and  downwards  towards  heaven  and  towards  hell;  but  those  who  suffer 
themselves  to  be  regenerated  continually  tend  upwards  and  to  more  in- 
terior societies;  the  extension  of  a  man's  sphere,  or  his  insinuation  into 
Tfin  'u^'-o'"- '**.'"S  li"^  ™'""  "^  te-^Ptwions  in  which  he  overcomes. 
^l:    i      T    "'  Gemmation  (25).     It  is  explained  also  that  the 
more  externally  a  man  thinks  the  less  extension  can  be  predicated  of 
Ins  thoughts,  because  he  communicates  only  with  spirits  whose  ideas 
are  comparatively  gross.  66 1 2.   So  great  is  the  difference,  that  the  ideas 
o    angels  open  like  clouds  over  the  spirits  that  are  below  them,  because 
the  influx  of  myriads  of  ideas  appear  but  as  one  and  simple  to  those 
who  are  in  grosser  thought,  66 14.     As  to  the  various  quality  of  ideas. 
VIZ..  of  the  superior  angels,  of  inferior  spirits,  of  mere  critics,  of  the 
evil,  etc..  6615,  6621,  6625,  6626,  cited  in  Idea. 

26.  TAouffht  of  and  from  the  Word.  The  conjunction  of  the  in- 
terior sense  and  exterior  expressions  of  the  Word  is  illustrated,  and  it 
IS  shown  that  the  ideas  of  the  internal  sense  are  in  marvellous  agree- 
ment with  the  thought  of  the  internal  man  and  of  angels,  4104  It 
is  explained  in  this  passage  also  that  the  thought  of  man  when  prin- 
cipled lu  good  IS  spiritual,  in  conformity  with  the  internal  sense  of  the 


^1 


11 


1236 


THR 


Word,  ill.  5614.  Treating  of  those  who  are  illustrated  when  they  read 
the  Word,  the  Author  explains  that  it  is  really  the  light  of  heaven 
which  flows  in  into  the  knowledges  of  the  memory,  which  are  in  natural 
light,  but  the  influx  does  not  come  to  man's  apperception  because  he 
thinks  from  those  knowledges  as  from  himself,  10,551. 

27.  That  Wisdom^  Intelligence,  and  Science  are  predicated  of  the 
Intellectual  Part,  which  thinks  ;  and  that  the  intellectual  is  denoted  by 
the  workman  in  cunning  work,  the  scientific  by  the  workman  in  needle- 
work, 9598,  9788. 

28.  Punishment  as  to  the  Thoughts,  The  Author  briefly  describes 
a  punishment  in  the  other  life,  which  is  felt  like  a  tearing  to  pieces 
(discerption),  of  the  thoughts,  being  a  combat  of  interior  thoughts 
with  exterior,  962. 

THOUSAND.     See  Numbers. 

THREE,  Thirteen,  Thirty,  Three  Hundred.  See  Num- 
bers. 

THRESHING-FLOOR  [area].  A  threshing-floor  denotes  the  good 
of  love,  because  of  the  corn  there  ;  a  wine-press,  the  good  of  faith,  on 
account  of  the  wine,  6377-  A  threshing-floor  denotes  the  good  of 
truth,  and  where  the  good  of  truth  is  ;  also,  where  the  truth  of  good  is, 
sh.  6537.  For  its  connection  with  the  feast  of  tabernacles,  see  9296. 
As  to  the  threshing-floor  of  Atad,  4786,  6537. 

THRONE.  1 .  Signification.  A  throne  denotes  whatever  is  predicable 
of  the  Lord's  royalty,  and  to  sit  upon  a  throne  is  predicated  of  the  Lord 
himself;  thus,  a  throne  denotes  divine  truth  that  proceeds  from  the  Lord, 
and  for  this  reason  heaven  is  called  a  throne,  sh.  5313,  cited  9166.  A 
throne  is  often  mentioned  in  the  Word  when  divine  truth,  and  judgment 
from  divine  truth  are  treated  of;  but  the  signification  of  a  throne,  as  of 
other  significatives,  is  to  be  understood  relatively;  for  example,  when 
the  divine  itself  and  the  divine  human  of  the  Lord  is  denoted  by  one 
sitting  on  a  throne,  then  divine  truth  proceeding  from  him  is  meant  by 
the  throne;  when  divine  truth  is  denoted  by  one  sitting  on  a  throne, 
then  the  universal  heaven,  which  is  filled  by  the  proceeding  divine 
truth,  is  meant  by  the  throne;  when  divine  truth  in  the  superior  heaven 
is  denoted  by  one  sitting  on  a  throne,  then  divine  truth  in  the  lower 
heaven  and  in  the  church  is  meant  by  the  throne,  5313.  In  the  history 
of  Joseph  the  celestial-spiritual  in  the  natural  is  denoted  by  one  sitting 
on  a  throne,  because  the  celestial  is  from  the  Lord;  in  this  case  the 
natural  which  contains  the  celestial-spiritual  is  meant  by  the  throne, 
5313.  In  the  opposite  sense  a  throne  denotes  the  kingdom  of  the 
false,  hr,  sh,  5313  end;  the  throne  of  Pharaoh  in  this  sense,  7779. 
The  throne  of  Jah  denotes  the  Lord's  spiritual  kingdom,  because  it 
involves  his  royalty,  or  the  dominion  of  divine  truth;  the  priesthood, 
in  like  manner,  denotes  his  celestial  kingdom,  because  it  involves  divine 
good,  8625.  The  above  passages  are  cited  where  it  is  said  that  a 
throne  denotes  the  Lord's  spiritual  kingdom,  but  here  it  is  said  to 
denote  the  middle  heaven,  because  the  middle  heaven  is  eminently 
spiritual,  9408.  Note  :  A  throne  is  representative  of  divine  truth  and 
judgment  from  truth,  because  thrones  appear  in  the  lower  heaven  when 
the  angels  in  the  superior  discourse  of  truth  and  judgment,  5313. 
Heaven  is  called  the  throne  of  the  Lord,  and  earth  his  footstool  (Is. 
Ixvi.  1),  because  celestial  and  spiritual  principles  are  denoted  by  heaven. 


THU 


1237 


■u 


.k. 


and  their  natural  correspondences  by  earth,  2162;  compare  9166,  cited 
below  (2). 

2.  Harmony  of  passages.  Kings  and  princes  sitting  upon  the  throne 
of  David  (Jer.  xvii.  25),  denote  truths  and  the  primary  doctrinals  or  pre- 
cepts of  truth,  which  form  the  kingdom  of  heaven,  5044.  The  likeness  of 
a  throne,  and  above  it  the  hkeness  of  a  man  (Ezek.  i.  26;  x.  1),  denotes 
divine  truth  manifested  from  divine  good,  9407.  Thrones  cast  down 
(Dan.  vii.  9),  denotes  complete  vastation  as  to  the  truths  of  faith,  9473. 
Not  to  swear  by  heaven  because  it  is  the  Lord's  throne,  nor  by  the  earth 
because  it  is  his  footstool  (Matt.  v.  34—35),  denotes  that  divine  truth 
in  heaven  and  the  church  cannot  be  confirmed  by  man,  but  depends 
solely  on  the  Lord  in  man,  9166;  cited  also  5313.  The  twelve 
apostles  sitting  on  twelve  thrones  (Matt.  xix.  28;  Luke  xxii.  30),  denote 
all  truths  in  the  complex  from  which  judgment  proceeds,  6397;  see 
also  2129,  5313,  9039.  The  Son  of  man  on  the  throne  of  his  glory 
(Matt.  XXV.  31),  denotes  judgment  from  divine  truth;  here  it  is  briefly 
stated  that  a  throne  denotes  the  Lord's  kingdom,  and  that  his  kingdom 
is  divine  truth,  4809,  53 1 3,  5922.  The  throne  of  David  promised  to  the 
son  born  of  Mary,  (in  the  annunciation,  Lukei.  32),  denotes  divine  truth, 
the  proceeding  of  which  is  predicated  of  the  Lord's  government  as 
king,  5313.  A  throne  placed  in  heaven,  and  one  sitting  upon  it,  and  a 
rainbow  round  about  the  throne,  etc.  (Rev.  iv.  2,  3),  denotes  divine 
truth  in  heaven,  and  the  Lord,  and  truth  resplendent  from  good  ;  light- 
nings and  thunders  and  voices  going  out  from  the  throne  (ver.  5),  the 
terrors  manifested  by  divine  truth  to  those  who  are  not  in  good,  5313. 
Thrones  upon  which  four  and  twenty  elders  were  sitting  (Rev.  iv.  4), 
denote  truths  of  intelligence  from  \he  good  of  wisdom,  6524,  cited 
6397;  or,  all  who  are  in  good  from  truths,  9930;  or  the  all  of  faith  or 
truth  in  one  complex,  5313. 

3.  I'he  Throne  of  Solomon  especially  (1  Kings  x.  1 — 20),  denotes 
the  royalty  of  the  Lord,  which  is  divine  truth  from  him ;  its  twelve 
lions,  all  divine  truths  in  one  complex,  combating  and  conquering,  5313 
end. 

THRUST  THROUGH,  or  Slain  [confossus\  is  predicated  of 
truth  and  good  extinguished,  sh,  4503.  This  signification  applied  to 
the  particulars  of  the  law  in  Deuteronomy  (xxi.  1 — 10),  concerning  one 
found  slain  in  a  field,  9262.  For  other  passages,  and  a  more  minute 
explanation,  see  to  Slay. 

THUMB,  the  [pollex],  denotes  truth  in  its  power,  and  also  intel- 
lectual truth;  the  thumb  of  the  foot  has  the  same  signification,  but  in 
a  lower  degree,  10,062,  10,063;  particulars  in  Hand,  Foot. 

THUMMIM.     See  Urim,  Breastplate. 

THUNDER  [tonitni].  Lightnings  and  thunderings,  and  voices 
from  the  throne  (R^v.  iv.  5),  denote  terrors  from  divine  truth  to  those 
who  are  not  in  good,  5313.  Voices  (where  voices  of  thunders  are  un- 
derstood, Ex.  ix.  23),  denote  truth  divine;  here  it  is  explained  that 
truth  divine  is  manifested  by  thunderings,  mild  in  heaven,  compara- 
tively like  thunder  heard  by  those  upon  high  mountains,  but  terrible 
in  hell,  like  thunder  heard  upon  the  level  earth  ;  passages  cited  7573, 
cited  7592,  8813;  compare  8823.  Specifically,  voices  or  thunders 
denote  truths  divine;  but  the  brightness  of  lightning,  truths  from  the 
divine,  which  penetrate  the  internal  sight  of  man,  and  give  him  illumi- 


1238 


TIM. 


nation,  *A.  8813,  cited  8914.  See  Lightnings.  Description  of  the 
lunar  spirits,  whose  discourse,  when  many  are  together,  is  hke  a 
thundering,  1 763,  9232. 

THYMUS.     See  Gland. 

TIDAL.  [Thideal].  Tidal  and  other  kings  named  together,  denote 
so  many  kinds  of  apparent  goods  and  truths  predicated  of  the  external 
man  of  the  Lord,  ICGl.  More  particularly,  Chedorlaomer  denotes 
truth  ;  Tidal,  good;  and  the  other  kings,  goods  and  trnths  derived 
from  these,  1685. 

TIGERS.  Description  of  some  who  are  internally  like  tigers, 
though  it  does  not  appear  in  the  outward  character,  8622. 

TILL,  to.     See  to  Cultivate. 

TILLER  OF  THE  GROUND,  a  [coleus].     See  to  Cultivate. 

TIMBREL  [ti/mpanum].     See  Music. 

TIME  [tem/ms].     1.    Time  and  Space  in  the  other  Life.      The 
wonderful  difference  of  circumstances  in  the  other  life  is  illustrated  by 
examples ;  among  other  things,  it  is  mentioned  that  angels  have  no 
idea  of  time,  1274,  1376.    Thousands  of  years  do  not  appear  to  angels 
as  time,  yea,  hardly,   as  if  they  had  lived  a  minute,  1382;  compare 
3356  cited  below.     Though  spaces  and  times  do  not  exist  in  the  other 
life,  it  appears  otherwise  to  spirits  recently  from  the  body ;  neverthe- 
less, they  at  length  perceive  that  states  as  to  esse  are  instead  of  place, 
and  states  as  to  existere  instead  of  time,  2625.     In  the  other  life,  all 
things  appear,  indeed,  as  in   space,   and  succeed  as  in  time,  but  in 
themselves  they  are  changes  of  state,  and  this  is  well  known  to  spirits, 
even  to  evil  ones,  who  make  an  evil  use  of  their  knowledge;  of  which  a 
brief  description  is  given,  3356.     Even  man  is  so  far  not  in  time  as  he 
is  in  his  internal  state ;  hence,  time  cannot  be  predicated  of  the  affec- 
tion of  genuine  love,   but  it  becomes  manifest  from  reflection  upon 
things  not  of  that  affection,  thus,  when  any  impatience  or  solicitude  is 
felt,  3927.     When  men  leave  the  world  they  leave  also  the  notion  of 
space  and  time,  and  come  into  the  notion  of  state,  for  which  reason  all 
times  in  the  Word  denote,  in  the  internal  sense,  states,  4814.     Times 
and  spaces  in  the  spiritual  world  are  states  of  life,  and  the  all  of  life 
is  from  the  Lord  ;  shown  by  the  Author's  experience,  4882.     Ideas  of 
time  cannot  exist  in  the  other  life,  because  there  is  no  apparent  pro- 
gress of  the  sun  there  to  make  time ;  the  sun,  in  the  other  life,  never 
sets,  for  it  is  the  Lord,  4901;  ilL  7381;  further  i7/,  10,605.     There 
are  changes  in  the  other  life  corresponding  to  the  changes  of  the  day, 
from  morning  to  noon,  and  evening,  and  (in  hell  onlv)  to  the  darkness 
of  night,  but  these  changes  are  from  the  proprium  of  angels  and  spirits, 
ill.   6110;   see  also  7218;   passages  cited,  in  which  it  is  shown  that 
spaces  and  times  do  not  exist  in  the  other  life,  8918,  10,133.     Angels 
are  eminently  wise  beyond  men,   because  their  thoughts  are  not°  so 
United  by  space  and  time,   10,133:   as  to  the  existence  of  light,  and 
other  appearances  dependent  on  it,  in  the  other  life,  see  Heaven  (10), 
Light  (3),  Place  (1,  3,  4),   Spirit  (11).     As  to  the  expression, 
"  Time,  and  times,  and  half  a  time,"  see  the  Author's  work,  Amc, 

2.  That  no  ratio  exists  between  Time  and  Eternitij,  1382.  Where 
this  subject  is  again  stated  it  is  shown  that  man  can  never  think  ade- 
quately of  the  Infinite  and  Eternal,  because  he  thinks  from  space  and 


TOO 


1239 


time,  but  it  is  otherwise  with  angels,  3404.  Where  the  signification 
of  time  and  space  are  treated  of,  it  is  shown  that  they  do  not  even 
denote  state  in  the  supreme  sense  which  treats  of  the  Lord,  but  for 
time,  what  is  eternal  must  be  understood,  and  for  space,  what  is  in- 
finite, 6983. 

3.  Signification  of  Time  in  the  Word,  Time  in  general  denotes 
state ;  hence,  I  will  return  to  thee  at  the  stated  time,  said  by  Jehovah, 
denotes  in  the  state  treated  of,  2212,  ill,  2213;  compare  2625;  signifi- 
cation of  time  cited,  3786;  signification  of  stated  time,  7508,  8070. 
Times  denotes  states  as  to  existere;  but  spaces  or  places,  states  as  to 
esse,  ill,  2625;  further  ill,  3938;  see  above  (2),  6983.  As  times  in 
j5eneral  denote  states,  so  all  portions  of  time,  as  hours,  days,  months, 
years,  etc.,  but  with  a  difference;  here  the  signification  of  the  third  day 
is  explained,  278«,  10,133.  Times  and  spaces  pertain  to  nature  only  ; 
hence,  when  the  sense  of  the  word  passes  into  heaven,  all  idea  of  space 
and  time  perishes,  2837.  Spaces  and  times  denote  states,  because  the 
angels  have  no  idea  of  space  and  time,  nor,  consequently,  has  the  in- 
ternal man;  also,  it  is  here  explained  that  as  no  idea  of  time  can  be 
entertained  in  the  internal  sense  of  the  Word,  so  there  can  be  no  idea 
derived  from  time,  as  of  age,  whether  of  infancy,  youth,  or  manhood, 
or  old  age ;  but  in  place  of  all  these  things,  differences  of  state,  3254, 
3356  end.  As  shown  in  the  preceding  passages,  time  denotes  state  ; 
hence,  it  came  to  pass,  or  was  done,  at  this  time,  denotes  the  parti- 
cular state  of  what  follows  in  the  series,  ill,  4814,  cited  4916.  See 
Place  (II). 

TIMIDITY.     See  Fear. 

TIMNATH  [Thimnath'\y  where  Judah  went  previous  to  the  occur- 
rence with  Thamar  (Gen.  xxxviii.  12),  denotes  the  state  there  treated 
of,  namely,  one  of  consultation  as  to  the  good  of  the  church,  4855. 
See  Tribes  {Judah), 

TIRAS  [Thiras].     See  Japhet  (1151). 

TO-DAY  [hodie).     See  Day. 

TOE.     See  Foot. 

TOGARMAH.    [Thogarmath'],     See  Gomer. 

TOKEN  OF  A  COVENANT.     See  Sign. 

TO-MORROW  [eras,  crastinum].     See  Morrow. 

TON  [tonna].  Description  of  an  infernal  ton,  820,  947--948. 
See  Hell  (3). 

TONE  OR  SOUND.  Angels  and  spirits  distinguish  sounds  ac- 
cording to  differences  of  good  and  truth,  not  only  in  the  case  of  sing- 
ing and  of  instruments,  but  also  of  the  voice,  420  end.  See  Music, 
Sound,  Thunder,  Language. 

TONGS  AND  SNUFFERS,  denote  purificatory  and  evacuatory 
media  in  the  natural,  9572. 

TONGUE.     See  Language  (1). 

TOOL,  A  Graver's  Icoetum].  A  chisel,  or  sculptor's  tool,  de- 
notes the  faculty  of  self-intelligence;  to  form  an  idol  with  such  a  tool, 
denotes  from  the  intellectual  proprium,  8942,  10,406. 

TOOTH  [dens].  1.  Correspondence  of  the  Teeth.— Teeth,  in  the 
Word,  denote  lowest  natural  truths ;  in  the  opposite  sense,  falses ; 
gnashing  of  teeth,  the  collision  of  falses  with  truths,  4424.  The  cor- 
respondence of  the  teeth  is  treated  of  seriatim ;    the  appearance  of 


1240 


TOO 


certain  infernal  spirits  being  described,  5565 — 68;  particulars  cited 
below  (3).  In  a  good  sense,  those  who  correspond  to  the  teeth  are 
classed  with  such  as  correspond  with  the  bones  generally ;  they  are 
those  who  have  undergone  vastation,  and  have  but  little  spiritual  life, 
5561.  The  teeth,  like  other  parts  of  the  body,  correspond  to  the 
natural ;  specifically,  the  lowest  natural,  6380.  Teeth  denote  the 
exterior  of  the  intellectual  part,  and  hence  natural  truth,  ilL  and  ah. 
9052,  cited  9062.  Teeth  denote  the  corporeal  proprium  or  lowest  part 
of  man,  10,283. 

2.  Passages  in  the  Word,  where  Teeth  are  mentioned.  Teeth  white 
with  milk,  predicated  of  Judah  (Gen.  xlix.  12),  denote  the  good  of 
truth,  predicated  of  the  divine  natural,  2184,  6380,  9052.  An  eye  for 
an  eye  and  a  tooth  for  a  tooth,  in  the  law  of  Moses,  and  afterwards  in 
the  Lord's  words  (Lev.  xxiv.  20 ;  Matt,  v,  38),  denote  the  truth  of 
faith  interior  and  exterior  respectively,  9048;  particularly  as  to  tooth, 
9052.  The  tooth  of  a  man  or  maid-servant  knocked  out  (Ex.  xxi.  27), 
denotes  truth,  or  the  aifection  of  truth,  destroyed  in  the  sensual  part, 
9062.  The  people  smitten  with  a  plague  while  the  flesh  of  the  quails 
was  yet  between  their  teeth  (Numb.  xi.  33),  denotes  voluntary  evil,  or 
concupiscence  and  its  consequences,  10,283.  There  shall  be  weeping 
and  gnashing  of  teeth  (Matt.  viii.  12),  denotes  the  collision  of  falses 
with  the  truths  of  faith  in  the  case  of  those  who  conclude  from  the 
fallacies  of  the  senses,  and  the  falses  derived  from  such  fallacies,  4424 
end,  9052.  Teeth  like  the  teeth  of  lions  (Rev.  ix.  8)  denote  the  ex- 
ternals of  the  natural  which  are  mere  fallacies  from  scnsuals,  destroy- 
ing truths,  7643,  9052 ;  the  similar  signification  of  other  passages, 
9052. 

3.  Spirits  whose  State  is  represented  hy  Teeth,  Spirits  are  described 
who  were  robbers  and  pirates  in  the  life  of  the  body;  they  seemed  to 
gnash  their  teeth  audibly,  at  which  the  Author  expresses  his  surprise, 
because  they  had  no  teeth,  820,  5387.  The  state  of  some  who  had 
been  very  rich  in  the  life  of  the  body,  but  had  not  been  principled  in 
any  love  of  use,  is  described ;  their  sphere  is  like  the  stench  of  rotten 
teeth,  1631.  In  general,  evil  spirits  do  not  appear  unhandsome  in 
their  own  light,  but  they  are  hideous  when  seen  in  the  light  of  heaven; 
instead  of  a  face,  some  appear  with  a  mere  grate  of  teeth,  or  mere  hair, 
4533,  5565.  Some  who  were  invisible  in  a  spiritual  sphere,  but  visible 
in  a  natural  one;  their  sphere  is  like  the  stench  of  teeth,  and  like  that 
of  burnt  bone  or  horn,  4630,  5573.  A  spirit  who  had  been  a  robber 
described ;  his  horrible  character,  and  endeavour  to  exercise  magical 
arts  against  the  Author;  instead  of  a  face,  he  had  like  the  ravenous 
maw  of  a  dog  with  frightful  teeth,  5566.  One  of  similar  character  is 
described,  who  was  a  scorner  of  the  truth,  though  of  an  ingenious  under- 
standing (in  this  passage  it  is  John  Conrad  Dippel  to  whom  the  Author 
alludes),  5567.  Spirits  were  sometimes  with  the  Author  who  gnashed 
with  their  teeth ;  they  are  such  as  had  confirmed  themselves  against 
the  divine,  and  traced  all  to  nature,  5568.  Where  he  treats  of  pains 
and  diseases  caused  by  infernal  spirits,  the  Author  mentions  one  in 
particular,  who  had  been  an  adulterer,  even  in  his  old  age;  he  caused 
pain  in  the  teeth,  etc.,  5714.  In  the  same  series,  he  describes  hypo- 
critical spirits;  one  especially,  who  caused  pain  in  the  teeth  and  the 
left  jaw,  extending  to  the  bone  of  the  left  temple,  5720.     Note:  the 


TRE 


1241 


J 


1 


intense  cold  felt  by  infernal  spirits  on  approaching  heaven  is  indicated 
by  the  gnashing  of  teeth,  4175. 

TOPAZ  [^topazius^.     See  Precious  Stones. 

TORCH  [fax].  A  torch  of  fire  denotes  the  heat  of  the  lusts ;  the 
state  here  represented  (Gen.  xv.  17)  being  the  time  of  the  Church's 
consummation,  1861.     See  Abraham  (in  Supplement). 

TORN  [di8cerptum\  The  torn  of  the  flocks,  in  Jacob's  words  to 
Laban  (Gen.  xxxi.  39),  denotes  evil  without  guilt,  mixed  with  good, 
because  death  occasioned  by  another  is  indicated,  4171.  Joseph  sup- 
posed to  be  torn  to  pieces  (idiomatically,  in  tearing  he  is  torn.  Gen. 
xliv.  28),  denotes  apperception  that  internal  good  had  perished  by  evils 
and  falses,  5828. 

TORPOR.  The  Author  describes  certain  spirits  who  have  only 
cared  to  live  in  luxurious  indolence;  they  induce  torpor,  1509.  A 
class  of  very  subtle  spirits  described  who  infest  the  nerves  and  fibres 
with  a  deadly  torpor,  4227. 

TOUCH;  Touch,  to  [tactvs,  tangere].     See  to  Feel. 

TOWER,  a  [turris].  Where  the  Tower  of  Babel  is  treated  of,  it  is 
br,  ill.  and  sh.  that  a  tower  denotes  the  worship  of  self,  1306.  Where 
the  Chaldsean  towers,  or  look-out  towers,  are  mentioned  (Is.  xxiii.  13), 
they  denote  phantasies  of  this  nature,  1368:  compare  2572.  Where 
mountains  are  treated  of,  it  is  hr.  stated  that  mountains  and  towers 
denote  the  love  of  self  and  the  world;  or  their  opposites;  passage  cited 
concerning  the  Lord  being  taken  up  into  a  high  mountain,  and  on  to 
the  pinnacle  of  the  temple,  1691  end.  Where  it  is  related  that  Israel 
pitched  his  tent  from  beyond  the  tower  Edar  (Gen.  xxxv.  21),  it  is 
explained  that  towers,  on  account  of  their  height,  denote  interiors,  of 
which  either  truths  or  falses  may  be  predicated  according  to  the  subject ; 
hence  also  the  towers  of  Zion  (Ps.  xlviii.  12)  denote  interior  truths  by 
which  states  of  love  and  charity  are  defended,  4599.  The  Gammadims 
in  the  towers  (predicated  of  Tyre,  Ezek.  xxvii.  11)  denote  knowledges 
of  interior  truth,  4599. 

TRADING  [negotiatio'].     See  Merchant. 

TRAMPLE  ;  or  Tread  [calcare].     See  Foot. 

TRANQUILITY     See  Peace  (3). 

TRANSFIGURATION.     See  Lord  (54). 

TRANSFLUX,  is  a  term  by  which  the  flowing-in  of  the  divine 
through  heaven  is  sometimes  alluded  to;  see  especially,  6720,  8899  ; 
particulars  in  Influx. 

TRANSGRESSION  [prcevaricatio].     See  Evil  (1),  9156,  6563. 

TRAVEL,  to.     See  to  Journey. 

TREAD-DOWN,  to  [procalcare].     See  Foot. 

TREASURE  [thesaurus].  In  general,  treasures  denote  knowledges 
of  good  and  truth,  3048  ;  particulars  in  Riches. 

TREASURIES  [thesauraria].  Treasuries,  from  the  riches  stored 
in  them,  denote  knowledges  of  good  and  truth;  in  the  opposite  sense, 
knowledges  of  evil  and  the  false,  6660.     See  Store-Houses. 

TREE  [arbor],  1.  Signification,  The  regeneration  of  man  is  re- 
presented principally  in  the  growth  of  trees,  the  flowers  which  precede 
the  fruit  representing  his  state  when  near  regeneration,  ill.  5116. 
When  man  is  prepared  to  receive  celestial  seed  from  the  Lord,  and  pro- 
duce good  and  truth  in  some  measure,  that  seed  is  caused  to  germinate. 


1242 


THE 


at  first  as  the  tender  herb,  and  finally  as  the  tree  bearing  fruit,  29. 
When  the  subject  treated  of  is  the  spiritual  man,  his  food  is  signified 
by  the  tree  yielding  seed,  56.     When  the  celestial  man  is  the  subject, 
trees  denote  perceptions;  when  predicated  of  the  spiritual  man,  know- 
ledges,  103,   1443,  1616,  2163,  2722,  29/2,  4013,  7584;  compare  the 
citation  where  the  spiritual  man  is  treated  of,  2682;  and  see  below, 
8891.     The  trees  of  Eden  generally  denote  perceptions;   every  tree 
pleasant  to  sight,  the  perception  of  truth  ;  every  tree  good  for  food, 
the  perception  of  good,  102;  and  in  the  opposite  sense,  207,  209.    The 
tree  of  lives  in  the  midst  of  the  garden,  denotes  love  and  faith  in  the 
will  of  the  internal  man ;  it  is  called  the  tree  of  lives  when  predi- 
cated of  the  celestial  church,  but  otherwise  the  tree  of  life,  102,  105, 
312.     The  tree  of  life  is  celestial  love,  thus  the  Lord  himself,  and  to 
eat  of  this  tree  is  to  be  gifted  with  love  and  charity,  2187.     The  tree 
of  the  knowledge  of  good  and  evil  denotes  faith  from  sensual  things, 
102;  its  being  in  the  midst  of  the  garden,  where  the  tree  of  lives  was 
first  said  to  be,  indicates  that  such  faith  was  now  in  the  place  of  celestial 
love,  198— 201;  compare  125;  see  below,  8891.     The  celestial  man  as 
to  his  intellectual  state  is  called  a  garden ;  in  which  his  rational  per- 
ceptions are  as  the  cedars,  and  the  similar  stately  trees  of  Lebanon;  his 
scientifics  or  exterior  perceptions  as  oaks,  1443.'  An  oak -grove,  named 
in  the  singular,  denotes  first  or  exterior  perception;  oak  groves  in  the 
plural,  increased  or  interior  perception,  1016.     When  man  is  compared 
to  a  tree  his  intelligence  is  signified  by  leaves,  wisdom  by  flowers,  and 
the  good  of  life  by  fruits ;  thus  also,   abstractly,   leaves  denote  truths, 
885,  3427,  9337,  ill.  10,185.     The  fruit  of  a  tree  denotes  all  that  is 
sensitive  of  good  ;  its  green  leaves,  all  that  is  sensitive  of  truth,  7690 
— 7692;  see  below  (5),  7966.     See  Leaves.     Trees  denote  goods  and 
truths  according  to  their  species;  olives  and  vines,  for  example,  those  of 
the  spiritual  man;  the  poplar,  the  hazel,  and  the  plane-tree,  those  of 
the  natural  man,  4013,  4552.     A  shrub  or  twig  denotes  a  little  of  the 
perception  of  truth  ;  hence,  to  be  cast  under  a  shrub  is  to  be  desolated 
as  to  truth,  2682.     Various  species  of  trees  denote  goods  and  truths, 
interior  and  exterior,  because  goods  and  truths  are  the  subjects  of  per- 
ceptions and  knowledges,  4013.     Paradise  denotes  the  wisdom  of  the 
regenerate  man  ;  the  tree  of  life,  his  will  of  the  good  ;  the  tree  of  know- 
ledge, his  understanding  of  the  truth  ;  eating  of  the  latter,  his  decline 
from  good  to  mere  knowledge,  ill.  889 1 . 

2.  That  to  planty  in  the  spiritucil  sense,  is  to  Regenerate,  ill.  8326. 

S.  Trees  in  Idolatrous  Worship.  The  ancients  celebrated  holy 
worship  on  mountains  and  in  groves,  but  it  was  forbidden  when  that 
worship  became  idolatrous,  sh.  2722.  Worship  in  groves  and  gardens 
was  according  to  the  species  of  trees  under  which  it  was  celebrated, 
thus  according  to  their  signification,  2772,  4013,  4552.  See  Grove, 
Worship. 

4.  Passages  in  the  Word.  Eating  of  the  tree  of  science  denotes 
the  scrutiny  of  faith  from  self-intelligence,  and  the  consequent  denial  of 
revealed  truth,  204—209.  The  persuasion  to  eat  coming  from  the 
serpent  denotes  the  seduction  by  man's  sensual  nature,  194.  The 
woman  eating  first  denotes  that  the  proprium  or  cupidity,  phantasy, 
and  pleasure  are  thus  ministered  to,  194,  207.  The  man  persuaded  to 
eat  denotes  that  the  rational  mind  is  next  allured  to  consent,  207,  265. 


TRI 


1243 


The  man  and  his  wife  hearing  the  voice  of  Jehovah,  denotes  the  dictate 
remaining  after  the  decline  from  good,  219.  Their  hiding  themselves 
in  the  midst  of  the  trees  denotes  a  further  aversion  from  the  celestial 
state,  and  perception  from  natural  good  only,  222,  225.  Their  ex- 
pulsion from  Eden,  denotes  the  loss  of  all  celestial  wisdom  and  intelli- 
gence, 305,  306.  The  tree  of  life  now  said  to  be  guarded  by  cherubim, 
denotes  the  Providence  of  the  Lord  lest  man  should  profane  holy  things 
and  perish  to  eternity,  306,  308.  The  flame  of  a  sword  turning  itself 
every  way,  denotes  the  insane  lusts  and  persuasions  of  man  which 
always  turn  him  from  the  way  of  the  tree  of  life  to  the  way  of  death, 
306,  309.  See  Man  (43).  The  angels  under  a  tree  with  Abraham, 
denotes  the  celestial  man  in  a  state  of  perception,  2163,  2186.  The 
boy  Ishmael  cast  under  a  shrub,  denotes  the  despair  of  the  spiritual  on 
account  of  lost  perception,  2682.  The  trees  of  Egypt  broken  by  hail 
and  devoured  by  locusts,  denotes  all  the  knowledges  of  good  and  truth 
in  the  natural  mind  destroyed  by  falses,  7583,  7647;  and  the  sensitive 
perceptions  of  good  and  truth  utterly  lost,  7690—7692.  The  trees  of 
Eden,  where  Pharaoh  is  treated  of,  denote  scientifics  and  knowledges 
from  the  Word,  understood  to  be  profaned,  130,  2049.  Cedar  trees, 
called  the  glory  of  Lebanon,  denote  the  celestial-spiritual  state ;  the  fir 
tree,  the  pine,  and  the  box,  celestial-natural,  2162,  9406.  The  gar- 
ments of  the  people,  and  branches  of  trees  strewn  in  the  way  of  Jesus, 
represented  all  truths  whatsoever  as  the  substratum  upon  which  the 
Lord  proceeds  to  judgment,  9212. 

5.  Trees  seen  in  the  other  Life.  Gardens  and  trees  derive  their 
signification  from  representatives  which  appear  in  the  other  life,  1069, 
9841,  10,644;  from  experience,  3220.  The  immense  extension  of  the 
paradisiacal  gardens,  the  beauty  and  variety  of  the  trees  thus  repre- 
sented are  ineff*able;  from  experience,  1622.  A  representation  of  con- 
jugial  love  by  trees,  br.  described,  5051.  The  men  of  the  church  at 
this  day,  thus  the  state  of  Europe,  represented  by  a  tree  (understand 
the  tree  of  science)  with  a  viper  ascending  into  it,  2125.  The 
regeneration  of  the  spiritual  man  is  represented  as  a  tree,  the  leaves 
of  which  denote  truths,  the  fruits  goods  of  truth,  and  the  seeds  goods 
themselves,  7966,  8326. 

6.  The  Spiritual  Life  of  Trees,  Plants,  etc.  There  is  an  influx 
from  the  Lord,  through  heaven,  into  the  subjects  of  the  vegetable 
kingdom  as  well  as  into  animals  (previously  treated  of)  ;  and  it  is  in 
virtue  of  the  perpetuity  of  this  influx  that  they  live,  3648,  4322,  5116. 
See  Influx  (13),  Life  (2). 

TREMOR.  The  Author  mentions  the  tremor  that  he  felt  in  the 
nerves  and  bones  when  invaded  by  evil  spirits  on  a  particular  occasion, 
3219.    As  to  tremor  generally,  see  Terror,  Consternation.  Fear. 

TRESPASSES.     See  Evil  (1). 

TRIBES.  1.  General  Signification  of  the  Twelve  Tribes,  or  Twelve 
Sons  of  Jacob.  The  twelve  tribes  denote  so  many  universal  divisions 
[pariitiones]  of  love  and  faith,  sh.  3858,  br.  3926  ;  cited  4060.  Every 
tribe  denotes  one  of  these  universals,  as  explained  hereafter,  where  the 
separate  names  are  treated  of,  3858.  In  general,  the  twelve  tribes 
denote  all  the  forms  which  the  afl^ections  of  love  or  charity  assume,  and 
all  the  thoughts  of  faith  or  truth;  thus,  all  together,  when  the  Jewish 
Church  was  instituted,  represented  the  Lord's  kingdom,  3858.     The 


1244 


TRI 


signification  of  the  tribes  is  shown  by  their  number  being  twelve;  by 
the  division  of  the  land  of  Canaan ;  by  the  twelve  gates  of  the  New 
Jerusalem  ;  by  the  order  of  encampment;  by  the  stones  in  the  breast- 
plate, and  the  two  stones  of  the  Ephod,  which  bore  their  names ;  by 
the  sealing  of  the  tribes ;  by  the  twelve  stones  set  up  in  Jordan  ;  and 
finally,  by  the  similar  number  of  the  Lord's  apostles  ;  passages  cited 
under  all  these  heads,  3858 ;  as  to  the  encampments,  see  below,  9642. 
The  same  word  translated  tribes,  denotes  in  the  original  Hebrew  a 
sceptre  and  a  staff,  which  denote  power ;  it  is  here  briefly  stated,  there- 
fore that  all  the  power  of  the  Lord  resides  in  goods  and  truths,  and 
angels  are  called  powers  from  their  reception  of  goods  and  truths,  3858. 
The  order  in  which  the  tribes  are  named  under  various  circumstances 
indicates  a  change  in  the  signification  in  accordance  with  the  quality  of 
the  state  represented;  in  general,  the  order  begins  either  from  love, 
which  rules  the  signification  of  the  series,  or  from  faith ;  some  exam- 
ples given,  3862,  3939.  When  the  name  of  any  one  of  the  tribes 
occurs  in  the  Word,  it  indicates  the  quality  of  the  state  treated  of;  that 
is  to  say,  the  quality  of  those  who  are  in  the  state  there  described, 
3939,  6337,  cited  below.  Where  Simeon  and  Levi  are  treated  of,  it  is 
repeated  that  every  one  of  Jacob's  sons,  and  the  tribes  descended  from 
them,  represented  some  common  principle  of  faith  and  charity;  passages 
cited,  also,  concerning  Reuben,  Judah,  Dan,  Naphtali,  Gad,  Asher, 
Issachar,  and  Zebulon,  4503.  Six  names  occur  more  frequently  than 
others  in  the  prophetic  books  where  the  church  is  treated  of :  these  are 
Judah,  Joseph,  Benjamin,  Ephraim,  Israel,  and  Jacob;  here,  how- 
ever, only  the  signification  of  Joseph  and  Benjamin  is  considered, 
4592.  When  Jacob  is  named,  he  denotes  the  natural  man  as  to  the 
truth  of  faith  and  good  of  love  in  a  general  sense ;  his  twelve  sons,  or 
the  twelve  tribes  named  from  them,  truths  and  goods  in  particular ; 
here  the  arrangement  of  such  truths  and  goods  is  treated  of,  6335. 
The  truths  and  goods  represented  by  Jacob  and  his  sons  constitute  the 
church,  therefore  Jacob  alone,  or  the  sons  of  Jacob,  represent  the 
church,  6337 ;  further  ill.  and  passages  cited,  6637.  The  goods  and 
truths  of  the  church  are  variously  represented  according  to  the  order  in 
which  the  tribes  are  named ;  hence,  they  denote  the  quality  of  goods 
and  truths  in  infinite  variety,  6337;  passages  cited  to  this  effect,  6640. 
Judgment  is  predicated  of  Dan  as  one  of  the  tribes  of  Israel,  and  of 
the  apostles,  because  it  is  the  especial  office  of  truth,  and  tribes  denote 
truths,  ill.  6397.  Heaven  itself,  with  all  its  component  societies,  is 
represented  by  the  tribes,  families,  and  houses  of  the  sons  of  Israel ; 
and  this,  in  accordance  with  the  correspondence  of  the  grand  man, 
7836,  7891,  7996,  7997.  The  encampment  of  the  tribes  represented 
the  arrangement  of  all  things  in  heaven  according  to  the  truths  of 
faith  and  goods  of  love,  ill.  and  passages  cited,  9642.  Note  :  to  num- 
ber the  sons  of  Israel  is  to  arrange  the  goods  of  love  and  truths  of 
faith,  and  this  is  not  in  the  power  of  any  man ;  hence  the  sin  of  David, 
ill.  10,219.   Further  particulars  in  Numbers  {Twelve),  Order  (26). 

Tribes  of  the  earth  who  shall  mourn  (Matt.  xxiv.  30),  denotes  the 
grief  of  all  who  are  in  the  good  of  love  and  the  truth  of  faith,  ilL 
4060. 

2.  The  Conception  and  Nativity  of  Jacob's  Sons,  denotes  the  con- 
ception and  birth  of  so  many  states  of  love  and  faith,   commencing 


TRI 


1245 


Inn  k'  //  ^"^  P'«cee^»ng  to  mtemals;  hence,  Reuben,  the  first 
son,  bom  of  Leah,  denotes  the  truth  of  faith,  predicated  of  an  external 
affection  for  truth,  3860.  The  names  by  which  the  twelve  sons  were 
called  mvolve  the  quality  of  the  state  represented  by  each,  every  name 
ome  universal  of  faith  or  love,  3861,  ill.  3862.  The  first  three  soTs! 
Weuben,  feimeon,  and  Levi,  denote  in  order  the  truth  of  faith  in  the 

rllfr  "^;  '"^  ^^  u^"'  ^"/*  ^"  *^"  '^^^ '  **^"^  th^  successive  state  of 
JuaT  T  .  r/"'^^  *^  ^^^"^y*  ^^^^'  ^^77'  Where  the  birth  of 
Judah  IS  treated  of  as  the  completion  of  the  ascent  to  the  Lord,   the 

tTfm^rH  K^'  %V\''  ^'''^'  ''  '^P^^^^^'  and  it  is  added  that 
the  fourth  son  born  of  Leah  represents  the  state  of  good  in  which  the 

Lord  ,s  present,  .3882.     In  the  introduction  to  the  succeeding  cWer 

hi .  1^  V/''u  '^'?  '^'  ^°"^  ^^°^  ^^  ^'^^  ^'^ote  the  ascent  Lm 
the  truth  of  faith  to  the  good  of  love;  and  the  succeeding  births,  the 
conjunction  of  natural  truth,  by  means  provided,  with  s^ritual  good! 
3902      In  general,  the  first  four  births  (Reuben,   Simeon,   Levifand 

tinn  of  T'  1  r'?^^  ''P'T"'  ^°  ^^^^^  '^'  P^°S^^««  0^  the  regenera- 
tion  of  the  celestial  man  ;  the  seven  following,  to  Joseph,  the  progress 

of  the  regeneration  of  the  spiritual  man,  cited  3921  end.'  The^sons  of 
the  handmaids  denote,  m  general,  common  truths,  which  are  means 
oX"fH«M  ^°"J""^tion  of  the  internal  man  with  the  external,  in 
Zzlfi  I  ''•  ^5'^  may  exist  m  man,  3939.  By  the  nativity  of  the 
TtLl  .  \^l''l!^'^  >"  order  the  regeneration  of  man,  or  the 
states  through  which  he  passes  before  he  becomes  a  church;  thus,  all 
thmgs  of  faith  and  love  m  one  complex  which  make  the  church;  in  the 
supreme  sense,  the  order  in  which  the  Lord  made  his  human  divine! 

fnd  .VK  T  ^'J^^'  '^^^^'  ^y  '^'  ^^"  ^^°^  °^  J^^-b,  born  of  Leah 
t^t  A  ^'^"^"^f 'd^'  /I  represented  the  common  truths  which  must  be 
received  and  acknowledged  before  the  external  and  internal  man  can  be 

peated,  3971.     Where  the  divme  natural  of  the  Lord  is  treated  of,  and 
Its  conjunction  with  the  divme  rational,  it  is  br.  explained  that  the  sons 
of  Jacob  represent  all  goods  and  truths  collated  in  the  natural  prior  to 
hat  conjunction;  here,  therefore,  they  are  not  named  in  the  order  of 
their  birth,  but  the  sons  of  the  concubines  are  placed  last,  4603.     The 
sons  of  Leah  thus  named  distinctly,  viz.,  K^uben,  Simeon,  Levi,  Judah, 
or^r  4fini    TK^"^'"'  denote  external  divine  goods  and  truths  in  thei 
order,  4604    The  sons  of  Rachel,  viz.,  Joseph,  and  Benjamin,  mentioned 
next    denote  interior  goods  and  truths,  4607.     The  sons  of  Bilhah, 
Rachel  s  handmaid    viz  Dan  and  Napthali,  denote  goods  and  truths 
ministering  to  the  interior,  and  essentially  necessary  as  means  of  con! 
junction  4608.     The  sons  of  Zilpah,  LeaVs  handLd,  vfz?Gad  and 
Asher,  denote  more  exterior,  but  still  ministering  goods  and  truths 
serving  as  mediums  to  the  affection  of  exterior  truth,  4609.     All  the 
r/jn  nf  iMi   '"' •   ^'  ^^'  ^^?  *^  ^^"  ^^  Padan- Aram,  denotes  the 
7J  f^lf  A^ft^r^'l'^^'r  ^^  ^T  ^°^  ^^^^^'  fr^'"  knowledges  of  good 
Nt^I      'no  ^\t^''^^^.^"(^'^>'   ^^^^   (25),   Marriage   (33), 
RrcHEi!'  ^    ^'  ^^^^'   Nativity,  Laban,    Syria,  Leah, 

A.rll/rii^''^''''  ^'f'*'^"^*'^^  ^/  ^«^^  Son-^first,  Reuben.  Reuben 
denotes  faith  considered  apart  from  charity,  which  has  always  been 
destructive  of  the  church;  hence,   the   import  of  his  transgression. 


1246 


TRI 


TRI 


2435.  They  who  separate  faith  from  charity  cast  themselves  into 
falses  and  evils,  as  represented  by  Cain  and  Abel,  by  Ilam  and  Canaan, 
by  Reuben,  and  by  the  Egyptians,  when  their  first-born  were  slain, 
3325  near  the  end,  4601  cited  below.  Reuben  was  named  from  seeing, 
and  he  represents,  in  the  internal  sense,  what  is  involved  in  seeing 
(3861);  thus,  in  the  supreme  sense,  Prsevidence;  in  the  internal  sense, 
faith;  in  the  interior,  understanding  ;  3863;  passages  cited  7231.  In 
general,  it  is  correct  to  say  that  Reuben  denotes  faith  in  the  under- 
standing, or  doctrine,  which  is  the  first  thing  received  by  those  who 
become  regenerate;  understand,  the  truth  of  doctrine,  by  which  man  may 
be  led  to  the  good  of  life,  3863,  br,  3866.  In  the  opposite  sense,  Reuben 
denotes  faith  without  charity,  and  then  Simeon  and  Levi  named  together 
denote  the  affection  of  evil  contrary  to  charity,  38/0.  Where  the  trans- 
gression of  Reuben  is  treated  of,  it  is  shown  that  Reuben  denotes  faith 
separate  from  charity,  and  also  prophaned,  4601.  Where  the  sons  of 
Jacob  are  enumerated  on  his  return  to  Isaac,  it  is  explained  that  Reuben 
denotes  the  good  of  faith,  because  the  state  represented  is  that  in  which 
the  truth  of  faith  has  become  good,  4605.  Where  the  sealing  of  the 
tribes  is  treated  of  (Rev.  vii.  4,  5),  Judah  is  named  first  for  those  in 
the  Lord's  kingdom  who  are  in  celestial  good;  Reuben  second,  for 
those  who  are  in  spiritual  good,  or  the  second  heaven ;  and  Gad,  in  the 
third  place,  for  those  who  are  in  natural  good,  or  the  quality  of  good 
in  the  first  heaven,  4605.  Reuben  denotes  confession  of  faith,  predi- 
cated of  the  church  in  general,  because  faith  in  the  understanding  is 
the  beginning  of  regeneration,  and  faith  is  also  the  beginning  of  the 
church,  ill,  4731,  cited  4734;  cited  again,  4761  ;  particularly  6342, 
cited  below.  Reuben  denotes  faith  in  doctrine  and  understanding ; 
Simeon,  faith  in  the  life  and  in  the  will,  5472,  5541 ;  cited  6238.  Tlie 
two  sons  of  Reuben  denote  respectively  the  doctrine  of  truth  and  the 
doctrine  of  good,  5542.  Where  Reuben  is  called  his  first-born  by 
Jacob,  it  is  explained  that  he  denotes  faith  apparently  in  the  first 
place  ;  the  remaining  words  of  Jacob,  and  the  profane  state  here  repre- 
sented, explained,  6342—6348  ;  compare  6238,  cited  below  (14)  ;  see 
Marriage  (35).  The  sons  of  Reuben  and  Simeon  are  recited  in  order 
where  the  genealogy  of  Levi  was  alone  requisite  for  the  history,  because 
the  spiritual  church  is  treated  of  in  the  internal  sense,  and  the  spiritual 
church  cannot  be  represented  as  beginning  from  charity,  but  from 
faith,  first  received  in  the  understanding,  7231.  As  to  Reuben  and 
Joseph,  see  to  Smite  (2).  As  to  Reuben,  Simeon,  and  Levi,  the  cor- 
relatives of  Peter,  James,  and  John,  see  John. 

4.  Simeon.  Simeon,  the  second  son  of  Leah,  denotes  faith  in  the 
will,  which  succeeds  faith  in  the  understanding,  in  the  course  of  rege- 
neration, or  in  the  procedure  from  exteriors  to  interiors,  br,  ill.  3868, 
passages  cited  7231.  Simeon  was  named  from  hearing ^  and  he  repre- 
sents, in  the  supreme  sense.  Providence ;  in  the  internal  sense,  faith  in 
the  will ;  in  the  interior,  obedience ;  in  the  complex,  the  will  to  do 
that  which  was  first  understood  to  be  true,  and  in  which,  therefore, 
charity  can  be  implanted  as  represented  by  the  next  birth,  3869,  3872; 
cited  4606;  see  Hearing.  In  the  opposite  sense,  Simeon  and  Levi, 
named  together,  denote  the  affection  of  evil  contrary  to  charity;  this, 
when  Reuben  represents  faith  without  charity,  sh.  3870,  4497,  4502, 
4503,^  4515,  6352;  cited  below."     Notwithstanding  what  is  said  of 


1247 


i 


" 


+ 


Simeon  and  Levi,  they  were  not  cursed,  for  the  tribe  of  Simeon  dwelt 
in  Israel  with  the  others,  and  the  priesthood  was  assumed  by  the  tribe 
of  Levi ;  It  IS  here  explained,  therefore,  that  the  things  predicated  are 
to  be  understood  representatively,  4502  end.  Simeon  denotes  faith 
in  the  will  and  in  the  life,  otherwise  called  the  good  of  faith  and  the 
goodof  truth,  5461  5472,  5482,  5538,5626,  5630,  6238.  Simeon 
and  Levi  called  brothers,  denote  evil  in  act,  and  the  false  in  faith  con- 
joined;  the  remaining  words  of  Jacob  explained,  "Instruments  of  vio- 
lence  are  in  their  hands,"  etc.,  6352-6361.  As  to  the  sons  of  Reuben 
and  Simeon  mentioned  with  the  sons  of  Levi,  see  above  (3) ;  as  to 
feimeon  and  the  Canaanitish  woman,  see  Marriage  (41). 

5.  Levi.     In  the  supreme  sense,  Levi  denotes  the  Lord,  thus,  love 
and  charity;  the  same  thing  is  signified  by  the  priesthood,  which  the 
name  of  Levi  indicates,  1038,  2826.     Levi  was  named  from  adhering 
and  he  represents,  m  the  supreme  sense,  love  and  mercy;  in  the  in- 
ternal sense,  charity,  or  spiritual  love;   in  the  external,  or  proximate 
interior  sense  conjunction,  sh.  3875,  3877  cited,  4606,  6716,  passages 
cited  /231.     In  the  genuine  sense,  Levi  denotes  the  good  of  charity  • 
in  the  opposite  sense,  evil  opposed  to  charity,  4497,  4515;  6352  cited 
above  (4).     A  man  said  to  be  of  the  house  of  Levi,  denotes  the  origin 
of  truth  from  good   6716.     A  Levite  (from  Levi),  denotes  the  doctrine 
of  good   and  truth  which  is  predicated  of  the  church,    and  which 
niinisters  and  serves  to  the  priesJiood,  6998.     The  genealogy  of  Levi 
IS  given  to  show  the  nativity  of  Moses  and  Aaron,  but  it  is  preceded  by 
the  genealogy  of  Reuben  and  Simeon  for  reasons  which  can  only  appear 
from  the  internal  sense,  viz.,  because  the  nativity  of  the  spiritual  church 
IS    reated  of,  which  does  not  begin  from  charity,  represented  by  Levi, 
but  from  faith  in   the  understanding,   represented   by  Reuben,  which 
next    passes  from    the  understanding   into   the   will,    represented   by 
Simeon,  «nd,^nally    is  the  receptacle  of  charity,  or  the  spiritual  prin- 
ciple  Itself,  /231.     The  tribe  of  Levi  was  accepted  in  place  of  all  the 
lirst-born  of  Israel,  because  Levi  denotes  the  good  of  faith  or  charity 
and  the  first-born   is  the  truth  of  faith  which  cannot  be  attributed  to 
the  Lord;  passages  cited,  8080.     The  priesthood  of  Aaron,  of  his  sons, 
and  of  the  Levites,  represents  the  work  of  salvation  in  successive  order  • 
that  of  Aaron,  the  salvation  of  those  who  are  in  celestial  good;  that  of 
Jus  sons,  the  salvation  of  those  who  are  in  spiritual  good;  that  of  the 
Levites,  the  salvation  of  those  who  are  in  natural  good  derived  from 
spiritual,  10,017.     The  Levites,  in  particular,  represent  truths  minis- 
tering to  good,  and  the  priesthood  of  Aaron  the  good  to  which  thev 
minister,  10,083;  further  ill.  10,093.     The  sons  of  Levi  who  answered 
the  summons  of  Moses,  after  the  worship  of  the  golden  calf,  and  slew 
the  people  m  the  camp,  denote  those  who  are  in  truths  from  good,  and 
therefore  in  externals,  10,484-10,485.  Note:  the  covenant  of  Jehovah 
with  Levi  (Mai.  n.  5),  denotes  the  Lord's  conjunction  with  man  by 
love  or  charity,  1038,  2826.     As  to  the  Levites  in  the  priesthood,  see 
Priest  (o) ;   as  to  the  connexion  of  Moses  with  the  house  of  Levi 
see  Moses  (6   1 1),  Marriage  (39,  42);  as  to  the  birth  of  Levi,  third 
in  order,  see  Love  (25). 

6.  Judah  By  Judah,  so  often  named  in  the  prophets,  is  to  be 
understood  the  celestial  church,  and  all  good  in  general  that  can  be  re- 
terred  to  it,  /6S.     Judah  denotes  the  celestial  church,  in  distinction 


v 


VOL.  II. 


R  R 


M 


\n 


1248 


TRI 


from  Israel,  which  denotes  the  spiritual,  8h.  3654.     A  man  of  Judah 
[vir  Jehuda]  denotes  truth  from  the  good  of  love  to  the  Lord,  which  is 
called  truth  celestial,  3654.     The  name  of  Judah  was  derived  from 
confession,  and  he  represents  in  the  supreme  sense,  the  Lord  and  his 
divine  love ;  in  the  internal  sense,  the  Word  and  the  Lord's  celestial 
kingdom  ;  in  the  exterior,  the  doctrine  of  the  celestial  church  from  the 
Wo'rd,  3880,  3881.     Jndah  represents  the  celestial  man,  and  for  this 
reason  Jehovah  is  named,   cited  3921  end.     Judah  and  Israel  denote, 
respectively,  the  celestial  and  spiritual  church;  hence,  the  division  of  the 
kingdom,  ill.  4292,  4/50.     In  the  genuine  sense,  Judah  denotes  the 
good  of  celestial  love  ;  in  the  opposite  sense,  evil  opposed  to  that  good, 
4750,  cited  4814,  4815,  4842,  4852,  4864.    Judah  denotes  the  good  of 
the  church,  cited  5583,  5603,  5775.  Judah  denotes  the  good  of  celestial 
love,   as  stated  above ;  but  when  associated  with  those  who  represent 
truths,  or  the  goods  of  truth  in  the  natural  man,  he  then  denotes  the 
good  of  love  predicated  of  the  church  in  the  natural,  5782,  cited  5794. 
Judah  represents  the  good  of  the  external  church ;  Israel,  the  good  of 
the  internal  church;  the  one  corresponding  to  the  other,  5833.    Judah, 
in  the  blessing  pronounced  by  Jacob,   denotes  the  celestial  church, 
which  infernals  and  devils  cannot  assault ;  called  a  lion's  whelp,  denotes 
innocence  and  its  inborn  powers ;  particular  explication  of  the  blessing 
given,  6362—6381.     By  the  curse  of  Reuben,  Simeon,  and  Levi,  the 
tribe  of  Judah  became  the  first ;  the  signification  of  this  circumstance, 
and  of  Bezaleel,  chosen  from  the  tribe  of  Judah,  to  do  the  work  for  the 
tabernacle,  in  conjunction  with  Aholiab  of  the  tribe  of  Dan,  ill.  10,335, 
cited  below  (7).    Passages  cited  from  the  prophecies  concerning  Judah, 
the  waters  of  Judah,  etc.,  3654.     As  to  the  birth  of  Judah,  and  his 
part  in  the  abduction  of  Joseph,   see  Love  (25) ;  as  to  Judah  and 
Tamar,  see  Marriage  (36);  as  to  Judah  and  Joseph,  see  Servant 
(17),  and  see  Jew,  Representation. 

7.  Dan,  The  part  of  Canaan  called  Dan  was  one  of  its  last  boun- 
daries ;  it  must  be  understood  that  Dan  was  within  the  border,  sh. 
1710.  The  first  son  of  Bilhah,  Rachel's  handmaid,  was  called  Dan, 
from  judging ;  and  he  represents  in  the  supreme  sense,  justice  and 
mercy ;  in  the  internal  sense,  the  holy  principle  of  faith ;  in  the  ex- 
ternal, the  good  of  life,  3920,  ill.  3923,  cited  4608.  That  which  Dan 
represents  is  the  indispensable  and  common  need  of  the  church  in 
order  that  it  may  exist,  for  it  involves  the  affirmation  and  first  acknow- 
ledgment of  truth,  together  with  the  good  of  life ;  it  is  here  explained, 
that  affirmation  and  acknowledgment  are  first  in  order  with  one  about 
to  be  regenerated,  but  the  last  with  one  who  is  regenerated,  3923. 
The  signification  of  Dan  is  repeated  where  the  blessing  of  Jacob  is 
treated  of;  here,  he  denotes  those  who  are  in  some  measure  of  good, 
but  only  from  truth,  not  from  good,  as  when  regenerate,  ill.  6396  ; 
particular  explanation  of  the  words  of  Jacob,  6397—6402.  In  general, 
Dan  represents  those  who  are  in  the  ultimate  of  the  Lord's  kingdom, 
because  they  do  good  from  truth  only,  ill.  and  sh.  6396.  Dan  is  the 
last  of  the  tribes,  and  Aholiab  of  this  tribe  was  chosen  for  the  associate 
of  Bezaleel  in  the  works  of  the  tabernacle,  because  the  last  thing 
in  order  is  the  truth  of  faith,  the  office  of  which  is  to  minister  to 
the  good  of  love,  10,335.  See  Gold  (p.  253),  Tent  (7,  20),  Ser- 
pent (8). 


'n 


TRI 


1249 


n«n,  '^  ^""P^^f-  The  second  son  of  Bilhah,  Rachel's  handmaid,  was 
named  from  struggling  and  prevailing  (in  the  sense  of  wrestling);  he 
represents,  in  the  supreme  sense,  own  power  [propriam  potentiaml 
predicated  of  the  Lord;  in  the  internal  sense,  tempt^ions  of  the  strug- 
gling  of  the  internal  man  with  the  external ;  in  the  external  sense,  re- 
sistance from  the  external  or  natural  man,  3927,  cited  4608.  Napthali 
denotes  the  quality  of  temptations  in  which  man  overcomes;  and  by 
which,  therefore,   the  internal  man  is  united  to  the  external,  3928, 

,^Tit\t°  i'^'T  *^'  '^'L'.°^  '^^  ""*"^^^  '"^^  ^^'''  temptations 
"  nJ  Tk         ^^''u'°".  ^/  ^'^^^  ''  ^"  ^'•^^^^'">  ««  d^^oted  by  the  words! 
Napthah  is  a  hmd  let  loose,"  3928 ;  particular  explanation  of  the 
same  words,  where  the  blessing  of  Jacob  is  treated  of,  6411-6414 
I-or  a  brief  explanation  see  Deer. 

9.  Gad.  Gad,  the  first  son  of  Zilpah,  Leah's  handmaid,  was  so 
named  from  a  troop,  and  he  represents,  in  the  supreme  sense,  Omni- 
potence  and  Omniscience;  in  the  internal  sense,  the  good  of  faith;  in 

arluf^'TL  '''''^^'   f;  "P^  '^'  ^^•^^'  ^^^^^  ^^^9-    ^^d  denotes  the 
quality  of  the  good  of  faith,  and  the  quality  of  works;  it  is  here  ex- 

plained  that  the  good  of  the  internal  man,  and  the  good  of  works  of 

the  external,  form  the  third  medium,  which  must  be  acknowledged  in 

taith  and  act  before  the  Church  can  exist,  3935.     The  signification  of 

Gad  18  repeated  where  the  blessing  of  Jacob  is  treated  of;  here,  it  is 

explained,  that  he  denotes  those  who  are  in  external  works  from  truth. 

but  not  from  judgment  concerning  truths  ;  hence,  a  want  of  order  in 

the  natural ;  the  particulars  explained,  6403—6406.     See  Troop 

10.  Asher.  The  second  son  of  Zilpah,  Leah's  handmaid,  was 
named  Asher,  from  blessedness,  and  he  represents,  in  the  supreme 
sense,  eternity ;  in  the  internal  sense,  the  happiness  of  eternal  life  • 
v/  onon^^''"*\'  the  delight  of  the  affections,  br.  3936,  ill.  3938,  further 
tl.  3939,  Cited  4609.  The  signification  of  Asher  is  repeated  where  the 
blessing  of  Jacob  is  treated  of;  here,  the  particular  signification  of  the 
words  of  Jacob  is  given,  6407—6410. 

11.  Issachar.  The  fifth  son,  born  of  Leah  herself,  was  named 
issachar,  from  reward  {wages,  or  recompense),  and  he  represents,  in 
the  supreme  sense,  the  divine  good  of  truth,  and  the  divine  truth  of 
good;  in  the  internal  sense,  celestial  conjugial  love;  in  the  external, 
mutual  love,  til.  3956-3957,  cited  4606.  The  signification  of  Issachar 
is  repeated  where  the  blessing  of  Jacob  is  treated  of;  here,  he  denotes 
recompense  for  works,  because  they  who  are  in  a  certain  kind  of 
mutual  love  are  represented,  who  expect  some  reward  for  their  good 
deeds ;  the  particular  words  of  the  blessing  explained,  6388—6394 
See  Reward  (2),  Love  (25). 

12.  Zebulon,  the  sixth  son  of  Leah,  named  from  cohabiting,  repre- 
sents, m  the  supreme  sense,  the  divine  itself,  and  the  divine  human  in 
the  Lord ;  m  the  internal  sense,  the  celestial  marriage;  in  the  external 
conjugial  love,  br.  3958,  ill.  3960,  br.  3961;  cited  4606.  The  signifi' 
cation  of  Zebulon  is  repeated  where  the  blessing  of  Jacob  is  treated  of; 
here,  also,  it  is  explained,  that  he  denotes  those  who  form  conclusions 
concerning  spmtual  truths  from  scientifics,  and  thus  confirm  them  in 
themselves;  the  words  of  the  blessing  explained,  6382—6386;  the  sig- 
nification  cited  9755.     See  Love  (25). 

13.  Dinah,  the  daughter  of  Leah,  born  after  her  six  sons,  was  so 

R  R  2 


1250 


TRI 


named  from  judgment  (in  the  feminine  rrn)  ;  she  represents  the  affec- 
tion of  all  things  of  faith  or  of  truth,  thus  the  spiritual  church,  3962 
—3964.     See  Dinah,  Jew  (6),  Sheckhem  (3),  Marriage  (34). 

14.  Joseph.      By  the   four  sons   born  of   Leah  (Reuben,  Simeon, 
Levi,  and  Judah),  the  procedure  of  the  regeneration  of  the  celestial 
man  is  represented;  by  the  seven  born  afterwards  (the  last  of  whom 
was  Joseph)  the  regeneration  of  the  spiritual   man,  3902,  3921  end. 
Joseph  represents  the  spiritual  man,  cited  3921  end.  Joseph  represented 
the  spiritual  kingdom   of  the  Lord,  thus,  the  heavenly  marriage,  3952 
end.     Joseph  the  first-born  of  Rachel,  was  named  from   collecting  or 
gathering-together  and  adding ;  he  represents,  in   the  supreme  sense, 
the  Lord  as  to  the  divine  spiritual;  in  the  internal  sense,   the  spiritual 
kingdom   or  good  of  faith;   in  the  external,   salvation,  together  with 
fructification  and  multiplication,  hr.  3965,  ilL  3969,  cited  4607.    Joseph 
and  Benjamin  together  represent  the  two  essentials  of  the  spiritual  man, 
or  the  Lord's  spiritual  kingdom,  namely,  good  from  which  truth  pro- 
ceeds (Joseph),  and  truth  in  which  is  good  (Benjamin),  3969.    Joseph 
denotes  the  spiritual  man,  or   the  spiritual  kingdom,  cited  3971.     In 
the  external  sense,   Joseph  denotes  fructification    and  multiplication, 
fructification  being  predicated  of  good,   multiplication  of  truth,  cited, 
3971  end.     Joseph  denotes  the  celestial-spiritual  of  the  rational;  Israel 
the  celestial-spiritual  from   the  natural,   4286.      Joseph  denotes  the 
exterior  of  the  rational,  called  specifically,   the  celestial-spiritual  from 
the   rational,  4585   end.      Joseph  denotes  celestial   good,   called   the 
celestial  of  the  spiritual ;  Benjamin,  truth  from  that  good,  called  the 
spiritual  of  the  celestial,  ill.  4592.     Joseph  and  Benjamin  both  repre- 
sent the  intermediate  between  the  celestial  and  spiritual  man,  but  with 
a  difference  which  is  here  explained,  4585,  4592,  4594.     Joseph  in  the 
supreme  sense,  denotes  the  divine  human  spiritual;  in  other  words,  the 
divine  spiritual  that  proceeds  from  the  divine  human;  and  which  is 
really  divine  truth  from  the  Lord   in  heaven  and  the  church,  4669, 
further  ill.  4724.     The  divine   spiritual  represented  by  Joseph  is  the 
divine  spiritual  of  the  rational;  in  other  words,  divine  truth  from  the 
Lord   when  it  shines  in   the  rational  or   internal  man,   4675,  4963. 
Joseph  represents  the  Lord  as  to  divine  truth ;  in  other  words,  divine  truth 
concerning  the  Lord's  divine  human,  br.  ill.  4723,  further  ill.  4724, 
4766.     Joseph  denotes  divine  truth,  cited,  4762.     Where  the  history 
of  Joseph  in  Egypt  is  explained,  it  is  shown  that  he  denotes  the  celestial 
spiritual  from  the  rational  initiated  into  the  natural,  4963,  4969,  4973, 
4974,  4975,  4980.     In  the  course  of  this  history,  therefore,  Joseph 
denotes  natural  spiritual  good,  4989,  5031,  5035;  or  the  celestial  of  the 
natural,  5086,  5087,  cited  5106;  or  again,  the  celestial  in  the  natural, 
5121,  5142.     Where  the  existence  of  the  new  natural  is  treated  of 
after  temptations,  signified  by  the  deliverance  of  Joseph  from  prison, 
etc.,  Joseph  in  company  with  Pharaoh  denotes  the  celestial-spiritual 
in  the  natural;  briefly,  Joseph  denotes  the  Lord  as  to  the  celestial- 
spiritual,  5249,  5251.     Raised  to  the  highest  position  in  Egypt,  and 
made  the  counsellor  of  Pharaoh,  Joseph  denotes  the  celestial  of  the 
spiritual  now  elevated  from  the  natural  (ill.  5307,)  thus,  apparently  from 
the  natural,   5313;  see  also  5315—5318,  5321,  5325—5329,  5331— 
5333.     In  that  part  of  the  history  where  he  supplies  the  corn  of  Egypt 
to  those  who  were  famishing,   Joseph  denotes  truth  from  the  divine. 


TRI 


1251 


.. 


thus  from  the  Word  (5402  end);  it  is  explained  also,  that  the  celestial 

LI  .h-P'"'""    "  '^*  '.■"»'  "''°6  ««  ''""^  fro-n   he  d  v  ne  and   he 
same  thing  again,  as  the  internal  human  of  the  Lord  whTh  ^f  Ix. 

and  ex  'erT,i      thei    t'en""h;T  ""'^k'  P'^'l^'^^S'  between  the  interna! 
ui.u  external,   their  ten  brethren  the   truths  of  the  external     'i4fiQ 

thTlS""  etsSf ''^°' *^  spiri,ual^  which  isTitrnafof 
again   we  have  an  exemplar  of  man's  reeeneration  Tfiss   iSni      tTu* 

.':;:^^ht'-;''i;fr'  rr '"^*'  '^  Joseph^rtrfrfm' ^hfSiie"^;: 
^i^th^rv^r?^^^^  ii^g:^d  fiiTh  ^z 

truth'  illkl!     \Jr^\  f '"''''  •°'''"'"''  S°°'J'  Benjamin,  interna 
the  cde  tiaM^eril  r''Pt'^u"'''''ri"'''''S°°'''  ^'  denotes  likewise 
c  ted  5877    •io  .9         ^-  "h^  f^^  ^"""  '»'«  Lord  proceeds,  5869. 

.n  all  these  passages  the  natural  man  brought  under  the  'ovSen   of 

lt\  ;  I    .   '.  ■^^^•  ^•^"-     ^  distinction  is  made  betwe;n  the  ntemal 
and  celestial  internal,  represented  bv  Josenh-  rpIfliivB  *r  .i       ' ,  ^™" 

gin.;  s? .- -iv  it;i7=:(^  iB 

spiritual  church  and  in  the  supreme  sense,   the  divin^e  slitual  ore 

eM  t°d'  S^'^tiaf '■m'"'?r°;'^?  i  ''"'  blessing^Sula^'J 
explained,  Ml 7— 6438.     When  the  whole  house  of  Joseph  in  Ea-vnt 

s  mentioned   It  is  repeated  that  he  denotes  the  celestial  7the  spS 

(see  the  signification  of  We),  or  celestial  and  spiritual  thfnts  elm 

bned;  his  brothers  in  ths  passage,  truths  from  the  celes  Se^S 

VZ\  "  •f^pP'''  ^?  'P'"'""'  S°°'''  ''hich  is  Israel,  6526-6527 
Joseph  and  Benjamin  are  not  to  be  understood  abst  actlv  but  the 
celestial-spiritual.  or  spiritual-celestial,  are  really  angelic  sockliesJho 
constitute  tlmt  uniting  medium  which  was  aho  fepre sented  by  t£ 
vail;  t«  and  passages  cited,  9671.  As  to  the  expSr^wL/ 
Vtntual  and  spiritual-cele.tial,  seeSP.R.TUAi,  (13)  T  lotbe  XnTfi- 
cation  of  Joseph  when  sent  to  his  brethren,  see  Sheckhem  (4)  ^ew 


1252 


TRI 


(6).  As  to  the  particulars  of  Joseph's  sojourn  in  Egypt,  see  Egypt 
(5),  Pharaoh  (3),  Numbers  (11),  Servant  (15—21),  Silver  (2), 
King  (p.  472).  As  to  the  marriage,  etc.,  of  Joseph,  see  Marriage 
(37,  38),  Servant  (15).  As  to  the  bones  of  Joseph,  see  Moses  (14). 
The  sons  of  Joseph,  Ephraim  and  Manasseh,  represent  the  church  as 
to  the  intellectual  part  and  the  voluntary  part  respectively;  comparison 
is  here  made  with  Reuben  and  Simeon,  who  lost  the  primogeniture, 
6238.  Ephraim  denotes  truth  predicated  of  the  intellectual  part,  and 
Manasseh  good  predicated  of  the  voluntary  part,  both  from  the  in- 
ternal represented  by  Joseph,  6275.  Ephraim  and  Manasseh  are 
meant  by  Joseph  (in  the  account  of  Jacob's  blessing),  because  good 
and  truth  in  the  natural  are  really  the  internal  itself  in  the  natural, 
6275;  further  «7Z.  6295;  compare  6342.     See  Primogeniture. 

15.  Benjamin.     The  distinction  between  Joseph  and  Benjamin  is 
the  same  as  between  charity  from  which  is  faith,  and  faith  in  which  is 
charity;  the  one  is  celestial-spiritual,  the  other  spiritual-celestial,   ill. 
where  Joseph,  the  celestial-spiritual  man,  is  especially  treated  of,  3969. 
The  spiritual  of  the  celestial  represented  by  Benjamin  is  the  intermediate 
between  the  internal  of  the  natural  and  the  external  of  the  rational ; 
the  same  is  signified  by  Ephratah  and  Bethlehem  here  treated  of,  4585. 
Benjamin  called  Benoni  (the  son  of  my  sorrow)  by  his  mother  Kacnel, 
denotes  the  quaUty  of  that  state,  which  is  one  of  temptation,  4591. 
The  name  of  Benjamin,  signifying  a  son  of  the  right  hand,  given  to  him 
by  his  father,   denotes  spiritual  truth  from  celestial  good,  and  hence 
power;  here  the  specific  distinction  between  Joseph  and   Benjamin   is 
further  ill.  4592.     Where  the  signification  of  Bethlehem,   in  which 
Benjamin  was  born,   is  especially  treated  of,  it  is  explained  that  the 
Lord  alone  was  born  a  spiritual-celestial  man,  as  represented  by  Ben- 
jamin, 4594.     Benjamin   denotes  the  spiritual  of  the  celestial,   cited 
4607.      Benjamin   denotes  a   medium,    because  the   spiritual   of  the 
celestial  is  intermediate,  viz.,  between  the  internal   and  external   man, 
and  partakes  of  both,  5411;  further  ill.  5413,  cited  5443,  5539,  5583, 
end,  5685;    further  i7/.  5469.     The  medium  represented  by  Benjamin 
(between   the  internal  and  external  man,  or  between  the  spiritual  and 
natural  man)  is  the  truth  of  good  which  proceeds  from  truth  from   the 
divine   (represented  by  Joseph),  5586;    anticipated,  5469.     Benjamin 
denotes  the  truth  of  good  (cited  5596);  in  other  words,  interior  truth, 
which  is  the  medium  between  truth  from  the  divine  and  truth  in  the 
natural,  5600,  5631.     Benjamin  is  called  a  spiritual  medium,  and  this 
is  illustrated  by  showing  that  truth  from  the  divine  (represented  by 
Joseph)  could  only  be  conjoined   with  truths  of  the  natural  (repre- 
sented by  the  ten  brethren),  when  Benjamin  was  present,  5639.     Ben- 
jamin as  a  medium  derives  from  the  celestial- spiritual  as  a  father,  and 
from  the  natural  as  a  mother;  in  other  words,  he  is  the  internal  elevated 
from  the  natural,  5685—5686.     Benjamin  was  the  younger  brother, 
born  after  all  the  others,  and  this   is  the  case  also  with  the  medium 
which  he  represents ;  for  the  rational  or  internal  is  regenerated  first ; 
the  natural  afterwards;  and  the  medium  between  them  must  derive  from 
the  regenerate  natural  as  well  as  from  the  rational,  ill.  5688,  5822. 
Middle  good  represented  by  Benjamin  is  interior,  and  above  the  goods 
of  truth  in  the  natural,  for  which  reason  also  it  abounds  more ;  hence 
the  portion  of  Benjamin,  when  Joseph  entertained  his  brethren,  was 


TRU 


1253 


i 


greater  than  the  portion  of  the  others,  5707.  By  Benjamin  as  a 
medium,  conjunction  is  effected  between  the  truths  of  the  church  in  the 
natural  with  spiritual  good;  and  because  truth  is  then  received  from 
the  Lord,  and  this  is  a  new  state  in  man.  Benjamin  also  denotes  New 
1  ruth,  5801,  ill,  5804;  the  quality  of  the  new  truth,  and  what  it  effects, 
further  ill,  5806,  5809,  5812,  5816,  5822,  5830,  5835,  particulari; 
^843 ;  especially  as  to  clearer  perception,  5920.  The  signification  of 
iienjamin  is  resumed  where  the  blessing  of  Jacob  is  treated  of;  here,  it 
IS  explained  that  he  denotes  the  truth  of  spiritual  good,  or  of  the 
spiritual  church  (signified  by  Joseph);  called  a  wolf,  etc.,  denotes  the 
avidity  of  delivering  the  good  from  hell ;  the  other  particulars  of 
the  blessing  explained,  6439-6443.  Joseph  and  Benjamin  together 
torm  the  uniting  medium  represented  by  the  vail;  ill,  and  passages 
cited,  9671,  cited  above  (14).  f       b 

16.  The  order  in  which  the  Twelve  Sons  of  Jacob,  or  the  Twelve 
iribes,  are  named.  See  above,  (1)  3939;  (2)  3921,  3939,  4603,  4604, 
4607,  4608,  4609;  particulars  below  (17).   ^  '  '  '      "^' 

1 7.  The  States  of  Good  and  Truth  represented  by  the  Twelve  Sons  of 
Jacob  and  the  Twelve  Tribes,  in  the  historical  order  of  the  circumstances. 
Note:   On  account  of  the  length  to  which  this  article  would  necessarily 

^k^^u  'j^"^  ^^®  *^"^^  ^^^^^  ^^®  present  volume  has  already  attained, 
the  heading  only  is  here  given  for  future  guidance ;  in  the  meanwhile, 
tor  some  portions  of  the  history,  see  Jacob  (11,  12),  Esau  (3),  Pha- 
raoh (3),  Moses  (1,  4,  11,  13,  17,  25),  Man  (44)  from  p.  668  to 
G74,  Natural  (25),  Numbers  (11,  12),  Sheckhem  (3),  to  Slay  (3), 
Manna  (p.  675),  Miracles  (6,  7),  Jew  (6),  Order  (26),  Repre- 
sentation (8,  9),  Servant  (14—17,  21,  25),  Sight  (10),  Silver 
(2)  Hand  (pp.  300-303),  Egypt  (5,  6,  7),  to  Journey  (p.  457), 
and  other  articles  suggested  by  the  various  subiects. 
TRINITY.     See  Lord  (3). 

TROOP  [turma].  A  troop  or  multitude  from  which  Gad  was  named 
denotes,  in  the  supreme  sense,  omnipotence  and  omniscence;  in  the 
internal  sense,  the  good  of  faith;  in  the  external  works,  ill,  3934— 
3936.  In  the  opposite  sense,  those  are  represented  by  Gad,  who  are  in 
hallucinations  concerning  truths,  and  yet  do  works,  which  are  conse- 
quently without  righteousness,  6405.  See  Tribes  (Gad),  Multi- 
tude, Crowd. 

TROUGH  [canalis].     See  Water-pot. 
TRUE  [veruml.     See  Truth. 
TRUMPET  [tuba,  buccina].     See  Music. 
TRUST  [fducia].     See  Confidence. 

TRUTH.  1.  That  Truths  are  Laws  of  Order.  Divine  truth  is 
the  order  itself  of  the  Lord's  kingdom;  and  divine  good  the  essential 
of  order,  1728.  All  the  laws  of  order  in  the  Lord's  kingdom  are 
truths,  or  external  verities,  1728.  There  is  nothing  in  heaven,  or  in 
man,  or  indeed  in  the  whole  universe,  providing  it  is  in  order,  but  what 
has  reference  to  good  and  trnth  ;  hence  divine  good  and  divine  truth  are 
predicated  of  the  Lord,  from  whom,  as  the  sun  of  heaven,  they  really 
proceed,  as  heat  and  light  from  the  sun  of  the  world,  2173,  2184,  2508, 
3166,  3704,  4390,  4409,  4696,  4839,  5232,  br.  7256,  9667,  10,122. 
Good  IS  the  first  essential  of  order,  truth  the  last,  and  all  effect  or  pro- 
duction is  from   the  marriage  of  good  and  truth,  3726,  3793.     It  is 


1254 


TRU 


"ii 


good  that  acts  in  all  things,  truth  that  reacts,  and  even  that  reaction  is 
from  the  power  of  good,  to  which  truth  is  adjoined,  4380,  j7d7,  5928. 
Though  truth  has  no  power  in  itself,  its  power  from  good  is  incredibly 
great,  6344,  6423,  8200.  All  that  is  effected  by  the  divine  is  effected 
by  divine  truth  proceeding  from  him,  of  which  omnipotence,  or  power 
itself,  is  predicated,  7795,  8200.     See  Power  (2),  Hand. 

2.  The  Substantiality  of  Truth.     Divine   truth,  which  proceeds 
from  the  divine  human  of  the  Lord,  is  the  veriest  reality  in  the  universe, 
the  cause  of  the  existence  and  subsistence  of  all  things,  6880,  7004,  ' 
8200,  8861  end.     See  Substance,  Form,  Influx  (1),  Life  (2). 

3.  Good  and  Truth  not  to  be  understood  abstractly.  When  good 
and  truth  are  predicated,  their  subjects  are  to  be  understood,  viz.,  those 
who  are  in  good  and  truth,  3305,  4380.  They  are  spoken  of  in  the 
abstract  by  the  angels,  because  they  are  not  willing  to  attribute  good 
and  truth  to  themselves,  and  because  all  heaven  is  filled  therewith,  4380. 

4.  That  Truth  atid  Good  really  make  Man.  Every  man  is  his  own 
truth  and  good  in  form,  and  this  is  very  manifest  in  the  other  life,  ill. 
10,298.     See  Man,  Marriage,  Love. 

5.  That  all  Truth  and  Good  are  from  the  Lord,  1614,  201 1,  2016, 
2882—2892,  2904,  2946,  2974.  The  Lord  is  good  itself  and  truth 
itself,  and  the  union  in  him  of  the  human  essence  with  the  divine  is 
like  the  union  of  truth  with  good,  and  the  union  of  the  divine  with  the 
human  like  that  of  good  with  truth  ;  thus,  it  is  a  reciprocal  union, 
2011.  The  Lord  as  to  each  essence,  the  divine  and  the  human,  is  the 
divine  good  of  divine  love,  and  the  proceeding  of  that  divine  good  is 
divine  truth,  3704,  3712,  4180,  45/7,  6371—6373.  Divine  truth 
proceeds  from  the  Lord,  but  in  the  Lord  is  only  divine  good,  4180. 
Divine  truth  before  the  coming  of  the  Lord  existed  by  the  influx  of  the 
divine  itself  into  heaven,  but  since  his  coming  by  influx  of  the  divine 
human,  4180.     See  Lord  (4),  Heaven  (6),  Influx  (3). 

6.  The  Lord  as  the  Word  or  Divine  Truth.  For  full  particulars 
under  this  head,  also,  as  to  the  distinction  betueen  truth  divine  and 
divine  truth,  and  in  what  sense  truth  was  tempted  in  the  Lord,  see 

Lord  (59,  60). 

7.  Truth  Divine  distinguished  from  Divine  Truth.     See  Lord  (60). 

8.  Divine  Truth  in  the  Heavens.  Divine  truth  from  the  Lord  makes 
heaven,  but  divine  good  is  contained  in  it,  8309,  9408,  further  ill.  9995. 
Divine  good  in  the  heavens  is  called  divine  truth,  ill.  10,196:  full  par- 
ticulars in  Heaven  (6). 

9.  That  although  Good  and  Truth  are  not  of  man,  the  means  are 
provided,  and  he  is  free  to  make  them  his  own.  Man  of  himself  can 
think  nothing  true,  and  do  nothing  good,  874,  ^7^,  876.  Notwith- 
standing the  fact  that  all  good  and  truth  are  from  the  Lord,  man  ought 
to  compel  himself  to  think  and  speak  what  is  true  and  do  what  is  good, 
ill.  1937,  further  ill.  1947.  The  heavenly  freedom  of  man  consists  in 
his  affection  for  good  and  truth,  and  infernal  freedom  in  the  affection  of 
what  is  evil  and  false,  2873.  The  affection  of  truth  is  really  the 
recipient  vessel  in  which  the  truth  of  doctrine  or  of  faith  is  received, 
and  the  reception  is  of  a  quality  corresponding  to  the  affection,  2875. 
Man  is  introduced  by  the  Lord  into  good  and  truth,  by  his  affection 
for  them,  and  his  affection  in  acquiring  truth  takes  its  quality  from 
various  causes,  br.  ill.  2878.  It  is  only  by  the  freedom  of  the  affections 


TRU 


1255 


il 


and  thoughts  of  man  that  good  and  truth  can  take  root  in  him,  2879. 
Nothing  can  appear  to  man  as  his  own  that  does  not  flow  from  his 
freedom  ;  hence,  though  good  and  truth  flow  in  from  the  Lord,  man 
ought  to  do  good  and  think  truth  as  from  himself,  that  he  may  receive 
a  heavenly  proprium,  and  come  into  heavenly  freedom,  2880 — 2883, 
289 1 .    The  doctrine  of  faith  teaches  that  the  all  of  faith,  or  all  of  truth, 
is  from  the  Lord;   and  so  far  as  any  angel,  spirit,  or  man  receives  from 
him,  and  believes  it  is  from  him,  so  far  he  is  in  the  Lord's  kingdom, 
2904.     In  their  first  state,  they  who  become  regenerate  believe  truth 
and  good  to  be  from  themselves,  and  they  are  left  in  that  opinion  for 
reasons  here  stated ;  but  in  their  second  state,  when   regenerate,  they 
believe  that  good  and  truth  are  from  the  Lord,  and  at  length  they  per- 
ceive it  to  be  so,  2946,  2960,  2974.    No  good  and  truth  witl^  any  one  is 
his  own  except  apparently,  for  it  all  flows  in  from  the  Lord,  both  imme- 
diately and  through  the  medium  of  angelic  societies,  ill.  4151.     To 
claim   to  oneself  good  and  truth   is  theft,  spiritually  understood,  ill, 
5747,  5759.     See  Theft.     When  man  bends  to  himself  the  goods 
and  truths  which  are  from  the  Lord,  he  perverts  them  to  the  loves  of 
self  and  the  world;  hence,  they  are  properly  said  to  be  from  the  Lord 
with  him  when  he  applies  them  to  good  uses,  either  to  the  welfare  of 
his  neighbour,  his  country,  or  the   Lord's  kingdom,  7564.     All  good 
that  a  man  receives  from  the  Lord  is  imparted  by  truths,  for  which 
reason  it  is  necessary  that  he  learn  truths  from  the  Word,  ill.  10,661. 
As  to  the  Reception  of  Truth,  see  below  (56). 

10.  Scientifcs  and  Knowledges  distinguished  from  Truths.     Scienti- 
fics  are  not  truths,  but  the  vessels  of  truth,  1469.     The  order  of  pro- 
gression is  from  scientifics  to  rational  truths;   from  rational  to  intellec- 
tual truths;   and  from  intellectual  to  celestial  truth,  1495.     Scientifics, 
and  also  rational  and  intellectual  truths,  are  but  vessels,  each  in  their 
degree  receptive  of  the  higher,  and  finally  of  celestial  truth,  which  is 
one  with  good,  1495,  1496,  3068.     By  a 'miraculous  adaptation,  appa- 
rent truths  are  made  the  vessels  of  genuine  truths,  ill.  1832.     No  one 
can  be  in  scientific  truth  (that  is,  in  its  affection  and  faith)  unless  he  be 
in  rational  truth,  into  which  the  Lord  flows  by  the  medium  of  intel- 
lectual truth,  1904  end.     Doctrinals  are  founded  on  scientific  truths, 
and  these  again  on  sensual  truths  ;  hence,  without  sensuals  and  scienti- 
fics, no  doctrinal  idea  can  exist,  3310  end.     Knowledges  are  defined  as 
the  truths  of  the  natural  man,  5276.     The  knowledges  of  good  are 
truths,  but  they  do  not  become  truths  until  they  are  acknowledged 
both  in  understanding  and  will,  5276.     Truths  are  distinguished  from 
the  scientifics  of  the  church,  into  which  they  ought  to  be  insinuated, 
and  unless  truths  are  insinuated  into  scientifics,  the  conjunction  of  the 
internal  man  with  the  external  cannot  be  effected,  ill.   6004,   6023, 
6052,  6071,  6077.     There  is  a  nisus  or  endeavour  in  all  things,  from 
inmost   to  outmost,  to  act   the  part  of  a  cause  in  its  effect,   or  to 
produce  itself  in  something  ulterior  as  a  body ;  thus,  good  seeks  to  live 
in  truths,  truths  in  scientifics,  scientifics  in  sensuals,  and  the  latter  in 
the  world,  6077.     Scientifics  regard  truths  as  their  end,  and  truths 
regard  good ;  all  truths,  therefore,  lead  to  good,  ill.  6044.     Scientifics 
are  merely  the  vessels  of  truth  and  good;   it  is  the  affection  of  truth 
and  good  within  scientifics  that  constitutes  them  the  truths  of  faith, 
7770.     See  Scientifics,  Knowledges. 


1256 


TRU 


11 .  To  know,  to  acknowledge,  and  to  have  faith  in  Truths  ;  the  dis- 
tinction ill.  896.  The  knowledge  of  truths  and  goods  is  not  wisdom, 
but  to  be  true  and  good;  the  knowledge  of  truths,  however,  is  a  means 
to  wisdom,  and  regeneration  is  really  effected  by  them,  ill.  1555.  Doc- 
trinals,  and  what  are  called  truths  of  faith,  are  only  vessels  (formed  by 
instruction)  recipient  of  truth,  and  they  may  even  be  falses  ;  yet  these 
the  Lord  miraculously  adapts  to  the  'reception  of  charity,  ill.  1832. 
There  are  some  who  can  be  brought  into  the  knowledge  of  faith  and 
truths,  some  who  cannot;  the  former  are  the  spiritual,  who  become  re- 
generate, 2689.  The  quality  of  those  who  are  in  faith  or  in  the  know- 
ledge of  truth,  but  not  in  the  good  of  truth,  is  described,  3459,  3463. 
Few  know  what  the  good  and  the  true  really  arc,  and  none  can  know 
but  the  regenerate,  ill.  3603.  At  this  day  there  are  no  knowledges 
concerning  good  and  truth,  and  the  laws  of  representation  ;  and  hence  it 
IS  with  difficulty  such  things  can  be  comprehended,  4136,  9186,  9995; 
particulars  in  Representation. 

12.   Truths  of  Faith;  the  Truth  of  Peace ;  Truths  of  the  Church. 
Truths  of  faith  are  the  interior  truths  or  laws  of  charity,  ill.  and  sh. 
1038,  2049.     Truths  of  faith  are  the  interior  truths  of  the  Word,  br. 
1879.     Truths  of  faith  are  not  really  divine  truth,  or  pure  intellectual 
truth,   but  they  are  appearances  of  truth,   to  which  fallacies  of  the 
senses  are  adjoined,  2053.     Truths  of  faith  are  not  saving  unless  good 
be  in  them,  ///.  2261.     All  who  are  in  the  truths  of  faith  are  saved  if 
they  shun  evil,  because  then  their  truths  become  receptive  of  good,  ill. 
2388.     Truth  [veritas]  is  faith,  and  in  the  internal  sense  this  truth  and 
faith  are  the  same  as  charity ;  hence  all  truth  is  from  good,  and  all 
faith  from  charity,  3121.     By  mercy  and  truth  [veritas]  the  celestial 
understand  love  and  charity,  which  flow  in  from  the  Lord;  the  spiritual, 
by   the   same   expressions,    understand   charity   and   faith,  sh.  3122. 
Truths  of  faith  without  charity  are  dead,  ill.'  3849.     The  quality  of 
some  IS  described  from  experience  who  had  understood  the  truths  of 
faith,  but  lived  in  evil ;  these  in  the  other  life  abuse  the  truths  of 
faith,  to  obtain  dominion,  4802.     To  set  up  truth  or  faith  as  the  essen- 
tial of  the  Church  is  attended  with  many  errors,  and  produces  infatua- 
tion, til.  4925.     The  Word  ought  to  be  searched,  to  know  whether 
the  received  doctrinals  of  faith  are  true,  5432,  6047.     Truths  of  faith 
are  only  truths  in  the  human  understanding  (the  Author's  words  are, 
JFhen  applied  to  their  subject,  viz.,  to  any  man,  spirit,  or  angel),  and 
they  are  then  truths,  with  a  difference  according  to  state,  5951.    When 
first  learned,  the  truths  of  faith  are  scientifics;    when  revered  as  holy, 
they  are  called  truths  of  the  Church;   but  when   the  man  is  really 
affected  by  them,  and  lives  according  to  them,  they  are  spiritual  truths, 
because   imbued   with   charity,    5951.     Truth,    to  be   genuine,   must 
derive  its  essence  and  life  from  charity,  and  from  innocence  in  charity, 
6013.     The  truth  of  faith  has  its  rise  from  the  truth  of  peace;  and  the 
truth  of  peace  is  compared  with  the  morning  light,   for  it  is  divine 
truth  m  heaven,  where  it  affects  all  with  internal  felicity,  ill.  8455—56. 
It  IS  truth  from  the  divine  which  flows  into  the  truths  of  faith  with 
every  one  that  causes  them  really  to  be  truths,  8595.     Truths  of  faith, 
truths  of  the  church,  truths  of  heaven,  are  not  really  such  without 
good,  because  they  are  then  without  life,  9603.     Truths  of  faith  are 
the  light  of  hfe,  but  the  good  of  love  is  the  fire  of  that  light;  in  this 


l» 


TRU 


1257 


passage  it  is  expressly  said  that  every  particular  good  has  its  truth,  and 
every  truth  its  good,*9637.  Truths  of  faith,  properly  so  called,  are  of 
man's  very  life;  but  there  are  secondary  truths  of  faith,  not  of  the 
life's  love,  but  more  or  less  confirmatory,  9841.     See  Faith. 

13.  That  the  Lord  adapts  and  conjoins  himself  to  man  by  Apparent 
Truths.    The  Lord  miraculously  adapts  the  apparent  truths  with  which 
man  is  imbued  by  instruction  to  the  reception  of  celestial  truths,  or  the 
dictates  of  charity,  from  himself,   1832,  further,  ill.  2715.     Between 
the  apparent  truths  appertaining  to  man  and  the  Lord,  there  is  no 
l)arallelism  and  correspondence,  but  only  with  good,   1832.     Truths, 
according  to  man's  understanding,  are  appearances  imbued  with  fal- 
lacies, and  even  with  falses ;  still,  the  Lord  conjoins  himself  with  man 
in  virtue  of  what  he  esteems  truth,  and  thus  forms  his  conscience, 
2053.     Truth  divine  from  good  divine  flows  into  the  rational  mind, 
even  though  it  be  occupied  with  apparent  truths  and  with  fallacies, 
but  it  conjoins  itself  more  closely  with  genuine  truths,  2531,  2554. 
Conjunction  on  the  part  of  the  Lord  is  by  influx  into  the  rational  part 
of  man,  and  by  means  of  the  rational  into  the  natural,  which  it  adapts 
to  the  reception  of  life;    on  the  part  of  man,  reciprocal  conjunction  is 
predicated  by  the  acquisition  of  scientifics  and  knowledges  receptive  of 
life,  2004.     Man  cannot  receive  divine  truth,  but  only  apparent  truths, 
to  which  are  adjoined  fallacies  derived  from  the  senses,  2053  ;  compare 
2069  end,  2719.     No  angel  or  man  can  be  said  to  have  pure  truth, 
but  appearances  of  truth  are  accepted,  if  they  are  receptive  of  good ; 
•  some  examples  of  apparent  truths  given,   3207.     The  spiritual  (not 
having  perception)  are  permitted  to  believe  and  acknowledge  for  truth, 
what  they  apprehend  ;  otherwise  there  would  be  no  reception,  3385.     As 
to  the  conjunction  and  influx  of  the  Lord  by  goods  and  truths  called 
remains,  see  Remains  (1,  3). 

14.  Truth  in  the  procedure  of  Regeneration.     Truths  (scientific  and 
rational)  can  only  be  regenerated  by  and  from  good,  and  the  delights  of 
good,  671.     The  order  in  which  man  is  regenerated  by  intellectual 
truths,  by  which  the  necessary  planes  are  formed,  ill.  1555.     Truth, 
thus  received,  is  the  beginning  of  temptation  combats,  1685.     In  the 
process  of  regeneration  by  truths,  the  Lord  miraculously  adapts  appa- 
rent truths  and  even  falses  to  the  reception  of  the  good  of  charity,  ill. 
1832.     Truth  is  implanted,  and  also  the  affection  of  truth  from  good, 
in  order  that  man  may  become  regenerate;    but  when  regenerated,  he 
acts  from  the  affection  of  good,  1904.     Truth  is  spoken  of  that  tends 
to  good,  and  is  united  to  good;   but  this  is  not  meant  by  truth  that 
proceeds  altogether  from  good  (as  when  man  is  regenerated),   2063. 
During   regeneration  the  Lord  insinuates   good   into   truths ;   hence, 
truths  become  the  vessels  of  good,  2063.     It  is  explained  that  man  is 
regenerated  by  the  truths  of  faith,  which  are  continually  implanted  in 
good  or  charity,  so  that  truths  become  as  the  vestments  of  good,  ill. 
2189.     In  further  explanation,  it  is  shewn  that  regeneration  is  not 
really  effected  by  truth,  but  by  the  good  of  truth;  in  fact,  that  it  is 
good  which  manifests  itself  even  as  affection  for  truth,   2675,  2697. 
Before  regeneration,  truth  and  good  are  not  genuine,  but  apparent 
goods  and  truths  form  what  is  called  the  first  rational;   after  regenera- 
tion, there  is  a  genuine  affection  for  good  and  truth,  or  a  new  rational 
part  given  by  the  Lord,  2657.     With  those  who  become  regenerate. 


1258 


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TRU 


1259 


fallacies,  etc.,  denved  from  the  senses,  are  bent  to  goods  and  truths 
which  flow  m  from  the  Lord,  24,  25,  1832,  2657,  4364.  They  who 
become  regenerate  are  such  as  can  be  held  in  the  aifection  for  truth  and 
good;  their  quality  described,  and  also  the  quality  of  those  who  cannot 
be  held  m  such  affection,  2689.  Redemption,  or  the  reformation  and 
regeneration  of  the  man  of  the  spiritual  church,  is  effected  by  truth,  by 
which,  at  length,  man  is  led  to  will  good,  2954.  The  reception  of  truth 
by  the  regenerate  is  treated  of  in  two  states,  which  succeed  each  other: 
the  first,  when  they  believe  truth  and  good  to  be  of  themselves;  the 
second,  when  they  believe  that  all  is  from  the  Lord,  2946,  2960,  2974. 
According  to  the  appearance  and  the  procedure  of  regeneration  with 
the  spiritual  man,  truth  is  held  to  be  prior  and  superior  to  good,  or 
faith  to  charity;  but  this  is  only  the  case  while  he  is  regenerating,  or 
while  his  inverted  order  endures;  when  regenerated,  his  state  is 
changed,  and  it  is  good  that  assumes  the  first  place;  this  law  of  man's 
regeneration  variously  ill.  3324,  3325,  3330,  3336,  3494,  3539. 
A^fr^^^r'  ^o^^'  ^^'^^^  ^^^^>  ^^^^>  ^^03,  3610,  3701,  3863,  3995 

toV-.'  ^o?^  inF'i^^'^'  ^^2^'  ^^2^'  ^^^^'  ^^^^>  5351,  5354,  5747 
6247,  6256,  6269,  62/2,  6273,  6396,  8516.  10,1 10.     The  priority  of 
truth  before  regeneration,  both  as  to  time  and  degree,  is  a  fallacy,  owing 
to  the  deficiency  of  the  spiritual  in  the  perception  of  good,  and  to  the 
tact  that  their  affection  for  truth  is  imbued,  more  or  less,  with  delights 
of;  the  love  of  self  and  the  world,  3325,  3330,  3336.     In  accordance 
with  the  law  of  regeneration  by  truth,  the  spiritual  man  proceeds  from 
doctrinals  to  the  good  of  doctrinals,  from  this  to  the  good  of  truth,  and 
from  the  latter  to  the  good  of  life;    when  regenerated,  this  order  is  in- 
verted,  and  he  proceeds  from  good  to  truth,  3332.     It  is  explained  how 
good  18  adjoined  to  truths  in  the  natural  during  man's  regeneration— 
viz.,  that  afl-ection  always  adjoins  itself  to  that  which  agrees  with  it  in 
the  memory ;  and  this  being  the  case,  the  affection  and  the  idea  are 
reproduced  together ;   in  a  similar  manner,  the  affection  of  good  is 
adjoined  to  doctrinals  of  truth  (by  the  Lord  in  man),  and  thit  being 
done,  the  affection  of  good  and  the  truth  are  reproduced  together,  and 
thus  falses  and  evils  are  removed,  3336,  5893.     During  man's  regene- 
ration, he  IS  led  by  the  Lord  first  as  an  infant,  next  as  a  boy,  afterwards 
as  a  youth,  and  at  length  as  an  adult ;  when  he  is  led  as  an  infant  boy. 
he  has  knowledges  of  external  or  corporeal  truth,  which  are  such  as  the 
QHQo   olo?  of  historical  things  and  of  rituals  in  the  world,  3665,  3690, 
J9HJ,  3986.     Knowledges  of  truth  here  spoken  of  are  such  as  admit 
successively  spiritual  and  celestial  truths,  for  which  reason  they  are 
said  to  contain  inmostly  the  divine,  ilL  3665,  3701.     In  reference  to 
the  same  law,  explained  in  the  numerous  passages  cited  above,  good  is 
called  the  first  essential  of  order,  truth  the  last,  ill.  8726.    In  reference 
to  the  same  general  law  again,  regeneration  is  described  in  two  courses 
of  ascent  and  descent;   ascent  from  truth  to  good,  or  from  externals  to 
internals;   descent  from  good  to  truth,  or  from  internals  to  externals, 
as  represented  by  angels  ascending  and  descending  in  the  dream  of 
Jacob,  and  by  the  successive  birth  of  his  sons,  3882.     In  the  procedure 
of  regeneration   good  and  truth  not  genuine  serve  to  introduce  genuine 
truths  and  goods;   the  latter  remain,  but  the  former  are  relinquished 
3972-3974,  3982,  3986,  4063,  4145;    see  also  3665,  369o!^r)S 
regeneration  there  is  an  influx  from  the  Lord  into  the  good  of  the 


spiritual  or  internal  man,  and  further,  through  truths  of  that  degree 
into  the  natural  man;   to  this  influx  of  truth  power  is  attributed,  to 
which  is  due  the  arrangement  or  regeneration  of  the  natural,  4015. 
In  the  man  who  is  regenerating  falses  are  mixed  with  truths,  which  are 
arranged  into  order  when  he  is  regenerated  and  acts  from  good  ;  in 
this  order,  truths  occupy  the  midst  and  falses  are  rejected  to  the  circum- 
ference;   with  the  evil,  on  the  contrary,  falses  make  the  centre,  and 
truths  are  rejected,  4551,  4552;   3993,  4005.     In  the  arrangement  of 
truths  under  good,  by  regeneration  they  assume  the  form  of  good,  which 
is  the  truly  human  or  heavenly  form,  5704,  5709,   8370;   see  below, 
6028,  10,303 ;  when  a  man  has  been  led  by  truth  to  good,  be  not  only 
sees  from  that  good  the  truths  which  he  knew  before,  but  new  truths ; 
thus  good  fructifies  and  forms  itself  in  the  natural  man,  and  ever  pro- 
duces new  truths,  which  are  called  truths  from  good,  5804,  5806,  5816. 
All  good  is  attributed  to  the  will,  and  all  truth  to  the  understanding ; 
it  is  here  ill,  also  how  close  the  conjunction  is  between  good  and  truth, 
5807,  5835.    Without  truths  in  the  natural  mind,  good  cannot  operate; 
but  in  order  to  their  conjunction,  truths  must  be  introduced  by  affec- 
tion ;   it  then  follows,  that  where  the  truth  of  faith  is  reproduced,  its 
affection  is  also  reproduced,  and  contrariwise,  5893.     When  good,  by 
regeneration,  has  obtained  the  dominion7it  produces  truths  continually, 
and  every  truth  is  like  a  star,  luminous  from  good  in  the  midst,  5912. 
When  goods  and  truths  are  arranged  in  a  heavenly  form  by  regenera- 
tion, they  are  disposed  according  to  the  degree  of  goodness,  the  best  in 
the  midst ;  with  the  evil,  on  the  contrary,  the  worst  occupy  the  midst, 
and  the  better  are  driven  to  the  peripherics,  br.  6028.   They  who  combat 
with  falses,  for  the  most  part  combat  from  truth  not  genuine,  but  from 
what  they  hold  to   be  true,  every  one  according  to  his  own  church; 
nevertheless,  if  there  be  innocence,  by  which  such  truths  are  conjoined 
with  good,  they  overcome  falses,  ^7'^^*     Truth  prevails  over  the  false 
with  immense  power,  for  the  false  is  opposed  to  the  divine,   and  divine 
truth  is  the  veriest  reality  in  the  universe,   6784,  6880,  7004.     The 
arrangement  of  truths  in  man,  when  regenerated,  is   in   series   cor- 
responding  to  the  arrangement  of  angelic  societies  in   the   heavens, 
10,303.     See  Series,  Heaven,  Good. 

15.  The  Regeneration  of  Truths.     See  above  (14). 

16.  Affections  of  Good  and  Truth.  There  are  two  affections — one 
of  good,  the  other  of  truth ;  and  these  two  the  ancients  regarded  as 
one  in  a  heavenly  marriage,  the  affection  of  good  being  as  the  husband, 
and  the  affection  of  truth  as  the  wife,  1904.  The  affection  of  truth 
takes  precedence  before  regeneration,  but  the  affection  of  good  after- 
wards, ill.  1904  ;  see  below,  5827.  The  affection  of  good  and  affection 
of  truth  are  briefly  described ;  the  one  is  to  do  good  for  the  sake  of 
good,  the  other  to  do  good  for  the  sake  of  truth ;  the  one  is  proper  to 
the  will  and  to  the  celestial  man,  the  other  to  the  understanding  and 
to  the  spiritual  man,  1997,  cited  2422.  The  quality  of  those  who  are 
in  the  affection  of  good  and  of  truth  respectively  is  described,  br.  2422, 
2430.  With  those  who  are  in  the  affection  of  truth  there  is  also  the 
affection  of  good,  but  it  only  comes  to  their  perception  obscurely,  2425. 
There  is  an  affection  of  rational  truth,  and  an  affection  of  scientific 
truth — the  one  internal,  the  other  external,  2503.  They  who  are  in 
the  affection  of  truth  have  but  little  truth  compared  with  those  who  are 


1260 


TRU 


TRU 


1261 


in  the  affection  of  good,  2429.  There  are  some  who  can  be  held  in  the 
affection  of  good  and  truth,  some  who  cannot,  2689.  The  affection  of 
truth  is  good  which  first  manifests  itself  as  affection,  in  order  to  acquire 
and  appropriate  truths  to  itself,  ill.  3316,  further  ill,  4247.  Truths  of 
doctrine  and  scientifics  are  nothing  without  affections,  ill.  3849.  The 
church  consists  of  those  who  are  in  the  affection  of  truth  from  good,  or 
the  affection  of  good  from  truth;  not  of  those  who  are  in  the  affection 
of  truth  without  good,  or  in  the  affection  of  good  from  which  no  truth  is 
derived,  3963;  see  also  4301  cited  below  (1 7).  A  truth  that  enters  with 
any  affection  is  reproduced  whenever  that  affection  recurs,  and  the  good 
or  affection  is  reproduced  when  the  truth  recurs,  for  they  cohere  together, 
4205,  ilL  4301;  7967  cited  below.  The  affection  of'truth  appears  to 
derive  its  origin  from  truth,  but  it  is  from  good  flowing  into  truth, 
4368,  ill.  4373.  It  is  by  affection  or  desire  that  truth  is  conjoined  to 
good,  4301,  536.5.  They  who  are  in  the  affection  of  truth  do  not 
remain  in  doctrinals,  but  search  the  Word  whether  they  be  true,  5432, 
6047.  In  several  passages  cited  above,  it  is  shewn  that  the  affection  of 
truth  takes  the  precedence  before  regeneration  is  effected;  here  it  is 
explained  that  truths  are  first  manifested  because  they  are  nearer  the 
sensuals  of  the  body,  but  good  is  more  in  the  spirit  and  in  the  light  of 
heaven,  ill.  5827,  compare  8648.  The  delights  of  the  affections  must 
adhere  to  truths  that  they  may  be  alive;  for  truths  are  excited  by  the 
angels,  by  influx  into  the  affections,  7967-  The  affection  of  truth  is 
from  good,  and  the  one  is  conjoined  with  the  other,  8349,  8352. 
When  there  is  no  good,  the  affection  of  truth  is  undelightful ;  and 
where  there  is  good,  there  is  delight  in  truth,  for  good  and  truth  mutu- 
ally affect  one  another,  and  proceed  from  one  another,  8349,  8352, 
8356.  An  illustration  is  given  of  the  affection  of  truth  when  genuine 
and  when  not  genuine ;  the  former  when  truth  is  loved  for  any  selfish 
end,  the  latter  when  it  is  loved  for  the  sake  of  Hfe  and  good  use,  8993. 
Truths  ought  to  be  such  as  can  subsist  together  under  one  common 
affection,  otherwise  they  conflict  with  each  other,  and  perish,  ill.  9094 ; 
for  which  reason,  truths  in  series  under  their  affections,  are  as  families 
which  correspond  to  angelic  societies,  9079.  Further  particulars  in 
Good  (16);  see  also  Handmaid,  Affection,  Affinity,  Family. 

17.  The  Marriage  of  Good  and  Truth.  Truth  of  itself  does  not 
enter  into  a  marriage  with  good,  but  good  with  truth,  725.  Truths 
are  vessels  recipient  of  good  (but  observe  that  the  recipiency  of  good  in 
externals  does  not  constitute  the  marriage  of  good  and  truth),  1900, 
2063,  2261,  2269.  The  marriage  between  good  and  truth  is  first  treated 
of  where  intellectual  truth  adjoined  to  good  is  represented,  1895,  1901, 
1904,  2173.  The  marriage  of  good  and  truth  is  continually  represented 
in  the  historical  parts  of  the  Word,  because  it  prevails  everywhere  in 
the  Lord's  kingdom,  both  in  heaven  and  earth;  all  nature  likewise  sub- 
sists from  this  marriage,  2173,  2184,  2508,  3166,  3704,  4390.  5232, 
7256,  10,122.  The  marriage  of  good  and  truth  is  so  universal,  that 
every  particular  good  is  united  to  its  corresponding  truth  in  the  regene- 
rate man,  and  from  this  law  are  derived  consanguinities  and  affinities 
like  those  of  families,  917,  2556,  2739,  3665.  The  marriage  of  good 
and  truth  is  the  real  origin  of  every  human  love,  and  above  all,  of  con- 
jugial  love,  ill.  2728  —2739.  The  heavenly  marriage  of  good  and  truth, 
in  its  essence,  exists  in  the  Lord  alone,  and  in  others  so  far  as  they 


' 


derive  from  him,   who,  from  this  marriage,  are  called  his  sons  and 
daughters,  and  are  related  to  each  other  as  brothers  and  sisters,  2508, 
fully  ill,  2588.     The  heavenly  marriage  of  good  and  truth  is  derived 
from  the  divine  marriage  of  divine  good  and  truth,  ill.  2803.     Good 
and  truth  are  so  united,  that  although  interior  truths  may  be  known, 
they  can  never  be  received  except  by  those  who  are  in  good,  253 1 . 
Truth  can  only  be  conjoined  to  good  by  its  affection,  because  in  the 
affection  is  the  life  by  which  conjunction  takes  place,  3024,  3066,  cited 
3095.     As  the  affections  of  good  and  truth  constitute  a  marriage,  so  the 
affections  of  evil  and  the  false  ;   hence,  the  false  cannot  be  conjoined 
with  good,  nor  truth  with  evil,  3033;  see  below,  3110,  3116.     The 
marriage  of  good  and  truth  is  effected  by  influx,  by  which  truths  from 
the  natural  man  are  continually  called  forth,  elevated,  and  implanted  in 
good,  which  is  in  the  rational,  3()85,  3086.    The  first  affection  of  truth, 
which  is  to  be  initiated  into  good,  is  impure,  but  it  is  successively  puri- 
fied, 3089.     There  is  a  reciprocality,  called  the  consent,  of  truth,  when 
it  is  to  be  conjoined  to  good,  as  in  marriage,  3090.     Power  is  also  pre- 
dicated of  truth,  about  to   be  conjoined,  as  denoted  by  hands,  arms, 
shoulders,  3091.     The  illustration  of  truth  about  to  be  conjoined  is 
from  good,  and  such  illustration  by  truth  penetrates  even  farther,  and 
produces  the  lower  affection  for  truth,  3094.     Good  flows  in  by  an  in- 
ternal way,  and  truth  by  an  external  way,  in  the  natural  principle,  but 
they  are  conjoined  in  the  rational,  3098.     To  recite  the  preceding  in  a 
summary,  the  conjunction  of  good  and  truth  can  take  place  when  the 
natural  man  is  illustrated  by  the  influx  of  good  from  the  rational,  for 
then  good  sees  and  acknowledges  its  own  truth,  and  truth  its  own 
good  ;  thus  there  is  mutual  acknowledgment  and  consent,  3101,  3102, 
3141,  3166,  3167,   3179,  3180,  4358,  9079,  9495,   10,555.     When 
truth  is  thus  conjoined  with  good  in  the  rational,  it  is  appropriated  to 
man,  and  vanishes  out  of  the  external  memory,  3108.     In  effecting 
this  conjunction,  a  most  exquisite  exploration  and  precaution  is  exercised 
to  prevent  truth  being  conjoined  with  evil,  and  the  false  with  good, 
31 10,  31 1 6.*     In  order  that  truth  may  be  received  in  this  conjunction, 
there  must  be  innocence  and  charity  in  it,  3110,  3111.     Truth  is  really 
formed  first  in  the  natural  man  by  the  influx  of  good  through  the 
rational,  3128.     It  is  further  explained  that  truths  are  formed  if  there 
be  correspondence,  if  not,  falses  are  formed  instead  of  truths,  3128, 
3138.      First  truths,   however,   are  appearances  of  truth,   afterwards 
appearances  are  put  off,  and  they  become  truths  in  essence,  examples 
given,  3131.     The  influx  of  good  is  so  regulated,  that  truth  is  initiated 
and  conjoined  in  the  rational  according  to  degrees  of  instruction,  ill. 
3141.     The  truth  of  faith,  unless  conjoined  with  the  good  of  love  in 
the  manner  here  described,  can  neither  receive  life  nor  produce  fruit,  as 
light  without  heat  can  produce  nothing,   3146.     To  the  intent  that 
truth  may  be  conjoined  with  good,  there  must  be  consent  on  the  part 
of  the  understanding  and  the  will ;  when  there  is  consent  on  the  part 
of  the  will,   then  there  is  conjunction,   3157,   3158.     Consent  being 
essential,  truth  cannot  be  conjoined  with  good  except  in  freedom,  3158. 
In  further  explanation  of  this  conjunction,  the  affection  of  good  and  the 

*  That  truth  cannot  be  conjoined  to  evil,  but  to  good  only,  was  ill.  from  expe- 
rience in  the  other  life,  by  representative  lights  appearing,  4416. 


!t 


1262 


TRU 


affection  of  truth  in  the  natural  man  are  as  brother  and  sister;   but  the 
affection  of  truth  called  forth  from  the  natural  man  into  the  rational  is 
as  a  married  woman,  3160.     The  same  thing  is  illustrated  thus:    good 
from    the   rational  does  not  flow   in  immediately    into  natural  truth, 
but  first  into  good;   were  it  otherwise,   man  would  be  born  rational, 
which  is  not  the  case  ;  here  it  is  shewn  also  that  the  rational  as  to  truth 
is  formed  by  knowledges,  3 1 60,  3 1 6 1 .     Knowledges  and  scientific  truths 
are  predicated  of  the   memory   only ;   to   be  appropriated   they   must 
be  conjoined  with  good,  in  which  case  they  are  of  the  will,   and  re- 
garded for  the  sake  of  life,  3161.     By  adoption  for  the  sake  of  life, 
good  makes  to  itself  truth,  to  which  it  may  be  conjoined,  because  it 
acknowledges  nothing  else  for  truth  but  what  is  in  agreement  with  it, 
3161.     It  is  with  difficulty  that  truth  can  be  elevated  out  of  the  natural 
into  the  rational,  on  account  of  the  lusts  of  evil  and  the  persuasions  of 
what  is  false,  and  the  fallacies  thence  derived,  thus  on  account  of  rea- 
sonings and  doubts  whether  it  be  so;    it  is  added,  that  truth  is  elevated 
into  the  rational  principle  when  man  begins  to  be  averse  to  reasonings 
against  truth,  and  to  reject  doubts  as  ridiculous,  3175.     Where  the 
adoption  of  truth  is  again  illustrated,  it  is  repeated  that  good  acknow- 
ledges its  own  truth,  and  truth  its  own  good;   also  that  truth  perceives 
in  itself  an  image  of  good,  and  from  good  the  very  effigy  of  itself  in 
which   it  originates,  31/9,  3180.     An  illustration   is  given  of  what  is 
practically  meant  by  truth  being  elevated  out  of  the  natural  into  the 
rational ;  it  is  shewn  also  that  it  then   passes  from  the  light  of  the 
world  into  the  light  of  heaven,  thus  from  wliat  is  obscure  into  what  is 
clear,   whereby  man  comes  into  wisdom,   3182,  3190.     Divine  truth 
natural  and  divine  good  natural,  as  two  wings,  elevate  the  truth  which 
is  to  be  initiated  into  good  in  the  rational,  3192.   Truth  is  not  initiated 
and  conjoined  with  good  at  once,  but  initiation  and  conjunction  goes  on 
continually  through   the  whole  life,  and  even  in  the  other  life,  3200. 
The  separation  of  truth  from  scientifics,  its  elevation  thence,  and  con- 
junction to  good,  is  briefly  explained ;   especially,  that  it  now  comes  to 
the  perception  of  rational  good,  3203.     The  acquisition  of  truth,  and 
its  procedure  till  it  becomes  of  the  life  by  regeneration,  is  compared  to 
the  growth  of  knowledge  in  a  child,  who  first  learns  to  walk,  to  speak, 
etc.,  but  afterwards  all  this  knowledge  becon»es  habitual,   and  flows 
spontaneously  from  the  life,  3203.     Pure  truths  are  not  given  either 
with  men  or  angels,  but  exist  in  the  Lord  alone ;  but  appearances  of 
truth  appertaining  to  an  angel  and  to  a  man  who  is  in  good,  are  received 
by  the   Lord  as  truths,  3207  ;'  some  examples  of  such  appearances, 
3207  end.     Between  the  good  of  the  Lord's  rational  and  truth  from 
the  natural,  there  is  not  a  marriage,  but  a  covenant  resembling  that  of 
marriage,  for  which  reason  Rebekah  is  called  the  woman,  and  not  the 
wife  of  Isaac;   the  real  marriage  is  the  union  of  the  divine  essence  with 
the  human  and  of  the  human  with  the  divine,  3211.     Where  the  con- 
junction of  good  and  truth  is  again  treated  of  (as  ill.  in  several  passages 
cited  above),  it  is  remarked  that  the  means  provided  for  such  conjunc- 
tion, by  influx  from  the  rational  part  of  man  into  the  natural,  are  innu- 
merable, and  are  discovered  in  the  internal  sense  of  the  Word,  3.573. 
Truths  are  conjoined  with  good  when  they  are  learned  and  acknowledged 
for  the  sake  of  uses  of  life,  3824.     Truths  are  conjoined  so  far  as  the 
man  is  in  the  aff*ection  of  good,  not  so  far  as  they  are  known,  because 


TRU 


1263 


in  reality  truths  are  the  vessels  of  good,  3834.  The  conjunction  of 
good  and  truth,  or  thejheavenly  marriage,  is  not  effected  between  good 
and  truth  in  one  and  the  same  degree,  but  between  a  superior  and 
inferior,  being  ruled  by  influx,  3952,  8516  ;  see  above,  3098.  Goods 
and  truths  in  man  correspond  to  angelic  societies,  and  the  influx  of 
good  from  the  Lord  is  by  the  medium  of  angels ;  here  it  is  also  ill.  how 
good  conjoins  truths  by  influx  into  knowledges,  4067,  4096,  4097, 
4099;  see  below,  9079.  Before  good  and  truth  are  conjoined  the 
former  is  as  lord  and  master,  and  the  latter  as  a  servant ;  after  con- 
junction they  are  as  brethren,  4267,  5510.  Truths  are  insinuated  and 
conjoined  to  good  by  affection  or  delight,  and  they  are  necessary  to 
make  it  good,  ill.  4301,  5365.  Truths  cannot  be  conjoined  to  good 
until  they  are  arranged  in  the  order  of  heaven;  in  other  words,  when 
truths  are  conjoined  to  good,  this  order  prevails  among  them,  4302, 
further  ill.  5704.  The  conjunction  of  good  and  truth  takes  place 
when  good,  flowing  in  from  the  Lord,  meets  with  the  good  of  truth, 
which  is  truth  in  the  will  and  act,  4337,  4353,  4904,  4984;  compare 
7056.  The  conjunction  of  truth  commences  with  the  more  general 
or  common  affections,  and  makes  progress  to  the  less  common  or  more 
and  more  particular  affections,  ill.  4345;  compare  4353.  In  this  con- 
junction, all  truths  have  respect  to  love  and  charity  as  the  beginning 
and  end  for  which  they  are  given,  and  are  implanted  therein,  4353;  see 
above,  3101,  etc.  (including  4358).  Truths  cannot  be  accepted,  and 
therefore  cannot  be  conjoined  with  good,  except  with  those  who  are  in 
the  good  of  charity  and  love,  ill.  4368,  5340  end,  5342.  Before  truths 
can  be  implanted  and  conjoined  to  good,  they  must  be  freely  received 
and  confirmed,  for  there  is  no  influx  from  heaven  beyond  the  means 
which  exist  with  man,  and  no  conjunction  of  good  and  truth  except  in 
liberty,  ill.  4364  and  citations.  When  good  conjoins  truth,  it  is  good 
that  acts,  and  truth  that  suffers  itself  to  be  acted  upon;  the  apparent 
reaction  of  truth  is  also  from  good  conjoined  thereto,  4380,  4757;  fur- 
ther ill.  5928.  Truths  are  adjoined  to  good  when  the  man  finds  his 
delight  in  doing  good  to  others  for  the  sake  of  good  and  truth;  and 
when  so  adjoined  they  are  preserved  in  the  interiors,  to  be  produced  as 
spiritual  nourishment,  especially  in  times  of  temptation,  5340,  5342, 
5733,  5820.  When  good  is  willed,  it  is  insinuated  into  the  under- 
standing, and  assumes  a  quality  and  form  there  which  is  called  truth; 
between  good  and  truth,  the  conjunction  is  then  close  and  strong,  like 
that  of  a  father  and  son,  5807  ill.  5835.  The  conjunction  of  good 
and  truth,  or  of  charity  and  faith,  is  briefly  treated  of  in  series  with  the 
doctrine  of  charity;  these  few  passages  contain  in  a  summary  the  doc- 
trine of  good  and  truth,  7623—7627.  It  is  explained  that  good  adopts 
truth  when  they  are  conjoined,  because  truth  is  subjacent,  and,  influx 
is  always  from  what  is  superior  to  what  is  beneath,  not  from  what  is 
inferior  to  what  is  above,  ill.  8516;  compare  8778.  An  illustration  is 
given  of  the  quality  of  truths  to  which  good  can  be  conjoined,  or  the 
quality  that  truths  must  be  to  become  goods,  8725 ;  the  same  described 
as  pure  truths,  87 11.  In  further  explanation  of  their  conjunction  it  is 
shewn  that  truths  received  into  the  exterior  memory  are  subject  to  the 
intuition  of  the  internal  man,  who  elects  therefrom  such  as  concord 
with  good  flowing  in  from  the  Lord;  such  elected  truths  are  called  spi- 
ritual, and  the  good  to  which  they  are  conjoined  is  called  spiritual,  be- 

VOL.    II.  ®    ^ 


1264 


TRU 


cause  it  is  formed  by  them,  9034;  compare  3161,  35/0.  The  election 
of  truth  and  its  association  with  good  in  the  heavenly  marriage  is  from 
their  mutual  love  for  one  another,  which  is  derived  from  the  angels  of 
the  corresponding  societies  in  heaven,  9079.  Goods  and  truths  which 
subsist  together  are  compared  above  (4067)  to  angelic  societies;  here 
it  is  further  shewn  that  interior  good  and  truth  are  really  as  parents, 
from  which  goods  and  truths  are  born  in  the  exterior  as  offspring; 
hence,  that  truths  mutually  acknowledge  each  other,  and  that  this  is 
derived  from  the  societies  of  angels,  who  mutually  know  and  love  each 
other,  9079.  Truth  ever  desires  good,  that  is,  to  be  good  and  to  do 
good;  thus  good  and  truth  are  in  the  perpetual  endeavour  to  conjoin 
themselves,  9206,  9207;  HI.  by  comparison  with  the  heart  and  lungs, 
9495.  The  desire  to  conjunction  is  in  truth,  because  its  esse  is  really 
good,  from  which  it  is  derived,  and  to  which  it  serves  as  the  body  to 
life;  wherefore  of  one  without  the  other  nothing  can  be  predicated, 
for  they  are  nothing,  ill,  10,555.  The  mutuality  of  good  and  truth 
is  br.  ill.  10,555  end,  and  is  further  explained  by  action  and  reaction, 
10,729.  Further  particulars  concerning  the  connection  of  good  with 
truths,  in  Good  (21),  Marriage  (13,  20). 

19.  Distinction  between  the  Celestial  Man  and  Spiritual  Man  as  to 
Good  and  Truth.  Good  and  truth  are  predicated  of  both  classes  (or 
churches)  celestial  and  spiritual,  but  with  this  difference,  that  with  the 
celestial  it  is  the  good  and  truth  of  love;  with  the  spiritual,  the  good 
and  truth  of  faith,  ill.  3240.  The  celestial  have  the  perception  of  truth, 
the  spiritual  knowledges  of  truth,  from  which  they  reason,  etc.,  3241, 
3246,  3969.  The  reception  of  truth  by  the  spiritual  is  obscure,  because 
it  is  learnt,  not  perceived;  vet  in  truth  thus  acquired  the  Lord  implants 
good,  2715,  cited  2718,  further  ill.  2935,3833,  10,661.  By  truth  when 
the  spiritual  man  is  treated  of,  is  to  be  understood  what  he  believes  to 
be  truth,  though  it  may  be  a  fallacy,  2718,  2719.  The  truths  of  faith 
with  the  spiritual  are  implicated  in  the  scientifics  of  the  natural  man, 
because  the  spiritual  have  not  perception  like  the  celestial;  for  this 
reason  the  Lord  assumed  the  human,  by  which  they  are  delivered,  2831, 
2833—34,  2836,  2841;  read  also  2716.  In  each  kingdom,  or  class, 
the  celestial  and  spiritual,  good  and  truth  are  implanted  but  in  a  differ- 
ent manner;  with  the  celestial  they  are  implanted  in  the  voluntary 
part;  with  the  spiritual  in  the  intellectual  part,  2831,  10,124.  See 
Spiritual  (5,  11,  13,  15). 

20.  That  specifically i  Truth  is  called  Spiritual ;  Good  Celestial,  ill, 
880.  Intellectual  truth  is  the  spiritual  principle  itself,  ill.  \  90 1 .  The 
celestial  and  spiritual  are  distinguished  as  good  and  truth,  br.  ill  2069, 
end.     See  Spiritual  (12,  14). 

2 1 .  That  Truth  itself  is  nevertheless  distinguished  as  Celestial  and 
Spiritual.  Truth  from  a  celestial  origin  thus,  from  good  is  perceived 
by  the  angels  simply  as  happiness  and  dehght :  it  is  happiness  in  the 
internal  man,  and  delight  in  the  external,  1470.  Celestial  truth  is 
happiness  itself,  and  beauty  itself;  here  it  is  represented  by  Sarai, 
the  wife  of  Abram,  1470.  Celestial  truth  is  distinguished  from  truth 
celestial,  br.  ill.  1545,  end.  Celestial  truths  flow  in  from  the  divine 
good  of  the  Lord;  spiritual  truths  from  his  divine  truth,  2069  end. 
Celestial  truth  is  influx  from  the  Lord  received  by  the  celestial  man; 
spiritual  truth  is  his  influx  received  by  the  spiritual  man,  2069  end. 


TRU 


1265 


The  celestial  is  predicated  of  good,  or  of  love  to  the  Lord ;  the  spiritual 
of  truth,  or  of  the  faith  of  love,  2507.  Whether  we  say  spiritual  truth 
and  celestial  good,  or  the  Lord,  it  is  the  same  thing,  because  he  is  good 
itself  and  truth  itself,  25a8.  Spiritual  truths  are  defined  as  truths  of 
faith,  when  derived  from  charity,  5951. 

22.  That  Spiritual  Good  is  Truth.  It  is  really  truth  that  is  called 
the  good  of  the  spiritual  church,  5733,  7957,  8042,  8458,  8521,  9404, 
particularly  sh.  10,336.     See  Good  (16). 

23.  That  all  Truth  is  predicated  of  the  intellectual  part ;  all  Good 
of  the  voluntary  part,  2781.  Both  good  and  truth,  when  the  spiritual 
man  is  treated  of,  are  predicated  of  the  intellectual  part,  and  implanted 
therein;  but  when  the  celestial  man  is  treated  of,  they  are  to  be  under- 
stood as  implanted  in  the  voluntary  part,  ill.  2831,  10,124;  see  also 
4493,  cited  in  Good  (20).  The  influx  of  good  from  the  Lord  is  re- 
ceived in  the  voluntary  part,  and  the  influx  of  truth  in  the  intellectual 
part,  but  the  one  cannot  be  received  without  the  other,  5147.  Truth 
without  good  cannot  be  given,  because  truth  is  variation  of  form,  and 
good  is  the  harmony  and  delight  of  such  variations,  5147,  5807;  fur- 
ther ill.  9206,  9207.  Good  and  truth  have  a  definite  relation  to  all 
things  in  the  universe,  and  in  man  this  relation  is  to  the  will  and  un- 
derstanding, to  the  will  as  the  receptacle  of  good,  and  to  the  understand- 
ing as  the  receptacle  of  truth,  3166,  ill.  3704,  4390,  5232,  7256, 
10,122.  There  is  the  same  difficulty  in  distinguishing  between  good 
and  truth  as  between  willing  and  thinking,  because  good  belongs  to  the 
will,  and  truth  to  the  understanding,  9995. 

24.  That  Goods  are  qualified  and  matured  by  Truths.  Goods  are 
born  and  brought  to  maturity  by  the  truths  of  faith,  and  consequently, 
they  derive  their  quality  from  the  quantity  and  quality  of  such  truths, 
2190.  Good  continually  differs  everywhere  and  in  all,  according  to 
the  truths  implanted  in  it,  and  from  which  it  receives  its  quality  ill. 
3804.  Good  considered  in  itself  is  one,  but  it  is  made  various  by 
truths;  comparatively  as  life  flowing  in  from  the  soul  is  varied  in  the 
body  by  the  variously  composed  fibres,  4149.  The  truth  of  one  cannot 
subsist  in  the  good  of  another — if  transferred  therefore  it  passes  into 
the  form  of  him  who  receives  it,  and  puts  on  another  appearance,  4149. 
Truth  is  confirmative  of  good,  but  one  truth  is  not  sufficient,  there  must 
be  several,  4197.  Truths  make  the  quality  of  good,  because  they  be- 
come goods  when  they  are  lived,  6917.  The  good  of  every  one  is  en- 
riched and  qualified  by  the  affections  of  good  and  truth  that  are  in 
affinity  with  it,  6917,  HI.  7236.  The  varieties  of  good,  which  are 
perpetual,  (for  no  one  good  similar  to  another  can  be  given  to  eternity) 
are  from  the  truths  adjoined  to  it,  ill.  7236.  He  who  knows  what  the 
formation  of  good  from  truths  is,  knows  the  veriest  arcana  of  heaven, 
for  he  knows  the  secrets  of  man's  creation  anew,  and  the  formation  of 
heaven  within  him,  8772.  It  is  with  good  and  truth  as  with  blood,  and 
the  vessels  which  contain  it,  or  with  spirit,  and  the  fibre  which  carries 
it;  for  as  the  spirit  assumes  a  form  according  to  the  fibres,  so  good  is 
qualified  by  truths,  9154.  It  is  with  good  as  with  all  delight,  and 
sweetness,  and  consent,  and  harmony,  which  are  not  such  from  them- 
selves, but  from  what  is  contained  in  them ;  thus  good  is  made  good  by 
truths,  and  he  is  not  in  good  who  does  not  desire  truths,  ill.  and  sh. 
9206,  9207.     See  Good  (21). 

s  s  2 


12C6 


TRU 


TRU 


1267 


25.  That  Truth  proceeds  and  derives  its  vitality  from  Good.     At 
this  day  few  understand  what  truth  is  in  its  genuine  essence,  because  it 
is  not  known  what  good  is,  when  yet  all  truth  is  born  from  good,  and 
all  good  exists  by  truth,  3603,  4136,  9186,  9995.     No  truth  can  ger- 
mintte  or  be  produced  except  from  good,  668.     Truth  is  the  form  of 
good,  668.     Truth  is  actually  formed  according  to  the  quality  of  every 
man's  good,  668,  226 1 .     Goods  and  their  delights  constitute  the  lite  ot 
man,  and  they  communicate  their  life  to  his  truths,  6/8.      There  is  no 
truth  but  what  is  produced  from  good,  725.     If  good  be  abstracted 
from   truth,    there  remain   but  words,   725.      The  truth  of  faith  is 
nothing  without  the  good  of  charity,  and  can  only  take  root  in  virtue 
of  good,  ilL  880.     Truth  is  but  a  vessel  receptive  of  goo^J  «nd  it  is 
called  celestial,  when  good  is  received,  1496;  particularly,  1900,  2063, 
2261,  2269.     The  arrangement  of  truths  derived  from  good  by  which 
the  life  of  the  good  of  love  is  within  truth  is  according  to  affinities  in 
heaven,  ill.  1900,  1928.     Good  and  truth  considered  in   themselves 
have  no  life,  but  are  instrumental  to  life,  which  they  derive  from  the 
affection  of  love;   hence  the  quality  of  good  and  truth  is  according  to 
the  quality  of  the  love  or  life,   1904.     Truth  without  good  is  morose 
and  combative,  but  when  derived  from  good  mild  and  clement,  and  yet 
it  overcomes  all,  1950.     Truth  is  esteemed  more  genuine  and  pure  in 
the  det-ree  that  it  is  adapted  to  receive  good,  ill.  2269;   see  below, 
*?429    '^ Truth  introduces  and  leads  to  good,  2385.     Good  cannot  flow 
Tnto  truth  so  long  as  man  is  in  evil,  2388.     Truth,  not  conjoined,  is 
yet  said  to  be  in  affinity  with  good,  2428.     Truth  really  proceeds  pan 
passu  with  good,  or  exists  in  every  one  in  the  same  ratio  and  degree 
that  good  does,  ill.  2429.     The  fact  that  good  is  in  truth,  and  that 
there  is  really  no  truth  but  what  is  from  good,  is  ill.  by  examples;   it  is 
here  remarked  also  that  man  is  more  blessed  in  the  degree  that  there  is 
more  of  good  in  his  truth,  2434.     The  same  truths  with  one  are  really 
truths,   with  another  are   less  true,    and  with  some  are  falses;  this 
according  to  the  affection  of  charity,  or  good,  2439.     Truths  that  are 
such  in  appearance  only,  and  even  fallacies,  are  receptive  of  good  from 
the  Lord;  but  when  such  truths  are  conjoined  they  obscure  good,  J/  15; 
further,  ill.  2718,  2719.     Good  so  formed  as  to  be  intellectually  per- 
ceived  is  called  truth;  hence  truth  is  the  form  of  good,  and  in  its  real 
essence  is  good,  3049,  3121 ;  see  also  3316,  4247  cited  above  (16)     Truth 
derives  all  its  order  from  good,  viz.,  when  good  is  received  in  the 
natural  mind  by  the  regenerate,  ill.  3316.     It  is  repeated  that  truths 
are  vessels  recipient  of  good;  in  other  words,  they  are  perceptions  of 
the  variations  of  form  as  determined  by  state,  331 8.     Spiritual  good  is 
formed  by  truths,  and  truths  are  as  fibres  which  form  good  but  which 
are  led  and  applied  into  form  by  interior  good,  ill.  3470,  3o79,  4149. 
In  the  production  of  good  and  truth,  good  is  the  first  bom  or  elder  son, 
truth  the  younger;  the  prior  existence  of  good  is  beje  illustrated  by 
what  is  generally  regarded  as  natural  to  the  state  of  infancy,  3494. 
The  true  life  of  man  consists  in  good  and  truth,  for  it  is  only  m  good 
and  truth  that  there  can   be  life  from  the  Lord,  3623.     Where  the  life 
of  good  and  truth  in  conjunction  is  treated  of,  lives,  in  the  plural,  is 
often  expressed;  this,  because  there  are  two  faculties  of  life,  the  will  ot 
which  good  is  predicated,  and  the  understanding  of  which  truth  is  pre- 
dicated; these  make  one  life  when  the  understanding  is  the  procedure 


of  the  will,  or  truth  the  procedure  of  good,  3623  :  see  above  (23). 
By  the  living  force  in  good  (because  the  Lord  himself  is  in  it)  it  ar- 
ranges truths  into  the  order  of  heaven;  as  evil,  on  the  contrary,  ar- 
ranges falses  in  the  form  of  hell,  5704.  The  application  of  truths  is 
made  by  good,  and  is  in  subjection  to  good,  5704,  br.  5709;  further, 
ill.  8370.  The  reciprocality  and  reaction  of  truth  is  from  good,  for 
truths  with  good  in  them  are  like  blood  vessels  containing  blood,  and 
without  good  they  are  empty  and  lifeless,  5928;  ill.  again  by  this  and 
other  comparisons,  8530,  9154,  10,555;  and  by  the  conjunction  of  the 
heart  with  the  lungs,  9495.  Truths  are  not  truths  without  good,  be- 
cause they  are  without  life,  9603.  Truth  without  good  cannot  exist, 
and  good  without  truth  cannot  appear,  the  one  is  the  form,  the  other 
the  esse  of  life,  9637.     See  Good  (21),  and  some  passages  in  Form. 

26.  Truths  that  are  called  living  and  not  living.  Scientific  and  ra- 
tional truths  are  not  living  truths,  unless  good  be  received  in  them,  671 
Truths  have  no  life  except  from  good  and  the  delights  of  good,  678. 
There  is  no  parallelism  and  correspondence  between  the  Lord  and  man 
as  to  truths,  but  as  to  goods;  thus,  not  as  to  things  spiritual,  but  as  to 
celestial,  1832.  Truths  received  by  instruction,  which  in  themselves 
are  not  truths,  serve  as  vessels  for  the  reception  of  truths  which  flow  in 
from  the  Lord,  and  which  are  the  dictates  of  charity,  1832.  Truths 
derived  from  scientifics  are  without  life,  until  they  receive  truth  flowing 
in  by  the  internal  way,  which  is  infilled  with  the  good  of  love,  1928. 
Neither  good  nor  truth  have  life  in  themselves,  but  they  derive  life  from 
love  or  affection,  1904.  The  apparent  life  of  truth  is  spoken  of,  the 
deprivation  of  which  appears  at  first  like  the  extinction  of  truth;  it  is 
shewn,  however,  that  when  truth  is  deprived  of  the  life  derived  from 
self,  it  is  then  conjoined  with  good  and  receives  essential  life,  3607, 
3610.  Truth  is  said  to  have  life  from  self,  so  long  as  those  who 
are  in  the  affection  of  truth  do  not  live  according  to  the  truth  they 
know,  because  so  long  as  this  is  the  case  some  pleasure  of  the  love  of 
self  or  of  the  world  is  adjoined  to  the  affection  of  truth,  3610.  This 
description  applies  to  the  quality  of  the  state  when  truth  is  held  prior 
and  superior  to  good;  the  quality  of  that  state,  and  of  the  succeeding 
one  is  briefly  described,  and  it  is  further  explained  that  there  is  a  con- 
tinual endeavour  in  good  to  restore  the  state  of  order,  that  truth  may  be 
subordinate,  3610.  The  quality  of  truth  with  and  without  good  is  de- 
scribed ;  without  good  it  is  like  hard,  fragile,  threads,  but  with  good  it 
is  like  the  soft  living  fibres  from  the  brain,  filled  with  spirit,  5951,  6350, 
7068,  7601.  They  who  are  in  truth  without  good  are  in  fallacies, 
6400.  Truth  derives  its  life  from  the  affection  associated  with  it,  4205, 
4301,  7967.  There  are  truths  (so  called)  not  from  the  Lord,  but  from 
the  proprium,  and  these  are  truths  only  in  the  external  form;  genuine 
truths,  which  are  such  in  the  internal  form,  have  life  from  the  Lord  in 
them,  8868;  further  as  to  truths  genuine  and  not  genuine,  8993. 

27.  Truth  called  the  Good  of  Truth.  In  its  essence  or  first  existence 
the  good  of  truth  is  really  truth  itself;  thus,  it  is  truth  appearing  as 
good,  3295.  The  good  of  truth  and  the  truth  of  good  are  inverse  in 
respect  to  each  other,  the  former  is  good  from  truth  such  as  exists  with 
those  who  become  regenerate  before  their  regeneration;  the  latter  is 
good  from  which  truth  proceeds,  such  as  exists  with  the  regenerate, 
3669;  ill.  by  an  example,  3688.     The  good  of  truth  is  described  as 


1268 


TRU 


truth  that  has  passed  into  the  will  and  act,  4337,  4353,  4390,  ill, 
5526,  7835.  The  good  of  truth  is  br.  defined  as  use,  4984;  as  to  which 
see  4973,  cited  below  (37).  Truth  that  has  been  adopted  in  the  will  and 
life,  and  which  for  that  reason  is  called  the  good  of  truth,  is  also  meant 
in  general  by  good,  and  by  truth  that  has  become  good,  5595,  7835. 
The  good  of  truth  is  properly  called  spiritual,  5733,  etc.,  cited  below 
(28):  particulars  in  Good  (11). 

28.  Truth  from  Good  called  the  Truth  of  Good,  Truth  derived 
from  good  in  the  genuine  sense,  is  spiritual  good,  which  is  love  to- 
wards the  neighbour,  2227.  Good  flowing  in  by  the  internal  man 
brings  along  with  it  truths,  which,  for  this  reason,  are  called  the  truths 
of  good,  4385.  Power  is  predicated  of  truth  from  good,  4757.  Truths 
derived  from  good  are  called  the  forms  of  good,  because  they  are  goods 
formed,  ill.  4574,  ill.  4926.  Truths  derived  from  good  are  predicated 
of  the  intellectual  mind,  which  sees  in  the  light  of  heaven;  but  truth 
does  not  become  the  truth  of  intelligence  until  it  is  conjoined  to  good, 
{ducitur  per  bonum]  when  it  passes  from  the  will  into  act,  ill,  4884. 
The  truth  of  good  is  that  truth  that  is  from  good,  or  that  faith  which 
is  from  charity,  4925.  The  truth  of  good  is  properly  celestial,  because 
the  celestial  have  their  perception  of  truth  from  good;  on  the  other 
hand,  the  good  of  truth  is  properly  spiritual,  because  it  is  by  truth  the 
spiritual  are  led  to  good,  5733,  7957,  8458,  8521,  9404.  An  illustra- 
tion  is  given  of  the  two  states,  viz.,  that  in  which  man  looks  from  truth 
to  good,  and  that  in  which  he  looks  from  good  to  truth ;  it  is  in  the 
latter  state  that  he  is  in  the  order  of  heaven,  8505,  8506,  8510. 

29.  The  multiplication  of  Truth  :  the  connection  and  affinity  of 
Truths.  The  multiplication  of  truth  from  good,  with  those  who  are  in 
the  good  of  charity,  thus  who  are  in  the  heavenly  marriage  is  so  immense 
as  to  be  inexpressible,  1941,  1997.  When  truths  are  thus  multiplied 
they  also  assume  an  order,  in  which  order  every  truth  may  be  regarded 
in  connection  and  affinity  with  all  others,  2863.  The  Author,  accord- 
ingly, speaks  of  the  genera  and  species  of  good  and  truth  ;  and  these 
are  innumerable,  even  when  they  appear  and  are  expressed  as  one, 
3519,  3677,  4005.  Every  truth  has  its  own  good,  and  every  good  its 
own  truth,  from  every  conjunction  of  which  proceed  goods  and  truths 
in  series,  3540,  3599,  4005,  5355,  5365.  Truths  are  multiplied  when, 
and  so  far,  as  heavenly  influences  predominate  over  worldly  ones;  and, 
they  are  diminished  so  far  as  worldly  influences  predominate,  4099. 
If  truths  be  multiplied  by  their  association  with  anything  but  good,  they 
are  not  truths,  and  instead  of  the  heavenly  marriage  there  is  adultery, 
ill,  5345,  6090.  The  multiplication  of  truths  and  their  connection  in  a 
brotherhood  cannot  take  place  without  good;  first,  because  there  is  no 
end  to  which  they  all  alike  tend,  and  no  origin  from  which  they  all  alike 
come;  secondly,  because  if  good  be  not  present  among  truths  the  falses 
of  evil  enter  and  separate  them,  5440;  see  also  40.  There  is  no  limit 
to  the  multiplication  of  truths  from  good  after  the  heavenly  marriage, 
because  the  infinite  is  in  them,  5355.  The  multiplication  of  truth 
precedes  and  the  fructification  of  good  follows;  hence,  there  are  states 
of  spiritual  indigence  or  hunger,  and  hence  the  conjunction  of  truth 
and  good  is  according  to  affection  or  desire,  ill.  5365.  By  the  fruc- 
tification of  truth  from  good  with  those  who  become  regenerate  is  meant 
their  continually  increasing  power  of  perceiving  truths,  and  they  enjoy 


TRU 


1269 


> 


this  faculty  because  the  influx  of  good  brings  along  with  it  the  wisdom 
of  the  angelic  society  with  which  it  communicates,  5527.  The  multi- 
plication of  truth  goes  on  in  both  parts  of  the  natural  mind,  interior 
and  exterior,  5276.  Good  when  it  rules  continually  multiples  truths 
about  itself,  and  every  truth  becomes  like  a  little  star  lucent  from  good, 
5912.  Good  implanted  from  the  Lord  by  truths  is  like  the  prolific 
principle  secreted  iu  the  interior  of  fruits  by  their  fibres  ;  when  good  is 
thus  formed  it  produces  itself  by  truths  with  a  continual  conatus  to  a 
new  good,  comparatively  as  the  fibres  afterwards  carry  juice  from  the 
seed,  and  as  the  seed  produces  a  new  tree,  which  again  bears  fruit,  9258. 
Further,  as  to  the  production  of  goods  and  truths,  their  aflinity,  etc., 
see  4067,  9079,  and  other  passages  cited  above  (17). 

30.  Truths  and  Goods  distinguished  into  Degrees,  Goods  and 
truths  exist  in  three  distinct  degrees,  and  in  each  degree  they  are  in- 
ternal and  external,  corresponding  to  the  three  heavens,  4154,  9891; 
their  correspondence  more  particularly  described,  9670,  9673,  9680, 
9682,  9741,  9812,  9873,  10,270;  compare  9473,  9683.  There  are 
six  degrees  of  divine  truth,  two  of  which  are  above  angelic  intelligence, 
8443,  8603;  compare  9435.     See  Degree. 

31.  Truths  Distinguished  as  Intellectual  Rational,  and  Scientific; 
the  same  ill.  as  internal,  middle,  and  external,  1904.  See  Reason 
(8). 

32.  Intellectual  Truth  defined,  viz.,  that  it  is  conjoined  with  inter- 
nal perception,  and  is  in  order  above  rational  truth,  1496  end.  Intel- 
lectual truth  is  truth  adjoined  to  good  in  the  internal  man;  but  rational 
truth  is  from  the  scientifics  and  knowledges  of  the  external,  1895, 
1904.  Intellectual  truth  cannot  flow  into  the  external  without  rational 
truth  as  a  medium,  1901;  compare  1902.  Truths  called  intellectual, 
rational,  and  scientific,  are  related  as  internal,  middle,  and  external, 
ill,  1904.  Pure  intellectual  truth,  or  divine  truth,  cannot  be  predicated 
of  man,  2053. 

33.  Rational  Truth,  By  rational  truth  is  to  be  understood  that 
which  appears  as  truth  to  the  understanding,  because  the  spiritual  man 
cannot  receive  pure  truths,  3386  ;  compare  3385,  3387,  and  other  pas- 
sages cited  below  (56.)  Rational  truths  are  not  knowledges,  but  they  are 
contained  in  knowledges ;  the  same  thing  is  meant  whether  called  ra- 
tional truths,  appearances  of  truth,  or  spiritual  truths,  3391. 

34.  The  Rational  Mind  as  to  Truth,  The  rational  part  exists  from 
the  influx  of  intellectual  truth,  but  it  is  not  genuine  rationality  unless 
goods  and  truths  be  conjoined,  1901,  2072,  2180,  2189,  3030.  The 
rational  is  the  medium  between  intellectual  truth  and  scientific  truth, 
ill,  1904.  Intellectual  truth  brings  the  discernment  that  all  good  and 
truth  are  from  the  Lord;  but  the  rational  when  first-formed  cannot  re- 
ceive this  and  makes  light  of  intellectual  truth,  1911,  1936,2654. 
Truth  only  in  the  rational,  even  though  it  be  the  truth  of  faith,  is 
morose,  impatient,  unmerciful,  and  unyielding;  but  otherwise  when  it 
proceeds  from  good,  ill.  1949—1951,  1964.  The  true  rational  con- 
sists of  good  and  truth,  good  being  its  soul  or  life,  and  truth  accepting 
its  life  from  good,  and  being  actually  formed  by  good,  1950,  2189. 
Rational  truth,  or  the  human  rational,  which  is  such  as  to  truth  only, 
cannot  apprehend  divine  truth,  2196,  2203,  2209,  2520.  Rational 
good  to  which  truth  is  adjoined  has  much  in  it  derived  from  woridly 


1270 


TRU 


delights,  because  it  is  not  formed  from  truths  alone,  but  also  from  sen- 
sual and  other  delights  into  which  spiritual  good  is  insinuated  by  the 
Lord,  2204.  Rational  good  is  formed  by  reflection  on  good  and  truth, 
2280.  All  that  is  really  good  and  true  in  the  rational  is  from  the 
divine;  but  of  the  rational  itself  there  can  only  be  predicated  appear- 
ances of  truth,  2519,  2520,  2554.  Rational  truths  are  as  the  veilings 
aud  clothings  of  spiritual  truths,  or  they  may  be  compared  to  the  body, 
while  spiritual  truths  are  as  the  soul,  ill.  2576.  Even  the  first  rational 
of  the  Lord  was  in  appearances  of  truth,  because  it  was  born  from  sci- 
ences and  knowledges  as  in  other  men ;  the  rational,  therefore,  was 
made  divine  in  him  by  the  dispersion  of  appearances,  ill.  2654.  A 
first  and  second  rational  is  also  predicated  of  every  man  who  becomes 
regenerate  ;  the  first  formed  by  the  experiences  of  the  senses,  and  by 
reflection  thereon;  the  second,  or  new  rational,  given  by  the  Lord, 
2657.  The  first  rational,  which  exists  before  regeneration,  is  formed 
only  of  apparent  goods  and  truths,  2657.  From  the  first  rational  or 
proprium  man  imagines  that  the  truth  he  thinks,  and  the  good  he  does 
are  his  own,  2657.  Good  flows  into  the  rational  by  an  internal  way ; 
truth  by  the  way  of  sciences  and  knowledges  in  the  external,  ill.  and  pas- 
sages cited,  3030,  3098.  Rational  good  in  the  internal  is  the  ground 
itself;  truth  is  the  seed  inseminated  in  this  ground,  3030.  The  con- 
junction between  good  and  truth  is  not  where  their  first  confluence 
takes  place  in  the  natural  mind,  but  in  the  rational,  to  which  truth  must 
be  first  elevated,  3098;  further  ill.  3952.  Only  those  truths  are  re- 
ceived when  they  are  elevated  into  the  rational  sphere,  which  agree 
with  rational  good,  and  by  insertion  and  insemination  therein  can  act 
as  one  with  it,  3101.  It  is  good  that  elects  to  itself,  and  forms  the 
truth  to  which  it  may  be  conjoined;  for  it  acknowledges  nothing  for 
truth  but  what  agrees  with  itself,  3161,  3570,  9034,  9079.  Good  and 
truth  conjoined  in  the  rational  are  as  husband  and  wife,  but  in  the 
natural  they  are  as  brother  and  sister,  3 1 60.  The  marriage  of  good  and 
truth  in  the  natural  is  barren,  as  regards  the  production  of  truth,  ex- 
cept in  so  far  as  it  can  flow  in  and  regenerate  the  natural,  3286.  Good 
of  the  rational  flows  into  the  good  of  the  natural  immediately,  but  into 
the  truth  of  the  natural  mediately ;  this  was  signified  by  Isaac  loving 
Esau,  and  Rebecca  loving  Jacob,  3314,  3513,  ill,  3563,  ill.  3570,  ill. 
3573,  4563  end,  hr.  3616.  The  rational  receives  truth  before  the 
natural,  for  it  is  the  medium  by  which  the  natural  man  is  reduced  to 
order  by  the  Lord,  3321.  Divine  truths  flow  into  rational  truths,  and 
by  rational  into  natural ;  here  it  is  explained  that  rational  truths  are 
appearances  of  truth,  3391.     See  Reason  (5,  12,  29). 

35.  Truth  and  Good  predicated  of  the  Natural.  Good  predicated 
of  the  natural  man  is  the  delight  that  is  perceived  from  charity,  or  the 
friendship  of  charity;  truth  predicated  of  the  natural  is  the  scientific 
that  favours  that  delight,  2184  end  ;  further  t7/.  3293,  3114.  After 
the  illustration  of  the  natural  man  by  influx  from  the  spiritual,  his 
good  consists  in  the  dehght  and  pleasure  of  serving  his  neighbour,  still 
more  in  promoting  the  public  weal,  and  further  still  in  serving  the 
Lord  and  his  kingdom ;  his  truths  consist  of  such  doctrines  and  scien- 
tifics  as  further  these  uses,  and  tend  to  wisdom,  3167.  Man  is  not 
born  into  natural  truth,  still  less  into  spiritual  truth,  but  he  has  every- 
thing to  learn^  and  were  not  this  the  case  he  would  be  worse  than  a 


1' 


I 


TRU 


1271 


1 


brute,  ill.  3175.  The  affection  of  truth  in  the  natural  man  exists  by 
the  influx  of  the  affection  of  good  out  of  the  rational;  at  first,  that  af- 
fection in  the  natural  is  not  genuine,  but  the  genuine  affection  of  truth 
gradually  takes  its  place,  3040.  In  accordance  with  this  fact,  it  is  ex- 
plained that  good  and  truth  in  the  natural  are  both  interior  and  exte- 
rior, ill.  3294.  Good  and  truth  (properly  so  called)  in  the  natural  are 
conceived  together,  from  rational  good  as  a  father,  and  from  rational 
truth  as  a  mother,  3286,  3288,  particularly  3299 ;  further  ill.  3314. 
Good  and  truth,  like  offspring,  are  conceived,  are  carried  in  the  womb, 
are  born,  and  grow  up,  etc. ;  it  is  further  explained  that  although  they 
are  conceived  together,  it  is  good  that  imparts  life  as  essential  and  by 
truth  as  instrumental,  and  that  each  is  called  soul,  3298,  3299,  3308. 
Good  is  connate  with  man,  but  not  truth  conjoined  with  good,  on  ac- 
count of  hereditary  evil;  nevertheless,  truth  adheres  to  good  with  some 
potency,  3304.  The  truths  of  the  natural  man  are  sensual,  scientific, 
and  doctrinal,  which  succeed  in  order;  thus,  doctrinals  are  founded  on 
scientific  truths,  and  these  again  on  sensual  truths,  without  which 
(sensuals  and  scientifics)  no  idea  of  doctrinals  can  be  given,  3309,  3310. 
The  affection  of  good  and  the  affection  of  truth  are  both  produced  in 
the  natural,  from  the  influx  of  the  rational,  and  are  called  sons,  the  af- 
fection of  good  being  the  elder,  the  affection  of  truth  the  younger,  3494. 
The  natural  man  cannot  accept  life  from  the  rational,  except  by  doc- 
trinals or  knowledges  of  good  and  truth,  and  such  knowledges  can  only 
be  communicated  by  suitable  pleasantnesses  and  delights,  3502,  3512. 
Influx  from  the  rational,  by  which  good  and  truth  are  produced  in  the 
natural,  is  both  immediate  and  mediate  ;  inimediate  influx  being  that 
of  rational  good  into  natural  good  ;  mediate  influx,  that  of  the  same 
good  by  truth  which  is  adjoined  to  it,  3314,  3573,  3575,  3616;  see 
also  4015,  cited  below.  The  media  of  influx  by  which  the  conjunction  of 
the  rational  with  the  natural  is  effected  are  innumerable,  and  are  treated 
of  in  the  internal  sense  of  the  Word,  3573.  When  rational  good  flows 
in,  it  exists  in  the  inmost  of  the  natural,  and  thus  rules  natural  goods 
and  truths  from  inmost  to  outmost,  3576.  Good  from  the  rational 
produces  truths  in  the  natural  almost  as  life  produces  fibres  in  the  body, 
3579.  Good  from  the  rational  presents  itself  in  a  common  (or  more 
general)  form  in  the  natural,  and  produces  truths  there,  which  it  dis- 
poses in  celestial  order,  and  thus  forms  another  good,  from  which  truths 
again  proceed  in  series,  and  so  on  successively,  3579,  27Z.  4005.  Goods 
and  truths  thus  existing  in  the  natural  man  form  a  society,  and  even  a 
state  [civitas]^  and  this  in  correspondence  with  the  form  of  heaven,  and 
influx  thence,  3584,  3612,  4067,  4263.  Interior  good  is  like  a  seed 
capable  of  producing  itself  in  good  ground,  and  the  natural  man  (his 
good  and  truthj  is  as  the  ground;  thus,  seeds  are  from  the  rational, 
ground  in  the  natural,  3671.  Goods  and  truths  in  the  natural  man  oc- 
cupy the  midst,  evils  and  falses  being  in  the  circumference,  3993,  4005, 
4551,  4552.  Truth  in  the  natural  man  flows  in  from  truth  in  the  in- 
ternal adjoined  to  good,  and  primarily  from  the  Lord,  4015.  All  tnith 
is  born  from  good,  4070.  Scientific  truths  appropriated  to  good  in  the 
natural  man,  are  as  water  to  bread,  or  drink  to  meat,  in  nourishment, 
ill.  4976.  Natural  good  and  truth  are  each  of  two  kinds,  spiritual  and 
not  spiritual;  natural  good  not  spiritual  is  hereditary,  but  natural- 
spiritual  good  and  truth  are  from  doctrine,  ill.  4988;   br.  ill.  by  ex- 


1272 


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TRU 


1273 


amples,  4992.  Spiritual  truth  and  natural  truth  agree  in  ultimates, 
yet  there  is  not  conjunction  but  only  affinity  between  them,  ill.  5008, 
ill.  5028.  Abstract  spiritual  truths  have  nothing  by  which  to  defend 
themselves  against  the  merely  natural  man,  and  his  truths,  ill.  5008, 
5009,  5028.     See  Natural  (5). 

36.  Sensual  Truth  and  Scientifics.  Truth  as  first  insinuated,  or 
apprehended  in  boyhood,  is  called  sensual  truth,  br.  ill.  1434. 

37.  Interior  Truths.  Interior  natural  truths  are  described  as  con- 
clusions from  exterior,  4748.  Interior  goods  and  truths  predicated  of 
the  natural  man  are  those  which  correspond  to  the  goods  and  truths  of 
the  rational;  in  general,  they  are  uses,  and  the  means  of  application, 
4973.  Interior  truths  are  those  which  are  implanted  in  the  life,  as 
distinguished  from  those  which  are  only  in  the  memory,  ill.  10,199. 

38.  Mediate  Goods  and  Truths.  'There  are  mediate  goods  and 
truths,  or  goods  and  truths  not  genuine,  which  are  nevertheless  ser- 
viceable as  means  for  the  introduction  of  genuine,  and  are  afterwards 
relinquished,  3665,  3690,  3974,  3982,  3986,  4145. 

39.  Internal  and  External  Goods  and  Truths;  the  distinction 
made,  where  it  is  also  shewn  that  the  internal  and  external  ought  to 
correspond  together  and  act  as  one,  1577,  1581.  The  difference  be- 
tween external  and  internal  truths,  and  their  affections  is  ill.,  it  is 
shewn  that  they  who  are  only  in  external  truths  are  weak,  wavering, 
and  changeable,  but  they  who  are  at  the  same  time  in  internal  truths 
are  firm,  3820.  They  who  are  in  external  truths,  and  at  the  same 
time  in  simple  good,  easily  receive  internal  truths  in  the  other  life, 
3820,  end.  Interior  truths  are  not  received  at  first,  because  they  are 
contrary  to  appearances,  but  they  succeed  in  order  to  the  reception  of 
exterior  truths,  ill.  3857.  Exterior  natural  truths  (and  goods)  are  easily 
drawn  down  to  evils  and  falses;  hence  the  Author  describes  theHwo 
states,  in  which  truths  and  goods  look  upward,  and  in  which  they  look 
downward,  7604,  7607. 

40.  Goods  and  Truths  in  the  Natural  Man  mixed  loith  Evils  and 
Falses.  When  genuine  goods  and  truths  are  introduced  into  the 
natural  man  they  are  in  the  midst  of  evils  and  falses,  but  so  disposed 
that  absolute  contraries  are  rejected ;  goods  and  truths  being  in  the 
midst,  and  evils  and  falses  according  to  their  quality  rejected  more  and 
more  remotely  to  the  circumference,  3993.     See  Relatives. 

41.  Good  and  Truth  perverted.  With  the  evil,  good  and  truth  which 
flow  in  from  heaven  are  turned  into  evil  and  the  false ;  the  contrary 
also  takes  place,  ideas  of  evil  and  the  false  being  purified,  and  presented 
as  good  and  truth,  3607. 

42.  Truth  Falsified.  Truth  is  said  to  be  extinguished  by  falsifica- 
tion, ill.  by  examples  of  the  manner  in  which  it  may  be  falsified,  7318. 
There  is  no  truth  given  that  cannot  be  falsified,  and  the  falsification  of 
which  may  not  be  confirmed  by  reasonings,  7318,  end.  Truth  pro- 
faned by  falsification  emits  a  stench,  which  is  perceived  in  the  other 
life,  and  is  signified  by  the  rivers  of  Egypt  that  stank,  7319.  The 
Author  explains  why  those  who  are  in  falses  in  the  other  life  are  allowed 
to  falsify  truths  ;  briefly,  it  is  to  prevent  them  from  holding  communi- 
cation both  with  heaven  and  hell,  7332.  The  means  by  which  truths 
and  falses  are  applied  and  conjoined  (though  they  are  opposites)  are  the 
fallacies  of  the  external  senses,  and  the  appearances  of  truth  in  the  letter 


1 


of  the  Word,  ill.  7344  ;  how  easily  such  external  truths  are  bent  to  evils 
and  falses,  7601,  7604,  7607.  Truths  are  falsified  by  those  who  are 
in  evil,  because  they  are  brought  down  to  evil;  as  falses,  on  the  other 
hand,  are  made  true  by  their  adjunction  to  good,  8149.  There  are 
three  ways  in  which  truths  are  falsified,  which  are  here  specifically 
described ;  here  also  it  is  shown  that  the  falsification  of  truth  is  signified 
by  whoredom,  and  the  adulteration  of  good  by  adultery,  10,648.  Fur- 
ther particulars  in  False. 

43.  Truth  Vastated.    Truth  is  said  to  be  vastated  when  there  is  no 
longer  any  good  in  it,  2455.     See  Vastation. 

44.  Truths  and  Falses  Opposed,  As  cited  above  (1),  there  is 
nothing  in  the  universe  but  what  has  reference  to  good  and  truth,  or 
to  their  opposites,  evil  and  the  false,  2173,  2184,  2508,  3166,  3704, 
4390,  4409,  4696,  4839,  5232,  7256,  9667,  10,122.  Such  is  the 
opposition  between  truths  and  falses  that  they  cannot  subsist  together ; 
accordingly,  either  truths  destroy  falses,  or  if  the  latter  remain,  they 
destroy  truths,  5207,  5217.  Truths  cannot  be  conjoined  and  form  a 
brotherhood  without  good ;  for  if  good  be  not  present,  the  falses  of 
evil  enter  and  separate  them,  5440.  Truth  has  power  from  good, 
by  which  it  opposes  evil  and  the  false,  6344,  6423,  8200,  8304.  The 
evil  cannot  assault  good,  because  in  good  the  Lord  is  present ;  but  they 
are  permitted  to  make  assault  on  truth,  which  is  in  power  from 
good,  6677.  So  great  is  the  power  of  truth  over  evils  and  falses,  that 
he  who  is  in  truths  is  safe  even  in  the  midst  of  the  hells,  6769.  Even 
truth  that  is  not  genuine,  has  power  to  combat  against  falses,  if  there 
be  good  in  it ;  that  is  to  say,  if  it  be  conjoined  with  good  by  innocence, 
6765.  Scientific  truth  of  the  Church  prevails  with  immense  power 
over  the  false  of  evil,  because  the  false  is  weak  from  its  opposition 
to  the  divine,  6784.  Divine  truth  from  the  Lord  is  not  combative  but 
pacific,  and  it  only  becomes  truth  combative  by  influx  into  those  who 
are  in  fiery  zeal,  ill.  8595.  In  considering  the  opposition  between  falses 
and  truths,  it  must  he  remembered  that  there  are  falses  which  are  not 
such  in  internal  form,  and  that  angels  regard  truths  and  falses  from 
internals,  not  from  externals,  10,648;  it  must  also  be  remembered  that 
evils  and  falses  have  no  power  at  all,  because  separate  from  the  divine, 
10,481. 

45.  Truth  Purified  from  the  False.  Pure  truth  cannot  be  given 
with  any  one,  but  it  is  said  to  be  purified  when  man  can  be  held  in  the 
good  of  innocence  by  the  Lord,  ill.  7902.  As  to  the  special  mean- 
ing of  the  expression,  truth  of  the  good  of  innocence,  see  7877. 

46.  That  Purification  is  effected  by  Truths,  namely,  by  the  truths 
of  faith,  5954  near  the  end,  7044,  7918,  ill.  and  passages  cited,  9088, 
9959,  10,028,  10,229,  10,237,  10,238.  See  Reformation,  Regene- 
ration. 

47.  The  Confirmation  of  Truth  is  by  illustration,  and  illustration  is 
from  the  Lord  when  the  Word  is  studied  for  the  sake  of  learning 
truths,  and  is  diverse  according  to  state,  7012.  In  connection  with  the 
subject  of  illustration  and  illumination  is  the  Author's  statement  con- 
cerning truth  that  proceeds  immediately  from  the  Lord,  and  truth  that 
is  given  mediately,  which  are  conjoined  with  those  who  are  in  good, 
ill.  7055,  7056,  7058.     See  Illustration. 

48.  The  Deprivation  of  Truth.     This  is  spoken  of  when  goods  and 


1274 


TRU 


truths  are  taken  from  the  evil  and  given  to  the  good  sh.  7770.  There 
is  also  an  apparent  deprivation  of  truth,  called  a  state  of  desolation,  but 
this  occurs  to  those  who  are  regenerating,  ill.  2689. 

49.  Persuasive  Truth.     See  7298  cited  below  (56). 

50.  Judgment  from  Truth  and  from  Good.  Truths,  which  are  laws 
of  order,  condemn  all  to  hell,  but  good  elevates  from  hell  to  heaven, 
1728,  2258,  2335,  2447.  It  is  the  pleasure  of  the  Lord  that  man 
should  be  ruled  by  genuine  truth  derived  from  good,  not  by  truth  alone, 
which  condemns,  2015  end.  Truth  is  predicated  when  temptation 
and  damnation  are  treated  of;  good,  when  the  subject  is  salvation  or 
deliverance,  2769.  The  laws  of  truth  separate  from  good  are  laws  of 
order,  to  which  man  subjects  himself  when  he  is  not  ruled  by  good, 
ill.  2447.  Judgment  from  truth  damns,  because  good  is  rejected;  but 
judgment  from  good  saves,  2335. 

51.  Signification  of  Mercy  and  Truth,  Doing  Truth,  etc.  To  do 
mercy  and  truth,  was  a  customary  form  of  speaking  in  ancient  times,  and 
was  derived  from  the  close  conjunction  of  good  and  truth  :  passages  cited 
where  mercy  and  truth  denote  the  good  of  love  and  truth  of  faith,  6180, 
10,577.  Men  of  truth,  where  Moses  is  instructed  to  choose  such  from 
amono-  the  people,  denote  pure  truths ;  that  is,  truths  not  de61ed  by 
the  false  from  evil,  8711;  further,  ill.  8725.  To  do  good  and  truth 
for  the  sake  of  good  and  truth,  is  to  love  the  Lord  above  all  things, 
and  the  neighbour  as  oneself,  because  good  is  from  the  Lord,  10,336. 
Man  is  led  by  truths  to  good,  and  truth  becomes  good  when  it  becomes 
of  the  will  or  love,  by  a  regenerate  life;  in  the  same  passage  it  is 
shewn  that  they  who  are  in  truth,  and  yet  in  their  own  evils  instead  of 
good,  cannot  be  regenerated,  10,367.  They  who  are  in  the  internal  of 
the  word,  of  the  church,  and  of  worship,  love  to  do  truth,  and  to  think 
truth  ;  so  do  they  who  are  in  the  external  containing  the  internal,  but 
with  a  difference  ;  but  they  who  are  in  the  external  without  the  internal 
do  truth  for  the  sake  of  themselves  and  of  gain,  10,683. 

52.  Goods  and  Truths  called  Foods,  ill.  and  sh.  680.  Truth  is  to 
good  as  water  to  bread,  or  as  drink  to  meat,  by  which  it  is  resolved 
and  distributed  to  the  body ;  indeed,  food  in  the  other  life  is  good, 
and  drink  is  truth,  4976.  In  the  further  illustration  of  this  subject 
it  is  shewn  that  good  does  not  appropriate  to  itself  truth,  but  the  good 
of  truth,  or  use;  passages  cited  concerning  bread,  etc.,  4984. 

53.  The  Correspondence  of  Truths  with  Sight,  etc.,  seriatim 
passages,  4403—4421,  4523—4533.  The  correspondence  of  sight  and 
of  the  eye  is  with  the  understanding  and  with  truths,  4409 — 4526. 
The  sight  of  the  left  eye  corresponds  to  the  truths  of  faith ;  the  sight 
of  the  right  eye  to  the  goods  of  faith,  ill.  4410.  The  sight  of  the  eye 
corresponds  to  intellectual  sight,  and  to  the  goods  and  truths  of  faith, 
because  the  light  of  the  world  corresponds  to  the  light  of  heaven,  which 
flows  into  it  by  the  human  understanding,  4526.  For  particulars  see 
Eye,  Light  (6),  Sense  (7,  8,  16,  18,  24),  Sight. 

54.  The  Correspondence  of  Truth  with  Light.  Truths  are  described 
as  succenturiate  lights,  and  in  the  other  life  their  lucidity  is  apparent, 
5219.     See  Light  (5),  Heaven  (10),  Influx  (2). 

55.  Other  Correspondences  and  Significatives  of  Truth.  The  truth 
of  faith  is  signified  and  also  represented  by  precious  stones,  sh.  114. 
Truth  is  compared   to  light  proceeding  from  good  as  its  flame,  668. 


TRU 


1275 


Truths  are  denoted  by  sons  ;  goods,  by  daughters  and  by  wives, 
668,  1434.  Truth  is  signified  by  a  man,  and  a  male;  good,  by  a 
wife  and  a  female,  725.  Truth  implanted  is  described  as  seed,  880. 
Truths  of  faith  are  compared  to  garments,  because  they  invest  the 
good  of  charity,  1073.  Truth  is  denoted  by  a  son  ;  the  truth  of 
faith  by  a  brother,  1434.  Sensual  truth  was  represented  by  Lot, 
1434.  Celestial  truth  was  represented  by  Sarah,  as  the  wife  of 
Abraham;  intellectual  truth  by  Sarah,  as  his  sister,  1470,  1495,  1496. 
Truth  adjoined  to  good,  and  the  affection  of  truth,  is  denoted  by 
Sarai,  1904.  The  affection  of  rational  truth  is  denoted  by  Kadesh;  the 
affection  of  scientific  truth  by  Shur,  2503.  Truths  arranged  in  series 
under  good  are  signified  by  families,  etc.,  1900,  1928.  Truths  are 
denoted  by  kings,  2015,  2069,  2826.  Truth  about  to  be  conjoined  to 
divine  good  is  represented  by  Sarai;  truth  conjoined,  thus  divine  truth, 
by  Sarah,  2063,  2069.  Truth  is  denoted  by  a  door,  because  it  intro- 
duces to  good,  2385.  Truth  is  denoted  by  a  city,  2428,  2439.  Truth 
vastated  of  good  is  denoted  by  a  statue  of  salt,  2455.  Intellectual  truth 
conjoined  to  divine  good,  or  spiritual  truth  conjoined  to  celestial  good, 
is  denoted  by  Sarah,  as  a  wife ;  rational  truth  bv  Sarah,  as  a  sister, 
2507,  2508,  2554,  2558,  2588.  Rational  and  natural  truths,  and  their 
affections,  are  denoted  by  men-servants  and  maid-servants,  2567. 
Truth  of  the  first  rational  is*  denoted  by  a  son,  2657,  3263.  Divine  truth 
is  denoted  by  Son ;  divine  good  by  Father,  2803.  The  truth  of  faith 
is  denoted  by  a  knife;  at  the  end  of  this  article  it  is  explained  that 
truth  is  represented  by  swords  and  other  sharp  instruments,  because 
truth  combating  appears  pointed,  etc.,  2799.  Natural  truth  is  denoted 
by  an  ass;  rational  truth  by  a  mule,  2781.  Truth  by  which  man  is  re- 
deemed is  denoted  by  silver,  2954,  2966.  Truth  is  denoted  by  seed ; 
good  which  receives  truth  by  ground,  297 1 .  Scientific  truths  are  denoted 
by  straw,  3114.  The  perversion  and  adulteration  of  truth  is  signified 
by  lying  with  a  woman,  3399.  Purifications  effected  by  the  truths  of 
faith  are  denoted  by  the  washings  of  which  mention  is  made  in  the 
Word,  5954,  end.  Truth  in  the  exterior  natural  is  denoted  by  flax,  and 
hence  by  linen  garments,  7601 .  Truth,  as  containing  good,  is  denoted  by 
urns  and  other  vessels,  8530.  Truth,  and  good  in  truth,  are  signified  by 
light  and  heat,  8530.  Truths  impressed  on  the  memory  are  denoted  by 
engravings,  as  of  seals,  etc.,  984 1 .  Truth  and  goodxonjoined  are  denoted 
by  a  man  and  his  neighbour,  a  man  and  his  companion,  etc.,  10,555. 
The  rational  man,  who  is  such  as  to  truth  only  without  good,  is  repre- 
sented by  Ishmael  and  his  history ;  but  the  rational  from  the  marriage 
of  good  and  truth  by  Isaac ;  passages  cited  in  Good  (16),  at  the  end, 
p.  269. 

56.  The  Reception  of  Truth.  No  rational  or  scientific  truth  can  be 
communicated  except  by  good,  or  by  delight,  which  is  predicated  of 
good,  678.  Interior  truths  may  be  known,  but  they  can  never  be 
received  except  by  those  who  are  in  good,  2531.  Divine  good,  in  its 
proceeding,  flows  into  every  man,  but  its-  reception  is  according  to  the 
rational  apprehension  of  truths  ;  on  this  account  it  is  of  the  greatest 
moment  that  truths  be  genuine,  2531,  7759  ;  compare,  by  way  of  further 
illustration,  7887,  7975  and  citations.  They  who  are  in  the  good  of 
doctrine,  which  is  love  and  charity,  are  in  the  truth  of  doctrine,  which 
is  faith,  ill.  2572 ;  see  below  3033.     The  spiritual,  who  have  no  per- 


1276 


TRU 


TUR 


1277 


ception  of  good,  are  brought  to  good  by  truth,  ill.  2937.    The  reception 
of  truth  (by  the  spiritual  who  become  regenerate)  is  treated  of  in  two 
states,  which  succeed  each  other;  the  first  when  they  believe  good  and 
truth  to  be  of  themselves,  the  second  when  they  acknowledge  that  they 
are  from  the  Lord,  2946,  2960,  2974.     They  who  are  in  the  affection 
of  good  are  receptive  of  all  truth,  according  to  the  quantity  and  quality 
of  their  good,  3033.    The  spiritual  can  only  acknowledge  for  truth  what 
they  apprehend;  wherefore,  unless  apparent  truths  were  accepted  by  the 
Lord,  there  would  be  no  reception,  3385.     Unless  truths  are  received 
(or  appearances  accepted  as  truth)  good  cannot  flow  in  so  as  to  become 
rational  or  human  good,  thus  spiritual  life  cannot  be  imparted,  because 
truths  are  the  recipient  vessels  of  good,  3387.     The  spiritual  who  have 
no  perception  of  truth  receive  many  things  as  true,  if  only  they  are 
called  divine  by  those   who  teach  authoritatively;    the  utility  of  this 
reception  is  allowed,  but  truths  thus  received  need  confirmation,  3388. 
Truth  cannot  be  interiorly  received  (or  acknowledged)  when  incredulity 
prevails  as  a  ruhng  principle,  because  incredulity  limits  and  repels,  3399. 
Truth  merely  known  is  not  possessed,  but  to  have  truth  is  to  be  in 
the  knowledge  and  affection  of  it  from  the  heart,  3402.     It  is  of  the 
divine  Providence  that  no  one  is  admitted  into  such  knowledge  and 
affection  further  than  he  can  remain  in  them ;  also  that  good  and  truth 
are  removed  from  man  into  the  interior,  so  far  as  he  comes  into  evil  and 
the  false,  3402.     It  is  according  to  order  that  exterior  truths  be  first 
received,  but  that  they  become  as  means  by  which  interior  truths  may 
be  received  afterwards,  3857.    The  reception  of  exterior  truth  is  further 
described  as  the  ascent  from  truth  to  good,  or  from  externals  to  inter- 
nals, which  is  the  first  course  in  the  regenerate  life;  next  succeeds  the 
series  from  good  to  truth,  or  from  internals  to  externals,  as  represented 
in  the  dream  of  Jacob  by  descent,  3882.     The  evil  can  receive  divine 
truth,  but  not  divine  good,  and  their  reception  is  external  not  internal; 
this  is  ill.  by  the  light  of  the  sun  received  in  various  objects;  it  is  also 
explained  that  divine  truth  is  lucent,  not  divine  good,  and  that  it  pro- 
ceeds from  the  divine  human  of  the  Lord  as  light  in  heaven,  4180.     A 
doctrine  may  be  true  in  itself,  yet  it  is  not  true  with  him  who  receives 
it  without  good;  and  contrariwise,  falses  are  accepted  as  truths  if  there 
be  good  in  them,  more  especially  if  it  be  the  good  of  innocence,  4736.* 
Truth  ought  not  to  be  believed  in  a  moment,  for  the  quality  of  truth 
thus  received  hardly  admits  of  good  ;  ill.  from  experience  in  tiie  other 
life,  7298.     See  Doubt. 

57.  Men  Classijied  as  to  the  Reception  of  Truth.  The  Author  coui- 
prebends  all  men  as  regards  the  reception  or  non-reception  of  truth  in 
four  great  classes.  1.  Those  who  are  in  falses;  some  in  falses  from 
evil,  some  not  from  evil.  2.  Those  who  are  in  truths  without  good. 
3.  Those  who  are  in  truths,  with  a  tendency  to  good.  4.  Those  who 
are  in  truths  from  good. 

Class  1.  Those  who  are  in  falses.     See  False. 

Class  2.  Those  who  are  in  truths  without  good.  See  the  numerous 
passages  cited  above  (11,  12,  25,  26,  50). 

Class  3.  Those  who  are  in  truths  with  a  tendency  to  good.  See  the 
passages  cited  above  (14,  16,  25,  27). 

*  The  author,  in  his  Index,  states  this  even  more  positively,  "  Quod  verura  non 
sit  verum  nisi  a  bono,  et  quod  falsum,  cum  a  bono  recipitur,  sit  verum." 


Class  4.  Those  who  are  in  truths  from  good.  See  the  passages  cited 
above  (17,  24,  28,  29). 

A  general  digest  of  passages  under  each  of  the  above  heads  may  be 
referred  to  in  the  author's  treatise  On  the  New  Jerusalem  and  its 
Heavenly  Doc^nwe,  subjoined  to  the  article  "On  Good  and  Truth.'* 
From  this  digest  the  following  summary  is  cited  (58). 

58.  Summary  of  Doctrine  concerning  Truth.  Truths  give  existence 
and  birth  to  faith,  4353,  4997,  7178,  10,367.  Truths  prepare  man  to 
receive  charity,  4368,  7623,  7624,  8034.  By  truths  man  is  prepared 
to  receive  the  influx  of  love  to  the  Lord,  from  the  Lord,  10,143,  10,153, 
10,310,  10,578,  10,648.  By  truths  he  receives  a  conscience,  1077, 
2053,  9113.  By  truths  he  receives  innocence,  3183,  3495,  6013.  By 
truths  he  is  purified  from  evils,  2799,  5954,  7044,  7918,  9089,  10,229, 
10,237.  By  the  medium  of  truths  his  regeneration  is  accomplished, 
1555,  1904,  2046,  2189,  9088,  9959,  10,028.  By  truths  the  mind  is 
opened  to  the  reception  of  intelligence  and  wisdom  from  the  Lord,  3182, 
3190,  3387,  10,064.  Truths  of  faith  (from  love)  give  form  to  angelic 
beauty,  and  to  the  interiors  of  men,  553,  3080,  4983,  5199.  By  truths 
power  is  given  against  evils  and  falses,  3091,  4015,  10,485.  By  the 
arrangement  of  truths  the  order  of  heaven  is  instituted,  3316,  3417, 
3570,  4704,  5339,  5343,  6028,  10,303.  By  truths  the  Church  exists, 
1798,  1799,  3963,  4468,  4672.  Bv  truths  heaven  is  opened  in  man, 
1690,  9832,  9931,  10,303,  By  the  reception  of  truths  man  really  be- 
comes a  man,  3175,  3387,  8370,  10,298.  All  this  is  to  be  understood 
as  effected  by  truths  from  good,  and  not  by  truths  without  good,  which 
good  is  from  the  Lord,  2434,  4070,  4736,  5147. 

TUBAL  [Thubaf].  Tubal  and  Javan  are  called  islands  because  they 
denote  those  who  are  in  external  worship,  1158  end.  See  Japhet, 
Tarshish,  Pul,  Lud. 

TUBAL-CAIN  [Thubal-Cain'] .     See  Lamech. 

TUBERCLES,  in  the  pleura  and  other  membranes,  the  spirits  who 
correspond  to  them,  5188. 

TUMULT.     See  Crowd. 

TUN,  Infernal  [tonna  infernalis'].     See  Hell  (3),  947,  948. 

TURBAN  \tiara'].     See  Mitre. 

TURN,  to  [yertere'].  To  turn  truths  into  good  is  to  will  and  do 
them,  5820  end.  To  turn  is  predicated  of  the  conversion  of  thought ; 
viz.,  to  the  interior  natural  or  to  the  exterior,  according  to  the  subject, 
6226.  Truths  which  flow  down  into  the  natural  mind  when  occupied 
by  falses  are  turned  into  phantasies  or  into  falses,  ill.  7442.  Falses, 
on  the  other  hand,  with  those  who  are  in  good,  are  easily  turned  into 
truths,  and  therefore  the  Lord  accepts  them  as  truths,  10,302.  Those 
who  are  elevated  to  himself  by  the  Lord  continually  turn  their  faces  to 
him,  9517,  9828,  9864  end.  Whichever  way  the  angels  turn  them- 
selves, they  have  the  Lord  continually  before  them,  whilst  all  in  hell 
have  their  backs  continually  turned  to  the  Lord;  this,  because  every 
angel  and  spirit  is  his  own  love  in  form,  and  turns  himself  according  to 
his  love,  10,189,  ill.  and  sh.  10,420,  10,579  end.  The  interiors  of  all 
who  love  the  Lord  are  really  turned  to  him,  thus  to  heaven ;  whilst  the 
interiors  of  those  who  love  themselves  are  turned  to  hell,  10,702  end. 
See  Love  (23). 

TURN-ASIDE  [deelinare'].     The  angels  who  came  to  Lot  are  said 


1278 


UNC 


UND 


1279 


to  turn  aside  to  go  in  (Gen.  xix.  2,  3)  ;  here  their  dwelhng  in  the  good 
of  charity  is  signified,  2330,  2339.  The  same  word  is  "^ed  by  the 
Author  [but  not  in  the  original  Hebrew],  where  the  servant  of  Abra- 
ham requires  Rebecca  to  let  doa>n  her  pitcher  (Gen.  xxiy.  14);  here  the 
submission  of  scientifics  of  the  external  to  the  internal  is  represented. 
3068.  To  turn  aside,  like  to  go  down,  denotes  entrance  into  a  perverse 
condition;  thus,  it  is  predicated  of  a  removal  lelongatione]  from  good 
to  evil,  and  from  truth  to  the  false,  4816.  To  turn  aside  "  F^d.cated 
when  the  false  is  treated  of,  cited  4867.  To  turn  aside  (literally  to 
decline)  after  many,  to  pervert  (Ex.  xxiii.  2),  denotes  consociation  with 
those  who  turn  goods  and  truths  into  evils  and  falses,  92.i2.  lo  turn 
aside  judgment  (Ex.  xxiii.  6)  denotes  to  pervert,  and  even  to  destroy, 

9260.     See  to  Return. 

TURPENTINE-NUT  [terebinthina\.     See  ^ut. 

TURTLE  \turtur].     See  Dove. 

TWELVE.     See  Numbers. 

TWENTY.     See  Numbers. 

TWILIGHT  [erepuieulum,  diluculum].  The  twilight  of  the  morn- 
ine  [crepusculum  matutini]  is  the  state  which  succeeds  temptation 
when  the  truths  of  faith  begin  to  «PPe«^  "k«  V^*  «"' ^«""1{1S  »/ ''S^  ' 
some  obscurity  of  the  night  still  remaining.  865.  The  twilight  before 
the  morning  [diluculum  ante  mane-],  which  is  meant  by  evemng,  signi- 
fies that  state  of  regeneration  in  which  the  go°d« '"d  t'«t^%°<^  ^""•' 
begin  to  appear,  883;  concerning  which  states,  880,  10,134-a.  ine 
evening,  by  which  is  expressed  both  the  evening  and  the  mormng  twi- 
light signifies  the  beginning  of  charity  with  a  new  church,  and  also  the 
dfcline  of  the  former  to  its  night.  2323.  The  morning  twilight,  or 
day-dawn,  is  when  the  good  are  separated  from  the  evil  and  the  Lord  s 
kingdom  approaches  like  the  morning  redness,  2405,  821 1  ;  the  same 
applied  to  the  regenerate,  10,134-35.  Concerning  the  state  signified  by 
twilight  in  the  spiritual  world,  5579.  6110.    See  Morning,  Evening, 

"Oay-dawn 

TWINS  [gemini].  Twins  in  the  womb  denote  good  and  truth  con- 
ceived together,  3299,  4918.     See  Isaac  (2),  Jacob  (2),  Pharez. 

TWO.     See  Numbers. 

TYRANT.  The  true  king  and  the  tyrant  contrasted,  in  series, 
with  remarks  on  ecclesiastical  and  civil  power,  10,805. 

TYRE.     See  Philistines  (3). 

TYTHES.     See  Numbers  (ten). 


u 

ULCER  [ulcusl      Ulcers  and  various  kinds  of  sores  which  are 
named,  denote  blasphemies  and  filthinesses  from  evil,  ih,  75J4.     aee 

Bruise,  Disease. 

ULTIMATE  \\dtimum\.     See  External,  Extreme. 

UNBOUND.     See  Dissolute. 

UNCIRCUMCISED.      See  Circumcision  (2049,  205b,    lizo, 

UNCLEAN     [immundus].      An  unclean   spirit   (Matt.   xii.  43), 


denotes  the  uncleanness  of  man's  life,  and  also  the  spirit  that  dwells 
in  such  uncleanness;  dry  place  (Ibid.),  denotes  where  no  truths  are, 
4744.     As  to  the  spirits  who  correspond  to  unclean  excretions,  5390. 

UNCLOTHED.     See  Nakedness. 

UNCONNECTED.  There  is  no  unconnected  or  independent  thing 
in  existence,  ill.  5377.    See  Connection,  Order,  Influx. 

UNCOVERED.     See  Nakedness. 

UNCTION.     See  Oil  (3). 

UNDER.  That  which  is  under  [subter]  is  to  be  understood  as  with- 
out, thus,  as  external  relatively,  4564.  See  Inferior,  Order,  Sub- 
mission, Subordination. 

.  UNDERSTANDING,  INTELLIGENCE,  etc.  1.  That  Man  w 
constituted  by  Will  and  Understanding ;  and  that  these  two  parts,  will 
and  understanding,  are  most  distinct  from  each  other,  35,  641,  644, 
3623,  10,122,  10,283.  The  faculties  of  will  and  understanding  make 
the  man  himself,  i7/.  10,044,  10,076,  10,110,  10,264.  The  quality  of  the 
will  and  understanding  determines  the  quality  of  the  man ;  for  the  will 
is  formed  either  by  good  or  evil,  and  the  understanding  either  by  the 
true  or  false,  and  that  which  rules  universally  in  man  rules  in  every 
particular  of  his  nature,  from  inmost  to  outmost,  6159,  6571,  6626, 
6872,  7342,  8885,  9282,  10,264,  10,284.  Will  and  understanding  are 
the  faculties  by  which  man  is  distinguished  from  brute  animals ;  because 
it  is  by  the  understanding  that  he  receives  the  capacity  of  seeing 
divine  truths  and  of  being  elevated  to  the  Lord,  and  by  the  will  he  is 
capable  of  receiving  divine  goods,  thus  of  being  conjoined  to  the  Lord; 
variously  ill.  4525,  5114,  5302,  6323,  9231.  The  will  and  under- 
standing from  natural  birth  are  receptive  of  what  is  evil  and  false  only; 
but  when  man  is  regenerated  or  born  anew  from  the  Lord  he  receives  a 
new  will,  receptive  of  good,  and  a  new  understanding  receptive  of  truth; 
the  formation  of  which  are  ill.  863,  875,  897,  927,  928,  987,  1023, 
1043.  1555,  5072,  sqq.,  9296,  9297, 10,122.  The  will  and  understand- 
ing  are  common  to  each  part  of  man,  internal  and  external,  6125.  The 
formation  of  the  whole  man  by  the  will  and  understanding  is  manifest  in 
the  case  of  spirits,  who  are  nothing  but  the  truths  and  goods  which  they 
had  received  in  the  world,  and  still  are  in  human  form,  8885  end,  891 1, 
10,298.     See  Man  (17,  18),  Influx  (5),  Life  (15). 

2.  That  Good  and  Truth  are  referrible  to  the  Will  and  Understand- 
ing respectively.  Just  as  all  things  in  the  universe  have  reference  to  good 
and  truth,  so  all  things  in  man  have  reference  to  will  and  understanding; 
to  the  will,  as  the  receptacle  of  good,  and  to  the  understanding  as  the 
receptacle  of  truth,  803,  3623,  6065,  9300,  9930,  10,122.  See  Good 
(21),  Truth  (23),  Marriage  (13). 

3.  That  the  relation  between  Will  and  Understanding  is  repre- 
sented in  Marriage.  Will  and  understanding  which  compose  the 
human  mind  ought  not  to  be  separated  but  act  as  one,  br.  35,  111.  In 
the  most  ancient  times,  the  understanding  of  the  spiritual  man  was 
called  male,  and  the  will  female ;  and  their  acting  together  as  one  was 
called  a  marriage,  54.  Whatever  of  good  proceeded  from  the  marriage 
of  the  will  and  understanding  was  called  fructification ;  whatever  of 
truth,  multiplication;  also,  by  fructifications  were  understood  daughters, 
and  by  multipHcations  sons,  55,  568.  The  marriage  of  man  and  wife 
actually  resembles  the  marriage  of  will  and  understanding,  both  in  the 

vol.  II.  r  T 


1280 


UND 


UN  D 


1281 


H 


II 


quality  of  mind,  and  in  the  organic  parts  of  the  body,  ill.  568,  718, 
ill.  917,  1432.     See  Marriage  (16,  17). 

4.  On  the  Separation  of  the  Understanding  from  the  Will.  When 
the  will  of  man  became  mere  cupidity,  it  was  miraculously  separated 
from  the  understanding,  and  the  medium  by  which  it  is  separated  is 
called  conscience,  863;  further  ill.  87 o.  Truths  of  faith  received  in 
the  intellectual  part  form  the  conscience,  but  in  order  that  it  might  be  so 
the  intellectual  part  was  miraculously  separated  from  the  voluntary  part; 
passages  cited,  2053.  The  will  or  voluntary  part  of  man  is  separated  by  a 
conscience  from  the  Lord  from  the  intellectual  part,  because  it  has  utterly 
perished,  2256.  The  depravity  of  the  will  and  the  miraculous  separation 
of  the  understanding  in  which  the  Lord  forms  a  new  will  is  briefly  showti 
in  a  summary,  with  reference  to  passages  which  treat  of  the  separation  of 
the  understanding  from  the  will  in  ancient  times;  a  representation  of  the 
two  states  by  colours  and  lights  in  the  other  life  is  also  briefly  described, 
4328;  further  ill.  and  passages  cited  seriatim,  4493,  10,296,  cited  in 
Spiritual  (6).  The  separation  of  the  will  from  the  understanding  is  the 
cause  of  the  feeble  perception  of  the  spiritual,  6854  ;  7233,  cited  below 
(7).     See  Spiritual  (5,  6),  Proprium  (8),  Influx  (10). 

5.  The  new  Will  and  new  Understanding  formed  by  the  Lord  by 
Regeneration.  It  is  explained  that  no  one  can  have  any  understanding 
of  truth  or  will  of  good  as  his  own,  though  indeed  it  appears  the  con- 
trary, 633 — 634.  The  understanding  of  truth  and  will  of  good  are  re- 
ceived from  the  Lord  by  regeneration;  by  whose  influx  truths  are 
arranged  in  order  and  bent  to  good,  etc.,  634,  671,  675.  In  the 
regenerate  spiritual  man,  the  intellectual  part  or  understanding  is 
separated  from  the  will,  and  this  by  means  of  conscience,  which  is 
formed  in  the  intellectual  part,  and  is  made  to  receive  charity  from  the 
Lord,  863,  875,  and  other  passages  cited  below  (7);  particularly  4493, 
5113,  6854,  7233.  The  formation  of  conscience  in  the  intellectual 
part  is  the  formation  of  the  new  will,  which  is  done  by  the  Lord ;  in 
the  same  passages  it  is  shown  that  the  will-proprium  of  man  must  be 
separated  in  order  that  the  Lord  may  be  present,  because  falses  flow  in 
from  the  proprium,  1023,  1043,  1044,  1047.  In  general  terms,  it  is 
shown  that  the  regenerate  man  is  gifted  by  the  Lord  with  a  new  under- 
standing and  a  new  will;  and  that  it  is  really  in  virtue  of  a  new  under- 
standing from  the  Lord  that  he  thinks  what  is  true,  928,  1023,  1043, 
1044.  Regeneration  proceeds  by  the  formation  of  a  new  understand- 
ing, not  at  once,  but  by  successive  planes  of  intelligence  and  wisdom, 
commencing  from  infancy,  ill.  1555,  9103;  cited  below,  where  the 
diff'erence  between  intelligence  and  wisdom  is  explained  (9).  It  is 
because  the  voluntary  part  of  man  is  utterly  lost  \^prorsus  deperdita'\ 
that  the  Lord  separates  it  from  the  intellectual  part,  and  in  this 
implants  the  good  of  charity,  by  which,  with  those  who  become 
regenerate,  a  new  will  is  formed,  2256.  In  the  spiritual  regenerate 
man  the  new  will  receives  divine  good  from  the  Lord,  and  the  new 
understanding  divine  truth;  thus,  all  good  and  truth  flow  in  from  the 
Lord,  3394.  In  the  procedure  of  regeneration  goods  and  truths  from 
the  prior  state  of  the  will  and  understanding  conduce  to  the  formation 
of  the  new  will  and  new  understanding  by  the  reception  of  interior 
truths,  m.  3701;  see  below,  4005.  The  arcana  of  man's  regeneration 
by  the  formation  of  a  new  will  can  never  be  known  to  those  who  merely 


" 


4 


reason  on  the  subject  from  the  knowledge  of  the  will  being  radically 
depraved;  those  who  reason  and  indulge  in  doubts  cannot  arrive  even 
at  the  first  threshold  of  intelligence  and  wisdom,   3833.     In  the  state 
before  regeneration  truths  mixed  with  evils  are  predicated  of  the  under- 
standing, and  good  mixed  with  evils  of  the  will;  the  separation  of  these 
is  part  of  the  work  of  regeneration,  4005.     The  cupidities  derived  from 
the  love  of  self  and  the  world  are  conjoined  to  the  rational  mind  as 
formed   before  regeneration  by   external  sensuals,  and  on  this  account 
the  state  of  man  is  opposed  to  heavenly  order,  4612.     Before  regenera- 
tion, that  which  proceeds  from  the  will  is  called  evil,  and  that  which 
proceeds  from  the  understanding,  false;  after  regeneration,  that  which 
proceeds  from  the  will  is  called  good,  and  that  which  proceeds  from 
the  understanding,  true;  it  is  added,  that  the  understanding  is  the  will 
formed  or  thus  presented  to  sense,  535 1 .    The  new  will  and  new  under- 
standing (denoted  by  Manasseh  and  Ephraim),  are  the  same,  in  other 
words,  as  spiritual  good  and  spiritual  truth  produced  in  the  natural 
man;  and  they  are  produced  as  evils  are  removed,  5351,  5354;  their 
quality  further  ill.y  6222.     The  regenerate  do  not  attribute  merit  to 
themselves  on  account  of  good  works,  knowing  that  they  are  the  works 
of  the  new  will,  which  is  really  the  will  of  the  Lord  in  man,  6392.     It 
is  the  good  of  the  will  and  'truth  of  the  understanding  that  become 
good  works  when  they  pass  into  act,  that  is,  into  external  form,  6406. 
The  Lord  continually  flows  into  the  will  with  a  conatus  tending  to  give 
the  desire  to  desist  from  evils,  and  to  do  good,  and  hence  every  one  is 
able  to  abstain  from  evil;   he  also  gives  to  every  one  the  faculty  of 
understanding  truth,  and  if  any  do  not  understand,  it  is  because  they 
do  not  desire  it,  8307,  further  'ill.  8513.     The  beginning  made  of  the 
new  will  in  infancy  is  treated  of,  the  presence  of  the  Lord  in  the  re- 
generate life,  the  reception  of  good  and   truth,   and  their  successive 
states,  9296,   9297.     Where  the  difi'erence  between  the  celestial    and 
spiritual  is  treated  of,  it  is  repeated  that  the  new  will  of  good  with  the 
spiritual  is  implanted  in  the  intellectual  part,  and  that  the  intellectual 
is  first  made  new  by  the  reception  of  the  truths  of  faith,  9596  ;  as  to 
the  latter  point,  9300.     The  new  intellectual  principle,  containing  in 
itself  the  new  will,  forms  the  very  heaven  of  the  spiritual  man  in  which 
the  Lord  dwells  with  him,   9596.     The  new  understanding  and  new 
will   (here  called  the  understanding  of  truth   and  will  of  good)   are 
treated  of  in  series  with  the  doctrine  of  charity;  the  understanding  of 
truth  is  to  see  truths  by  illustration  from  the  Lord,   and  the  will  of 
good  is  from  affection*  to   will  those  truths,  9799.     Those  are  in  the 
understanding  of  truth  and  will  of  good  who  are  principled  in  love  to  the 
Lord  and  charity  to  the  neighbour,  9800.    Those  who  are  in  the  Lord's 
celestial  kingdom  are  as  the  will  in  the  man,  and  those  who  are  in  the 
spiritual  kingdom  as  the  understanding;  thus,  there  is  a  correspondence 
between  heaven  and  man,   9835,   9858,  9993.     When  the  Lord  re- 
generates man  he  insinuates  the  truths  of  faith  into  the  intellectual 
part,  and  the  good  of  love  into  the  voluntary  part,  and  therein  con- 
joins them  ;  but  when  conjoined,  the  truths  of  faith  derive  their  life 
from  the  good  of  love,  and  the  good  of  love  its  quaUty  from  the  truths 
of  faith;  thus,  they  are  reciprocally  conjoined,   and  this  conjunction  is 
the  heavenly  marriage,  or  heaven  itself  in  man,  10,067.     The  under- 
standing really  does  make  one  with  the  will,  if  not  in  the  heavenly 

T  T    2 


1282 


UND 


mamage  of  good  and  truth,  yet,  in  evil  and  the  false;  for  what  a  man 
wills  he  also  thinks,  when  left  to  himself,  ill.  10,367;  compare  10,555. 
To  him  who  is  illustrated  bj  the  Lord  (because  regenerated)  it  is  given 
to  uuderstand  the  truths  that  are  to  be  believed;  thus,  to  all  who 
admit  the  Lord  into  their  life,  ///.  10,659.     See  Regeneration. 

6.   On   the    Will    and  Understanding;    on  Good  and  Truth;    on 
Chanty   and  Faith,  taken  together.     The  will  is  the  esse  of  man's 
hfe,  because  it  is  the  receptacle  of  good,  and  the  understanding  is  the 
existere  of  his  life,  because  the  receptacle  of  truth,  3619,  5002,  9282. 
The  life  of  the  will  is  the  principal  or  essential  of  man's  life,  and  the 
hfe  of  the  understanding  is  its  procedure;   variously  ill,  especially  by 
the  procedure  of  light  from  fire  or  flame,  585,  590,  2231,  3619,  6032, 
6314,  7342,  8885,  9282,  10,076,  10,109,  10,110.     That  which  comes 
into  the  understanding,  and  also  into  the  will,  is  appropriated  to  man; 
not  that  which  comes  into  the  understanding  alone,  9009,  9069   9071 
9182   9386,  9393,  10,076,  10,109,  10,110.     That  also  becomes  of  the 
life  of  man  which  is  received  first  in  the  will  and  accepted  thence  in 
the  understanding,  but  not  that  which  comes  into  the  will  alone,  891 1, 
9069,  9071,  10,076,  10,109,  10,110.     It  is  from  the  uill  that  man  is 
called  man,  because  it  is  from  will  that  he  has  understanding,  585,  and 
other  passages  cited  above.      In  every  idea  of  man's  thought  there  is 
somewhat  from  the  will  as  well  as  from  the  understanding;   thus  every 
idea  IS  a  composite  of  innumerable  particulars,   590,   803.     It  is  not 
generally  known  what  the  understanding  of  truth  and  the  will  of  good 
are;   here  it  is  br.   shown  that   the  understanding  and  will,    in  this 
sense,  are  quite  distinct  from  the   mere  thoughts  and  lusts  of  which 
every  one  is  conscious;   also,  that  the  human  mind  is  constituted  in 
three  degrees  corresponding  to  the  three  heavens,  634.     The  under- 
standing of   truth  and  the  will  of  good  can  only  be   given    to  the 
regenerate;   the  unregenerate  have  rational  truths  and  scientifics  which 
are  not  living,  and  apparent  goods  which  are  not  living,   671.      The 
difference  between  understanding  and   will  is  cited  to  illustrate  the 
difference  between  charity  and  faith;  because  charity  is  to  will  good, 
and  faith  is  to  think  good,  etc.,  2231.     The  union  of  will  and  under- 
standing, and  the  union  of  good  and  truth,  are  equally  illustrated  by  the 
influx  of  the  one  into  the  other ;  when  one  wills  well,  it  flows  into  his 
thought  and  causes  him  to  think  well,  etc.,  3033.     The  difference  be- 
tween will  and  understanding  before  regeneration  and   afterwards  is 
illustrated;   before  regeneration  a  man  can  apprehend  goods  and  truths 
with  his  understanding  which  he  cannot  do  with  his  will ;  but,  after 
regeneration   will  and  understanding  make  one,  3539.     The  separation 
ot  the  intellectual  part  from  the  voluntary  part,  before  regeneration,  is 
only  the  separation  of  the  external  from  the  internal;  interiorly  it  is 
manifest  that  the  understanding  is  from  the  will,  and  that  the  will 
flows  with  It  as  its  very  life,  3619.     In  the  Hebrew  tongue.  Uvea  in  the 
plural  occurs  instead  of  life,  because  of  the  two  faculties  of  understand- 
ing  and  will,  or  of  good  and  truth;   it  is  added  that  these  make  one 
life  when  the  understanding  is  the  flowing  of  the  will,  or  truth  the  pro- 
cedure of  good.  3623.     The  state  attained  by  regeneration,  when  the  will 
and  understanding  make  one  mind,  or  when  the  conjunction  of  truth 
with  good  IS  effected,  is  illustrated  by  comparisons  ;  truths,  however, 
are  still  referred  distinctly  to  the  understanding,  and  goods  to  the  will 


UND 


1283 


t 


1 

i 


4301.  It  is  repeated  that  truths  are  proper  to  the  understanding  and 
goods  to  the  will,  but  here  it  is  shown  that  truths  are  the  forms  of 
good,  and  hence  again  that  the  understanding  is  but  the  form  of  the 
will,  or  the  will  formed,  4574.  Good  is  said  to  be  produced  by  truth, 
and  it  is  so  produced  when  truth  passes  by  the  understanding  into  the 
will,  and  from  the  will  into  act,  4904.  The  conjunction  of  truth  and 
good  is  continually  represented  in  things  spiritual  and  natural,  and 
especially  by  heat  and  light;  the  will,  indeed,  is  formed  to  receive 
spiritual  heat,  which  is  the  good  of  charity;  and  the  understanding  to 
receive  spiritual  light,  which  is  the  truth  of  faith,  5194,  5835.  It  is 
necessary  for  man's  salvation  that  the  understanding  and  will  make  one 
mind,  and  they  are  made  one  by  regeneration,  effected  by  the  implanta- 
tion of  the  truths  of  faith  in  the  good  of  charity,  ill.  5835.  It  is  one 
thing  to  act  from  truth,  or  from  the  understanding,  and  another  to  act 
from  good,  or  the  will,  and  only  that  which  becomes  of  the  will  is  the 
man's  own,  8988.  To  do  is  predicated  of  the  will;  to  know,  to 
understand,  to  acknowledge,  and  to  believe,  of  the  understanding,  9282. 
Esse  is  predicated  of  the  will ;  existere,  of  the  understanding,  br.  ill. 
9282.  The  esse  of  thought  is  will,  and  the  form  of  will  is  thought; 
also,  the  esse  of  truth  is  good,  and  the  form  of  good  is  truth  ;  hence 
the  understanding  depends  from  the  will,  and  truth  from  good,  ill. 
9995.  The  understanding  derives  its  quality  from  the  truths  which 
form  it,  or,  contrariwise,  from  falses  ;  the  will  also  derives  its  quality 
from  the  goods  which  are  predicable  of  the  life's  love,  or,  contrariwise, 
from  evils  ;  thus,  the  whole  man  is  but  the  resemblance  of  his  will  and  un- 
derstanding, as  ill.  by  end,  cause,  and  effect,  10,064,  10,076,  10,298. 

7.  On  the  Will  distinct  from  the  Understanding.  As  cited  above, 
the  will  is  most  distinct  from  the  understanding,  and  it  is  from  the 
will  that  man  has  the  power  of  understanding ;  the  will  therefore  is 
the  real  man,  or  the  very  essential  of  roan's  life,  585,  590,  641.  The 
will  is  the  very  substance  of  man,  from  which  all  that  belongs  to  him 
takes  its  rise,  808.  The  will  for  good  has  utterly  perished,  and  hence 
all  that  appears  such  is  given  every  moment  from  the  Lord  by  means 
of  the  intellectual  part  in  which  he  forms  the  conscience  and  infuses 
charity;  hence,  man  is  regenerated  as  to  the  intellectual  part  only, 
not  as  to  the  will;  and  when  a  regenerate  man  does  good  it  is  from 
the  Lord  by  the  new  will,  863,  875,  895,  897,  928,  987,  1023,  1043, 
1044,2124,2256,4328;  passagescited 4493,  5113,  6854,  7233.  Inthe 
man  of  the  most  ancient  church,  truths  and  goods  were  implanted  in  the 
will  part;  but  in  the  man  of  the  ancient  church,  and  in  the  spiritual 
generally,  they  are  implanted  in  the  intellectual  part,  895,  927,  espe- 
cially 5113;  see  also  below  9835.  With  the  Antediluvians  (the  pos- 
terity of  the  most  ancient  church)  voluntary  good  perished ;  at  this 
day  intellectual  good  is  perishing,  2124.  See  Spiritual  (16).  Not- 
withstanding what  is  here  said,  it  is  not  wise  to  reason  from  the  radical 
depravity  of  the  will  that  man  cannot  be  in  good,  because  a  new  will  is 
formed  by  the  Lord,  etc.,  3833.  It  is  shown  organically  how  the  will, 
or  voluntary  part  of  man,  is  really  depraved  or  lost,  and  consequently 
that  the  sensuals  subject  to  the  voluntary  part  are  rejected  and  damned, 
while  the  sensuals  subject  to  the  intellectual  part  are  capable  of  being 
regenerated,  5145.  See  Sense  (16).  Where  the  new  will  and  new 
understanding  are  treated  of,  it  is  explained,  generally,  that  the  will 


1284 


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I 


presents  itself  by  the  understanding  ;    in  other  words,  the  understanding 
is  the  will  formed  to  the  sense,  5351,  5946  end  ;  further  ill.  8885,  9915, 
9996,  the  two  latter  numbers  cited  below.     Life  predicated  of  the  will 
takes  precedence  of  life  predicated  of  the  understanding,  because  the  un- 
derstanding derives  its  hfe  from  the  will,  5969.     The  separation  of  the 
will  causes  the  feeble  perception  of  the  spiritual,  for  the  new  will  is  only 
so  far  affected  with  good  as  it  is  conjoined  with  the  received  truth  of 
the  church,  ill.  7233.     It  is  the  will  that  governs  man,  not  the  under- 
standing, unless  inclined   by  the  will,  for  the  understanding  is  nothing 
but  the  form  of  the  will,  and  the  will  is  nothing  but  the  affection  of  the 
love,  or  the  very  life,  7342.     It  is  the  quality  of  the  will  that  makes  the 
quaHty  of  the  man,  for  the  will  is  the  love  itself,  or  end  of  the  life,  and 
according  to  this  the  man  is  judged  and  his  quality  remains  after  death, 
8911.     The  will  without  the  light  of  the  understanding  is  blind,  and 
the  light  of  the  understanding  is  given  to  check  the  evil  of  the  will, 
9069,   9071.     It  is  shown  how  the  will  communicates  like  a  fire  with 
the   understanding,  where  it  breaks  forth  into  flame  or  light ;  the  state 
in  this  case,  according  as  good  or  evil  rules,  br.  ill.  9144.     Truths  that 
are  received  in  the  will,  and  thence  pass  into  act,  are  said  to  be  im- 
pressed on  the  life,  and  whatever  is  impressed  on  the  life  remains  to 
eternity  ;  hence,  the  interior  memory  on  which  whatever  pertains  to  the 
will  or  the  life's  love  is  inscribed,  is  called  the  book  of  life,  9386;   fur- 
ther ill.  9393.     They   who  are  in  the  Lord's  celestial   kingdom  cor- 
respond to  the  will  principle  in  man,  and  they  who  are  in  his  spiritual 
kingdom  to  the  intellectual   principle;   thus  heaven  is  the  same  in  its 
constitution  as  man,  9835,  9858,  ill.  9993.     In  further  illustration  of 
the  passages  cited  above  (5351,  etc.)  it  is  shown  that  what  the  will  or 
voluntary  part  of  man  determines  into  form,  appears  to  the  sight  in  the 
intellectual  part,  which  sight  is  thought;   here  also,  it  is  explained  how 
the  voluntary,  the  intellectual,  and  the  scientific  succeed  each  other  in 
order,  9915,  further  ill.  9916.     After  passages  which  show  that  the 
understanding  is  the  procedure  and  form  of  the  will,  as  truth  is  the 
procedure  and  form  of  good  (9942,  9995),  it  is  shown  that  man  can 
hardly  distinguish   between  truth  and  good,  because  it  is  hard  to  dis- 
tinguish between  thought  and  will,  9995.     It  is  shown  that  the  quality 
and  the  very  form  of  man  is  according  to  his  will,  or  the  affections  of 
his  life's  love,  and  to  his  understanding  as  derived  from  and  ruled  by 
his  will  or  life's  love;   this  is  philosophically  ill.  by  end,  cause,  and 
effect,  10,076.     Where  the  implantation  of  good  in  the  will  is  treated 
of,  it  is  explained  that  its  appropriation  is  not  hindered  by  hereditary 
evil,  and  that  it  is  not  appropriated  until  it  is  really  willed  and  done, 
10,109,  10,110,  10,683.     All  things  in  the  universe  and  in  man  have 
reference  to  will  and  understanding,  because  to  good  and  truth,  or  con- 
trariwise,  to  evil  and  the  false,  and  these  two  must  eventually  make 
one,  ill.  10,122,  and  other  passages  cited  above  (2).     See  Proprium 
(1,  8,  15),  Life  (1,  3),  Liberty. 

8.  On  the  Understanding  distinct  from  the  Will.  The  understand- 
ing, or  intellectual  part,  is  distinguished  into  three  degrees  discrete 
from  each  other:  first,  the  scientific;  secondly,  the  rational ;  thirdly, 
the  intellectual  part;  it  is  here  added,  that  the  influx  of  life  from  the 
Lord  is  first  into  the  voluntary  part,  from  the  voluntary  into  the  intel- 
lectual, from  the  intellectual  into  the  rational,  and  from  the  rational 


UND 


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( 


into  the  scientifics  of  the  memory,  657—658.     Intellectual  truths  are 
referred  to  the  inmost;   rational  truths  to  the  interiors,  and  scientifics 
to  the  exteriors;   all  together  when  in  order  are  called  spiritual  things, 
as    distinguished   from    celestial,    1443.      Intellectual,    rational,    and 
scientific  truths  are  described  in  order  as  most  distinct;    intellectual 
truth  in  the  inmost  makes  one  with  good,  and  until  the  rational  mind 
is  formed  it  has  no  medium  by   which  it  can  flow  into  the  natural, 
1904.     The  existence  of  the  rational  is  from  the  influx  of  intellectual 
truth  into  the  afi'ection  of  scientifics  from  the  external,  by  which  as  it 
were  a  body  is  given;    in  other  words,  intellectual  truth  continually 
flows  down  into  knowledges,  in  order  that  the  rational  may  exist,  1901, 
1910,  3030.     It  appears  to  man  that  he  has  a  rational  understanding 
of  his  own  and  not  from  influx,  but  in  this  he  is  much  deceived  (2701); 
the  first  conceived  rational  therefore  makes  light  of  intellectual  truth, 
for  the  interior  comprehends  the  exterior,  but  not  contrariwise,  1911, 
1914,  1936.     The  intellectual  part  is  predicated  of  the  man  of  the 
spiritual  church,  because  it  alone  is  regenerated  and  made  a  church ; 
hence,  where  the  spiritual  church  is  in  question,  it  is  the  intellectual 
principle  that  is  especially  treated  of,  ilL  and  sh.  5113.     The  forma- 
tion of  the  intellectual  mind  commences  from  sensuals,  from  which 
reasons  and  truths  are  successively  eliminated  until  immaterial  or  intel- 
lectual ideas,  as  they  are  called,  are  elicited  by  a  mode  of  extraction; 
nevertheless,  the  understanding  does  not  come  into  the  light  of  heaven 
until  good  is  received  from  the  Lord,  5497.     Scientifics  which  enter  by 
the  senses,  open  the  way  to  interior  truths;   thus,  the  exterior  sensuals 
are  first  opened,  then  the  interior,  then  intellectuals,  which  are  conclu- 
sions or  extracts  from  sensuals  ;  all  this  is  wrought  by  influx  from  the 
Lord  through  heaven,  5580.     The  intellectual  principle  consists  chiefly 
in  the  intuition  of  things  derived  from  experience  and  science,  the  in- 
tuition of  causes  from  eff'ects,  and  of  consequences  from  the  connection 
of  causes  ;    thus  it  consists  in  the  comprehension  of  such  things  as 
pertain  to  civil  and  moral  life,  6125.     Every  one  is  capable  of  being 
perfected  as  to  the  intellectual  part,  and  this  in  order  that  he  may  be 
regenerated,  for  it  exists  in  virtue  of  influx  from  the  light  of  heaven, 
and  is  enjoyed   by  every   one  according  to  application  and  life,  and 
according  to  his  genius,  6125.     It  is  the  intellectual  part  of  man  that 
receives  the  spiritual,  namely,  spiritual  truth  and  spiritual  good  ;  hence 
no  one  is  regenerated  until  he  attains  adult  age,  6125,     The  intellectual 
principle  of  the  church  (which  is  Ephraim)  is  born  from  the  internal, 
and  it  consists  in  illustration  of  the  intellectual  part,  which  gives  per- 
ception of  what  is  true  and  good  from  the  Word,  6222,  cited  6269.* 
In  the  further  treatment  of  this  subject  it  is   shown  that  man  is  not 
truly  rational  without  perception  ;    in  the  same  passage  it  is  explained 
that  the  intellectual  predicated  of  the  internal  man  is  called  rational, 
and  predicated  of  the  external  man,  natural,  6240.     They  whose  un- 
derstandings are  illustrated,  perceive  the  internal  truths  of  the  Word, 
and  discern  between  apparent  and  genuine  truths,  but  the  understand- 
ing cannot  be  illustrated,  except  love  to  the  Lord  and  chanty  to  the 

•  Perception  is  an  illumination  of  the  understanding  from  the  light  of  heaven,  as 
shown  by  the  Author's  experience,  6608.  See  iLLUMiNAXiON,  Illustration,  but 
especially  Perception. 


I 


I 


i 


1286 


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neighbour  be  accepted  as  essentials  of  the  church,  7233  ;   see  below, 
9128.     The  intellectual  part  is  the  receptacle  of  the  truths  of  faith,  for 
the  understanding  is  internal  sight,  which  is  illustrated  by  the  light  of 
heaven,  and  so  far  as  it  is  illustrated  it  apperceives  and  acknowledges 
truths,  7503;  see  below  9930,  10,064.     The  form  of  the  understanding 
and  of  thought  is  clear  in  the  midst,  where  the  love  flows  in,  verging  to 
obscurity  in  proportion  to  remoteness  from  the  love,  while  opposites  tend 
downwards,  or  contrary,   8885.     Those  things  in  the  thought  which 
reign  there  universally  occupy  the  midst,  and  they  are  such  as  the  will 
itself  insinuates ;  here,  also,  it  is  explained  that  the  understanding  is 
but  the  form  of  the  will,  and  from  the  will  flows  love  or  afi^ection  into  the 
intellectual  ideas,  and  vivifies  and  moves  them  as  by  inspiration,  8885. 
The  understanding  is  described  generally  as  internal  sight ;  but  here  it 
IS  explamed  that  to  see  from  the  interior  is  to  see  from  the  Lord,  and 
that  it  is  the  internal  man  which  sees  in  the  external,  not  contrariwise, 
9128.     See  Light  (5,  6),  Sense,  Sight.     The  understanding,  here 
called  specifically  the  intellectual  (principle),  is  the  recipient  subject  of 
truth  divine,   9930.     The  understanding  is  br.  described  as  the  pro- 
ceeding of  the  will,  but  it  is  especially  the  affection  of  truth  in  the 
understanding  that  is  meant,  9942;    see  below,  10,332.     The  under- 
standing is  of  such  a  quality  as  are  the  truths  that  form  it,  and  the 
will  of  such  a  quality  as  are  the  goods  of  love  ;  so  if  falses  form  the 
understanding,  and  evils  the  will,  10,064,  10,298.     The  understanding 
IS  formed  by  truths,  and  when  united  to  the  will,  those  truths  derive 
life  from  the  good  of  love,  and  reciprocally  give  quality  to  that  life, 
10,067,   10,298.     If  the  understanding  be  not  the  procedure  of  the 
will  it  is  not  the  understanding  of  the  man  himself,  but  of  another  in 
him,  for  the  will  only  is  the  man,  10,332  end.     In  addition  to  what  is 
said  above  (1443,  6222,  7503,  9930)  it  is  specifically  affirmed  that  the 
term  intellectual  cannot   be    applied    when    falses    derived  from  evil 
form  the  understanding,  but  only  to  truths  derived  from  good;   thus, 
no  one  can  be  said  to  have  the  intellectual  faculty  opened  in  virtue  of 
his  ability  to  reason,  etc.,  10,675.     See  Sense  (7,  24),  Science  (5). 
9.  On  Intelligence  predicated  of  the  Understanding,  and  Wisdom  pre- 
dicated of  the  Will,  which  however  ought  to  constitute  one  mind,  1 1 1, 
1555.     Briefly,  all  intelligence  and  wisdom  are  from  the  Lord,  1 09,  11 2, 
121,  124,  9943.     No  intelligence  can  be  given  except  from  faith,  thus 
from  the  Lord,  and  no  wisdom  except  from  love,  thus  from  the  Lord, 
112;  compare546  end,  cited  below  (II).  Wisdom  is  received  along  with 
chanty,  when  this  is  accepted  from  the  Lord;   thus,  all  genuine  wisdom, 
intelligence,  and  science  are  called  sons  of  charity,  1226;    see  below 
2500,  2572.  In  the  other  Hfe  wisdom  is  predicated  of  love  and  charity, 
and  intelligence  of  faith;   it  is  added  that  intelligence  and  wisdom  are 
there  apparent  as  light,  and  this  is  the  very  light  in  which  angels  and 
spints  live,  1458,  1524,  3862;   see  below  4405.      In  the  passage  cited 
above  (1555)  it  is  shown  what  intelligence  and  wisdom  are,  distinctly 
understood;    here  it  is  further  explained  that  holiness  may  also  dwell 
in  ignorance,  that  is,  if  there  be  innocence  in  it,  1557.     The  quality  of 
good  is  ill.  in  three  degrees,  as  the  good  of  infancy,  the  good  of  ignorance, 
and  the  good  of  intelligence;  it  is  further  explained  that  in  all  charity 
or  good  there  is  wisdom  in  posse,  2280,  3033  end.     In  all  love  there  is 
intelligence  and  wisdom,  according  to  the  quality  of  the  love ;  in  the 


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Lord  there  was  divine  wisdom  because  from  the  direct  influx  of  divine 
love,  2500.    Intelligence  is  briefly  alluded  to  as  the  derivative  procedure 
of  wisdom,  and  wisdom  is  predicated  of  the  life  itself,  2592;   see  below 
9943.     The  angels  have  so  great  intelligence  and  wisdom,  because  they 
are  principled  in  love  to  the  Lord,  and  in  mutual  love,  2572.     In- 
telligence and  wisdom  grow  immensely  in  the  other  life  with  all  who  are 
in  charity;   hence,  the  angels  have  science,  intelligence  and  vrisdom  to 
a  degree  that  was  ineffable  to  their  understandings  when  men,  1941. 
As  an  exanriple  of  this  fact,  a  wise  Gentile  is  mentioned  who  lived  at  a 
remote  period,  and  with  whom  the  Author  discoursed  concerning  wis- 
dom, intelligence,  and  order,  and  concerning  the  Word,  etc.,  2592.     It 
is  briefly  shown  in  what  the  wisdom  of  the  ancient  church  consisted, 
that  by  natural  things  they  understood  spiritual,  which  wisdom  at  this 
day  is  lost,  3179  end.     It  is  briefly  shown  also,  that  the  angels  appre- 
hend innumerable  things  in  the  Word,  of  which  man  (having  lost  the 
wisdom  of  ancient  times)  fails  to  perceive  the  most  general  principles; 
some  examples  given,  3314,  3316.     They  who  received  the  divine  gifts 
of  love  and  charity  from   the   Lord   while  they  lived  in  the  body,  are 
endowed  with  ineffable  wisdom  and  happiness  in  the  other  life,  for  they 
become  angels  ;   they  who  do  not  receive,  but  cherish  the  loves  of  self 
and  the  world,  lose  their  intelligence  and  become  grossly  corporeal,  so 
that  they  are  stupidity  itself  in  effigy;  from  experience,  4220,  4221; 
see  below  5527,  5859,  10,133.      The  afl'ection  of  growing  intelligent 
and  wise,   in  general  terms  the  understanding,  is  represented  in  the 
sense  of  sight,  and  the  correspondence  between  them  is  manifest  from 
expressions  in  common  discourse,  4405,  4406.     Intelligence  and  wis- 
dom are  absolutely  but  a  modification  of  celestial  light  from  the  Lord, 
etc.;   hence,  the  diff^erences  of  light  in  heaven  are  as  manifold  as  the 
difference  of  societies,  thus  of  the  receptivity  of  good  and  truth,  4414. 
Progression  towards  interiors,  thus  towards  heaven  and  the  Lord,  mani- 
festly appears  in  the  other  life  as  a  progress  from   mist  into  light, 
4598.     The  understanding  (here  called  the  intellectual  mind)  comes 
into  the  light  of  heaven  when  receptive  of  the  truths  of  good,  and 
such  truth  is  alone  properly  called  the  truth  of  intelligence,  4884. 
Wisdom  is  defined  as  the  reception  of  good  from  the  Lord,  and  the 
will  to  do  good;   and  intelligence  as  the  reception  of  truth  from  the 
Lord,  and  belief  in  the  true,  5070.     The  proceeding  divine  love  is  the 
heat  of  heaven,  and  the  proceeding  divine  intelligence  its  hght;  it  is 
that  heat  which  makes  the  vital  heat  and  the  voluntary  part  of  man, 
and  that  light  which  makes  the  intellectual  part,  5097,  5194.     In  the 
Word  a  distinction  is  always  made  between  wisdom,  intelligence,  and 
science  ;  by  wisdom  is  meant  that  which  is  from  good  ;  by  intelligence, 
that  which  is  from  truth;  by  science,  that  which  is  of  both  in  the  natural 
man,  5287.      A  distinction  is  also  made  between  magicians  and  wise 
ones;  magicians  denote  interior  scientifics,  wise  ones  exterior  scientifics: 
here  it  is  explained  in  what  the  Egyptian  wisdom  consisted,  5223,  cited 
in  Magic.      In  general,  a  man  \vir']  described  as  a  man  intelligent 
and  wise,  denotes  abstractly  from  the  person,  intelligence,  and  wisdom, 
and  derivatively  truth  and  good,  5287,  cited  5288,  5310.     They  who 
have  lived  in  the  good  of  charity  come  into  all  wisdom  in  the  other 
life,  because  wisdom  is  in  that  good,  ill.  5527,  5859.    The  Egyptians 
and  Chaldeans  called  science  wisdom,  viz.,  the  science  of  spiritual  things 


I 


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and  their  correspondence  with  natural,  though  abused  to  evil  ends, 
7296.     Intelligence  and  wisdom  are  given   to  man  after  temptation 
combats,  in  which  he  overcomes,  8967.     The  growth  of  the  mind  in 
intelligence  and  wisdom  is  ill.  in  the  passage  cited  above  (1555);  here 
the  same  subject  is  further  ill.,  how,   from   the  age  of  infancy  up- 
wards,   intelligence    is    born    and   grows,    9103.       Intelligence    and 
wisdom  consist  in  understanding  and  wiUing  the  things  of  heaven,  not 
in  those  of  the  world,  9803;   further  ill.  10,201.     The  wise  in  heaven 
denote  those  who  are  in  the  good  of   love  from  the  Lord,  because 
wisdom  is  predicated  of  the  life  of  heaven  in  man,  9817.     Intelligence 
and  wisdom  in  heaven  are  from  the  illustration  of  the  interiors  by  divine 
truth  proceeding  from  the  Lord;   and  this  holy  illustration  was  repre- 
sented by  the  plate  of  gold  upon  the  forehead  of  Aaron,  9930.     All 
intelligence  and  wisdom  take  their  origin  from  divine  truth  of  the 
Lord's  divine  good ;  it  is  also  br.  stated  that  intelligence  is  to  know  and 
understand  divine  truths,  and  afterwards  to  have  faith  in   them,  and 
that  wisdom  is  to  will  and  to  love  those  truths,  thus,  to  live  according 
to  them,   9943.     Where  the  pure  truths  of  the  internal  sense  of  the 
Word  are  spoken  of,  it  is  observed  how  eminent  are  the  angels  in  intelli- 
gence and  wisdom  beyond  men,  whose  ideas  are  limited  by  space  and 
time,  10,133.     Where  the  signification  of  the  gifts  for  the  tabernacle 
is  explained,  it  is  shown  that  all  alike  have  the  faculty  of  becoming  in- 
telligent and  wise,  and  if  some  do  not  grow  in   wisdom   like  others, 
it  is   because  they   do   not  attribute  all  intelligence  and  wisdom,   all 
truth  and  good,   to  the  Lord,    10,227.      Where   the   signification  of 
Bezaleel,  who  was  chosen  to   perform  the  works  of  the  tabernacle,  is 
explained,  it  is  stated  that  with  those  who  are  principled  in  love  to  the 
Lord,  wisdom,  intelligence,  science,  and  work,   succeed  in  order  from 
inmost  to  outermost,  and  are  one;   the  special  quality  of  each  br.  ex- 
plained, 10,331.     See  Love  (20),  Light  (5,  6). 

10.  That  Man  has  an  Interior  as  well  as  an  Exterior  Understanding. 
In  addition  to  what  is  stated  above  (8,  6240),  observe  that  the  under- 
standing is  discretely  interior  and  exterior;  the  exterior  understanding 
is  the  subject  of  thought  which  comes  to  man's  perception;  the  inte- 
rior, of  thought  that  does  not  come  to  his  perception,  but  to  the  per- 
ception of  angels,  9051,  cited  9052. 

11.  Self -Intelligence,  as  distinguished  from  Intelligence  and  Wisdom 
from  the  Lord.  The  appearance  which  those  present  in  heaven  who 
desire  to  be  intelligent  from  themselves,  not  from  faith  in  the  Lord, 
546.  Man  believes  that  he  has  understanding  from  himself,  or  en- 
grafted in  him,  but  he  is  much  deceived  by  the  appearance,  as  all  under- 
standing flows  in  from  the  Lord,  2701,  5288.  To  illustrate  the  fact  that 
man  has  not  an  innate  understanding,  read  the  passages  which  show 
how  the  rational  mind  is  conceived  and  born;  for  example,  where  it  is 
shown  that  intellectual  or  spiritual  truths  flow  down  to  meet  scientifics 
and  adapt  them  to  themselves,  1495.  The  quality  of  intelligence  from 
the  proprium,  compared  with  intelligence  from  the  divine,  is  shown  by 
the  Author's  experience  of  spirits  and  of  spiritual  light  in  the  other 
life;  this  in  connection  with  the  correspondence  of  the  eye  and  of  light, 
4419.  Truths  which  are  from  man's  own  intelligence  have  no  life  in 
them,  but  truths  from  the  Word  have  eternal  life  for  their  end,  and  are 
vivified  by  life  from  the  Lord,  8941,  further  ill.  8944  ;  see  below  (1.2). 


The  spiritual  state  of  those  who  are  in  the  love  of  self  and  in  the  per- 
suasion of  their  own  intelligence  and  wisdom  is  one  of  cold  and  dark- 
ness, 9802.     See  Sense,  Science,  Philosophy. 

1 2.  EviU  of  Self-Intelligence  and  of  Self-  Will.  A  distinction  is  made 
between  acting  from  truths  or  from  the  intellect,  and  from  good  or  the 
will;  in  Uke  manner,  between  evils  of  the  understanding  and  of  the 
will,  8988,  9009.  Evils  which  proceed  from  the  will  and  from  fore- 
sight,  are  much  worse  than  those  which  proceed  from  the  will  only; 
generally,  evils  of  the  will  are  confirmed  and  rooted  in  the  mind  when 
seen  to  be  evils  and  yet  not  put  away  as  such,  9009,  9069,  9071,  9125. 
An  understanding,  or  interior  sight,  is  given  to  man  that  he  may  know 
and  resist  evil,  hence  he  incurs  guilt  if  in  understanding  as  well  as  in  his 
depraved  will  he  accepts  evil,  or  if  by  the  action  of  the  understand- 
ing he  does  not  check  the  evil  of  the  will,  9069,  9071,  particularly, 
9144,9175.     See  Proprium  (1). 

13.  Will  and  Understanding  with  reference  to  the  Organization, 
The  right  hemisphere  of  the  brain  corresponds  to  the  voluntary  part  of 
man;  the  left,  to  the  intellectual  part,  644.  The  very  substance  of 
man  is  the  will,  from  which  all  that  can  be  predicated  of  him  really 
exists  and  subsists,  808.  Sense  in  common  is  distinguished  into  volun- 
tary and  involuntary;  the  voluntary  is  proper  to  the  cerebrum,  the  in- 
voluntary to  the  cerebellum;  the  fibres  from  which  are  conjoined  in 
the  medulla  oblongata  and  medulla  spinalis,  and  are  hence  distributed 
to  the  body,  with  a  difference  of  function  which  is  briefly  explained, 
4325.  Where  the  correspondence  of  the  eye  and  of  light  with  the  un- 
derstanding and  with  truths  is  treated  of/ it  is  observed  that  the  eye 
communicates  more  directly  than  any  other  of  the  senses  with  the 
understanding;  in  the  same  passage  the  important  remark  is  made 
that  in  man  the  sight  depends  on  the  understanding,  while  in  animals 
the  understanding  depends  on  sight,  4407.  Where  the  lost  state  of 
the  voluntary  part  of  man  is  treated  of,  it  is  remarked  that  the  head 
denotes  the  interiors,  especially  of  the  will;  and  that  in  the  head  are  all 
substances  and  forms  in  their  beginnings  [in  principiis] ;  a  little  further 
on  it  is  added  that  the  faculties  of  the  mind  are  contained  in  the  head, 
and  that  they  are  those  of  the  understanding  and  will,  5145;  cited  be- 
low (14).     See  Influx  (7),  Life  (4). 

14.  The  Will  and  Understanding  with  reference  to  Sense.  Where 
the  correspondence  of  the  senses  and  the  exquisite  sensation  enjoyed 
by  spirits  are  treated  of,  it  is  remarked  that  the  intellectual  faculty  is 
really  an  exquisite  sense,  conversant  with  interior  things,  and  more  in- 
terioriy  with  spiritual  things,  4622.  Where  the  correspondence  be- 
tween external  and  internal  sensuals  is  treated  of,  it  is  explained  that 
sensuals  are  of  two  kinds,  those  corresponding  to  the  voluntary  part 
and  those  corresponding  to  the  intellectual  part,  5077,  5094.  In 
further  explanation  of  this  correspondence  it  is  shown  that  the  sensual 
of  sight  is  really  derived  from  the  intellectual;  here  the  successive 
derivations  of  the  intellectual,  or  its  composition  in  discrete  degrees  till 
it  extends  into  the  sensual,  are  treated  of;  briefly  stated,  the  intellec- 
tual sees  from  the  light  of  heaven  and  gives  life  to  the  sense  of  sight,  5114. 
In  the  same  series  the  successive  derivations  of  the  voluntary  part  are 
treated  of,  or  again,  their  extension  to  sensuals;  but,  unlike  the  deriva- 
tions of  the  intellectual  part,  there  is  no  termination  in  degrees,  and 


1 


1290 


UND 


hence  the  voluntary  part  is  damned,  5144,  5145.     See  Influx  (7,  9), 
Life  (4),  Sense  (10). 

15.  The  Correspondence  of  the  Will  and  Understanding  with  the 
Heart  and  Lungs.  The  heart  corresponds  to  the  will,  which  is  the 
subject  of  good ;  the  respiration  to  the  understanding,  which  is  the 
subject  of  truth  ;  3888,  9050,  9818;  seriatim  passages  on  this  subject, 
3883 — 3896.  The  heart  has  reference  to  whatever  proceeds  from  the 
will,  and  hence  to  good ;  the  lungs,  or  the  respiration,  to  the  under- 
standing and  hence  to  truth  or  faith,  4112,  5887,  6578,  9818.  The 
heart  denotes  the  will  or  the  love,  which  makes  the  life  itself,  6578, 
ill.  7542.  The  reciprocal  communication  of  truth  and  good,  thus  of 
the  understanding  and  will,  is  like  the  communication  of  the  heart  with 
the  lungs;  here  also,  it  is  explained  that  the  understanding  is  the  recep- 
tacle of  truths  of  faith  and  the  will  of  the  good  of  charity,  ill.  9300, 
hr.  ill.  9495.  As  to  the  relation  between  the  motion  of  the  heart  and 
the  will,  see  9683,  cited  with  numerous  other  passages  on  this  subject 
in  Heart;  see  also  Life  (4),  Influx  (7),  Respiration  (3). 

16.  The  Correspondence  of  the  Will  and  Understanding  to  the 
Celestial  and  Spiritual  Kingdom,  respectively,  ill.  9835,  9858,  ill.  9993, 
cited  above  (7).     See  Man  (31,  32),  Heaven  (7),  Influx  (7). 

17.  Will  and  Understanding  represented  in  the  Word;  the  affec- 
tions of  the  will  denoted  by  the  living  soul ;  those  of  the  understanding 
by  reptiles  produced  from  the  waters,  44.  The  will  and  understanding 
denoted  by  Eden  and  its  rivers,  107—121,  658.  The  will  denoted  by 
earth,  585.  The  will  and  understanding,  respectively,  denoted  by  the 
two  mansions  of  the  ark,  and  the  intellectual  part  by  the  window  espe- 
cially, 644,  655,  863.  The  three  degrees  of  the  understanding  or 
intellectual  part,  denoted  by  the  windows  of  the  several  stories  in  the 
temple,  and  by  windows  generally,  658,  339 1 .  The  affections  of  the 
understanding  and  will  respectively,  denoted  by  birds  and  beasts  of 
all  kinds,  675.  The  intellectual  state  of  the  celestial  man  is  denoted 
by  gardens ;  his  rational  mind  by  forests  of  cedars  and  similar  trees ; 
his  scientifics  by  oak  groves,  1443.  Intelligence  and  wisdom  are  de- 
noted by  light,  for  they  make  the  very  light  in  which  angels  dwell, 
1458,  1524,  4405  and  following  passages.  Things  of  intelligence  or 
the  understanding,  and  things  voluntary,  make  up  the  life  of  man,  and 
both  classes  are  denoted  by  beasts  of  various  kinds ;  the  former  by 
horses,  mules,  camels,  asses,  etc.,  the  latter  by  sheep,  lambs,  oxen,  and 
other  animals  of  the  flock  or  herd,  2781  ;  as  to  horses  in  particular, 
3217,  6125,  7503.  The  sight  of  the  understanding  is  denoted  by  the 
sight  of  the  eye,  because  hght  in  the  other  life  really  contains  in  itself 
intelligence  and  wisdom  from  the  Lord ;  passages  cited,  3862,  3863 
end,  9051  ;  seriatim  passages  on  this  subject,  4403 — 4421,  4523 — 
4533;  particulars  in  Light  (6),  Sense  (7,  8,  16,  18,  24),  Sight  (10). 
Truths  which  make  the  understanding  are  denoted  by  garments,  and 
inteUigence  which  is  predicated  of  understanding,  by  garments  of  widow- 
hood, 4884.  The  intellectual  part,  predicated  of  the  man  of  the 
spiritual  church,  is  denoted  by  the  vine,  because  it  is  this  part  that  is 
regenerated,  ill.  and  sh.  5113.  The  successive  derivations  of  the  in- 
tellectual part  are  denoted  by  the  three  branches  of  the  vine  in  the 
dream  of  Pharaoh*s  butler ;  those  of  the  voluntary  part  in  the  three 
baskets  (or  perforated  vessels)  in  the  dream  of  the  baker,  5114,  5145, 


UNI 


1291 


" 


' 


5 1 46.  Intellectual  truths  are  denoted  by  cups;  goods,  predicated  of  the 
voluntary  part,  by  baskets  or  similar  vessels  for  food,  5120,  5  J  44, 
9557,  9996.  Thoughts,  ideas,  reasonings,  truths,  falses,  etc.,  being  all 
predicated  of  the  intellectual  part,  are  denoted  by  birds,  sh.  5149,  7441, 
8764.  The  new  will  and  new  understanding  produced  in  the  natural 
man  are  denoted  by  Manasseh  and  Ephraim  (born  to  Joseph  in  Egvpt) 
5348,  5351,  5354,  6222.  Faith  in  the  will,  or  the  will  to  do  the 
truth  of  faith,  is  denoted  by  Simeon,  5665.  The  primary  truths  of 
lutelligence  are  denoted  by  princes;  the  chief  things  of  wisdom  by 
elders,  6524.  Truths  of  intelligence  derived  from  good  are  denoted  by 
thrones;  goods  of  wisdom  by  crowns,  6524,  9930.  The  intellectual 
proprium  is  denoted  by  a  graven  image ;  the  voluntary  proprium  by  a 
molten  image,  sh.  8869.  That  which  reigns  universally  and  perpetu- 
ally in  the  thought  (being  insinuated  by  the  will  itself)  is  denoted  by 
remembrance,  8885.  That  which  is  from  man's  own  intelligence  is 
denoted,  in  the  directions  concerning  the  altar,  by  hewn  stones  which 
were  not  to  be  used,  8941.  Those  who  are  in  the  intelligence  of  truth 
and  the  wisdom  of  good  are  denoted  by  the  just  who  shall  shine  like 
stars,  9263.  The  intellectual  part  or  new  understanding  of  the  spi- 
ritual man,  is  denoted  by  the  fine  twined  linen  \byssinum  contextuni] 
ordered  for  the  curtains  of  the  tabernacle,  9596.  The  contexture  of 
scientific  truths  which  serve  to  intellectual  truths  as  their  objects,  is 
denoted  by  the  needlework  ordered  for  the  tabernacle,  9688.  Intelli- 
gence, when  man  is  treated  of,  and  wisdom,  when  the  Lord  is  treated 
of,  are  denoted  by  the  mitre  of  Aaron  made  of  fine  linen,  9943.  The 
faculty  of  the  understanding  is  signified  by  such  terms  as  to  under- 
stand, to  see,  and  to  believe;  that  of  the  will  by  the  expression  to 
perceive,  because  all  perception  is  predicable  of  good,  10,155.  For 
further  particulars  on  this  subject,  generally,  see  Representation. 

18.  Will  predicated  of  the  Lord.  Where  the  government  of  all 
things  by  the  Lord  is  spoken  of,  it  is  explained  that  some  things  are 
ruled  by  his  will,  viz.,  such  as  flow  from  laws  of  order  as  to  good, 
2447,  9940.  See  Lord  (4,  5,'  6,  9):  see  also  Providence,  Govern- 
ment. 

19.  The  Intellectual  and  Rational  (principles)  predicated  of  the 
Lord.  The  divine  rational  or  intellectual  is  represented  by  Isaac,  and 
to  its  influx  all  truth  is  referred,  5998,  6003.  See  Lord  (35.  36.  44). 
Spiritual  (14).  \     >      >      J> 

20.  The  Intellectual  (principle)  of  the  Church.  See  above  C6). 
6222.  •  ^  ^' 

UNION.  There  is  an  union  of  the  divine  essence  with  the  human, 
and  of  the  human  with  the  divine  in  the  Lord  ;  but  between  the  Lord 
and  man  there  is  not  properly  union,  but  conjunction,  2021.  Full  par- 
ticulars in  Conjunction,  and  in  Lord  (29). 

UNIVERSAL.  1 .  That  nothing  Universal  or  General  can  he  con- 
ceived in  which  Particulars  and  Singulars  do  not  enter  ;  hence,  such  as 
man,  in  the  general,  such  he  is  in  the  most  singular  forms  of  his  affec- 
tion and  thought,  917,  1040,  1316;  ill.  6159,  6483,  8865.  To  predicate 
the  universal,  and  separate  singulars,  would  be  like  predicating  the 
whole,  and  denying  the  parts ;  hence,  no  real  idea  can  be  formed  of  a 
universal  providence,  without  admitting  a  particular  providence,  which 
extends  to  the  veriest  minutiee  of  things,  1919  end,  4329  end,  6482 — 


tfjim^t/m.. 


1292 


UNI 


6483,  9407  end.  A  brief  explanation  is  given  of  what  is  meant  by  a 
principle  that  reigns  universally  in  the  mind,  for  example,  to  have  the 
Lord  always  before  one,  5949  end  ;  see  also  6483.  It  cannot  be  said 
that  anything  universal  flows  in  from  God  without  singulars,  til.  6338. 

2.  That  a  Universal  Providence  necessarily  implies  a  Particular 
Providence.     Besides  the  passages  cited  above  (1),  see  Providence. 

3.  That  there  are  Two  Universal  kinds  of  Good  ;  viz.,  the  good  of 
faith  and  the  good  of  love,  which  are  respectively  spiritual  and  celes- 
tial, ill.  4581.     See  Good  (16).  ^  i  •  u 

4.  Universal  of  the  Church.  There  are  two  universals  from  which 
all  that  constitutes  the  church  depends.  1 .  That  the  human  of  the 
Lord  is  one  with  the  divine,  and  that  their  union  secures  peace  and 
salvation  to  man.  2.  That  man  must  be  conjoined  to  the  Lord  by 
regeneration  in  order  to  obtain  that  peace  and  salvation,  10,730.  Ihe 
universals  of  faith  and  charity  which  form  the  church  are  represented 
by  the  sons  of  Jacob;  the  universal  of  all,  which  is  the  good  of  truth, 
by  Jacob  himself,  when  he  returned  to  Canaan ;  the  latter  briefly, 
4346.     See  Tribes. 

5.  Universal  Language  and  Thought;  that  it  prevails  in  the  other 
life,  especially  in  heaven,  because  they  think  abstractly,  5287,  5434, 
6987.     See  Language. 

6.  Universal  Incredulity.  At  the  end  of  the  church,  when  incre- 
dulity prevails  universally  concerning  the  Lord,  concerning  the  life 
after  death,  and  concerning  the  internal  man,  the  truths  of  faith  can- 
not be  received  interiorly,  3399- 

UNIVERSE.  1.  Correspondence  of  the  Natural  Universe  with  the 
Spiritual.  See  Representation  (20),  Influx  (13),  Life  (2), 
Light  (2),  Man  (7),  Natural  (l).  Note:  the  phantasy  of  certain 
infernal  spirits  concerning  the  universe  is  briefly  described,  how  they 
imagine  that  they  trample  it  underfoot,  their  situation  in  an  infernal 

ton,  etc.,  947.  , 

2.   The  Earth  or  World ;  other  Earths  in  the  Universe.     [Note:  by 

the  earth,  generally,  is  to  be  understood  all  the  earths  in  our  solar 
system,  and  in  the  starry  heavens,  or  the  universe  at  large;  the  earths 
Mercury,  Venus,  Mars,  Jupiter,  Saturn,  and  the  Moon,  also  several 
earths  among  the  stars,  are  treated  of  separately  below ;  here,  such 
passages  as  relate  generally  to  a  plurality  of  earths  and  specifically  to 
our  earth.]  Where  the  correspondence  of  all  the  organs  and  members 
of  man  with  the  Grand  Man,  or  heaven,  is  treated  of,  it  is  briefly 
remarked  that  heaven  is  so  immense  as  to  exceed  all  belief,  and  that 
the  inhabitants  of  our  earth  are  but  few  respectively,  3631,  6698  end; 
see  below,  6807.  The  inhabitants  of  other  earths  are  described  from 
the  Author's  experience  in  the  other  life;  introductory  remarks  in 
seriatim  passages,  6695—6701.  The  Author  particularly  mentions 
that  he  did  not  speak  with  the  actual  inhabitants  of  other  earths,  but 
with  spirits  who  had  been  their  inhabitants,  and  that  he  was  told  from 
heaven  whence  they  came,  6695.  He  remarks  that  the  spirits  of  Mer- 
cury are  permitted  to  pass  beyond  the  limits  of  our  solar  system,  and 
to  acquire  a  knowledge  of  things  in  the  universe ;  and  that  he  was 
assured  by  these  spirits  that  the  number  of  earths  in  the  universe  upon 
which  there  are  men  is  immense,  6696  ;  some  hundreds  of  thousands 
they  said,  6927.     The  same  thing  was   often  a  subject  of  discourse 


UNI 


1293 


'' 


with  spirits,  and  all  agreed  that  even  the  rational  mind  may  conclude 
in  favour  of  a  plurality  of  earths;  for  it  is  inconceivable  that  such  masses 
as  the  planets  should  be  created  merely  to  revolve  round  the  sun,  but 
rather  that  the  human  race,  and  thence  a  heaven,  may  exist ;  we  know 
also  that  the  planets  in  our  system  are  material,   similar  to  our  earth, 
with  changes  of  seasons,  days  and  years,  etc.,  6697.     The  same  con- 
clusion may  be  formed  from    the   immensity  of  the    starry  heavens, 
which  (considered  as  means  to  an  end),  cannot  have  been  created  for  an 
end  so  limited  as  one  inhabited  earth;  even  myriads  of  earths,  and  all 
filled  with  inhabitants,  hardly  amount  to  anything  when  an  idea  of  the 
Infinite  is  formed  ;  6698;  see  below,  9237.     The  myriads  of  men  that 
pass  daily  into  the  other  hfe  afibrd  a  proof  that  there  are  other  earths, 
for  so  large  a  number  do  not  pass  from  our  earth ;  the  Author  declares 
from  experience,  that  their  number  forms  like  a  great  river  continually 
flowing,  6699;  see  also  6807.     The  inhabitants  of  other  planets  (except 
idolaters)  worship  the  Lord  as  the  only  God  ;  only  a  few  indeed   know 
that  the  human  was  assumed  in  our  earth,   but  they  regard  the  divine 
as  comprehensible  in  human  form,    not  as  incomprehensible,   6700- 
read  also  7396,  9361.     The  spirits  and  angels  from  various  earths  do 
not  appear  m  one  place,  but  are  associated  according  to  the  earths  from 
which  they  come ;  the  only  exception  to  this  is  in  the  inmost  or  third 
heaven,  where  spirits  from  all  the  earths  are  most  intimately  conjoined, 
6701  ;  see  below,  9968.     As  reasoned  above  (3631)  there  must  be  a 
plurality  of  earths  to  constitute  the  Grand  Man;  it  is  added  here,  that 
the  Lord  provides  against  any  deficiency  in  the  quality  or  quantity  of 
correspondence,  by  instantly  procuring  from  some  earth  those  who  can 
supply  the  want  [illico  ex  aliqua  tellure  arcessantur,  qui  impleant], 
6807.     Spirits  and  angels  form   an  idea  of  the  sun  and  the  several 
planets  in  our  solar  system  as  situated  at  certain  distances  and  in  cer- 
tain places  relative  to  each  other,  which  are  briefly  described,   7171. 
Spirits  appear  about  their  own  earths  because  they  are  of  a  similar 
genius  to  the  inhabitants,  and  in  order  that  they  may  be  present  with 
them,  because  men  can  only  live  by  the  association  of  spirits  with  them, 
9968.     With  reference  to  the  view  taken  above  (6698),   viz.,   that  the 
existence  of  men  and  finally  of  a  heaven  from  men,  and  not  of  desolate 
worids,  18  the  end  of  creation,   it  is  here  added  that  an  earth  without 
the  human  race  cannot  subsist;  consequently,  that  where  there  is  an 
earth   there   are   also  inhabitants,  9237.      As  to  the  signification  of 
earth  in  the  Word,  see  Earth. 

3.  Our  Earth :  additional  observations.  Where  the  spirits  of 
Saturn  are  described  it  is  explained  that  they  are  in  collision  with  the 
spirits  of  our  earth,  because  these  correspond  to  the  natural  and  cor- 
poreal sense,  but  those  to  the  intermediate  between  spiritual  and  natural 
sense,  9107.  The  inhabitants,  spirits,  and  angels  of  our  earth,  in  the 
Grand  Man,  have  reference  to  external  and  corporeal  sense,  in  which 
all  the  interiors  of  life  close  together  and  rest,  as  in  their  common 
receptacle,  cited  9360.  For  this  reason  it  pleased  the  Lord  to  be  born 
on  our  earth  rather  than  any  other;  especially,  for  the  sake  of  the 
Word,  because  here  it  could  be  written  and  published,  etc.,  9350— 
9362:  particulars  in  Word. 

4.  Our  Sun.     The  sun  of  the  world  does  not  appear  to  any  spirit, 
neither  any  light  from  it,  but  is  thought  of  as  somewhat  black,   at  a 


1294 


UNI 


considerable  distance  behind,  and  in  altitude,  above  the  plane  of  the 
head,  71/1.     For  further  particulars,  see  5un  (5). 

5.  Our  Moon  ;  passages  concerning  its  inhabitants,  5564,  9232 — 
9238.  The  spirits  from  the  moon  are  briefly  described  as  of  short  stature ; 
they  correspond  to  the  scutiform  cartilage,  5564.  Their  chief  pecu- 
liarity consists  in  the  sound  of  their  voices,  which  is  like  thunderings ; 
this  is  explained  by  the  fact  that  the  moon  has  not  an  atmosphere  like 
other  earths,  and  that  the  inhabitants  do  not  speak  from  the  lungs, 
but  from  air  collected  in  the  abdomen,  9232—9235.  It  is  repeated 
that  they  are  little  of  stature,  not  taller  than  a  boy  of  seven  years,  but 
robust,  9233.  There  are  not  only  inhabitants  in  our  moon,  but  in  the 
moons  of  Jupiter,  and  in  a  word,  wherever  there  is  an  earth  there  are 
men,  because  all  creation  is  for  the  sake  of  the  human  race,  9237,  cited 
above  (1). 

6.  The  Planet  Mercury.     The  spirits  from  the  planet  Mercury  are 
briefly  alluded  to  and  their  correspondence  with  the  interior  memory 
stated,  2491,  6696.     Seriatim  passages  concerning  the  spirits  of  Mer- 
cury,   6807—6817,    6921—6932,    7069—7079,    7170—7)77.      The 
Author  spoke  with  those  spirits  for  several  weeks,  and  it  was  discovered  to 
him  that  they  correspond  to  the  memory  of  abstract  things,  that  is,  ab- 
stracted from  merely  material  and  terrestrial  things,  6808,  7069.     On 
coming  to  the  Author,  they  explored  his  memory,  and  he  observed  that 
they  cared  nothing  for  the  cities,  temples,  palaces,  houses,  etc.,  where 
he  had  been,  but  only  for  things  done  in  them,  or  for  real  things,  6809. 
It  is  the  same  with  the  inhabitants  of   Mercury;   they  care  nothing 
about  terrestrial  and  corporeal  things,  but  for  knowledges  of  spiritual 
things,  which  they  acquire  from  discourse  with  spirits,   6810.     Their 
desire   and   quickness  to   acquire    knowledge   is   exemplified   by    the 
Author's  experience,  whose  memory  they  read  hke  a  book;  they  were 
very  angry  also  because  he  concealed  from  them  somewhat  that  he 
wrote  concerning  the  future,   6811.     They  are  better  acquainted  than 
other  spirits  with  knowledges  of  things  in  the  universe,  not  only  in  our 
solar  worid,  but  in   the  starry  heavens ;   the  knowledge  they  acquire 
they  also  perfectly  retain,  6812.     When  they  come  to  other  societies 
they  explore  what  they  know ;  here  it  is  explained  that  societies  com- 
municate all  they  know  by  influx  to  those  who  are  accepted  and  loved, 
6813.     On  account  of  their  great  knowledge  the  spirits  of  Mercury  are 
conceited;    being  reproved  for  this,   they  excused  themselves  in  the 
manner  stated,  6813.     They  are  not  willing  to  use  vocal  discourse,  but 
usually  speak  by  a  kind  of  active  thought,  6814.     They  take  no  plea- 
sure in  judgment,  or  in  forming  conclusions  from  thought,   but  are 
dehghted  with  the  naked  knowledges,  6814.     Being  told  that  their 
delight  in  knowledges  is  insufficient  without  regard   to  use,  and  that 
they  ought  to  do  uses,  they  repHed  that  their  knowledges  are  uses, 
6815;  see  below,  9106.     The  diflference  between  them  and  the  spirits 
of  our  earth  is  very  great,   insomuch  that  they  cannot  endure  being 
together;  the  inhabitants  of  our  earth  being  in  the  love  of  woridly  and 
material  things,    rather  than  abstract  knowledges,   6816.      This  dif- 
ference in  their   character  gives  to  the   spirits   of  Mercury   greater 
clearness  and  quickness  in  thought,  so  that  they  are  more  prompt,  etc., 
as  proved  to  the  Author  by  the  exceeding  quickness  with  which  they 
ran  over  his  whole  memory,  692 1 ,  6922.     On  account  of  their  surprising 


UNI 


1295 


" 


quickness  in  communicating  thought  even  when  many  joined  in  one 
and  the  same  communication,  they  discoursed  with  the  Author  by 
intermediate  spirits,  and,  what  appeared  wonderful,  their  speech  fell 
towards  the  left  eye  though  they  themselves  were  to  the  right,  which 
is  explained  by  correspondence,  6923.  An  example  is  given  of  their 
quickness  in  perceiving  the  affectation  of  elegance  and  erudition,  and  in 
detecting  whether  the  words  really  express  things  and  add  anything  to 
their  previous  knowledge,  6924.  As  stated  above  (6812)  they  do  not 
limit  themselves  to  the  sphere  of  the  spirits  of  one  world,  but  wander 
[vagantur']  through  the  universe  in  troops  and  phalanxes,  which  form, 
as  it  were,  a  globe;  they  do  not  know,  in  these  wanderings,  whither  they 
go,  but  are  led  by  the  divine  auspices,  6925 — 6926.  In  their  wander- 
ings they  shun  spirits  who  love  corporeal  and  terrestrial  things;  from 
this  also  it  appears  that  their  minds  are  elevated  above  sensuals,  and 
that  they  are  in  interior  lumen,  6925.  The  Author  discoursed  with 
them  concerning  the  knowledge  acquired  in  their  wanderings,  and  they 
told  him  of  hundreds  of  thousands  of  earths  in  the  starry  heavens, 
which  they  still  regarded  as  nothing  compared  with  the  Infinite,  6927. 
The  exceeding  difference  between  them  and  the  spirits  of  our  earth  is 
again  mentioned,  and  the  fact  is  added  that  the  latter  require  to  be 
vastated  of  their  worldly  desires  in  the  lower  earth  before  they  can  be 
initiated  into  interiors,  6928.  The  Author  mentions  that  they  were 
with  him  while  he  wrote  in  explication  of  the  Word,  and  they  called 
his  explication  coarse,  and  his  expressions  material ;  but  he  replied  that 
the  men  of  our  earth,  on  the  contrary,  would  regard  what  he  wrote  as 
too  subtle  and  elevated ;  the  spirits  of  Mercury  wondered  that  men  of 
this  character  could  ever  become  angels,  6929.  They  showed  their 
knowledge  of  the  fact  that  knowledges  in  this  earthare  printed,  by 
exhibiting  sheets  of  paper  apparently  impressed  by  type ;  it  was  also 
detected  that  they  undervalued  us  on  this  account  [subsannabant  apud 
se']  as  if  our  knowledges  of  things  were  not  in  the  mind  itself,  but 
outside  of  it,  6930.  It  is  stated  above  (6812)  that  they  perfectly  retain 
what  they  see  and  hear,  and  this  is  again  repeated,  with  the  additional 
remark  that  they  increase  in  knowledges  to  eternity  but  not  in  wisdom, 
because  they  have  no  love  for  use,  693 1 .  Because  of  their  love  for 
abstract  knowledges  they  are  not  willing  to  hear  of  things  terrestrial 
and  material,  and  if  such  things  are  presented  to  them  against  their 
will,  they  instantly  change  them  into  something  else,  and  often  into 
the  very  contraries ;  for  example,  when  the  Author  presented  to  them 
meadows,  gardens,  forests,  rivers,  etc.,  they  instantly  obscured  and 
blackened  them,  707 1 .  When  birds  were  presented  they  at  first  wished  to 
transmute  them  also,  but  immediately  were  delighted  with  them  because 
birds  signify  knowledges ;  also,  with  lamps  and  lights  because  these 
denote  truths  from  good ;  sheep  and  lambs  they  were  not  willing  to 
hear  of,  and  when  told  that  a  lamb  denotes  innocence  they  only  received 
it  as  a  word,  and  this  because  they  are  not  in  the  love  of  use,  7073. 
In  explanation  of  their  reason  for  obscuring  the  forms  of  material 
things,  they  explained  that  they  do  so  when  speaking  with  the  men  of 
their  own  earth  and  that  it  is  not  for  the  sake  of  deceiving  but  to 
inspire  the  desire  of  knowing,  and  to  instruct  by  opposites,  etc.,  7074, 
7075.  Being  conceited  of  their  knowledge,  as  mentioned  above  (6813) 
they  were  reproved  by  angelic  spirits  from  our  earth,  who  recited  many 


VOL.  II. 


U  U 


1296 


UNI 


UNI 


1297 


things  which  they  did  not  know,  on  which  account  the  whole  body  of 
Mercurial  spirits  humbled  themselves,  and  the  appearance  presented 
by  their  humiliation  is  described ;  afterwards,  because  they  had  doubted 
whether  the  men  of  our  earth  could  ever  become  angels  (see  above  6929) 
they  were  told  that  the  angelic  spirits  who  rebuked  them  and  the  angel 
speaking  were  from  our  earth,  70/7.  It  is  remarked  that  they  do 
not  tell  to  others  what  they  know,  but  in  their  own  society  each  spirit 
has  the  knowledge  of  all  freely  communicated,  and  all  of  each,  7077. 
Their  situation  is  not  fixed  in  any  certain  quarter,  and  at  any  particular 
distance,  relative  to  the  spirits  of  our  earth,  because  (as  stated  above) 
they  are  permitted  to  wander  through  the  universe,  while  other  spirits 
remain  with  the  inhabitants  of  their  own  particular  earth;  their  planet, 
however,  and  also  the  sun  appears  to  spirits  at  the  back  when  thought 
of,  7078,  ill.  7171.  The  Author  observed  their  progression,  in  a  globe, 
and  afterwards  in  an  extended  volume,  towards  the  planet  Venus,  first 
to  the  side  turned  from  the  sun,  which  they  declared  evil,  and  then  to 
the  side  facing  the  sun  which  agreed  with  their  own  state;  the  Author 
now  felt  their  influence  very  powerful  on  his  brain,  producing  a  re- 
markable change,  7170.  On  one  occasion  certain  spirits  from  our 
earth  insisted  on  discoursing  with  the  spirits  of  Mercury,  and  it  came 
to  a  question  of  their  belief  in  God;  the  spirits  of  Mercury  said  that 
they  believe  in  God,  but  that  many  from  our  earth  do  not  so,  7172. 
A  wonderful  manifestation  of  the  Lord  is  described,  not  only  to  the 
spirits  of  Mercury,  but  to  spirits  from  our  earth  who  had  seen  him 
when  in  the  world,  and  to  spirits  from  Jupiter  who  also  acknowledged 
him;  the  profound  humiliation  of  the  spirits  of  Mercury  at  this  sight  is 
mentioned;  afterwards  some  perceived  a  light  clearer  and  purer  than 
ever  before,  7173,  7174.  The  Author  was  shown  a  woman,  and  after- 
wards a  man,  inhabitants  of  Mercury;  and  he  gives  a  brief  description 
of  their  appearance  and  dress;  he  adds  how  little  they  care  about  the 
body;  insomuch  that  they  do  not  care  to  appear  as  men  when  they 
pass  into  the  other  life,  but  rather  as  crystalline  globes,  7175.  He 
saw  their  oxen  and  cows,  which,  he  says,  were  similar  to  those  of  our 
earth,  but  smaller,  and  tending  a  little  to  the  form  of  deer,  7176.  On 
speaking  with  the  spirits  of  Mercury  concerning  the  appearance  of  the 
sun  they  represented  it  as  large,  compared  with  its  appearance  to  the  other 
earths;  they  also  described  their  temperature  as  neither  hot  nor  cold, 
because  heat  is  not  occasioned  by  nearness  to  the  sun,  but  is  propor- 
tioned to  the  altitude  and  density  of  the  atmosphere,  and  from  the 
right  or  oblique  incidence  of  the  sun's  rays,  7177.  The  spirits  of 
Saturn  speak  of  spirits  who  frequently  come  to  them  endeavouring  by 
all  means,  to  elicit  knowledges ;  the  Author  adds  that  these  spirits  are 
from  Mercury,  who  love  science  and  intelligence,  but  not  use,  unless  in 
the  use  itself  there  is  science  for  them,  9106. 

7.  Venus,  See  what  is  stated  above  as  to  the  correspondence  of 
state  between  the  spirits  on  the  other  side  of  Venus  and  the  spirits  of 
Mercury,  and  their  joint  influence  felt  by  the  Author  on  his  brain,  (6), 
7170.  In  the  planet  Venus  there  are  two  kinds  of  men,  evil  and 
good;  the  evil  on  this  side  of  the  planet,  the  good  on  the  other,  7246. 
When  thought  of  by  spirits,  the  planet  Venus  appears  to  the  left,  a 
little  backwards;  it  is  here  explained  that  the  planets  only  appear  thus 
when  thought  of,  and  that  the  appearance  is  constantly  the  same,  7247. 


The  evil  inhabitants  of  Venus  take  delight  in  rapine  similar  to  the 
Canaanites  and  Jews  of  old,  but  not  with  the  same  cruelty;  they  are 
also  giants  in  stature,  and  very  stupid,  only  caring  for  their  cattle,  etc., 
7248 — 7249.  When  they  come  into  the  other  life  they  are  greatly  in- 
fested by  evils  and  falses,  which  are  different  from  the  evils  and  falses 
of  our  earth,  their  hells  also  are  quite  separate,  and  near  their  own 
planet,  7250.  Those  of  the  number  who  can  be  saved,  are  kept  in 
places  of  vastation,  where  they  are  tempted  even  to  despair,  but  the 
Lord  moderates  their  despair  and  they  are  saved,  though  with  diffi- 
culty, 7250.  They  who  are  thus  saved  receive  faith  in  the  Lord  as 
alone  God,  Saviour,  and  Mediator;  their  belief  in  the  world  having  been 
in  a  Great  Creator,  without  a  Mediator;  the  Author  mentions  having 
seen  some  of  them  elevated  to  heaven  after  extreme  suffering,  and 
the  tenderness  of  their  delight  brought  tears  into  his  eyes,  7251.  The 
good  inhabitants  and  spirits  of  Venus,  from  the  other  side  of  the 
planet  were  also  seen  by  the  Author;  they  told  him  that  they  know 
and  acknowledge  the  Lord,  and  had  seen  him  while  they  were  men  on 
their  earth,  walking  among  them,  in  a  manner  which  they  represented, 
7252.  These  spirits  refer,  in  the  Grand  Man,  to  the  memory  of 
material  things  corresponding  to  the  memory  of  immaterial  things  con- 
stituted by  the  spirits  of  Mercury,  7253. 

8.  Mars,  The  spirits  and  inhabitants  of  the  planet  Mars  are 
treated  of  in  seriatim  passages,  7358—7365,  7475—7486,  7620-— 7622, 
7743—7747.  In  the  idea  of  spirits  and  angels  Mars,  like  the  other 
planets,  appears  in  one  place  constantly,  namely,  in  the  plane  of  the 
breast,  some  distance  forwards  to  the  left,  and  without  the  sphere  of 
the  spirits  of  our  earth,  7358.  The  Author  mentions  that  the  spirits 
of  Mars  came  to  him,  and  breathed  very  softly  their  speech,  which  was 
internal,  and  penetrated  by  way  of  the  Eustachian  tube  into  the  brain, 
7359 — 7360.  This  kind  of  speech  is  fuller  of  ideas,  and  more  perfect 
than  the  speech  of  our  earth,  which,  however,  was  of  the  same  quality 
in  the  most  ancient  times;  with  the  spirits  of  Mars  also,  affection  and 
thought  correspond  with  the  expression  of  the  face,  and  the  eyes;  thus, 
they  have  no  hypocrisy,  7360—7361.  Like  the  men  of  the  most 
ancient  church,  they  have  internal  respiration,  and  hence  are  of  a 
celestial  genius;  a  brief  account  is  here  given  of  the  quality  of  that 
respiration  and  speech,  7361;  from  experience  7362.  The  inhabitants 
of  Mars  being  of  this  genius,  are  not  the  subjects  of  empires,  but  live 
in  societies  greater  or  smaller,  according  to  agreement  of  mind  and 
delight  therefrom,  7363.  All  such  in  these  societies  as  begin  to  think 
and  will  evilly,  are  cast  out,  so  that  the  lust  of  dominion  and  self- 
aggrandisement  cannot  find  place  among  them,  7364.  The  spirits  from 
Mars  find  little  difference  between  their  Hfe  after  death  and  before,  but 
appear  to  themselves  and  to  each  other  Hke  men;  this,  because  they 
accustom  themselves  to  think  of  the  spirit  as  man,  etc.,  7475;  com- 
pare 7175,  cited  above  (6).  The  spirits  from  Mars  are  among  the 
very  best  of  our  solar  system,  being  for  the  most  part  celestial  men; 
their  quality  is  represented  as  with  their  face  in  heaven,  and  their  body 
in  the  world  of  spirits,  7476.  They  surpass  other  spirits  in  the 
acknowledgment  and  adoration  of  our  Lord,  who  (they  said)  often 
appears  to  them  in  their  earth,  and  leads  them,  7477.  Once  when  the 
Lord   was  named,  the  Author  observed  their  humihation,  which  was 

u  u  2 


1298 


UNI 


profound;  and  their  love  and  joy  were  proportionately  great 
Lord   elevated   them,   7478.      Some   discoursed   with   the 


innnost  and 
when   the 

Author  concerning  their  faith,  and  acknowledged  that  of  themselves 
they  are  altogether  vile  and  infernal,  and  that  all  good  is  of  the  Lord ; 
they  were  surprised  by  the  number  of  evil  spirits  who  surrounded  the 
Author,  7479.  Speaking  of  their  interior  character,  he  remarks  that 
they  correspond  to  the  medium  between  the  intellectual  and  the  voluntary 
part,  thus  between  thought  derived  from  affection  and  the  affection  of 
thought,  7480.  With  reference  to  organization,  their  correspondence 
is  with  the  medium  between  the  cerebrum  and  cerebellum,  and  on  this 
account  they  cannot  dissemble,  for  when  the  cerebrum  and  cerebellum 
are  conjoined  in  their  operations  the  face  and  the  thought  also  act  in 
conjunction,  7481.  The  spirits  of  our  earth  are  of  such  a  contrary 
character  that  they  become,  as  it  were,  insane  in  the  sphere  of  the 
spirits  of  Mars;  the  Author's  experience,  7482.  The  inhabitants  of 
Mars  have  no  beard,  but  the  lower  part  of  the  face,  extending  under 
the  ears,  is  black;  the  upper  part  is  not  unlike  those  faces  of  our  earth 
which  are  not  quite  fair,  viz.  yellowish  [Jlavescens] ;  this  from  corre- 
spondence, 7483.  Their  food  consists  of  the  fruits  of  trees,  especially 
a  round  kind  of  fruit  that  grows  out  of  the  earth,  besides  pulse,  7484. 
They  are  clothed  with  garments  made  of  fibres  obtained  from  the  bark 
of  a  tree,  and  woven  together,  7485.  They  also  told  the  Author  that 
they  are  acquainted  with  the  art  of  making  fluid  fires,  from  which  they 
have  light  at  evening  time  and  night,  7486.* 

The  state  of  the  inhabitants  of  Mars  as  to  celestial  and  spiritual 
love,  and  its  change  in  some  of  them,  is  treated  of,  seriatim,  7020  — 
7622,  7742 — 7750.  There  was  represented  a  kind  of  flame,  beautiful 
with  various  colours,  which  sparkled  with  brightness,  and  this  flame 
was  shown  adhering  to  a  hand;  the  changes  in  the  appearance  of  the 
flame,  and  the  hand  are  described;  at  length  the  flame  was  changed 
into  a  beautiful  bird  of  similar  colours,  which  also  changed  until  it  be- 
came of  stone;  by  this  was  represented  celestial  and  spiritual  love 
successively  with  such  of  the  inhabitants  of  Mars  as  had  receded  from 
love,  7620,  7622.  When  the  bird  was  in  its  full  vigor  and  beauty  it 
flew  about  the  Author's  head,  and  then  a  spirit  was  seen  rising  from  be- 
neath, who  endeavoured  to  take  away  the  bird,  and  professed  to  act 
from  the  Lord;  but  at  that  instant  there  was  an  influx  from  heaven, 
and  he  set  it  at  liberty  again;  this  circumstance  was  to  represent  the 
state  of  the  inhabitants  who  are  in  evil  and  yet  believe  they  are  in  the 
Lord,  7621,  7622.  This  representation  is  again  alluded  to,  and  its 
signification  repeated  in  a  summary  (7742 — 7743);  then  a  subject 
spirit,  who  communicated  with  the  Author  in  a  peculiar  state  of  sleep, 
is  mentioned  (7744);  and  other  spirits  from  Mars  who  took  his  place 
(7745);  the  latter  were  those  whose  state  was  represented  by  the  bird 
when  it  became  stone;  they  are  those  who  invented  the  art  of  speaking 
by  the  lips,  and  hiding  the  affection,  etc.,  7745  end.  These  spirits 
have  reference  to  the  internal  membrane  of  the  skull  become  bony ; 
other  observations  concerning  their  quality,  and  generally  of  those 
who  are  in  knowledges  and  not  in  the  life  of  love,  7748 — 7750. 

9.  Jupiter.     Seriatim  passages  concerning  the  spirits  and  inhabi- 

*  The  volume  in  which  this  fact  is  nieutioiied  was  written  before  a.d.  1 750. 


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tantsof  this  planet,  7799—7813,8021—8031,  8111—8118,  8242— 
8250,  8371—8385,  8541—8546,  8627—8633,  8733—8740,8846— 
8851.  Where  an  especial  manifestation  of  the  Lord  is  described,  the 
spirits  of  Jupiter  are  mentioned  among  those  who  witnessed  it,  and  who 
knew  him  for  the  same  that  had  appeared  to  them  in  their  earth,  7173 
end,  cited  above  (6).  Having  been  permitted  to  associate  with  the 
spirits  and  angels  of  Jupiter  much  longer  than  with  others,  the  Author, 
is  able  to  relate  much  more  concerning  their  state  and  concerning  the 
inhabitants  of  the  planet,  7799,  They  appear  in  one  place  and  situation 
constantly,  like  the  other  planets;  the  planet  Jupiter  in  front  towards 
the  left,  at  some  distance,  7800.  The  spirits  of  Jupiter  with  whom 
the  Author  discoursed  were  of  three  kinds,  chastisers,  instructors,  and 
holy  angelic  spirits  who  have  bright  faces,  7801.  It  is  common  for  the 
spirits  of  Jupiter  to  speak  with  the  inhabitants  of  that  planet,  7802. 
The  chastising  spirits  who  come  to  the  inhabitants  of  Jupiter  strike 
them  with  terror;  they  are  described  as  to  their  quality,  7803.  The 
instructing  spirits  who  also  come  to  them  are  briefly  described,  7804. 
The  angelic  spirits  are  present  at  the  head  at  the  same  time  as  the 
former,  and  rule  them,  7805.  The  spirits  see  two  signs  when  they  are 
with  men,  an  old  man  with  a  white  face,  for  a  sign  that  they  should 
say  nothing  but  what  is  true,  and  a  face  in  a  window  for  a  sign  to  de- 
part, 7806.  When  the  spirits  are  present  the  face  of  the  man  of  that 
earth  is  kept  cheerful  and  smiling,  with  an  open  mouth,  the  region  of 
the  lips  being  prominent ;  from  the  Author's  experience,  7807.  If  the 
man  who  has  been  chastised  and  instructed,  again  commits  evils,  he  is 
again  more  severely  punished,  but  his  punishment  is  moderated  by  the 
angels,  according  to  the  end  sought  in  the  evil,  7808.  Although  spirits 
speak  with  men  the  latter  do  not  speak  in  return,  except  a  few  words,  and 
no  one  is  permitted  to  tell  another  that  a  spirit  has  spoken  with  him, 
7809.  The  kinds  of  punishment  inflicted  by  the  chastising  spirits  are 
briefly  described  ;  it  is  added  that  the  angels  at  the  head  exercise  a  species 
of  judication,  but  only  to  appearance,  7811.  Spirits  who  come  afterwards 
are  also  described,  who  suggest  persuasions  contrary  to  the  instruction 
given,  and  grounded  in  evil,  7812.  The  chastising  spirits  of  Jupiter  came 
to  the  Author,  and  applied  themselves  under  the  left  elbow;  they 
spoke  hoarsely;  they  are  sent  before  the  angels  when  they  come  to  man, 
8021.  Afterwards  the  angels  of  that  earth  came  to  him,  and  he  de- 
scribes the  quality  of  their  speech,  as  at  first  comparatively  gross,  then 
purer,  and  still  purer,  8022 — 8026.  After  describing  the  quality  of  this 
angelic  influx  and  speech,  the  Author  adds  that  the  chastising  spirits 
would  sometimes  interrupt  his  discourse  with  them,  and  admonish  him 
to  behave  modestly,  8027.  From  these  circumstances,  the  Author 
concludes  that  it  is  according  to  the  order  of  heaven  that  spirits  should 
be  sent  before  the  coming  of  angels,  as  John  the  Baptist  before  the  Lord, 

8028.  It  is  according  to  order  also  that  spirits  should  not  at  once  be 
elevated  to  heaven;  so  with  the  spirits  of  Jupiter,  who,  when  they  be- 
come angels,  seem  to  be  conveyed  by  bright  horses  as  of  fire  like  Elias, 

8029.  Angels  in  the  first  or  ultimate  heaven  of  Jupiter  appear  clothed 
in  blue,  and  that  colour  is  loved  by  them,  8030.  The  spirits  of  Jupiter 
cannot  have  consort  with  the  spirits  of  our  earth  but  regard  them  as 
prompt  to  evil,  and  astute  in  accompUshing  their  purposes,  caring  little 
for  good,  803 1 .    The  spirits  of  Jupiter  are  more  upright  than  the  spirits 


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of  many  other  earths;  their  approach  and  influx  are  described  as  very 
gentle  and  sweet,  8111.  Visible  signs  appear  when  any  disagreement 
exists  among  them,  perhaps  a  bright  irradiation  like  lightning,  or  a 
little  swath  in  which  there  are  sparkling  stars,  8112.  The  Author  was 
not  only  made  sensible  of  their  presence,  by  the  sweetness  of  their  in- 
flux, but  they  kept  his  face  smiling  and  cheerful,  and  they  enjoy  great 
tranquility  and  delight  in  so  doing,  8113.  They  have  interior  felicity, 
and  are  capable  of  receiving  more,  because  their  interiors  are  open  to 
the  Lord;  in  this  the  spirits  of  our  earth  diff'er  greatly  from  these, 
81 14,  8115.  They  were  greatly  delighted  by  the  angelic  choirs  which 
came  from  the  angels  of  our  earth,  and  appeared  as  if  they  were  rapt 
into  heaven,  8115.  They  stated  that  in  their  planet  the  multitude  of 
men  is  very  great,  because  the  planet  is  fertile,  and  no  one  desires  more 
than  is  sufiicient  for  the  necessities  of  life,  8116.  They  related  also 
that  they  live  distinctly,  in  nations,  families,  and  houses,  and  have  no 
ambition  to  bear  rule,  or  to  possess  the  goods  of  others;  the  Author 
adds  that  the  case  was  the  same  in  ancient  times  on  our  earth,  con- 
cerning which,  8118.  The  faces  of  the  inhabitants  of  Jupiter  are 
beautiful,  for  although  the  Author  did  not  see  the  inhabitants  them- 
selves he  saw  spirits  with  similar  faces,  8242.  They  believe  that  after 
their  decease  their  faces  will  become  larger,  and  that  then  the  fire  of 
heaven  will  glow  in  their  faces,  etc.,  (8242,  8244;)  on  this  account 
they  wash  and  wipe  the  face  much,  and  are  very  careful  to  guard  them- 
selves from  the  heat  of  the  sun;  for  the  body  they  do  not  so  much 
care,  8245.  The  faces  of  the  inhabitants  of  our  earth  did  not  please 
them;  they  wondered  much  that  any  should  be  blotched,  etc.,  8246. 
They  love  smiling  and  cheerful  faces,  like  their  own,  devoid  of  anxiety 
and  care  about  worldly  things,  8246,  8247.  They  love  faces  which  are 
prominent  about  the  lips,  because  the  greater  part  of  them  speak  by 
the  face,  not  dissimulating  or  drawing  in,  but  allowing  the  fibres  to  emit 
themselves  freely,  8246,  8247.  Their  manner  of  speech  by  the  face 
was  shown;  but  they  have  also  a  language  of  expression;  it  is  added 
that  the  most  ancient  people  of  our  earth  discoursed  in  the  former 
manner,  and  its  excellence  above  the  language  of  words  is  ill.  8248 — 
8249.  The  inhabitants  of  Jupiter  do  not  walk  erect,  but  as  it  were 
hop,  helping  themselves  along  with  their  hands;  and  being  always 
careful  to  keep  the  face  advanced,  8371,  8373.  In  sitting,  they  re- 
semble the  inhabitants  of  our  earth,  and  take  especial  care  not  to  be 
seen  from  behind,  in  like  manner  as  when  they  walk,  8373.  From 
these  circumstances,  the  spirits  of  Jupiter  do  not  appear  to  walk  erect 
like  others,  but  almost  as  if  they  were  swimming,  8374.  In  the  hot 
zone  of  Jupiter,  the  inhabitants  are  naked,  and  do  not  blush  at  it,  be- 
cause their  minds  are  chaste,  8375.  When  they  lie  down,  the  inhabi- 
tants of  Jupiter  turn  their  faces  to  the  chamber,  believing  that  they 
face  the  Lord,  8376.  They  sit  long  at  their  meals  for  the  sake  of 
discourse  at  the  time,  not  on  forms  or  seats,  but  on  leaves  like  fig- 
leaves,  8377.  They  do  not  prepare  their  food  for  the  taste  but  for  use; 
remarks  on  this  subject,  8378.  Their  habitations  are  of  wood,  lined 
inside  with  a  kind  of  blue  bark,  and  dotted  as  with  stars  like  the 
heavens;  they  have  tents  also  adorned  in  a  similar  manner,  8379.  They 
care  for  nothing  beyond  the  necessities  of  life,  and  the  education  of 
their  children  whom  they  tenderly  love,  8380.   They  have  large  horses. 


i 


but  in  forests,  and  they  have  a  natural  dread  of  them,  though  they  do 
no  hurt,  8381.      The  spirits  of  Jupiter  (the  emissary  or  subject  spirits 
that  were  with  the  Author)  are  infested  by  the  spirits  of  our  earth, 
8382,  8383.     The  spirits  of  Jupiter  discourse  sweetly  and  prudently, 
weighing  well  what  they  say,  as  was  their  habit  in  the  world,  8384. 
They  perceived  the  Author's*  intent  to  publish  what  he  knew  concerning 
them,  and  would  not  have  had  it  so  ;  but  they  were  informed  concerning 
writing  and  printing,  and  that  the  Word  and  doctrinals  are  thus  pub- 
lished, 8385.     As  to  worship  they  acknowledge  our  Lord,  whom  they 
call  the  only  Lord;  they  said  also  that  he  manifests  himself  in  their 
earth  and  instructs  them,  8541.     The  doctrine  of  faith  is  there  handed 
down  from  parents  to  children,  and  the  greatest  care  is  taken  to  prevent 
wrong  thoughts  concerning  the  Lord,  8541,  8542.    They  knew  not  and 
did  not  care  to  know  that  he  was  born  a  man  in  our  world ;  but  it  is 
briefly  shown,  that  he  is  the  same,  8543,  8544.     They  do  not  attend 
to  scandals  against  the  Lord,  injected  by  the  spirits  of  our  earth  ;  an 
instance  in  point,  8545,     In  discourse  with  the  Author  they  spoke  of 
good  as  done  by  themselves,  but  acknowledge  that  all  good  is  from  the 
Lord,  8546.     They  were  afl'ected  with  gladness  when  they  heard  that 
the  Lord  is  alone  man,  and  that  men  are  only  so  far  men  as  they  are 
his  images,  8547.     Their  wisdom  consists  in  thinking  well  and  justly 
concerning  whatever  happens  or  is  to  be  done  in  life,  and  this  wisdom 
is  transferred  from  parents  to  children  successively,  8627.      They  have 
no  concern  about  the  sciences,    because  they  say  they  are  as  clouds 
before  the  sun,  and  cause    blindness;    their  notion    of   sciences  was 
derived  from  what  they  observed  in  the  spirits  of  our  earth,  with  whom 
they  cannot  abide,  8627,  8628,  8630.     They  are  distinguished  from 
others  (and  this  is  the  case  with  all  spirits)  by  their  spheres  ;  theirs  be- 
ing the  imaginative  flowing   of  thought   [imaginativum  cogitationis], 
8630,  8733.     An  example  is  given  of  their  clear  perception  and  intel- 
ligence, from  a  representation  how  the  Lord  turns  evil  into  good,  8631. 
They  were  instructed  that  the  Lord  does  evil  to  no  one,  but  they  were 
not  willing  to  admit  this  until  they  were  reminded  that  even  their  own 
angels  do  no  evil  but  always  act  to  moderate  their  punishments,  etc., 

8632.  As  they  have  have  no  sciences,  so  they  have  no  artificial  wants, 

8633.  They  have  no  festival  days,  but  perform  worship  at  sun-rising 
and  setting,  in  their  tents,  8633.  The  spirits  of  Jupiter  do  not  speak 
much,  and  when  they  speak  it  is  a  kind  of  thought-speech,  closing  in  a 
soft  murmur,  8733,  8734  ;  particulars  in  Language  (5). 

Another  class  of  the  spirits  and  inhabitants  of  Jupiter  call  them- 
selves saints,  or  holy  ones,  who  are  treated  of,  8735 — 8740.  These 
call  themselves  mediatory  lords,  and  they  call  the  Lord  the  supreme, 
not  the  only  one,  8735.  They  say  that  the  habitation  of  the  supreme 
Lord  is  in  the  sun,  and  therefore  they  adore  the  sun;  the  other  in- 
habitants of  Jupiter  (who  are  not  their  associates)  shun  them,  and  even 
the  instructing  and  chastising  spirits  do  not  come  to  them  because  they 
cannot  be  amended  by  discipline,  8736,  8737.  One  singularity  is  that 
they  wear  a  towering  cap,  8738.  In  the  other  Ufe  they  sit  as  idols, 
and  their  faces  shine  as  by  the  light  of  a  fire,  nevertheless  they  are  cold, 
8739.  They  appear  to  cut  wood,  because  they  attribute  merit  to 
themselves,  8740.  . 

There  are  spirits  from  Jupiter  likewise,  who,  because  of  their  ap- 


1302 


UNI 


pearance  and  dress,  are  called  chimney-sweepers  ;  they  have  reference 
to  the  seminal  vessels,  and  ardently  desire  to  be  admitted  into  heaven  ; 
they  are  consciencious  even  on  occasion  of  slight  evil,  from  experience, 
8846—8849. 

Reverting  to  the  inhabitants  of  Jupiter  generally,  the  Author  ob- 
serves that  he  saw  a  bony  baldness,  and  that  such  a  sight  is  presented 
to  them  when  they  are  about  to  die,  8850.  He  adds,  that  they  are 
not  concerned  about  death,  because  they  know  that  they  are  to  live 
afterwards,  8850 ;  also  that  they  do  not  live  more  than  thirty  years,  be- 
cause of  the  too  great  abundance  of  men  on  that  earth,  885 1 ;  and  that 
they  enter  into  the  married  state  in  the  first  flower  of  youth,  8851. 

10.  Saturn.  The  planet  Saturn,  because  so  very  far  distant  from 
the  sun  [quia  longissime  a  Sole  distal]  has  a  great  'lunar  belt  which 
gives  it  much  light,  6697  ;  see  also  9104  cited  below.  The  spirits  and 
inhabitants  of  Saturn  are  treated  of,  seriatim,  8947—8957,  9104— 
9110.  The  spirits  of  Saturn,  and  the  planet  itself,  in  the  ideas  of 
spirits,  appear  in  the  plane  of  the  lower  part  of  the  knee,  at  a  con- 
siderable distance  in  front;  when  the  eye  is  opened  in  this  plane  a  mul- 
titude of  spirits  come  into  view  who  are  all  from  that  earth,  8947. 
They  are  described  as  upright  and  modest  in  character,  and  because  they 
esteem  themselves  of  small  account,  they  appear  of  short  stature,  8948. 
They  worship  our  Lord  most  humbly,  and  acknowledge  him  for  the 
God  of  the  Universe;  also,  he  occasionally  appears  to  them,  in  form  as 
a  man,  8949.  When  the  inhabitants  of  Saturn  come  of  age  they  speak 
with  spirits,  by  whom  they  are  instructed  concerning  the  Lord,  and  in 
what  manner  he  is  to  be  worshipped,  8949.  When  any  try  to  seduce  them 
from  the  worship  of  the  Lord,  or  from  the  probity  of  their  lives,  they 
appear  with  little  knives  in  their  hands,  with  which  they  would  rather 
kill  themselves  than  be  led  astray;  the  spirits  of  our  earth  delight  to 
provoke  them  in  this  way,  8950,  9108.  Some  in  that  earth  call  their 
nocturnal  light  the  Lord,  but  they  are  not  tolerated  by  the  other  in- 
habitants; that  light  is  from  the  great  belt  and  the  moons  of  Saturn, 
8951.  The  Author  states  that  he  questioned  them  concerning  the 
belt,  and  they  told  him  that  it  appears  to  them  only  as  a  snowy  white- 
ness [solum  lit  niveum]  in  the  heavens,  8952.  The  inhabitants  and 
spirits  of  Saturn  have  reference  to  the  medium  between  the  spiritual 
and  natural  sense,  but  they  recede  from  the  natural,  and  accede  to  the 
spiritual;  on  this  account  those  spirits  often  appear  to  be  rapt  into 
heaven,  and  alternately  let  back  again  into  the  natural,  8953;  9107 
cited  below.  They  dwell  together  in  families,  not  in  cities,  or  in  sub- 
jection to  kingdoms;  the  family  consists  only  of  the  man  and  his  wife, 
with  their  children,  who,  when  they  marry  leave  their  parental  home  and 
no  longer  care  for  it;  on  this  account  the  spirits  of  Saturn  appear  two  and 
two  together,  8954.  All  in  that  earth  know  that  they  live  after  death, 
and  make  light  of  their  bodies,  which  they  do  not  even  bury,  but  cast 
forth,  and  merely  cover  with  the  branches  of  trees,  8955.  They  are 
little  solicitous  about  food  and  clothing,  but  eat  fruits  and  pulse  of 
various  kinds;  their  clothing  is  slight,  because  their  skins  are  so  coarse 
or  thick  [crass]  as  to  repel  cold,  8956.  As  mentioned  above  (8950), 
certain  spirits  from  our  earth  pass  over  to  the  spirits  of  Saturn,  which  is 
accomplished  in  a  moment  by  conjunction  of  state;  it  is  here  remarked 
that  the  spirits  of  Saturn  appear  at  the  limit  of  our  solar  world,  9104. 


URI 


1303 


r 


After  a  visit  of  this  kind,  the  spirits  of  Saturn  once  spoke  with  the 
Author,  by  intermediate  spirits,  and  expressed  their  surprise  that  the 
spirits  of  our  earth  should  so  often  come  to  them  inquiring  what  God 
they  worship,  which  they  deemed  a  mark  of  insanity,  since  they 
acknowledge  the  Lord  as  the  only  God,  9105.  They  spoke  also  of 
other  spirits  who  come  to  them,  inquiring  out  all  they  know,  and  this 
they  deemed  another  mark  of  insanity,  so  far  as  the  knowledge  was 
sought  without  regard  to  use;  these  spirits,  the  Author  adds,  were 
from  Mercury,  9106.  The  Author  was  instructed  by  manifest  expe- 
rience in  the  difference  between  the  spirits  of  our  earth  and  those  of 
Saturn,  and  at  the  same  time  in  the  strife  that  exists  between  the  spiri- 
tual or  internal  man,  and  the  natural  or  external  when  the  latter  is  not 
in  faith  and  charity;   remarks  on  this  subject,  9107—9110. 

11.  Earths  amonff  the  Stars.  In  addition  to  the  passages  cited 
above  (2),  in  reference  to  a  plurality  of  worlds,  see  the  Author's  re- 
marks introductory  to  his  account  of  certain  earths  in  the  starry 
heavens,  their  inhabitants,  spirits,  and  angels,  9438—9441.  For  par- 
ticulars of  the  earth  first  described,  9578—9583,  9693—9699,  9790 
—9794.  The  second,  9967—9972,  10,159—10,165.  The  third, 
10,311-10,316,  10,377-10,384,  10,513-10,517.  The  fourth, 
10,585-10,589,  10,708—10,712.  The  fifth,  10,734-10,738,  10,751 
—10,758,  10,768-10,771.  The  sixth,  10,808—10,814,10,833— 
10,837. 

12.  The  Speech  of  Men  in  other  Earths.     See  Language  (5), 
UNLEAVENED.     See  Leaven  (2177,  2342). 

UPRIGHT  OR  WHOLE  [inteffer].  To  be  just  is  predicated  of 
the  good  of  charity  ;  to  be  whole  or  perfect,  or  upright  [integer]  of 
truth  from  charity,  610;  ill.  and  sh.  612,  cited  712,  3311;  compare 
9568  cited  in  Integrity. 

UPWARDS  [sursurn],  Man  is  enabled  to  look  upwards,  or  heaven- 
wards, when  his  interiors  are  elevated  by  the  Lord,  and  this  actually 
takes  place  when  he  is  in  the  good  of  faith  and  charity,  6952—6954. 
Man  is  so  created  that  he  can  look  upwards  or  above  himself,  and 
downwards,  or  below  himself;  to  look  above  himself  is  to  be  elevated 
by  the  Lord,  thus,  to  regard  charity  as  an  end ;  to  look  below  himself 
IS  to  regard  the  world  as  an  end,  7814—7821;  further  ill.  8604,  9730. 
See  Elevation,  Charity. 

UR.  Ur  of  the  Chaldaeans  denotes  exterior  worship  in  which  are 
falses;  the  death  of  Haran  there,  denotes  that  interior  worship  had  be- 
come obliterated,  1365,  1366,  1368.  The  family  of  Abram  going  from 
Ur,  into  the  land  of  Canaan,  denotes  instruction  in  good  and  truth 
given  to  those  who  were  in  idolatrous  worship;  and  hence,  the  first 
state  of  the  external  man  when  becoming  regenerate  ;  in  respect  to  the 
Lord,  his  hereditary  state  as  derived  from  the  mother,  1373,  1815. 
See  Haran,  Chald^a,  Babel,  Nahor. 

URIAH.     See  Heth. 

URIM.  By  urim  is  meant  light  from  divine  truth,  proceeding 
from  the  Lord,  5922.  The  word  urim  denotes  lucent  fire,  and  thum- 
min  brightness  thence,  9905.  Note  :— in  the  Hebrew  language  thum- 
min  denotes  integrity;  in  the  angelic  language  brightness,  9905.  See 
Breastplate,  Priest  (7),  Numbers  (16). 

URINE.     See  Excrement. 


1304 


VAI 


USA.     See  Uzza. 
USAL.     See  Uzal. 

USE.  Angelic  life  consists  in  uses  from  the  good  of  charity,  454. 
The  Lord*s  kingdom  is  a  kingdom  of  ends  and  uses,  696,  997.  All  in 
the  other  life  are  bound  to  perform  uses,  even  the  infernals,  696,  1097  ; 
see  below,  1103.  All  happiness  is  derived  from  use;  all  that  is  plea- 
surable in  charity  derives  its  delight  from  use,  997.  Uses  in  the 
other  life  are  compared  to  uses  in  the  body,  some  of  which  (as  the  uses 
of  the  intestines)  are  comparatively  vile,  1103.  Knowledges  are  for 
the  sake  of  use,  and  the  internal  man  regards  nothing  but  use  ;  such  as 
do  not  serve  to  use  are  destroyed,  1472,  1487.  The  rational  mind  can 
only  exist  from  scientifics  and  knowledges,  but  scientifics  and  know- 
ledges have  no  use  for  their  end,  thus  no  life,  for  real  life  is  the  life  of  use, 
1964.  Every  one  in  the  other  hfe  is  gifted  with  intelhgence  and  wis- 
dom by  the  Lord,  according  to  the  use  which  he  performs  from  affec- 
tion of  the  will,  3887.  See  further  particulars,  4224,  4372,  4406, 
4926,  4973,  5293,  5947,  5949,  6073,  7038. 

USURY  [/anus].  An  usurer  denotes  one  who  does  good  for  the 
sake  of  gain;  a  non-usurer,  one  who  does  good  from  charity,  ill.  and 
«A.  9210. 

UZ.  By  Uz,  Hul,  Gether,  and  Mash,  sons  of  Aramy  the  son  of 
Shem,  are  denoted  various  knowledges  concerning  good ;  or  natural 
verities  and  things  done  according  to  them,  1233,  1234.  See  Shem, 
Haram.  Uz,  or  Huz,  and  the  other  sons  of  Nahor^  denote  religious 
principles  and  worship  therefrom,  2860,  2864.     See  Nahor. 

UZAL,  one  of  the  sons  of  Joktan,  denotes  a  ritual  of  the 
Hebrew  church,  1245 — 1247.     See  Eber. 

UZZA,  who  died  because  he  touched  the  ark  (2  Sam.  vi.  8),  de- 
notes truth,  the  apparent  separation  of  which  from  good  is  here  treated 
of,  for  which  reason  the  place  was  called  Perez-Uzzah,  4926  end, 
4927. 


VACUITY.     See  Void. 

VAGABOND.     See  Fugitive. 

VAIL.  1.  Punishment  by  the  Fail,  The  super-injection  of  a  vail 
is  among  the  punishments  suffered  by  infernal  spirits,  and  it  causes 
them  much  anxiety  and  terror,  963.  Another  form  of  punishment  by 
the  vail  is  described  like  wrapping  in  a  sheet,  964.  The  antediluvians 
are  thus  wrapped  in  sheets;  further  particulars,  1270. 

2.  Signification  of  Vailing.  Coverings  or  vails  generally,  denote 
rational  and  scientific  truths  which  are  clothed  over  spiritual  truths,  ill, 
and  sh,  2576,  further  ill.  3084.  A  covering  denotes  generally,  the 
natural  or  exterior,  which  clothes  the  interior,  6377.  A  vailing  or 
covering  also  denotes  the  intellectual  principle,  a  garment  the  natural, 
6377 — 6378.  A  covering  denotes  what  is  external  when  it  encompasses 
about,  9630,  9632.     See  Garment. 

3.  The  Bridal  Vail  (peplum).  The  vail  with  which  brides  covered 
the  face  when  they  first  saw  the  bridegroom  denotes  appearances  of 
truth,  3207,  4859.  To  remove  the  vail  is  to  dissipate  the  obscurity  of 
such  appearances,  4883.     See  Marriage. 


VAL 


1305 


J 


4.  The  Vail  of  Moses.  To  cover  onesself  with  a  vail  denotes  to 
obscure  truth,  4859.  The  Jews  cover  themselves  with  vails  in  their 
synagogues,  and  Moses  vailed  his  face  on  account  of  the  shining  of  his 
skin  because  that  people  cannot  bear  the  light  of  internal  truth,  4859, 
particularly  10,701,  10,706.  The  removal  of  the  vail  when  Moses 
went  in  before  Jehovah,  denotes  illustration  in  the  internal,  10,703; 
also,  see  above  (3),  4883. 

5.  The  Vails  of  the  Tabernacle  and  Temple.  The  three  vails  or 
hangings,  denote  appearances  of  good  and  truth  in  three  degrees  cor- 
responding to  the  several  heavens,  each  of  which  is  br.  described,  2576. 
The  vail  between  the  holy  place  and  the  holy  of  holies,  denotes  the 
medium  uniting  the  middle,  or  second  heaven,  and  the  inmost,  or  third, 
ill.  9670.  The  covering  of  the  door  of  the  tent  denotes  the  uniting 
medium  of  the  middle  and  ultimate  heaven,  9686.  According  to  the 
general  law  which  refers  all  good  and  truth,  and  all  appearances  of 
good  and  truth,  to  their  living  subjects,  the  vails  denote  angelic  socie- 
ties; and  those  denoted  by  the  vail  between  the  holy  place  and  the  holy 
of  holies,  are  the  same  as  represented  by  Joseph  and  Benjamin,  9670, 
9671.  The  vail  of  the  temple  being  rent  when  the  Lord  was  crucified, 
represented  the  glorification  of  the  human  so  far  accomplished,  for  the 
Lord  then  shook  ofi^  appearances  and  entered  into  the  divine  itself,  as 
Aaron  also^  representatively  entered  within  the  vail  (Lev.  xvi.),  9670; 
see  also  2576.  For  further  particulars  concerning  the  vails,  see  Tent 
(13),  Numbers  (15),  Ephod  (10,005). 

VAIN,  VANITY.  To  take  the  name  of  God  in  vain  denotes  to 
profane  divine  truths  by  blasphemies,  and  to  apply  divine  statutes  to 
idolatrous  worship,  as  the  Jews  did  when  they  adored  the  calf,  8882. 
In  its  stricter  sense  [proprie]  to  take  the  name  of  God  in  vain,  is  to 
turn  truth  into  evil,  that  is,  to  believe  what  is  true  and  yet  do  what  is 
evil,  8882.  Vanities  and  lies  are  thus  distinguished;  vanity  denotes 
falsity  of  doctrine,  or  of  religion,  and  a  lie  false  living,  sh.  9248. 
See  False. 

VALLEY.  A  mountain  denotes  love  and  charity,  which  are  most 
high,  or  what  is  the  same,  inmost  in  worship;  a  valley  what  is  relatively 
low  or  outermost;  in  the  opposite  sense,  what  is  unclean  and  profane; 
here  the  valley  of  Siddim  in  the  land  of  Shinar  is  treated  of,  1292, 
1666,  1688.  A  valley  denotes  what  is  beneath  or  exterior,  and  ac- 
cordingly the  external  man;  hence,  the  valley  of  Shaveh  (Gen.  xiv.  17) 
denotes  the  external  man  as  to  his  goods;  the  same  called  the  King's 
Valley,  denotes  the  external  man  as  to  truths,  1723.  The  valley 
of  vision  (Isa.  xxii.  I)  denotes  phantasy  (402);  further  described  as 
phantasies  and  reasonings  whereby  worship  is  falsified,  and  at  length 
profaned,  1292,  4715.  The  valley  of  Hinnom  (Jer.  vii.  31,  32)  de- 
notes hell  and  also  the  profanation  of  good  and  truth,  1292.  The 
valley  of  Gerar,  where  Isaac  encamped,  denotes  inferior  rational  truths, 
or  exterior  appearances  of  truth,  3417.  Valleys  denote  generally 
the  exteriors  of  the  church,  and  of  worship,  exterior  states,  ex- 
terior truths,  viz.,  such  as  are  natural,  sensual,  or  scientific ;  this 
from  lowness,  sh,  4715.  The  selection  of  valleys  or  choicest  valleys 
(Isa.  xxii.  7)  denote  goods  and  truths  in  the  natural  or  external  man, 
4715.  A  barren  valley  denotes  the  natural  mind  in  its  state  without 
goods  and  truths,  9262;  as  to  the  rough  valley  of  Dent.  xxi.  4,  see 


Ij^f 


rii 


1306 


VAS 


VAS 


1307 


River  (6),  end.  Note  :  there  nre  mountains,  hills,  rocks,  and  valleys 
in  the  other  life,  all  these  appearances  being  representative,  and  in 
the  valleys  are  those  not  yet  elevated  to  heaven,  10,438,  10,608.  See 
Heaven  (10). 

VARIEGATED.     See  Speckled. 

VARIETY.  In  heaven  all  the  societies  and  angels  are  distin- 
guished from  one  another  by  differences  of  love  and  faith,  yet  are  so 
harmonised  that  it  is  one  heaven,  684,  690.  There  are  innumerable 
varieties  of  good  and  truth  in  heaven,  yet  they  all  make  one,  like  the 
organs,  members,  and  viscera  of  the  body,  3241,  3744,  ill.  3745.  All 
the  varieties  comprehended  in  this  correspondence,  refer,  in  general,  to 
the  head,  the  breast,  the  abdomen,  and  the  members  of  generation, 
3746.  The  church  of  the  Lord  resembles  heaven  in  this  respect,  that 
it  is  everywhere  various  as  to  truths,  and  still  is  preserved  in  one  whole 
by  charity,  3267.  Good  with  every  one  is  various,  and  it  derives  its 
variety  from  the  truths  that  are  conjoined  with  it;  nevertheless,  all 
these  various  goods  are  formed  into  one  by  the  Lord,  viz.,  by  the  good 
of  love  from  him,  3986,  7236.  In  one  good  also  there  are  goods  and 
truths  innumerable,  which  proceed  with  indefinite  variety,  viz.,  truths 
from  goods,  and  goods  from  truths,  even  to  myriads  of  myriads,  4005. 
As  stated  above  (3986),  good  considered  in  itself  is  one,  but  it  is  made 
various  by  truths,  so  that  in  no  case  is  the  good  of  one  altogether  like 
the  good  of  another,  4149,  7236.  In  heaven  there  are  perpetual 
varieties  the  arrangement  of  which  in  order  to  make  one  heaven,  is  here 
ill.  by  family  relations  and  the  affinities  which  make  up  society,  5598, 
7833,  7836,  8003.  No  one  good  ever  can  be  like  another,  even  to 
eternity,  and  the  perpetual  varieties  into  which  it  separates  is  ill.  by 
the  ever-varying  quality  of  the  truths  conjoined  to  it,  7236.  Goods  in 
the  heavens  are  again  described  as  all  various,  distinguished  into  genera, 
species,  and  particulars;  nevertheless,  the  universal  heaven  is  governed 
by  the  Lord  as  one  man,  7833,  7836.  Every  one  thing  in  like  manner 
exists  from  various  things,  which  make  one  by  harmony,  8003.  What- 
ever is  in  man,  exists  in  infinite  variety;  and  this  is  especially  the  case 
with  the  affections  of  his  love,  9002.  The  conjunction  of  the  angelic 
societies  so  as  to  form  one  heaven,  is  the  result  of  a  few  general  laws, 
such  as  the  general  law  by  which  one  thing  is  always  formed  out  of 
many,  and  from  the  law  of  the  influx  of  love  including  and  containing 
the  whole,  9613.  The  varieties  of  state  as  to  good  and  truth  in  the 
other  life  are  as  the  varieties  of  heat  and  light  in  the  world,  and  hence 
comes  perfection,  10,200  The  changes  of  the  state  of  the  church  are 
also  compared  to  the  times  of  the  year  and  the  day;  the  same  variety 
is  denoted  by  the  ages  of  gold,  of  silver,  of  iron,  etc.,  1837.  See  Good 
(21),  Harmony. 

VASTATION.  1.  The  Fastation  of  the  Church  in  General.  A 
description  is  given  of  the  quality  of  those  who  are  kept  in  ignorance 
of  the  truths  of  faith  until  they  are  vastated,  lest  holy  things  should  be 
profaned;  the  Jews  are  of  this  class,  301,  302,  303.  Churches  gene- 
rally tend  to  their  own  vastation,  and  they  are  said  to  be  vastated  when 
the  truths  of  faith  have  become  utterly  lost;  examples  given,  br.  407. 
When  any  church  is  vastated,  a  new  church  commences,  not  sooner, 
408,  411.  It  is  very  rarely,  if  ever,  that  the  church  remains  with  those 
who  have  been  vastated,  409.     There  are  two  kinds  of  vastation,   the 


one  of  those  who  are  within  the  church,  the  other  of  those  who  are 
without,  viz.,  the  Gentiles,  410.  Truth  is  said  to  be  vastated  when 
there  is  no  longer  any  good  in  it,  sh.  2455.  The  vastation  of  the 
church  is  described  in  four  successive  stages,  hr.  4058.  The  infestation 
by  the  false  before  the  coming  of  the  Lord  was  direful  in  the  extreme 
by  reason  of  the  Nephilim  and  Anakim,  7686. 

2.  Seriatim  Passages  concerning  Vastations  in  the  Other  Life, 
1106 — 1113.  The  Author  had  previously  mentioned  that  he  was  let 
down  to  those  who  were  undergoing  vastations,  699.  Vastations  which 
take  place  in  the  other  life  are  of  many  kinds,  and  their  effect  is  the 
dissipation  of  evils  and  falses,  698.  They  are  vastated  who  have  been 
in  falses,  and  yet  not  without  a  sort  of  conscience,  1106.  Some  are 
willing  to  be  vastated,  1107.  Some  are  vastated  by  a  middle  state  be- 
tween waking  and  sleep,  1108.  They  who  have  confirmed  themselves 
in  falses  are  reduced  to  utter  ignorance,  1109.  They  who  have  placed 
merit  in  works,  appear  to  saw  or  cut  wood,  1110.  They  who  have  led 
a  moral  life,  and  have  supposed  thereby  to  merit  heaven,  acknowledg- 
ing only  the  Creator  of  the  universe,  are  mowers  of  grass,  1111.  Some 
without  vastation  are  immediately  conveyed  into  heaven,  1112.  Young 
girls  who  have  been  made  harlots  undergo  severe  discipline  and  instruc- 
tion in  order  to  their  amendment,  but  adult  bad  women  of  this  class 
are  in  hell,  1113.  Some  are  vastated  by  fears,  br.  shown  from  ex- 
perience, 4942.  Where  the  planet  Mercury  is  treated  of  the  Author 
especially  remarks  that  the  spirits  of  our  earth  are  vastated  before  they 
can  be  elevated  into  heaven,  6928.  In  the  lower  earth  the  vastation 
of  what  is  false  takes  place  at  this  day,  6928,  7090.  Temptations,  or 
infestations  of  the  well-disposed,  take  place  in  the  other  life,  that  evils 
and  falses  may  be  removed,  and  it  is  only  by  enduring  them  that  they 
can  be  elevated  into  the  heavens,  7122.  The  spiritual  here  treated  of 
are  kept  in  a  place  of  vastation,  that  the  gross  and  impure  things  of  the 
loves  of  self  and  of  the  world  may  be  put  off,  7186.  From  the  evil  is 
successively  taken  away  the  science  of  truth,  7465.  The  evil  are  vas- 
tated as  to  truths,  and  the  good  as  to  falses,  7474.  The  evil  are 
successively  and  by  degrees  cast  down  into  hell,  and  the  good  are  suc- 
cessively and  by  degrees  elevated  into  heaven,  because  the  vastation  of 
truth  and  good  must  precede  with  the  evil,  and  the  vastation  of  what  is 
false  and  evil  with  the  good,  7541,  7542.  When  truths  and  goods  are 
taken  away  from  the  evil,  the  evil  fall  down  like  weights,  and  as  birds 
when  their  wings  are  cut  off,  7545.  It  is  worse  with  those  who  have 
been  of  the  church,  and  have  lived  a  life  of  evil,  than  with  those  who 
are  out  of  the  church,  the  reason  of  which,  7554.  The  evil  are  vas- 
tated as  to  goods  and  truths  in  the  exterior  natural,  which  look  down- 
wards, and  not  as  to  truths  and  goods  of  the  interior  natural,  which 
verge  inwards,  7601,  7604,  7607.  The  evil  devastate  themselves  by 
turning  the  good  which  flows  in  from  the  Lord  into  evil,  and  this  is 
done  successively  more  and  more,  as  the  Lord  arranges  heaven,  that  it 
may  flow-in  nearer,  7679,  7710.  From  those  who  are  vastated  are 
taken  away  the  truths  and  goods  which  they  have  known,  and  they  are 
transferred  to  the  good,  7770.  The  evil  are  vastated  by  degrees,  before 
they  are  damned  and  sent  into  hell;  this,  in  order  that  the  evil  may  be 
confirmed,  and  that  the  good  may  be  illustrated  concerning  the  state 
of  such,  7795.     The  devastation  of  the  evil  in  the  other  life  is  not  im- 


Ir 


1308 


VEG 


mediately  from  the  spirit  who  is  in  evil,  but  from  the  hells»  78/9.  In 
general  terms  it  is  said  that  the  evil  vastate  themselves,  but  this  ex- 
pression is  inclusive  of  all  the  hells  as  opposed  to  the  Lord,  ill,  7926. 
In  further  illustration  of  this  subject,  it  is  shown  how  the  evil  by  the 
presence  of  the  Lord  are  filled  with  evils,  and  the  good  with  goods, 
7989.  Infestations  have  place  when  the  Lord  flows-in  with  good  and 
truth,  and  the  hells  with  what  is  evil  and  false,  the  opposition  between 
which  is  the  cause  of  spiritual  combat  and  captivity,  7990.  They  who 
come  into  the  other  life  are  vastated  as  to  earthly  and  worldly  things 
before  they  are  elevated  into  heaven,  otherwise  they  could  not  remain, 
9763.  Desolation  and  vastation,  however,  in  a  stricter  sense,  are  ap- 
plied to  the  deprivation  of  truth  and  good,  and  the  deprivation  of 
truth  and  good  is  also  the  closing  up  of  the  internal  man,  as  the  case 
is  with  the  Israelitish  nation,  10,510. 

3.  Distinction  between  Vastation  and  Desolation,  Vastation  has 
respect  to  the  celestial  things  of  faith,  desolation  to  the  spiritual,  411. 
The  desolation  of  truth,  as  distinct  from  vastation,  treated  of;  it  is  a 
state  through  which  all  the  spiritual  who  are  regenerate  must  pass,  and 
it  is  much  treated  of  in  the  internal  sense  of  the  Word,  2682,  5360. 
The  desolation  of  truth  proceeds  even  to  despair,  and  yet  those  who 
suffer  it  are  all  the  while  sustained  and  elevated  solely  by  truth,  2694, 
2698.  The  state  after  desolation  is  described  as  one  of  illustration  and 
joy,  being  in  fact  an  elevation  into  heaven,  and  such  a  reception  there 
as  the  Author  briefly  describes,  2699.  The  next  succeeding  state  with 
those  who  come  out  of  vastation  or  desolation  is  one  of  instruction,  ill, 
and  sh.  2701,  2704.  Those  who  come  into  desolation  by  reason  of  the 
privation  of  truth  are  infested  by  evil  spirits  and  genii,  and  by  desola- 
tion they  are  regenerated,  5376.  In  desolation  there  is  the  resemblance 
of  spiritual  death,  because  spiritual  life  consists  in  uses  done  according 
to  truths,  ill,  6119.  The  ultimate  of  desolation  is  despair,  and  it  pro- 
ceeds to  despair  for  the  sake  of  the  use;  for  it  is  by  desolations  and 
temptations  even  to  despair,  that  states  contrary  to  those  of  heavenly 
life  are  perceived,  6144.     See  Temptation  (38). 

4.  Temptations  andlnfestations  distinct  jfrom  Vastation,  Vastation 
is  predicated  of  those  who  are  in  falses;  temptations,  of  those  who,  in 
the  course  of  regeneration,  suffer  from  the  assault  of  falses,  5037,  5038  ; 
cited  5039,  5043,  5044.  There  is  a  difference  also  between  temptations 
and  infestations,  which  is  here  br.  explained,  7474.  They  who  are  of 
the  external  spiritual  church,  when  they  come  into  the  other  life,  are  in 
a  place  of  vastation,  and  are  infested,  7474.  They  who  are  infested  in 
the  other  life,  are  those  in  the  church  who  have  confessed  faith  alone, 
and  have  Hved  a  life  of  evil,  ill  7317,  7502,  7545.  They  who  infest 
afterwards  turn  away  from,  and  shun  those  whom  they  have  infested, 
the  reason,  7768.     See  Faith. 

5.  Passages  cited  from  the  Word  in  which  Vastation  is  represented, 
2455,  2682,  2694  —2704,  7090. 

VEGETARIANS.     See  Pulse. 

VEGETATION.  Where  the  influx  of  Hfe  is  illustrated,  it  is  shown 
that  a  general  influx  from  the  Lord  passes  into  all  the  subjects  of  the 
vegetable  kingdom,  and  continually  acts  into  the  forms  of  their  primi- 
tives, 3648;  further  particulars  in  Influx  (13).  The  correspondence 
of  trees,  their  leaves  and  fruits  is  briefly  described  with  reference  to  the 


VES 


1309 


production  and  derivation  of  truth  and  good  in  the  spiritual  man,  7966, 
9552 — 9553;  for  particulars,  see  Tree.  The  reference  of  all  things  in 
nature  to  the  human  form,  and  to  representatives  in  the  other  life  being 
treated  of,  it  is  here  especially  t7/.  by  leaves,  flowers,  fruits,  etc.,  10,185, 
See  Representation. 

VEIL  OF  A  BRIDE  [peplum'].     See  Vail  (3207). 

VENISON  [venatio'].     See  to  Hunt. 

VENTRICLE.     See  Brain  (4049). 

VENUS.     See  Universe  (7). 

VESSELS,  SEMINAL.     See  Seed. 

VESSELS  [yasa,~\,  1.  In  general,  vessels  denote  things  that  serve 
as  receptacles,  for  example,  scientifics  and  knowledges  in  respect  to 
truths,  and  truths  in  respect  to  good,  3079,  1469,  1496,  3068,  ill,  9394. 
Truths  are  recipient  vessels  which  form  the  limit  of  the  influx  of  good, 
and  good  is  in  them  as  their  active  or  living  principle,  4205.  Where 
the  crime  of  Achan  is  explained,  it  is  shewn  that  vessels  denote  holy 
truths,  5135.  Domestic  vessels,  and  moveables  of  all  kinds,  denote 
instrumentals  considered  with  relation  to  essentials;  here  it  is  explained 
that  the  essential  of  one  degree  is  the  instrumental  of  another,  until  we 
arrive  at  the  supreme  or  only  truly  essential,  which  is  God;  thus,  all 
things  in  the  created  universe  are  to  be  regarded  simply  as  instruments 
and  vessels,  5948;  compare  2454,  4166.  Scientifics  are  especially 
called  vessels,  because  they  are  the  common  principles  capable  of  con- 
taining innumerable  truths  and  goods,  which  truths  and  goods  flow  into 
them,  6917,  7770;  and  the  definition  of  scientifics,  9394,  9996.  Ves- 
sels of  silver  are  to  be  understood  in  a  specific  sense  as  scientifics, 
because  recipient  of  truth;  but  vessels  of  gold  are  specifically  truths, 
because  recipient  of  good,  3164  ;  see  also  2466,  6917.  Scientifics  are 
called  vessels  because  they  are  recipients,  viz.,  of  inflowing  truth  and 
good;  but  the  natural  principle  itself  is  a  vessel,  because  the  common 
receptacle  of  scientifics,  7920.  Scientifics  and  knowledges  without 
truth  are  empty  vessels;  also,  truths  without  good,  2429,  3068,  3079, 
10,578.  Scientifics  denoted  by  vessels  are  all  that  the  external  memory 
contains,  9274;  compare  9394,  9996; — when  predicated  of  things 
sacred  they  are  the  knowledges  of  good  and  truth,  9724; — when  predi- 
cated of  the  Lord's  divine  human,  divine  goods  and  truths,  10,274. 
Vessels  of  difierent  kinds  and  materials  have  specific  significations;  ves- 
sels of  silver  and  gold,  (as  briefly  explained  above  3164),  denote  the 
recipiency  of  internal  truth  and  good;  here,  vessels  of  wood  and  brass 
are  mentioned,  which  denote  natural  good,  7920.  A  vessel  of  earth 
denotes  the  false,  which  has  no  coherence  with  good  ;  a  vessel  of  brass 
the  doctrinal  in  which  is  good,  10,105;  or  the  exterior  truth  of  faith 
derived  from  good,  9050.  Vessels  in  the  house  are  truths  derived  from 
good,  2454;  and,  according  to  the  subject,  own  truths,  4166.  The 
vessels  (of  silver  and  gold,  etc.)  taken  from  the  Egyptians  denote  know- 
ledges which  had  been  applied  to  evil  uses,  given  to  those  who  apply 
them  to  good  uses,  7770.  All  the  articles  that  furnished  the  interior 
of  the  tabernacle  are  called  vessels,  and  are  to  be  understood  as  goods 
and  truths  ministering,  10,340.  The  vessels  of  the  table,  on  which  was 
the  showbread,  for  example,  denote  knowledges  of  celestial  good  and 
truth,  9544.  The  vessels  of  the  altar  and  the  candlestick,  together 
with  the  tongs  and  snuffdishes,  denote  such  scientifics  of  truth  and  good 


1310 


VIN 


as  minister  in  the  natural,  specifically  as  purificatory  and  evacuatory 
media,  95/2,  9723,  9724,  10,271,  10,274,  10,342,  10,344.  Vessels  of 
basons  denote  holy  celestial  truths,  or  scientifics  from  a  celestial  stock; 
vessels  of  flagons,*  holy  spiritual  truths,  or  scientifics  from  a  spiritual 
stock,  3704,  9394.  See  Bason,  Bowl,  Cup,  Waterpot,  but  par- 
ticularly Science  (9,  10,  14,  24,  39,  40,  41). 

2.  The  organical  vessels,  or  receptacles  of  the  external  man,  are 
opened  by  means  of  the  senses  ;  that  is,  by  scientifics  and  knowledges, 
which  are  the  sensuals  of  the  understanding,  and  by  pleasures  and  de- 
lights, which  are  the  sensuals  of  the  will,  and  it  is  only  as  these  vessels 
are  opened  that  the  internal  man  can  flow  in,  1503,  1832.  The  Author 
shows  how  the  invisible  and  inmost  of  all  the  organical  vessels  are  really 
closed  by  evil,  5726 — how  influx  proceeds  and  carries  on  the  circle  of 
life  through  them  before  and  after  regeneration,  4247 — how  they  vary 
according  to  the  various  mutations  of  state,  3318, — and  how  exquisitely 
subtle  they  are,  2487.  Also,  how  the  vessels  both  of  the  natural  and 
rational  man  are  really  softened  by  temptations,  and  so  reduced  to  the 
order  in  which  they  can  receive  the  life  of  heaven,  3318. 

VETCHES  [zea].     See  Fitches. 

VEX,  OR  GALL  ANOTHER,  to  [exacerbare]  signifies  resistance 
by  falses,  6420.  When  predicated  of  the  Lord,  it  denotes  aversion  from 
him  by  reason  of  the  falses  of  evil,  9308.  See  Anger.  As  to  the 
vexations  experienced  in  the  other  life  as  a  means  of  purification,  and  the 
spirits  who  delight  in  inflicting  them,  5171—5189. 

VIATICUM  (provision  /or  a  journey),  denotes  support  from  truth 
and  good,  5490,  5953,  7981. 

VICISSITUDES  OF  STATE  [vices].  Changes  of  state  occur 
both  with  those  about  to  be  regenerated  and  with  those  who  are 
regenerated,  933,  935.  With  those  about  to  be  regenerated,  changes  of 
state  are  as  cold  and  heat,  933  ;  with  the  regenerate,  they  are  as  sum- 
mer and  winter  with  respect  to  the  will,  935  ;  and  as  day  and  night  with 
respect  to  the  understanding,  935,  936,  6110. 

VILLAGES  [villee].  By  villages  (of  the  Ishmaelites)  are  de- 
noted the  externals  of  the  church,  which  are  rituals,  3270.  See 
Castle. 

VINDICATION,  meaning  punishment  or  vengeance,  in  both  senses, 
hr.  1711,  1714.     See  Revenge,  Punishment  (2,  3). 

VINE,  VINEYARD  [ritis,  vinea].  A  vine  denotes  spiritual  good; 
a  fig-tree  natural  good,  217,  5113.  A  vineyard  and  a  vine  denote  the 
spiritual  church;  the  fruit  of  the  vine,  works  of  charity,  or  the  good  of 
that  church,  in  which  the  Lord  is  present,  sh.  1069.  A  vine  especially 
denotes  the  ancient  church,  because  it  was  truly  spiritual,  1069.  Speci- 
fically, a  vineyard  denotes  the  spiritual  church;  a  vine,  the  man  of  the 
church,  1069.  A  vineyard  or  a  vine  is  the  spiritual  church,  or  the  man  of 
that  church;  its  grapes  or  clusters,  charity,  or  the  good  works  of  charity; 
wine  from  the  grapes,  faith  which  is  the  derivative  of  charity,  1071;  as 
to  grapes  especially,  5117.  Where  a  vineyard  and  a  noble  vine  are 
named  together,  a  vineyard  denotes  the  spiritual  church,  and  a  noble 
vine  spiritual  good,  4599.     A  vine  denotes  intellectual  good,  which  is 

*  Vasa  nablionim  ;  the  Hebrew  word  being  thus  translated  into  the  Latin  adopted 
by  the  Author,  because  it  not  only  means  a  wineskin  or  flagon,  but  also  a  psaltery 
{nablium)  probably  on  account  of  the  similar  &hape  of  that  instrument. 


VIS 


1311 


another  name  for  spiritual  good,  because  that  good  is  the  good  of  charity 
implanted  in  the  intellectual  part;  and  ittaketthis  signification  because 
wine  IS  derived  from  it,  51 13.     A  noble  vine,  a  luxuriant  vine,  a  v"ne 
of  magnificence,  are  all  applied  to  signify  spiritual  good,  or  good  of  the 
intellectual  part.  5113      In  explanation  of  one  passage  here  cited  (Gen 
xlix  1 1),  It  is  stated  that  a  vine  denotes  the  intellectual  principle  of  the 
spiritual  church ;   a  noble  (or  choice)  vine  the  intellectual  priiiciple  of 
the  celestial  church,  5113;  see  below,  6375-6376.     In  the  supreme 
sense  a  vine  denotes  the  Lord  himself,  and  deriratively  the  sp  ritual 
church,  because  from  him,  51 13.     The  growth  of  the  vine,  till  it  pro- 
duces grapes,  represents  the  regeneration  of  the  spiritual  man.  till  he 
produces  the  goods  of  charity,  ill.  5113-5116.     A  vine  and  an  excel! 
lent  (or  choice)  vine  being  named  together,  a  vine  denotes  the  external 
spiritual  church,  a  choice  vine  the  internal,  6375-6376.    The  vine  and 
olive  tree  being  named  together,  vine  denotes  good  of  the  spiritual 
church:  olive,  good  of  the  celestial  church,  sh.  9277.     A  vineyaVd  and 
a  field  being  named  together,  a  vineyard  denotes  the  church  as  to  truth; 

trutt^  :^nH  i" H*^'  V^t  .A -ine  in  a  field  being  named,  denotes  th; 
truths  and  goods  of  faith  m  order,  for  a  field  denotes  the  church,  and  a 
vine  the  truth  and  good  of  the  church,  9325.  A  vine  denotes  the  truth 
of  the  church;  grapes,  its  good;  a  wild  vine,  falses,  10,105.  When  the 
angels  discourse  together  concerning  such  things  as  relate  to  intellieence 
and  wisdom,  thus,  to  truth  derived  from  good,  there  are  represfnted 
paradises,  gardens,  vineyards,  and  forests  (3220),  the  vineyards  abound- 
'"^  TTlr?«?"P®?'  *"^  winepresses  being  therein,  9139.     See  Wine 

\lhW,tolp>ospicerel  To  view  or  look  denotes  to  think,  2684. 
When  viewing  or  looking  is  predicated  of  the  natural  mind,  or  eternal 
man,  it  must  be  understood  of  the  internal  in  the  external,  6r.  ill.,  5286. 
When  predicated  of  the  divine  viewing  or  looking  denotes  hispr  sence. 
and  (he  extension  of  influx,  8212.     See  Sight  f  <"> 

VIOLENCE.     The  earth  filled  with  violence  (Gen.  vi.  11 )  denotes 

fl'nf'ih        7    •  '^'^''.T,'^^  fi"hy  lusts,  as  distinguished  from  the 
state  of  the  understanding,  dl.  and  sh.  621-623.     Violence,  in  general 
denotes  the  destruction  of  charity;  instruments  of  violence  (Gen.  xlix 
o),  doctrines  destructive  of  the  works  of  charitv  6352 
VIPER.     See  Serpent.  17.0.10.:. 

VIRGIN.  A  virgin  denotes  the  affection  of  good,  and  hence  the 
celestia  church  2362;  or  the  good  of  the  celestial  church!  6742  A 
virgin  denotes  the  Lord's  kingdom;  in  its  'proper  sense  the  celestial 
church,  but  also  the  spiritual  church,  3081.  They  who  belong  to  the 
Lord  s  church  are  called  virgins,  from  conjugial  love  and  innocence  as 
essential  principles  ofthe  church,  3081.  Throughout  the  Word  vir- 
gins denote  those  who  are  of  the  church  (4638).  in  which  sens^  the 

4fist  d°r4  'w,!"^"!t  ^^""u  "^^^  '-'3)  '*  explained,  seriatim, 
f.  7ii»  V  u'"'"  '.''^  ^"'•"""  *'"«^'«  °f  correspondence  with  the 
Grand  Man,  he  shows  that  the  province  of  the  renal  capsules  is  occu- 
pied by  chaste  virgins,  5391.  *^ 

VIRTUE  [virtus].  Virtue  denotes  force  and  power;  in  the 
supreme  sense  Omnipotence,  8266.  10,436.  Virtues  or  powers  of  the 
heavens  denotes  knowledges  of  good  and  truth,  1839,  1984:  iU.  4060. 
See  Power. 

VISCERA.      Where  the  voluntary  and  involuntary  sense  is  treated 

vol.-     II 


X    X 


1312 


vol 


of,  it  is  briefly  remarked  that  the  viscera  are  ruled  by  fibres  from  the 
cerebellum,  and  therefore  are  not  under  the  voluntary  control  of  man, 
4325.  Where  the  organisation  of  man  is  treated  of  as  a  heaven  and  a 
world  in  the  least  form,  it  is  remarked  that  the  interior  viscera  are  con- 
tained in  their  connection  and  form,  not  by  the  grosser  air,  but  by  the 
ether,  6057.  In  series  with  the  correspondence  of  the  organs  and 
members  of  the  body  with  the  grand  man,  the  correspondence  of  the 
interior  viscera  is  explained  in  successive  passages,  5171—5189,  5377 
—5396  ;  in  a  general  summary,  10,030.  To  go  out  from  the  viscera 
(understand,  to  be  born)  denotes  to  be  born  anew  or  regenerated,  1803. 
VISCOUS.     See  Brain  (5717,  5718);    Disease  (5717,   5718, 

5719). 

VISION.     See  Sight  (9). 
VISIONARIES.     See  Sight  (9),  1967,  1968. 
VISITATION.       1.   To  Visit  in  order  to  Judge.     Visitation  of  the 
church  (prior  to  judgment)  does  not  take  place  before  evil  is  consum- 
mated, that  is,  when  there  is  no  longer  any  good  of  charity  and  truth 
of  faith,  1857.     Visitation  is  an  exploration  of  the  state,  either  of  the 
church  in  general  or  of  the  man  of  the  church  in  particular,  2242;  ill, 
and*A.  6588;   ilL  7273.     Visitation  is  followed  by  judgment,  that  is, 
either  by  vastation  or  by  dehverance  ;    here  signified  by  Jehovah  de- 
scending to  see  the  iniquity  of  Sodom;    other  passages   cited,  2242, 
2318;    ilL  and  sh.   6588.     The  time  of  visitation   is  called  evening, 
2323.     Visitation  denotes  the  advent  of  the  Lord  preceding  the  last 
time  of  the  church,  cited,  6895.     In  the  spiritual  sense,  visitation  de- 
notes dehverance  from  falses,  and  at  the  same   time  initiation  into  the 
truths  and  goods  of  the  church;  thus,  it  is  the  coming  of  the  Lord  in  love 
and  faith  with  those  who  will  be  of  his  new  church,  6895  end.  Visitation, 
where  Jehovah  is  said  to  visit  the  sons  of  Isratl,  denotes  his  advent 
into  the  world,  and  the  deliverance  and  salvation  of  the  spiritual,  7066. 
The  above  passages  are  cited  (2242,  6588),  which  show  that  the  day  of 
visitation  denotes  the  last  time  of  the  church  in  general,  and  the  state 
after  death  of  every  man  in  particular;   here  the  words  are  br.  explained, 
«*  In  the  day  of  my  visitation  I  will  visit  upon  them  their  iniquity," 
10,509.       Visitation   takes  place  when   the  church  altogether  averts 
itself  from  the  Lord,  so  that  it  is  no  longer  in  any  good,  but  in  evil; 
this  is  its  consummation,  and  the  time  of  its  visitation,  when  the  evil 
are  rejected  and  damned,  and  the  good    received,    10,622,    10,623. 
Visitation  is  an  event  in  the  other  life,  where  all  are  gathered  together 
who  belonged  to  the  church  from  its  beginning  to  its  end,  10,622.     An 
instance  of  visitation  and  judgment  is  recorded  from  experience,  10,810. 
It  is  briefly  remarked  that  the  Hebrew  word  to  number,  means  also  to 
visit,  to  order  or  arrange,  to  lustrate,  etc.,  10,217. 

2.  To  Visit,  in  a  general  Sense,  Jehovah  said  to  visit  Sarah,  de- 
notes the  presence  of  the  divine  celestial  in  the  divine  spiritual,  2616. 

VOICE.  1 .  The  voice  of  Jehovah,  when  mentioned  in  the  Word, 
denotes  the  Word  itself,  the  doctrine  of  faith,  the  conscience,  or  internal 
animadvertence,  sh.  219,  220,  6971,  9307.  The  voice  of  Jehovah  is 
divine  truth,  6832,  8766,  10,182.  A  voice  in  the  Word,  is  also  put  for 
whatever  accuses,  as  the  voice  of  bloods,  etc.,  374;  cited  below  (2).  A 
voice  crying  and  the  voice  of  a  cry,  are  customary  forms  of  expression 
io  the  Word,  applied  to  every  kind  of  tumult  or  noise,  to  whatever  dis- 


VOI 


1313 


turbs  or  infests,  and  also  to  rejoicinff-   citations  o-i'von    q-k       a       • 
■s  predicated  of  truth,  3563;  dted  fiff  1  ^d    876^"\  v'oL  htaJd'^ 
any  distance,  when  influx  i,  predicated,  denotes  its  fulness  5933      A 
bTal^'n"  "'  P^P*'  '""^^  '^"""''  '^hat  is  announced  from  the  Word 

if  exh"ortX'n    709",  ^h"''  ''^  '''''  '''''  ''''■     ^  -'- "«' 
uuies  exnortation,    /09o.     The  voice  or  speech  has   reference  to  jHa 

Srn"inr93irs^  r\''"'^  ''*"'"*^  oj^srz::  t 

i^nZlt  -^'P.  ^°"°^  ""<!  ^°'ce  are  attributed  to  diWne  truth 
hence  the  signification  of  the  voice  of  many  waters,  the  voice  oTwints 
the  voice  of  wheels,  the  voice  of  Schaddai    Ptr     S7fid      v  •    ^  ' 

»y.  10)  denotes  accnsat  on  of  euilt    on  acpoimt  ^f  Xi  j  ^      '^' 

charity    374_^7fi      tu^      ■   ^.    ',  °°  account  ot  violence  done  to 

is  the  bandTf  P       T  .    ^°'"'  '.?  ">*  ^°""'  °f  Jacob,  but  the  hand 

erior   h„t  i  ""  ^f,''"?-  ''""•  27).  denotes  truth  apparently  in- 

S  nf  P     ^T'  "^''^  ^"""  S°'"J'  3-^63.      The  voice  heard  by  the 

fined   5933    Vir^'.'."""."   ^"^'"^  "'«  "»'"«''  ■"'■«<  is  wholly 
devastate  those  who  are  in  hell.  7573   7592   7507      v^      7"^  •"'' 

,h.f      '^  ''• '^)>  dc'iote  divine  truths  now  revealed,  and  the  snlendour  of 
that  revelation  to  the  internal  sight.  ,A.  8813;  th;  sam  (ExS  1   H) 

thltJ^t  'TA  "  'TP!'  *'  "^^  '^'"^  «■"«  (ver.  16.  19)  denote 
881^  8%3  th  '"'  n^  ""i  ''*  ''^^''"''»'  ^y  the  angeli;  heiven  ll 
of  Moses  (Exoixrt  T^    °  '''^"'^  ""''^  ''"^  ^°''=«  *"  the  words 

e^'rand^^e  Vorh:il'''!oT5':'aTtWl  'T'  '^"'^^'' 
theS  r^'-  ,^  I^«  °"  j'h°-h  "Pon  Ihe^r^^^^ 

(Is   xl    3   fi\  ^Lrfllu  ^  ''^'''^  ""^  ^°^  ^^3^^«g  in  the  desert 

ii!*    /u  *    <  .^^^  ^^®  announcement  of  the  corninl  of  the  Lord 

when  there  is  no  longer  any  faith  in  the  church;  in  general  everv  an 

he  w'lis  w'd  ve  tTt-  *^«PS«  'f ''on.  ."^OeO-   The  spirit  breathes  where 
tn,tT  „!.•  K  -^  •"*  ^.T^  (•'°'"'  "'•  8)  denotes  the  influx  of  divine 

truth  which  imparts  new  hfe,  and  which  comes  to  perception  only  iithe 

X  X  2 


11 


1314 


WAI 


WAL 


natural  or  external  man,  10,240.     The  voice  of  a  mill  no  longer  heard 
ia  Babylon  (Rev.  xviii.  22)  denotes  no  longer  any  truth,  433o. 

VOID  AND  EMPTY   [vacuum  et  inane].     Vacuity,   inanity,  and 
darkness  (Gen.  i.  2)  denote  the  state  of  man  before  regeneration,  br,  7. 
A  void  [vacuum']  denotes  where  there  is  nothing  of  good;  emptiness  or 
inanity  \  inane]  where  there  is  nothing  of  truth,  br,  sh.  17.     The  earth 
void  and  inane,  and  the  heavens  without  light  (Jer.  iv.  23)  denotes  the 
state  of  man  when  nothing  of  the  church  remains  m  him,  1066.      Ihe 
pit  into  which  they  put  Joseph,  called  empty,  without  water,  denotes 
the  state  of  truth  divine  rejected  among  falses,  there  being  no  truth  (on 
the  part  of  man)  to  receive  it,  because  no  good;   here  it  is  sh.  by  other 
passages  that  vacuity  denotes  emptiness  of  truth,  4744.     When  the 
state  is  empty  of  truth  fallacies  of  the  senses  prevail,  which  are  to  be 
understood  a*s  occupying  the  place  of  truth  when  a  void  is  predicated, 
5084.     When  the  state  is  void,  the  defect  of  good  and   truth  make 
spiritual  want  or  indigence,  of  which  vastation  and  desolation  are  pre- 
dicated as  denoted  by  a  famine,  or  by  going  empty,  5360,  6915.     Ihe 
Lord  does  not  dwell  with  an  empty  man,  that  is  to  say,  with  a  man  who 
does  not  know  his  truths  and  do  them,  10,645.     See  Live. 

VOLUNTARY  and  INVOLUNTARY.     The  Author  abundantly 
shows  that  man  consists  of  two  parts,  which  he  calls  the  voluntary  and 
involuntary,  or  will  and  understanding;   see  641,  644,  4325,  10,283. 
The  latent  good  or  evil  from  which   man  acts   until  he  deliberately 
chooses  the  one  or  the  other,   is  as  an  involuntary  conatus  in  his  vvill, 
and  has  two  origins,  3603.     The  true  involuntary  sense  has  perished 
and  a  corresponding  change  been  effected  in  the  distribution  of  the 
nervous  fibres,  4326.     The  angels  of  the  celestial   heaven  correspond 
to  what  is  involuntary  and  spontaneous,  as  the  function  of  the  heart 
and  cerebellum,  9670.     The  voluntary  action  of  man  continually  tends 
to  disorder,  and  the  involuntary  to  order,  9683.     For  additional  par- 
ticulars, see  Man  (17,  18),  Understanding  (7,  8,  13). 
VOTIVE  SACRIFICES.     See  Sacrifice  (49). 
VOW  [votum].     To  vow  a  vow,  in  the  internal  sense,  is  to  will  that 
the  Lord  may  provide  ;  here  the  vow  of  Jacob  is  ill.,  3732,  4091.     A 
thing  vowed  or  promised  [votivum]  denotes  a  sacred  desire;   in  the  pas- 
sage explained  it  is  a  desire  to  conjunction  and  fructification,  6091, 
6099. 


w 


WAFER  [laganum].     See  Meat-offering,  Priest  (7). 

WAILING  [planctus].  All  the  tribes  of  the  earth,  said  to  wail 
at  the  time  when  the  Son  of  Man  should  come,  denotes  the  grief 
of  those  who  are  in  the  good  of  love  and  truth  of  faith,  4060.  Wail- 
ing and  gnashing  of  teeth  denotes  state  in  the  other  life  ;  wailing  the 
state  as  to  evils,  gnashing  of  teeth  the  state  as  to  falses,  from  the  col- 
lision of  falses  with  truths,  4424.  Wailing  and  grief  for  the  lost  (as 
when  Joseph  was  sold  by  his  brethren)  or  for  the  dead  (as  when  Jacob 
died)  denotes  interior  grief  [luctus],  4786  ;  further  ill,  6537,  6539. 
See  to  Weep,  Mourning,  Grief. 


1315 


ances'of^n?fh  .     "^ /""""^  ""'""'s  made  for  Joseph  denotes  appear! 
ances  of  truth  derived  from  good,  46/7.  4741,  4742,  4768.     The  coat 

loSr''^rhr.    l"^f'/i;"'''''*'''j/'°'"  ">*  celestial,  9826,  ,A.  9942 
10,004.      fhecoat  of  the  sons  of  Aaron  denotes  divine  truth   nroceed 
.ng  from  the  d.vine  spiritual,  thus,  the  truths  of  fai^h,  9947    10  ols 
Ihe  ephod  and  the  robe  together  represented  the  spiritual  kingdom  ' 
the  coa     the   spiritual   derived  from  the  celestial,  or    the   Sum' 
tha  '^?  t  ^P'"'."«'  '^'th  "'«  celestial ;    its  signification  is  sSTo 
S   10  005     tj"f  '  K  '""'"''"  'f™'  ""^  """  °f  t''^  ^«»  i°  the  tent! 

2.  The  coat  or  vesture  of  the  Lord  preserved  whole  while  his 
v  okXtrulh  r r  •"It''.'^''""'^^  tha?internal  truth  cZot  be 
iStluS  "  If  r  '^"'irT  '''^''  ^^^^'  99'12-  His  words 
cloak  abo-Qtm      Pr^f"".!"'"  *'•*  r^y  *''y  '"'''  '«'  J'™  ho^c  thy 

.innT^.^'^w^'j  f"'"*."/"''*]-     To  walk  is  a  customary  form  of  exores- 
on  m  the  Word  signifying  to  live  ;  to  walk  with  God  (said  of  eS 

hnt„J.  /r*^  '■?  ',T'"'^'"S  to  the  doctrine  of  faith;  to  walk  with  Je- 
hovah IS  o  hve  the  life  of  love,  519,  614,  1 993.  To  walk  in  the  law 
of  Jehovah  denotes  to  live  the  life  of  truth  and  good,T8420  To 
walk  and  go,  signifies  to  live,  in  common  discourse,  from  the  influx  of  the 

:riifelio""'Trr"  V  *''%°''"  ,"^^  '••^^^ "-  -'  iac^s  b"  it 

of  s  a'.e    mro  ^     """''"S.""''  translations  of  spirits  are  really  changes 
Spitx     ^  To  ;L{  ,  ?'^  have  walks  and  houses,   1629;  se^  Px-aL 
^PiRiT.       lo  walk  after  another,  and  "thy  seed  after  thee"  are 
forms    of  speech  denoting  the  life  of  those  who  are  in  feith    and 

rZC^'  "''  *^""r"  "'■  '^^  Lord.  2019.     The  serpent  condemned 
to  walk  or  go  upon  his  belly  denotes  the  sensual  principle  "lolZer 

tlTearth   .^  tf '""  1°'*'^'","'  '^'"^''  ^''-    ^o  aris'eand walk  throu|h 
a'kwtbo^^tlff?'^'°'■*/"^'*^  "'■'''  l"'''"^  it  is.  1612.  1613.     To 
r„i      I         °^'*P""S>  'Je"°tes  the  external  without  the  internal   1794 

n  Kood   3  iTe  TiO?""! '"  ";f  ^''\  'r"'''  '•"^  '»''"-'  -"-  thinking 
n  good,  J196,  3205.     To  walk  in  the  day,  denotes  to  live  in  the  truth^ 

aid  of  rbraha'^'^'A  1°  '""  J"  '^'  ^'^'''  «"«"•     ^o  walk  before  God', 
said  of  Abraham  and  Isaac,  denotes  the  life  of  internal  good  and  truth 

from  the  d.v.ne    6276.     The  fire  walking  to  the  earth,  laid  of  the  hail 

and  fire  mingled  with  hail  which  fell  in  Egypt,  denotes  the  evils  of 

cupidities  occupying  the  natural  mind  even  to  its  bottom,  7575   7577 

The  law  respecting  an  injury  done  to  another  who  should  recover  again 

addresStpelr""  Wb"  f.^^'  ''^'''''t''   9025-903..     The  w3s 
Hkedst  wbii^tr^K  ^'•^'' thou  wast  a  boy  thou  girdedst  thyself,  and 

strS trth  .hJh     ;j  """f'^'  Y  ''^""  '•'°"  «halt  be  old  thou  shalt 
stretch  forth  thy  hands,  and  another  shall  gird  thy  loins,  and  lead  thee 

coat!  e«Vuhrth:;s^n„t  .re'cl"!*."'  ~"'"""'  "^*  **  ^°™  °^  ^-^  p-'*- 


1316 


WAR 


WAS 


whether  thou  wouldst  not"  (John  xxi.  18)  denotes  the  faith  of  the 
church  in  its  beginning  and  in  its  end  ;  ill.  and  passages  cited,  9212, 
10,087.     See  to  Go,  to  Journey. 

WA.LL.  1.  Wall /or  Defence  [murut].  By  a  wall  is  meant  the 
truths  of  faith  which  defend;  in  the  opposite  sense,  falses,  sh.  6419. 
The  wall  of  the  New  Jerusalem  denotes  divine  truth  from  the  Lord, 
and  derivatively  the  faith  of  charity;  its  twelve  foundations  the  funda- 
mental truths  of  faith,  6419;  further  ill.  9863,  98/2  end.  The  waters 
of  the  Red  Sea  are  described  as  a  wall  on  this  side  and  on  that  of  the 
Israelites,  to  represent  the  protection  of  the  spiritual  from  falses  flowing 
in,  8206,  8235.  The  walls  of  Jericho  (being  in  the  opposite  sense) 
denote  falses  which  defend  evils,  8815. 

2.  Wall  of  a  HousCy  etc.  [pajnes].  The  walls,  or  rather  *iV/m,  of  the 
altar  of  incense  (Exod.  xxx.  3)  denote  interior  or  middle  principles  be- 
tween what  is  inmost  and  ultimate,  10, 185.  A  wall  daubed  unfitly  (Ezek. 
xiii.  14)  denotes  what  is  false  or  fictitious  appearing  as  true,  739. 

3.  Wall  of  Brass  \murva  aheneus'}.  The  Author  mentions  his 
descent  amongst  infernal  spirits  on  a  particular  occasion,  when  he  was 
surrounded  by  an  angelic  column,  which  he  was  given  to  understand  is 
the  wall  of  brass,  sometimes  named  in  the  Word,  699. 

4.  Walls  represented  spiritually.  The  appearance  of  a  wall  is  pre- 
sented when  the  spirits  of  the  large  intestine  seek  to  infest  those  who 
are  in  the  province  of  the  peritonaeum,  5379;  further  on  this  subject, 
5393.  When  in  a  chamber  in  company  with  certain  spirits,  the  author 
heard  spirits  at  the  other  side  of  the  wall,  and  it  seemed  as  if  they 
would  break  in  like  robbers,  etc.,  49^2. 

WALLET.     See  Sack. 

WANDER,  to  [vaffari].  To  be  a  wanderer  and  fugitive  (Gen.  it. 
14),  to  wander  blind  in  the  streets  (Lam.  iv.  14),  and  to  wander  among 
the  nations  (Hosea  ix.  1 7),  denote  alike,  not  to  know  what  is  true  and 
good,  sh.  382.  To  wander  in  search  of  water  (Amos  iv.  8),  denotes 
to  seek  truth,  382.  To  wander  from  sea  to  sea  (Amos.  viii.  12), 
denotes  to  seek  knowledges,  3708. 

WANDERER.     See  To  Wander. 

WANDERING  SPIRITS.  See  4051,  4793,  5180  end,  5181— 
5185,  5389. 

WANT.     See  Famine. 

WAR  [5tf//Mw].  1.  Signification  of  War.  By  the  wars  here  re- 
corded (Gen.  xiv.)  were  represented  the  temptations  of  the  Lord,  and 
also  spiritual  combats  predicated  of  the  man  of  the  church,  1 659  ;  sh. 
1664.  Wars  denote  temptations;  all  the  particular  arms  of  war,  some 
speciality  of  temptation;  the  shield  (here  treated  of)  defence  against 
evils  and  falses,  1788;  particularly  2686.  Wars  and  rumours  of  wars 
denotes  strugglings  concerning  truth ;  nation  fighting  against  nation, 
and  kingdom  against  kingdom,  denotes  the  combat  of  evil  with  evil, 
and  of  the  false  with  the  false,  3354.  The  hells  are  in  the  continual 
cupidity  of  destroying  heaven,  not  by  hostile  invasion  as  on  earth,  but  by 
the  destruction  of  truth  and  of  good,  and  such  are  the  combats  and 
wars  treated  of  in  the  Word,  8295.  War  in  the  camp  of  Israel  denotes 
the  combat  of  the  false  with  truth  and  of  evil  with  good,  and  represents 
the  state  of  the  interiors  of  that  people  utterly  opposed  to  the  truths 
and  goods  of  the  church,  10,455.     See  Moses  (24). 


1317 


^fn^.f^'"''*  '^  '^f''^^^^'  %  the  wars  of  Jehovah  the  ancients  under 
oooks  ot  the  W  ord  possessed   by  the  ancient  church  were  called  Thl 

and  ov;ercame  tl.em.  and  still  he  continually  fights  for  the  human  rl^' 
(68)        '    ^^^«'^°««^-«-8626.  10.019  end.  10.053;    and  rLoTo 

■      ,r.  T*'^^^'^^  "^  ^-^^"^  t'"'"^]-      Certain  spirits  who  are  in  falses 

Te/  "  u  re  itVtt"°"  r"]'''  '"'"'  o'^ers.  Lt  in  vain.  Uerefo 
uify  acquire  it  to  themselves  by  cutting  o-rass    1111       OfK**..  e^;,;^ 

are  meut.oned,  who  have  been  dehghted  lith  the  Word',  a2  Kale 
warmth  proportionate  to  their  d°!i»ht  1771  In  .h:.  ""<»  na»e 
also  mention'ed  that  the  evil  can  pXe  w'a  mth  J"  tt^  a^r^fiTs  'bnt 
.   IS  hke  excrementitious  heat.  1773.     Warmth  is  Vrl  love'^  spj' 

AuthlT*'  '!  ""  "'"■.™"^'  21«-     Warmth  was  expe  enced  by  The" 

cxt  n.;i  hed   t'he  7""°"^  "''"''  "?^  '''^'='^'''"^  -'=•'»'*  ^^  hYd  no 
Lxunguisned  the  desire  of  procreatin"*  childrpn    97^7        iw.,.  r  lx 

ZZv     1     r ,     7"""'"  '"  ""^  o"'"  l'''*^  are  loves  and  affections  ■  and 

Lrj-s'l^^Ss  The""'  f '^"^  '^1  »'"  ^"'"'  '"^  i"fl- of  the 
decree  hal  fhev  arJ™  ^'''  V°^  \^S^t  H,^d  warmth  greater  in  the 
ue„ree  mat  they  are  more  in  mtelligence  and  wisdom,  because  thev  arp 
thus  far  nearer  to  the  Lord,  3339.     The  Lord  is  the  sun  of  heaven 

ih  r  lo™.  C:."^'"  '"  ""!'=''  '^  '"'^''-S--  and  warm  hi 
Tr.o     '?^^°^^»    ^^nce  the  correspondence  of  lieht  and  heaf     '\(\'\a 

cold' 3g]3"7„  I  \  li«\*  ""'?  T™"' '  h^"  in  thick  darkn;ss  2 

il'ean  bath  TUO  r!  "'"''  "  "''''  "''™"''  ''"'  ''  '«  "ke  tbat  of  an 
unclean  bath,  33J0.  There  are  two  origins  of  warmth  or  heat  or 
fire  V.Z..  the  sun  of  the  world  and  the  sun  of  heaven  it  II  iIIamZ 
that  ,s  meant  by  fire  in  the  Word,  and  is  to  be  understood  L  ovein  toth 

f\^±  trir'^^= "  •  H-£;^„rnoterfri'ttun° 

ot  the  world,  but  all  from  the  Lord;   vital  heat,   therefore,  is  love 

of  heat  ^T    °'}^''^  "  '?■"''"***  '"  ">*  ?•«"«'  M"«"fy.  the  dS 
of  heat  being  according  to  the  altitude  and  density  of  the  aerial  atmo 

sphere,  and  to  the  right  or  oblique  incidence  of  thJsun's  rays   and  uo' 
"ofa^  rt^^eJt'Tois'VoiT  Th™e  '""''''  '''  "'^°"  ^^^'^ 

wrfn      ^r^^-     ^**  ^^^^  ™  Pass. 
„     c    \^    'J°  ['<«'«'•«]•     Washing  in  the  church  formerly   denoted 

a'llSd  '"o?  nr  ""  ''"'.^  °'  ^^)'  'P'"'-"-^  understo^dS  is  to  s  ^^ 
all  kinds  of  uncleanness  derived  from   the  loves  of  self  and  the  world! 


1318 


WAT 


WAY 


1319 


sh.  3147.  The  purifications  denoted  by  washings  are  effected  in  the 
natural  man,  and  unless  the  natural  or  external  man  is  purified  the  in- 
ternal cannot  flow  in,  sh.  3147.  Washing  the  feet  was  an  especial 
representation  of  the  purification  of  the  natural ;  the  words  of  the 
Lord  (John  xiii.)  cited  and  explained,  3147,  3148,  10,243.  Washing 
the  feet  of  another  was  a  manifestation  of  charity,  understood  as  indi- 
cating that  the  evils  of  another  are  not  reflected  upon ;  it  was  also  in 
token  of  humiliation,  and  of  a  willingness  to  remove  evil,  3147.  It 
was  customary  with  travellers  and  sojourners  to  wash  their  feet  when 
they  came  into  any  house,  because  journeyings  denote  the  successive 
state  of  instruction,  and  thus  of  the  life,  etc.,  3148.  The  change  of 
garments,  the  washing  of  garments,  etc.,  denotes  the  purification  of 
truths  when  defiled  by  falses,  br.  sh.  5954  end.  Where  the  daughters 
of  Pharaoh  go  to  the  river  to  wash,  it  denotes  worship  from  the  false, 
because  here  the  opposite  sense  is  treated  of,  br.  6730.  Washings 
formerly,  and  baptism  at  the  present  day,  denote  regeneration  by  the 
truths  of  faith,  because  waters  denote  the  truths  of  faith,  9088.  Wash- 
ing denotes  purification,  but  the  washing  of  the  whole  body,  which  is 
called  baptizing,  denotes  regeneration,  sh.  10,239. 

WATCHING  \viffiiia}.  Being  asleep  and  being  awake,  are  con- 
trasted as  a  state  in  the  proprium,  and  out  of  it,  147.  Watching,  or 
wakefulness,  denotes  a  course  of  life  according  to  the  precepts  of  faith, 
4638.     See  Awake. 

WATCHMAN  [custosl.  Guard  and  custody  are  predicated  of  the 
Lord  ;  also  of  the  prophets  and  priests  ;  generally,  of  the  Word,  sh. 
7989,  8211  end.  A  custodian,  or  watchman,  denotes  one  who  observes 
the  state  of  the  church  aud  its  changes,  10,134. 

WATER  [fl^ft/fl].  1.  Generally  us  to  Waters  and  Seas.  Waters 
denote  knowledges  and  scientifics;  seas,  their  collection  or  gathering 
together  in  the  natural  man,  27,  sh.  28,  cited  2702,  2850:  see  below, 
9755.  Waters  denote  things  spiritual,  thus  things  intellectual,  680,  739  ; 
also  falses,  739,  790,  7307.  Water  denotes  truth,  and  for  this  reason 
waters  and  rivers  are  described  where  gardens  and  plantations  are  men- 
tioned as  significatives  of  the  man  of  the  church,  108,  109,  2702. 
To  draw  waters  denotes  to  be  instructed  in  the  truths  of  faith  and  to  be 
illustrated,  3058.  Drawers  of  water,  such  as  the  Gibeonites  were,  de- 
note those  who  desire  to  know  truths  for  no  other  end  than  to  know 
them,  3058.  To  dwell  upon  many  waters  denotes  the  being  in  know- 
ledges concerning  truth,  3384.  To  give  waters  denotes  the  common 
influx  of  truth,  5668.  To  be  light  as  water  is  predicated  of  faith 
separate  from  charity,  6346.  Falses  derived  from  evils,  with  those  who 
are  in  faith  separate  from  charity  and  in  a  life  of  evil,  actually  appear  as 
waters  of  the  sea,  being  immersed  in  which  they  are  ill  hell,  8137, 
8138.  Waters  denote  the  truths  of  faith,  sh.  8568,  10,238.  Gene- 
rally, waters,  rivers,  and  fountains  denote  truths;  seas,  scientifics,  or  col- 
lected truths,  9755.     See  Sea. 

2.  Water  and  Bread  named  together.  Truth  is  related  to  good 
analogically  the  same  as  water  to  bread,  or  as  drink  to  meat  in  nourish- 
ment, 4976.  Bread  and  water  are  spoken  of  when  all  the  goods  of 
love  and  truths  of  faith  are  signified,  9323.     See  Food. 

3.  A  Flood  or  Inundation  of  Waters.  Inundations  of  waters  de- 
note temptation  and  desolation,  because  persuasions  and  falses  actually 


flow-in  from  evil  spirits,  705,  751.  A  flood  of  waters  (distinguished 
from  a  flood)  denotes  the  beginning  of  temptations,  739,  752.  For 
further  particulars,  see  Flood. 

4.  Wells  and  Fountains  of  Water.  A  well  and  a  fountain  both 
denote  the  Word,  and  doctrine  from  the  Word,  sh.  2702.  A  fountain 
denotes  pure  truth;  a  well,  truth  less  pure,  3096.  3424.  The  Word  is 
called  a  well  when  the  natural  mind  is  treated  of,  thus,  relative  to  the 
literal  sense ;  but  a  fountain  when  the  rational  mind  is  treated  of,  thus 
relative  to  the  internal  sense,  3765,  6774.  A  well  of  living  waters  de- 
notes the  Word  as  to  the  external  sense  in  which  the  internal  sense  is 
perceived ;  and  in  like  manner,  doctrine  from  the  Word,  3424,  3765, 
3774.  To  draw  from  a  well  denotes  to  be  instructed  in  truths  from  the 
Word,  3058,  6776.     See  Fountain. 

5.  Wells  of  unclean  Water,  denote  falsities  ;  pits  of  bitumen, 
cupidities,  1688.     See  Pitch. 

6.  Rivers  and  Streams  of  Water.     See  River. 

7.  Ponds  or  Pools  of  Water,     See  Lake. 

8.  Water-pot,  or  Pitcher  \hydria,  cadus'].  A  vessel  of  this  kind 
denotes  the  scientific  in  which  is  truth,  3068—3069,  3079,  9394  •  and 
truth  in  which  is  good,  3095.  A  little  channel  or  trough  [canalis, 
aqualiculus]  denotes  the  good  of  truth  in  the  natural  mind,  because  it 
is  made  of  wood  and  contains  water,  3095,  4016—17.  Hence  it  de- 
notes the  doctrine  of  charity,  6777.     See  Vessels. 

WAVE,  to.     See  to  Shake. 

WAX,  Aromatic  [cera  aromatica].     See  Aromatics. 

WAY  [via].  1.  Signification  of  a  Way,  a  Street,  a  Passage.  A 
way  denotes  the  understanding  of  truth,  and  truth  itself,  627  ;  cited 
2333,  5490,  10,422,  10,565.  A  way  denotes  that  which  leads  to 
truth,  and  that  which  proceeds  from  truth,  1928,  2234.  A  way  de- 
notes doctrine  by  which  instruction  is  given  relative  to  good,  2231  — 
2234,  2531.  To  be  in  the  way  is  an  expression  when  one  is  making 
progress  m  what  he  intends ;  in  the  passage  explained  it  is  progress  in 
the  conjunction  of  truth  and  good,  3123.  A  way  denotes  truth  in  the 
wil  and  m  act,  which  is  the  good  of  truth,  4387.  To  be  in  the  way 
with  any  one,  predicated  of  the  divine,  denotes  providence,  4549.  As 
a  way  in  the  genuine  sense  denotes  truth,  in  the  opposite  sense  it  de- 
notes the  false,  4861,  4867,  10,422.  To  make  known  the  way  denotes 
the  light  of  intelligence,  and  life  predicated  of  the  spiritual  man,  8707; 
see  below  (2)  9341,  10,565.  Generally,  a  way  [via],  a  path  [semita], 
a  street  [platea],  a  highway  [vicus],  a  byway  [trames],  an  orbit  or 
tract  [orbita],  denote  truths,  and  in  the  opposite  sense  falses,  sh. 
10,422. 

2.  Passages  Explained.  The  way  of  all  flesh  corrupted  (Gen.  vi. 
12)  denotes  the  state  when  the  corporeal  man  has  no  longer  any  under- 
standing of  truth,  627.  A  fountain  in  the  way  to  Schur  (Gen.  xvi.  7) 
denotes  truth  that  proceeds  from  scientifics,  1928.  The  way  of 
Jehovah  (Gen.  xviii.  19)  denotes  doctrine  concerning  charity  and  faith, 
2231—34.  "I  being  in  the  way,  Jehovah  led  me  to  the  house,"  etc., 
(Gen.  XXIV.  27)  denotes  the  progressive  state  of  the  conjunction  of 
truth  with  good  in  the  natural  mind,  3123.  The  way  to  Seir  (Gen. 
xxxm.   16)  denotes  a  state  of  the  good  of  truth  in  the  procedure  of 


1320 


WEA 


WHE 


conjunction  between  good  and  truth,  4387.  The  gate  of  the  fountains 
in  the  way  to  Timnath  where  Tamar  sat  (Gen.  xxxviii.  14)  denotes  the 
intermediate  to  the  truths  of  the  church  and  to  falses,  viz.,  the 
Word  in  the  letter,  4861.  Judah  said  to  turn  aside  by  the  way  to  go 
to  Tamar  (ver.  10)  regarding  her  as  a  harlot,  denotes  a  decline  to  the 
false,  4867.  Provision  by  the  way  (Gen.  xlii.  25)  denotes  sustenance 
from  truth  and  good,  5490.  Moses  in  the  way  to  the  inn,  when  Je- 
hovah met  him  (Ex.  iv.  24),  denotes  the  Jewish  nation  in  their  merely  ex- 
ternal or  sensual  state  opposed  to  the  divine,  7041.  Thou  shalt  make 
known  to  them  the  way  in  which  they  shall  walk  (Ex.  xviii.  20)  de- 
notes the  light  of  intelligence  and  life  therefrom,  8707.  Prepare  ye 
the  way  of  Jehovah  (Is.  xl.  3);  sweep  the  way  (Mai.  iii.  1),  and  simi- 
lar passages,  denote  the  preparation  of  oneself  to  receive  truth,  3142. 
To  be  led  in  the  way  by  Jehovah  (Jer.  ii.  17);  to  be  shown  his  way 
(Ex.  xxxiii.  13)  denotes  to  be  taught  the  truth,  and  divine  truth  lead- 
ing, thus  instruction,  9341,  10,.56o.  The  way  of  Egypt,  and  the  way 
of  Assyria  (ibid,  ver.  18)  denote  falses  induced  by  scientifics  and 
fulses  induced  by  reasonings,  9341.  The  ways  of  the  sons  of  men 
(Jer.  xxxii.  1 9)  denote  the  life  when  regulated  by  the  precepts  and  com- 
mands of  truth,  627.  In  the  parable  of  the  sower  (Matt.  xiii.  3—9  ; 
Mark  iv.  3 — 9;  Luke  viii.  5 — 8)  a  hard  way  denotes  the  false;  a  stony 
way,  truth  without  root  in  good,  3310.  "  I*  am  the  way,  the  truth,  and 
the  life  '*  (John  xiv.  6)  is  cited,  together  with  other  passages,  to  show 
that  way  denotes  the  doctrine  of  truth,  2333,  2531,  10,422. 

3.  Ways  in  the  other  Life,  When  the  spirit  is  resuscitated  after 
death  there  appear  ways  of  a  gentle  ascent,  br.  189.  The  Author 
mentions  that  there  is  a  broad  way,  and  a  narrow  way,  which  were  seen 
by  him  ;  the  broad  way  is  pleasant  to  the  sight  with  trees  and  flowers, 
among  which  vipers  and  serpents  lurk  ;  the  narrow  way  is  of  sad  as- 
pect until  the  eyes  are  opened  to  see  that  angels  walk  in  it,  3477. 
The  Author  also  observed  the  common  way  by  which  spirits  enter 
into  the  other  life,  6699.  Ways,  and  paths,  and  streets  in  cities,  appear 
in  the  other  life,  and  it  is  from  their  origin  that  ways  denote  truths 
in  the  Word,  10,422. 

WEAK  [debilis].  External  affections  are  weak  compared  with  in- 
ternal ;  hence  Leah,  who  represents  the  external  affection  of  truth,  had 
weak  eyes,  which  denotes  similar  weakness  of  understanding,  3820. 
The  spiritual  man  in  certain  states  of  temptation  appears  weak  and  sick 
in  spirit  to  those  who  are  merely  natural,  7217. 

WEALTH  [opes-].     See  Riches. 

WEANED,  to  be  [ablactart].  To  be  weaned  denotes  to  be  sepa- 
rated; in  the  passage  explained  it  denotes  the  separation  of  the  human 
rational  predicated  of  the  Lord,  2645,  2647,  2649.  A  weaned  child 
and  a  sucking  child  denote  the  good  of  innocence  in  different  degrees, 
10,132.     See  Suckling,  Nurse,  Innocence. 

WEAPON  [telum].     See  Bow. 

WEARINESS.  To  be  weary  [lasstts]  denotes  a  state  of  tempta- 
tion coml)at,  33 1 8,  332 1 .  My  misery  and  the  fatigue  of  my  hands  [fati- 
gationem  volarum  mearum.  Gen.  xxxi.  42]  denotes  temptations,  4182. 
Thirst  and  weariness  for  want  of  water  (Ps.  Ixiii.  1)  denotes  the  state 
ill  which  the  deficiency  of  truth  is  the  cause  of  anxiety,  8568.     A  de- 


1321 


gree  of  pam  by  mere  weariness  [tadiurn]  is  induced  by  certain  spirits 
whose  quality  is  described,  5721.  Evil  spirits  themselves  suffer  by 
weariness  [tadium]  when  not  permitted  to  do  evil,  7392. 

WEAVER  [textor].  The  work  of  a  weaver  denotes  what  is  de- 
rived from  celestial  good,  thus  from  the  will,  9826,  ill.  9915,  9942. 
See  Garment, 

WEED  [alffa].     See  Grass. 

WEEK  [septimand].     See  Numbers  (seven). 

W^EEP,  to  [yiere].     The  voice  of  weeping  and  the  voice  of  a  cry 
to  be  heard  no  more  in  Jerusalem  denotes  the  cessation  of  what  is  evil 
and  false,  2240.      To  lift  up  the  voice  and  weep  denotes  the  extremity 
of  grief  on  account  of  the  desolation  of  truths,  2689.     To  mourn  and 
weep  has  reference  to  the  church  in  its  state  of  night ;  to  mourn,  on 
account  of  lost  good  ;  to  weep  on  account  of  lost  truth,  2910.     Weep- 
ing is  predicated  of  both  sadness  and  love,  and  of  each  it  denotes  the 
highest  degree;   in  the  passage  here  explained,  to  lift  up  the  voice  and 
weep,  denotes  the  ardor  of  love,  380 1  ;  compare  4354.    To  weep  denotes 
a  last  farewell,  as  in  weeping  for  the  dead  ;  here  the  signification  of  the 
oak  of  weeping  [ailon  baccuth]  is  explained,  4565.     Weeping  denotes 
the  jast  extremity  of  grief,  and  hence  interior  mourning,  4786,  cited 
6507.     Weeping  predicated  of  Jehovah,  or  God,  denotes  mercy,  espe- 
cially sh.  by  the  passage  which  records  how  the  Lord  wept  over  Jeru- 
salem,  5480.      Weeping    is    the    effect   of    mercy  from   love    (3801, 
5480   cited),    5693.     Weeping   denotes   mercy  and  joy,  for  it  is  the 
effect  of  mercy,  of  sadness,  of  love,  and  also  of  joy,  5873,  cited  5927 
— 5928,  6034.     Weeping  is  the  effect  of  affection  as  well  as  of  mercy, 
and  hence  it  denotes  affection,  5930.     Weeping  in  the  passage  which 
relates  how  Joseph  wept  for  the  death  of  his  father,  denotes  sorrow, 
here,   because  spiritual  good   cannot  be  elevated  above  the  natural, 
6500;   see  also  6507.     Joseph  weeping  when  he  received  the  submis- 
sive message  from  his  brethren,  and  while  he  spoke  to  them,  denotes 
reception   from   love,   and  influx  from  the  celestial  internal  into   the 
truths  of  the  natural,  6566.     See  Wailing,  Mourning,  Grief. 

WEIGHT  [pondus].  Weight  denotes  state  as  to  good ;  measure, 
as  to  truth,  sh,  3104,  3405,  5658.  Weight  and  measure,  or  gravity 
and  extension  in  the  other  life,  are  only  appearances  originating  in  states 
of  good  and  truth,  5658.  The  sacred  weights  of  the  Hebrews  are 
not  clearly  understood,  but  a  shekel  was  probably  the  standard  of 
weight  both  for  gold  and  silver,  though  subsequently  it  gave  its  name  to 
a  coin ;  twenty  gerahs,  or  oboli,  contained  in  a  shekel  has  reference  to 
remains  both  of  good  and  truth,  2959  ;  but  particularly  10,221,  10,222. 
See  Measure. 

WELL,  to  do  [bene/acere].  To  do  well,  in  the  internal  sense,  is 
to  will  well,  363;  further  ill.  3816,  4776.  To  do  well  denotes  to  sain 
life,  4258.  ° 

WELL  OF  WATER  [puteus].     See  Water. 

WENT  [ivit].     See  to  go,  to  go  forth. 

WEST.     See  Quarters. 

WHALE  [cetus].     See  Fish  (40,  42,  991,  6693,  7293). 

WHEAT  [triticum].  Wheat  and  barley  denote  the  nobler  species 
of  good  ;  beans,  pulse,  etc.,  the  less  noble  ;  all  these  articles  of  food 
being  involved  in  the  general  signification  of  bread,  3332.     Wheat  and 


1322 


WID 


WIL 


1323 


barley  denote  the  goods  of  love  and  charity;  wheat-harvest,  the  pro- 
ceeding state  of  love,  sh.  3941.  Wheat  denotes  good  of  the  hiterior 
natural  ;  barley,  good  of  the  exterior  natural,  7602.  It  is  repeated 
that  wheat  denotes  good  of  the  interior  natural,  but  here  it  is  added  that 
spelt  [zea]  denotes  its  corresponding  truth,  7605.  Wheat  and  barley 
denote  goods ;  the  spike  or  ear,  truths  adjoined  to  good ;  the  sheaves, 
such  truths  in  a  series  and  collection,  9295;  further  ill.  10,303. 
Wheat  denotes  good  ;  the  flour  of  wheat,  its  truth,  ill.  9781 ;  further 
ill.  10,303.  Wheat  and  barley  in  the  ear  denote  good  receiving  and 
received,  ill.  10,669.  Fields  of  wheat  and  barley  appear  among  spirits 
when  the  good  of  love  and  charity  are  discoursed  of,  9139.  See  Uar- 
VEST,  Feasts,  Flour,  Bread,  Tent  {for  shewbready  11). 

WHEEL  [rota].  Wheels  denote  the  doctrines  of  natural  truth, 
2686.  Noise  of  wheels,  denotes  sensual  things  and  their  fallacies  pro- 
moting the  spread  of  falses,  6015.  Voice  of  wheels,  denotes  doctrinal 
truths,  8764.  Wheels  denote  the  power  of  progressing,  which  pertains 
to  the  intellectual  part,  and  hence  the  intellectual  part  itself  as  the 
vehicle  of  doctrine,  8215;  also  the  power  of  perverting  and  destroying 
truths,  8215.     See  Chariot. 

WHIRLWIND.     See  Storm. 

WHISPERERS  [susorrones].  Certain  spirits  described  whose  evil 
character  was  manifested  by  whispering  into  the  left  ear,  4657. 

WHITE.     See  Colours. 

WHORE,  WHOREDOM.     See  Harlot,  Adultery. 

WICKED,  OR  UNRIGHTEOUS  [improbus-].  One  that  does 
wrong  (Ex.  ii.  13)  denotes,  in  the  passage  here  explained  one  who  is 
not  in  the  truth  of  faith,  (J7Q^.  In  a  second  passage  explained  (chap. 
ix.  27)  it  denotes  malice,  7590.  In  Ex.  xxiii.  1,  7,  it  denotes  malig- 
nity, 9249,  9264.  ^ 

WIDOW  [vidua].  The  fatherless,  the  sojourner,  and  the  widow 
are  frequently  named  in  series,  and  their  signification  falls  into  one 
sense  with  the  angels  who  understand  thereby  the  subjects  of  the  con- 
junction of  good  and  truth,  3703,  9200.  Widows  denote  those  who 
are  in  a  state  of  good  but  not  of  truth,  or  a  state  of  truth  but  not  of 
good,  3703.  To  remain  a  widow  in  the  house  of  her  father  denotes 
alienation,  viz.,  of  the  internal  representative  church,  from  the  Jewish 
church  here  treated  of,  4844.  Widows  denote  those  who  are  in  truth 
without  good,  and  still  desire  to  be  in  good,  and  to  be  led  by  it  to  truth; 
orphans,  those  who  are  in  good  and  not  in  truth,  and  by  truth  are  led 
into  good,  sh.  4844.  In  the  opposite  sense,  orphans  denote  those  who 
are  not  in  truth,  because  not  in  good  and  who  are  in  the  false,  4844. 
In  a  good  sense  widows  denote  those  who  are  led  by  good  into  the 
truth  of  intelligence,  4844.  Paupers,  widows,  and  orphans  denote  such 
as  know  and  believe  in  their  hearts  that  of  themselves  they  possess 
nothing  good  and  true,  but  that  all  is  the  gratuitous  gift  of  the  Lord, 
5008.  The  signification  of  widows  in  the  two  senses,  the  spiritual  and 
the  celestial,  is  explained  ;  in  the  spiritual  sense,  they  denote  such  as  are 
in  good  without  truth  and  still  desire  truth  ;  in  the  celestial  sense,  those 
who  are  in  truth  without  good  and  desire  good  ;  in  this  passage,  an  ex- 
planation is  given  of  the  Lord's  words  concerning  the  widow  of  Sarepta, 
9198.  When  sojourners,  orphans,  and  widows,  are  named,  they  denote 
variously,  those  who  are  within  the  church,  and  the  reciprocal  conjunc- 


tion of  good  and  truth  of  which  they  are  the  subjects,  9200.     Briefly 
orphans  and  widows  denote  the  desire  of  truth  towards  good  and  of 
good  towards  truth,  9206,  9207.  ^ 

WIFE  [wj7or].  Woman  and  wife  denote  the  church  (from  the  nro- 
pnum),  252,  253,  749,  770;  also  the  perverse  churchSo9.  wCn 
tluTy  'l^^f  "b^d  by  man  {vir)  and  wife,  the  former  signifies  the 
intellectual,  the  latter  the  voluntary  principle;  when  by  man  {homo)  and 
w  fe,  the  former  signifies  the  good  of  love,  the  latter  the  truth  of  faith. 
I  r  lu  ?^  T"  ^^T'^^  ^^^  essential  of  the  church  is  signified,  and 
by  wife  the  church  Itself,  915.  In  the  opposite  sense  husband  signifies 
evil  and  wife  the  false  principle,  1369.  By  wife  in  general  is  signified 
truth  conjoined  to  good,  1468.  Husband  and  wife  have  the  same 
signification  as  man  {homo)  and  wife,  2517.  Sarai,  as  a  wife,  is  spirit 
tual  truth,  Abraham,  as  a  husband,  celestial  good,  2517,  2554  Wife 
IS  spiritual  truth,  and  man  {vir)  celestial  truth,  ill.  2533.  Haear,  the 
handmaid  of  Sarai,  was  given  to  Abram  for  a  woman,  not  for  a 
wi  e,  because  a  handmaid  denotes  the  affection  of  truth  in  the  exter- 
nal or  natural  man,  not  in  the  internal,  where  alone  truth  and  good  are 
''°TTTi*"Ace%^'^'''"i^  marriage,  1907,  8995.  See  Marriage  (28). 
WILD  ASS  [onaffer].  A  wild  ass  denotes  rational  truth,  the  quality 
ot  which,  without  good,  is  here  described,    1949—1951    2702      See 

ISHMAEL. 

WILD  BEAST  [/era]  Beasts  and  wild  beasts  denote  affections 
and  lusts,  evil  with  the  e,a  and  good  with  the  good,  45,  46,  142,  1 43. 
246,  / 1 9,  7/4,  7/6,  987.  Wild  beasts  of  the  land  denote  cupidities  and 
pleasures,  4a;  see  below  1029.  Wild  beasts  of  the  field  denote  the 
affections  of  the  external  man,  194.  He  is  called  a  wild  beast,  or  said 
to  live  as  a  wild  beast,  m  whom  the  external  is  separated  from  the  internal. 
w?iT'  ?  f^''*'  the  external  man  has  a  similar  nature,  272,  908. 
\\  lid  beasts  denote  living  spiritual  good  ;  beasts,  natural  good;  creep- 
ing reptiles,  sensual  and  corporeal  good  ;  the  reason  of  the  higher  signi- 
fication of  wild  beast  explained,  774.  841.  908,  cited  1006.  Befsts 
denote  cupidities;  wild  beasts,  pleasures,  803.  When  wild  beast  does 
not  signify  what  is  Imng,  it  denotes  the  more  or  less  vile  affections, 
such  as  resemble  the  ferine  nature,  but  according  to  the  subject  predil 
cated;  when  an  individual  man  is  treated  of,  it  denotes  his  external 
affection ;  but  when  a  whole  society,  it  signifies  those  who  are  not  of  the 
church,   1006.  particularly  1030;   see  below  9335.     An  evil  wild  beast 

.iTl^y}"""'  f  '"'\  ^^?.\  ^^^^  ^'"^'^  ^^  '^'  ""^^  denote  infernal 
spirits.  4171.     An  evil  wild  beast  denotes  the  life  of  lusts,  4729.  4776 

Wild  beast  of  the  fields  denotes  evil  in  the  church,  5113.  An  evil 
wild  beast  denotes  what  is  false  from  evil,  5536,  5828.  Evil  wild 
beasts  (sent  as  a  scourge)  denote  the  punishment  of  evil  from  the 
talse;  a  plague,  in  the  same  connection,  the  punishment  of  evil  from 
evil ;  and  punishment  involves  damnation,  sh.  7102.  Beasts  of  the 
flock  denote  affections  of  internal  good  and  truth;  beasts  of  the  herd, 
affections  of  external  good  and  truth ;  wild  beasts  of  the  field,  the  de- 
lights ot  external  truth,  or  those  who  are  in  such  delights,  9276  The 
wild  beasts  of  the  field  being  multiplied,  denotes  the  flowing-out  of 
fa  ses  from  the  delights  of  the  love  of  self  and  the  world ;  passages 
cited  concerning  the  signification  of  beasts  and  wild  beasts^  9335. 
Wild  beasts  (because  they  denote  falses)  denote  the  well-disposed  Gen- 


I 


1324 


WIL 


WIN 


1325 


tiles  who  are  in  falses,  but  not  in  falses  from  evil,  9335  end.   As  to  ani- 
mals in  general,  9391.     See  Beast. 

WILDERNESS  [desertum].     1 .  A  wilderness  (a  fountain  of  waters 
there)  denotes  that  truth  which  as  yet  has  but  little  of  life,  1927.  The 
signification  of  a  wilderness  is  sh.  and  ill.,  where  Islimael  is  treated 
of;  he,  dweUing  in  a  wilderness,  denotes  the  obscure  state  of  the  spi- 
ritual compared  with  the  celestial,  2708.  In  general,  a  desert  or  wilder- 
ness occurs  in  two  senses  :  — I.  It  means  a  place  but  Httle  cultivated 
and  with  few  inhabitants,  in  which  case  it  denotes  the  state  of  those 
who  have  but  little  of  spiritual  life  and  light.     2.  It  also  means  in  the 
original,  a  place  altogether  waste  and  uninhabited,  in  which  case  it  de- 
notes a  state  of  vastation  as  to  good,  and  desolation  as  to  truth,  both 
gh,  2708.     When  a  wilderness  occurs  in  the  latter  sense,  it  is  predi- 
cated of  two  classes  of  persons,  viz.,  of  those  who  arc  vastated  and 
afterwards  reformed,  and  of  those  who  cannot  be  reformed,  sh.  2708. 
The  journeyings  and  wanderings  of  the  children  of  Israel  in  the  wilder- 
ness denote  the  vastation  and  desolation  which  are  sufl'ered   before  re- 
formation, and  hence  temptations,  2708,  6828.    The  church  is  called  a 
desert  when  truth  is  vastated ;  the  words  of  the  Lord  explained  (Matt, 
xiv.  26)   **  If  therefore  they  shalt  say  unto  you.  Behold  he  is  in  the 
desert,  go  not  forth,"  3900.  *  The  desert  of  the  sea  (Is.  xxi.  1)  denotes 
the  vanity  of  those  sciences  which  are  of  no  use,  3048.     A  desert  or 
wilderness  is  of  wide  signification;   where  Joseph  put  into  a  pit  in  the 
desert  is  treated  of,  it  denotes  the  church  destitute  of  good  and  truth, 
or  in  which   there  is  no  truth   because  no  good,  and  therefore  falses, 
4736.     The  twofold  signification  of  a  desert  explained  above  (2708) 
is  repeated  in  a  summary,  and  it   is  here  added  that  it  denotes  a  state 
of  temptation,  or  that  state  in  which  the  influx  of  truth  and  good  is 
obscured  by  what  is  evil  and  false;   passages  cited  concerning  the  Is- 
raehtes  in  the  desert,  6828.     The  desert  first  spoken  of  in  reference  to 
the  departure  of  the  Israelites  from  Egypt,  denotes  an  obscure  state 
of  the  life  of  truth,  but  still  in  the  process  of  removal  from  falses, 
briefly,  the  truth  of  faith  in  obscurity,  6904,  7313.      A  desert  denotes 
a  state  of  ignorance  as  to  good  and  truth;   waters  in  the  desert,  know- 
ledges of  good  and  truth  given,  6988.     A  desert  denotes  a  state  of 
whfch  little  vitality  can  be  predicated,  (1927  cited)  in  which  there  is  no 
good  and  truth  (4736  cited);   here,  in  which  there  is  no  conjunction 
of  truth  immediately  from  the  Lord,  with  truth  received  mediately, 
70.55;  further  «7/.  7058.     The  people  being  led  about  by  God  in  the 
wilderness  for  a  period  of  forty  years,  denotes  the  state  of  temptations 
undergone  in  order  to  confirm  the  truths  and  goods  of  faith,  sh.  8098. 
Manna  given  in  the  wilderness  along  with  the  dew  denotes  the  good  of 
truth  in  its  first  formation,  in  the  voluntary  part,  and  therefore  the  new 
will  given  by  undergoing  temptations,  8457.     The  wilderness  of  Sinai, 
particularly,  denotes  the  state  of  good  in  which  the  truths  of  faith  are 
not  yet  implanted,  or  the  new  will  not  yet  formed  by  the  truths  of 
faith,  8753.    A  wilderness  denotes  generally,  the  extreme  or  ultimate  in 
the  man  of  the  church,  thus  the  sensual  part  and  its  delight,  destitute 
of  truth  and  good,  934 1 .     Cited,  that  a  desert  denotes  a  state  with- 
out the  truth  and  good  of  the  church,  10,402.    For  particulars  concern- 
ing the  Israelites  in  the  desert,  see  to  Journey  (p.  457),  Manna  (p. 
675),  Moses  (17,  21). 


2.  Description  of  a  Wilderness  in  the  other  Life,  and  of  the  Jewish 
robbers  who  dwell  there,  940,  941. 

WILL.     See  Understanding. 

WIND  [yentus].  The  spirit  or  life  is  likened  to  wind,  because  the 
respiration  of  man  corresponds  to  his  life  of  love  and  faith,  97  Spirits 
good  and  evil,  are  not  only  compared  to  winds,  but  they  are  called 
winds;  here  the  companies  of  evil  spirits  called  the  east  wind  are  des- 
cribed, 842;  also  how  societies  ill  consociated  are  dissipated  by  winds 
2128.  A  wind  denotes  phantasies;  an  east  wind  cupidities,  sh.  5215! 
The  four  winds  (Matt.  xxiv.  31)  denote  all  possible  states  of  good 
and  truth,  4060  end,  9642  end.  The  east  wind  which  brought  the 
locusts,  denotes  destrnction  by  means  of  influx ;  the  west  wind  which 
f "  o  tl  P*"8"^^^,  '?^"sts  to  cease,  the  end  of  that  influx,  7679, 
7^{)Z.  Ihe  east  wind  denotes  destruction  in  both  senses,  here  the  de- 
struction of  what  is  false,  8201.  The  wind  of  the  nostrils  of  Jehovah, 
and  the  wind  or  breath  of  Jehovah,  denote  Hfe  from  the  divine,  the  life 

wlv^\?.w"r5:'"'  *^-,^2^6-     See  Spirit,  Influx,  Quarters. 

V^INUOW  [fenestra].  A  window  denotes  intellectual  sight,  and 
derivatively  the  truth  of  faith,  652,  655,  863.  Three  ranges  of  win- 
dows, as  in  the  temple  of  Jerusalem,  denote  intellectual  sight  in  three 
degrees,  655,  658,  3392.  To  look  out  of  a  window  denotes  to  perceive 
or  regard  by  internal  sight ;  in  the  opposite  sense,  it  is  by  reasonings, 

^''  '"IfrtxTr.         ^^^^^^*  ^°  ^^^^^"^y  *''"^^'S'  *^-  33^1 ;  cited  5135. 

WINE  [yinurn].  Milk  and  wine  denote  celestial  and  spiritual 
nourishment,  680.  Bread  and  wine  denote  charity  and  faith,  resnec- 
tively.  1070  1071,  1798.  Bread  and  wine  in  the  Holy  Suppe^  sjnlfv 
the  love  of  the  Lord  towards  the  whole  human  race,  and  reciprocal  lov'e 
on  the  part  of  nrian ;  thus,  they  involve  in  their  signification  all  that 

7*o«T,'^''°*'^  \t^  f^'i:^^^  ^"^  '^""^^^^  °^  ^^^  Jewish  church, 
1/98   2l6o;  sh.  4211,  4217,  4735.     Partaking  of  bread  and  wine  in 

the  Holy  Supper  denotes  communication,  appropriation,  and  coniunc 

tion,  VIZ    of  celestial  and  spiritual  good,  the  same  as  in  the  suppers 

and  feasts  of  the  ancients.  2187,  2343,  3513,  3596.     An  odour  as  of 

wme  IS  sometimes  perceived,  in  the  other  life,  from  the  sphere  of  those 

who  are  i"  the  good  of  charity,   and  in  faith,  1517.     When  wine  is 

read  of  in  the  Word  (by  men  in  the  world)  the  angels  perceive  spiritual 

love,  or  love  to  the  neighbour,  which  is  signified  by  wine,  3316.    Where 

the  signification  of  eating  and  drinking  is  treated  of,  it  is  dr.  stated  that 

wine  denotes  truth  from  good,  3570.     Corn  and  new  wine  being  named 

Q^'-lfn  /;  ?^'''  ^^"""J^?  "^^"'^^  Sood,  and  new  wine  natural  truth,  sh, 
d.ibO,  5117.  Bread  in  the  Holy  Supper  denotes  celestial  love;  wine, 
spiritual  love;  and  to  eat  and  drink  the  appropriation  of  these,  4211 
Wine  has  a  specific  meaning  distinct  from  the  blood  of  grapes,  but  bv 
both  are  denoted  holy  truth  from  the  Lord,  which  is  called  wine  when 
predicated  of  the  spiritual  church,  and  the  blood  of  grapes  when  pre- 
dicated of  the  celestial,  5117.  By  a  simple  conversion  of  the  terms, 
wine  denotes  spiritual  good;  blood  of  grapes  celestial  good,  5117. 
Wine  of  their  drink-off-erings  (in  the  Jewish  ritual)  being  mentioned,  de- 
notes the  truth  of  faith  derived  from  the  good  of  love  in  worship, 
3943;  wh.ch  is  the  same  as  spiritual  good,  4581.  In  the  suprem^e 
sense,  wine  denotes  divine  truth  from  the  divine  good  of  the  Lord ;  in 
the  internal  sense  (relative  to  man)  the  good  of  neighbourly  love  and 


1326 


WIT 


WOO 


1327 


the  good  of  faith,  6377-  In  the  opposite  sense,  wine  denotes  what  is 
false,  and  new  wine,  or  must^  evil  produced  by  the  false,  2465 — 24 CG. 
In  the  same  sense,  wine  of  fornication  or  whoredom  is  mentioned  to 
denote  what  is  false,  originating  in  the  perversion  of  truth,  8904.  See 
on  this  subject  Drunkenness  ;  and  for  the  further  signification  of 
bread  and  wine,  their  use  in  the  ritual,  see  Supper. 

WINE,  NEW  \miistum].     See  Wine  (3580,  2465). 

WINGS  [o/<«].  Birds,  according  to  their  species,  denote  spiritual 
truth;  flying  things,  natural  truth;  winged  things,  sensual  truth,  776, 
777.  Wings  were  attributed  to  the  horse  Pegasus,  because  wings  de- 
note spiritual  truths,  and  a  horse  the  understanding  in  man,  4966, 
7729  end.  Wings  denote  spiritual  truths;  an  eagle,  the  rational  mind 
as  to  truth;  to  be  borne  on  eagle's  wings,  therefore,  denotes  to  be  ele- 
vated by  truths  to  celestial  light,  8764.  Wings  denote  spiritual  truths, 
because  birds  in  general  denote  thoughts,  8764.  Wings  also  denote 
powers,  which  are  predicated  of  spiritual  truth,  and  are  derived  from 
its  good,  they  are  analogically  the  same  as  the  hand  or  arm  of  a  man, 
8764,9514.  Wings  denote  spiritual  truths;  truths  of  faith;  truth 
divine,  sh,  8764.  The  wings  of  the  cherubs  (in  Ezekiel)  especially, 
signify  divine  truth;  their  position,  one  touching  the  other,  the  consocia- 
tion of  all  in  the  divine;  their  sound,  like  the  sound  of  many  waters,  the 
quality  of  divine  truth  in  heaven,  8764;  compare  9741.  The  wings  of 
the  cherubs  made  for  the.  mercy  seat  denote  truths  of  faith  derived  from 
good  ;  their  being  expanded  upwards  denotes  elevation  to  the  Lord  by 
such  truths,  ///.  9514.  The  parable  of  two  great  eagles  with  great  wings, 
etc.  (Ezek.  xvii.  3 — 7),  denotes  the  spiritual  church,  internal  and  ex- 
ternal, described  as  to  the  truths  of  faith,  8764;  compare  10,199,  where 
alee  sunt  vera  interiora  is  probably  a  misprint.  In  the  opposite  sense 
wings  denote  falses ;  the  wings  of  locusts  (Rev)  falses  combating  with 
truths,  8764  end. 

WINTER,  denotes  a  life  of  no  love,  34.     See  Cold. 

WISDOM  [sapieniia\  Intelligence  is  predicated  of  the  under- 
standing; wisdom  of  the  will,  or  the  reception  of  the  good  of  love, 
5070.     For  particulars,  see  Understanding  (9). 

WITCH  [jjrcestiffiatrix].     See  Magic. 

WITH.  Difference  between  in  and  with  in  the  spiritual  sense, 
5041;   see  also  1009. 

WITNESS,  EVIDENCE,  or  TESTIMONY  [testimonium].  Tes- 
timony denotes  good  confirmed  by  truth  and  truth  derived  from  good, 
for  which  reason  the  decalogue  is  called  a  testimony,  4197;  see  also 
1038,  and  other  passages  cited  in  Covenant.  The  decalogue  laid  up 
in  the  ark  called  a  testimony,  denotes  the  divine  presence  in  the  Word, 
thus,  the  Lord  as  to  holy  divine  truth,  br.  sh.  8535;  particularly  9503. 
The  witness  or  testimony  of  a  lie,  called  also  the  testimony  of  vio- 
lence, denotes  the  confirmation  of  the  false,  8908.  Thou  shalt  not 
answer  to  thy  neighbour  with  the  testimony  of  a  lie,  denotes  that  good 
may  not  be  called  evil,  nor  evil  good,  neither  may  truth  be  called  false, 
nor  the  false  true,  8907,  8908. 

WITNESS,  a  [testis].  The  heap  of  stones  raised  up  by  Jacob  and 
Laban  called  a  witness  (Gen.  xxxi.  47)  denotes  the  confirmation  of 
good  by  truth,  and  of  truth  from  good,  sh.  4 1 97.  The  two  witnesses 
(Rev.  xi.)  denote  good  that  produces  truth,  and  truth  that  proceeds 


from  good,  4197.  Two  or  three  witnesses  were  necessary  to  establish 
a  fact  m  the  representative  church,  because  many  truths  (not  one 
merely)  are  essential  to  the  confirmation  of  good,  4197.  The  Lord 
himself  is  called  a  witness,  because  he  is  divine  truth,  4197;  see  also 
8535,  9503  cited  in  the  preceding  article. 
WIZARD  [prcestigiator].     See  Magic. 

WOLF  [lupus].  There  are  spirits  called  wolves,  from  whom  some, 
who  are  admitted  into  heaven,  appear  to  be  snatched,  2130.  A  wolf 
and  a  lamb,  named  together  in  the  Word,  denote  those  who  are  in  in- 
nocence and  those  who  are  against  innocence,  3994,  10,132.  A  wolf 
denotes  the  avidity  or  lust  of  rapine;  but  in  a  good  sense  (where  Ben- 
jamm  is  called  a  wolf)  the  avidity  of  snatching  away  and  liberating  the 
good,  ^r. ///.  and  «A.  6441. 

WOMAN  [mulier].  Woman  and  wife  denote  the  church  as  ac- 
cepted by  the  proprium,  252,  253,  749,  770  ;  also  the  perverse  church, 
Tu  T  •  ^^^^  °^  ^^*^  woman  denotes  the  faith  of  the  church,  255. 
The  Lord  is  called  the  seed  of  the  worpan,  not  only  because  he  alone 
IS  the  source  of  faith,  but  because  he  was  born  of  woman,  256.  A 
woman,  named  in  the  Word,  denotes  the  affection  of  truth,  5946.  A 
woman  denotes  good,  or  the  affection  of  charity,  that  is,  when  the  spi- 
ritual church  is  treated  of,  6014,  8337.  A  woman  of  a  servant  (mean- 
ing  his  wife)  denotes  delight  predicated  of  the  external  man,  8979 
8980:  see  Wife  (1907,  8995).  A  handmaid  and  a  female  denote 
the  affection  of  truth  with  a  difference  as  applied  to  those  who  are  in 
truths  and  not  in  affection,  and  those  who  are  in  the  affection  of  truth, 
8994.  A  woman  denotes  the  good  of  faith,  9065.  The  Author  men- 
tions old  women,  who,  being  good  affections,  return  to  their  spring-tide 
beauty  m  the  other  life,  and  become  angels,  553.  Woman  from  her 
very  nature  is  affection,  and  is  so  physically  constituted  that  the  will 
prevails  over  the  understanding,  ill.  b^S.     See  Female. 

WOMB   [uterus].     To  open  the  womb  denotes  to  give  the  faculty 
of  receiving  and  acknowledging  the  goods  of  truth  and   the  truths  of 
good,  3967,  4918,  8043.     The  womb  itself  denotes  where  good  and 
truth  he  conceived,  4918.     Seed  denotes  the  truth  of  faith;   the  con- 
ception of  seed,  its  reception;   gestation  in  the  womb,  its  production, 
4904.      Womb  denotes  the  inmost  of  conjugial  love,  in  which  is  inno- 
cence, hence  it  corresponds  to  conjugial  love,  4918,  6433.     The  womb 
denotes  the  church  in  which  the  marriage  of  good  and  truth  is  con- 
summated,  4918.      To  come  forth  from   the  womb  is  to  be  re-born 
or  regenerated,  that  is,  to  be  made  a  church  or  internal  man,  4904, 
4918,  8043,  9042.    To  be  in  travail  denotes  the  production  of  the  o-ood 
and  truth  of  the  church,  4919.    On  account  of  this  signification  the  Lord 
is  called  the  maker  and  former  from  the  womb,  that  is,  he  regenerates 
man,  sh.  8043.      A  woman  said  to  be  with  child  denotes  the  formation 
of  good  from  truth;   said  to  carry  in  the  womb,  the  initiation  of  truth 
into  good,   9042.      By  Jehovah  shutting  up  the  womb   is  signified 
sterility  in  regard  to  the  doctrine  of  faith,  2586,  2588.    Qy  an  abortive 
womb,  the  perversion  of  good  and  truth,  9325.     See  to  Conceive, 
Nativity,  Generation,  to  Bring  forth. 
WONDER.     See  Miracle  (5). 

WOOD   [lignum].       1.  Signification  of  Wood.     Gold,   brass,  and 
wood  have  reference  to  the  voluntary  part,  or  to  celestial  things;  silver, 

vol.   II.  •  Y   Y  ' 


Ij 


1328 


WO  R 


iron,  and  stone  to  the  intellectual  part,  or  to  spiritual  things ;  each  in 
three  degrees,  sh.  643.  The  several  kinds  of  wood  denote  good  in  the 
lowest  degree,  643.  Wood  denotes  good,  and  the  house  of  God  was 
constructed  of  wood  in  the  most  ancient  times;  but  stones  denote  truth 
and  the  temple  was  constructed  of  stone,  ill.  3720.  Wood  denotes 
good;  here  the  passage  is  explained  where  it  is  said  Jehovah  showed  the 
wood  (or  tree)  to  Moses,  (Ex.  xv.  25,)  8354.  Wood  and  stone  named 
together  denote  the  good  of  charity  and  truth  of  faith,  7328. 

2.  Gopher  Wood.  Gopher  woods,  of  which  the  ark  was  made  de- 
note concupiscences,  being  of  a  sulphurous  nature,  640 — 643. 

3.  Shittim  Wood,  or  the  wood  of  Shittah,  denotes  spiritual  good, 
9472;  for  further  particulars  see.  Shitttm  wood. 

4.  To  Cut  or  Cleave  Wood,  to  Arrange  Wood.  To  cut  or  cleave 
woods,  denotes  the  merit  of  justice;  different  kinds  of  wood,  varieties 
of  good  predicated  of  works  and  of  justice,  2784.  Woods  prepared  for 
the  altar  denote  the  merit  of  justice;  the  arrangement  of  the  same  upon 
the  altar  denotes  the  adjunction  of  merit  to  the  divine  human,  2812. 
To  cut  wood  in  the  spiritual  sense  is  to  put  merit  in  works,  cited  901 1. 
To  cut  wood  in  a  forest  denotes  disputation  in  the  church  concerning 
the  good  of  merit  and  like  subjects;  passages  cited,  901 1. 

5.  Spirits  who  appear  to  cut  Wood.  They  who  regard  their  works 
as  meritorious  appear  to  cut  wood;  their  quality,  i//.  1110;  further 
particulars,  4943,  8740. 

6.  Whoredom  with  Stone  and  Wood  (Jer.  iii.  9),  denotes  the  perver- 
sion of  the  truths  and  goods  of  external  worship,  2466. 

WOOL  [lana\  Hair  like  white  or  clean  wool,  denotes  divine 
truth,  which  is  called  white  or  clean  because  from  good,  3301.  The 
wool  of  she-goats  denotes  the  ultimate  degree  of  innocence,  associated 
with  ignorance,  as  with  the  Gentiles;  otherwise  called  the  good  of  in- 
nocence in  the  external  or  natural  man,  3519,  7840;  particularly  9470. 
A  garment  of  mixed  wool  and  Hnen  was  not  permitted  to  be  worn,  be- 
cause wool  denotes  truth  of  the  good  of  love,  which  is  celestial ;  and 
linen,  truth  of  the  good  of  faith,  which  is  spiritual ;  and  the  celestial  and 
spiritual  are  distinct,  9470  end.     See  Linen,  Silk,  Garment. 

WORD.  I.  The  Necessity  of  the  Word,  From  the  light  of 
nature  alone,  without  a  revelation,  man  could  know  nothing  whatever 
of  the  Lord,  of  heaven,  of  hell,  of  the  life  after  death,  and  of  the 
divine  truths  by  which  he  may  be  led  to  eternal  life,  8944  ;  also  in 
series  with  the  doctrine  of  charity  and  faith,  10,318—10,320.  This  is 
evident  from  the  fact  that  many,  even  among  the  most  learned,  do  not 
believe  in  these  truths,  even  though  they  were  born  and  educated  where 
the  Word  is  extant,  10,319.  For  the  reason  here  stated  a  revelation 
was  necessary,  as  a  common  medium  conjoining  heaven  and  earth,  be- 
cause man  was  born  for  heaven,  1775;  see  below,  9212,  9216.  Accord- 
ingly, there  has  been  a  revelation  of  some  kind  in  all  ages;  see  below  (35). 
Note:  as  the  Word  treats  in  the  internal  sense  of  the  Lord  and  his 
kingdom,  and  the  necessity  of  the  Lord's  birth  into  the  world  is  inti- 
mately connected  with  the  necessity  of  the  written  Word,  the  reader  is 
referred  on  this  subject  to  the  passages  cited  in  Lord  (21). 

2.  The  use  of  the  Literal  or  External  Sense  of  the  Word.  The 
Word  as  written  is  susceptible  of  various  interpretations,  and  even 
heresies  may  be  confirmed  from  it,   nevertheless,  the  external  sense 


WOR 


1329 


serves  for  the  initiation  of  the  simple  into  the  internal,  4783      The 
external  sense  serves  for  the  reception  of  the  internal,  and  thus  for  the 
conjunction  of  heaven  and  earth,  when   the  Word  is  read  with  holv 
reverence  by  the  good,  6789.    The  literal  sense  is  necessary  in  order  to 
express  spiritual  ideas,  which  could    not   otherwise   be   apprehended 
by  human  understanding;   by  the  two  senses  also  there  is  communion 
between  angels  and  men,  6943.     Without  the  Word  in  both  senses,  or 
without  revealed  truth,  there  could  be  no  conjunctionof  heaven  with  earth 
A  ^*a?u"^  conjunction  the  human  race  would  perish,  9212  end   9216 
end.     The  word  m  the  letter  is  not  annihilated,  but  is  confirmed  by  the 
internal  sense    and  as  to  every  tittle  is  holy  and  divine,  ill,  and  sh. 
9349;   and  references  to  the  same  passage  cited   below  (39).      The 
Word  m  the  literal  sense  is  the  support  or  ultimate  in  which  the  in- 
teriors  close,   or  the  foundation  upon   which   they  rest;    thus,  it  is 
Divme  truth  in  the  ultimate  of  order,  and  is  of  the  same  necessity  as 
a  foundation  to  a  house,  9430,  9433,  10,126. 
.        3.    The   Inspiration  of  the   Word.      After  briefly  describing  the 
wonderful  contents  of  the  Word,  and  their  manifestation  in  the  other 
life  by  the  opening  of  ideas,  it  is  added  that  every  iota  of  the  Word  is 
divinely  inspired,  1870.     The  opinion  commonly  held  concerning  the 
inspiration  of  the  Word  is  alluded  to;   how  inconsistently  it  is  affirmed 
that  every  iota  of  the  Word  is  inspired,  while  no  other  sense  than 
the  historical,  and  the  application  of  that  sense  to  doctrine,  is  educed 
trom  It,  1886.     The  inspiration  of  the  Word  involves  a  total  difference 
between  the  sense  of  the  letter  and  the  internal  sense,  ill.  1887      An 
example  is  given  of  the  wonderful  fulness  of  meaning  in  the  internal 
sense  the  arcana  of  which  are  often  inexplicable  except  by  angelic  ideas, 
which  do  not  fall  into  words  but  into  the  sense  of  the  words,  1955  end 
Ihe  internal  sense  is  briefly  described  as  the  inspiration  of  the  Word-* 
it  is  here  added,  that  inspiration  is  not  dictation  but  influx  from  the 
JJivine,  and  that  such  influx  passes  through  the  heavens  into  the  worid. 
9094  end.     The  inspiration  of  the  Word  extends  to  every  syllable 
indeed  to  every  tittle  of  its  contents,  9198  end,  9280;  compare  7933, 

Ai  w ''^^^^^•.  ^"^  ''"^  ^*  ^^'^  ^^y  ^"°^s  "^  ^h«t  the  inspiration 
ot  the  Word  consists,  or  wherein  lies  its  Divine  [authority!  but  it  con- 
sists m  the  spiritual  and  celestial  sense  to  which  every  tittle  of  the 
letter  corresponds,  ill.  9280.     For  further  particulars,  see  Inspira- 

TION. 

4.  The  Internal  Sense  contained  in  the  Word.  In  the  Word  there 
is  an  internal  sense,  called  the  spiritual  sense,  which  is  now  revealed 
trom  the  Lord,  which  is  adapted  to  interior  states  of  perception,  and  is 
represented  to  the  life  in  the  worid  of  spirits;   variously,  .A.  and  ill. 

\7.i'  ^V^^.n^';.!^'^'  ^2^'  ^^'^^  ^1^3'  1403-1406,  1408,  1409, 
502   end,    1540,    1659,   1756,    1783,    1807;  seriatim,    1767-1776 

i^^T^i  r^u  '^^^  internal  sense,  is  the  life  and  soul  of  the  Word, 
c  u  ^I'j  J  internal  sense  is  contained  even  in  the  historical  books 
ot  the  Old  Testament  every  particular  of  which  involve  arcana  respect- 
ing the  Lord  and  eternal  life,  and  concerning  the  regeneration  of  man, 
1-4,  /55  end,  937,  1502.  The  internal  sense  is  the  Word  of  the 
Lord  in  the  heavens,  1887  end.  The  existence  of  the  internal  sense  is 
affirmed,  and  its  quality  shown,  1965,  1984,  etc.,  cited  below  (18). 
Ihe  Jews  and  some  Christians  have  entertained  a  vague  idea  of  a  sense 

Y  Y  2 


11 


pi 

f 


1330 


WOR 


WOR 


1331 


in  the  Word  which  they  call  Mystical;  hut  the  mystical  sense  is  really 
the  spiritual  and  celestial  sense  which  treats  of  the  Lord,  of  his  king- 
dom, and  of  the  church,  ill.  4923.  The  historical  sense  is  not  divine, 
as  such,  but  from  the  fact  that  what  is  spiritual  and  divine  is  contained 
in  the  historical  narrative,  and  this  spiritual  and  divine  sense,  treats 
not  of  persons  and  circumstances,  but  of  good  and  truth,  thus,  of  the 
Lord's  kingdom,  4989.  That  there  is  an  internal  sense  in  the  Word, 
may  appear  from  the  prophecies  of  Israel  concerning  his  sons,  consider- 
ing that  nothing  happened  literally  as  he  predicted;  but  first  it  is  re- 
marked (6306  end)  that  he  spake  from  the  prophetic  spirit  on  account 
of  the  internal  sense,  6333,  6361,  6415,  6438,  6444.  There  are  some 
passages  in  the  Word  to  which  no  sense  can  be  assigned  unless  it  be 
the  internal,  sh.  8398  end.  The  Word  is  written  by  mere  correspond- 
ences, and  all  the  miracles  were  done  by  correspondences,  which  have 
force  in  heaven;  such  correspondence  is  the  cause  of  conjunction  be- 
tween heaven  and  earth  by  means  of  the  Word,  8615.  All  things  in 
the  Word  have  an  internal  sense,  because  the  Word  as  truth  divine 
descended  from  the  divine  through  the  heavens,  and  in  this  internal 
fulness  its  inspiration  consists,  8920,  9094  end.  In  the  sense  of  the 
letter  there  is  a  spiritual  sense;  in  this  again,  a  celestial  sense;  and  in- 
mostly,  the  divine  itself,  ill.  9407. 

5.  That  the  arcana  of  wisdom  revealed  by  the  Internal  Sense  are 
innumerable,  167,  937,  1502.  The  wonderful  contents  of  the  Word 
are  perceived  with  ineffable  variety  and  beauty  by  the  angels,  167, 
1767,  1768.  The  Word  throughout  is  replete  with  celestial  and  spi- 
ritual ideas,  639,  680.  Even  every  expression  of  the  Word  opens  to 
interior  ideas,  the  representation  of  which  before  spirits  and  angels  is 
attended  with  ineffable  delight,  1869,  1870.  The  infinity  of  truths 
contained  in  the  interior  senses  of  the  Word  is  shown  from  experience, 
and  more  especially  ill.  by  the  Lord's  Prayer,  6617,  6719,  6720.  See 
Idea,    Inspiration,   Perception    (25),    Thought,    Memory,    to 

Open  (4). 

6.  That  the  Internal  Sense  is  especially  for  Angels,  but  it  is  also 
for  men.  This  results  from  the  whole  tenor  of  the  passages  cited,  see 
especially  those  under  numbers  2,  3,  7,  16, 17,  18,  26,  28,  29,  30,  39,  40. 

7.  The  style  of  the  Word  and  its  External  Sense.  The  Word  as 
to  the  sense  of  the  letter  is  written  by  mere  correspondences,  thus,  by 
such  things  as  represent  and  signify  spiritual  and  celestial  things; 
briefly,  all  things  in  the  letter  of  the  Word  are  representative  and  sig- 
nificative, 1403,  1404,  1408,  1409,  1540,  1619,  1659,  1709,  1783, 
2179,  2763,  2899.  Even  all  the  historical  of  the  Word  are  represen- 
tative' and  significative,  that  is  to  say,  the  historical  circumstances  are 
representative,  and  the  words  themselves  significative,  1540,  1659,  1709, 
1783,  2310,  2333  end,  2607,  The  representatives  of  the  Jewish 
church  and  of  the  Word,  derived  their  origin  from  the  significatives  of 
the  ancient  church,  and  these  again  from  the  most  ancient,  920,  1756, 
2897,  2898,  3432.  There  are  four  styles  in  the  Word: — .1  The  most 
ancient  style  in  which  things  are  described  under  types  in  the  form  of 
history.  2.  The  ancient  style,  really  historical,  but  still  representative. 
3.  The  prophetical,  derived  from  the  style  of  the  most  ancient  church, 
but  externally  unconnected  in  series.  4.  The  style  of  the  Psalms, 
which  is  intermediate  between  the  prophetical  style  and  common  dis- 


course, 66,  1139;  further,  as  to  the  most  ancient  style,  605,  1756. 
The  literal  sense  of  the  Word,  especially  of  its  historical  parts,  serves 
as  a  field  of  objects  in  which  angelic  ideas  may  be  contemplated,  br. 
exemplified,  2143.  The  arcana  of  the  spiritual  sense,  though  contained 
under  the  historical  expressions,  hardly  appear  in  the  letter;  they  are 
also  less  evident  in  the  historical  parts  than  in  the  prophetical,  2161, 
2176.  The  style  of  the  Word  is  such,  that  the  subject  treated  of  in 
the  internal  sense  can  be  known  from  the  expressions  predicated,  which 
differ  according  as  the  sense  is  celestial  or  spiritual,  27 1 2,  particularly 
at  the  end;  see  below,  4502.  The  twofold  manner  of  expression  in 
the  style  of  the  Word,  has  reference  to  the  distinct  series  of  the  celes- 
tial and  spiritual,  or  to  the  marriage  of  good  and  truth,  as  shown  in 
the  passages  cited  below  (19,  20);  but  observe,  that  two  expressions 
sometimes  occur  with  another  object,  viz.,  to  distinguish  between  the 
common  or  general  state  treated  of,  and  somewhat  more  determinate 
involved  in  the  common  state,  2212.  There  is  sometimes  a  kind  of 
reciprocation  of  good  and  truth  expressed  in  the  Word,  viz.,  where  the 
double  expressions  are  used,  and  placed  in  opposition,  examples,  2240 
end.  Sometimes  two  or  three  persons  are  named  in  the  letter,  or  two 
divine  names  are  used,  when  only  one  is  meant  in  the  internal  sense, 
wherein  the  Lord  is  treated  of,  2663,  3035.  In  general,  words  and 
things  have  a  signification  according  to  the  subject  predicated,  thus, 
the  meaning  in  the  internal  sense  changes  within  certain  limits,  of 
which  an  example  is  here  given,  4502.  For  the  most  part  the  Word, 
in  form,  is  exceedingly  natural,  and  were  it  otherwise  it  would  not  be 
received;  the  learned  much  deceive  themselves  who  fancy  they  could 
accept  spiritual  truths  if  they  were  exposed  nakedly,  8783. 

8.  Appearances  and  Fallacies  in  the  Word.  In  the  Word  many 
things  are  expressed  according  to  appearances,  589,  626,  735,  926, 
1838,  1874,2242,  2520,  6839.  Fallacies  and  appearances  of  truth 
derived  from  the  Word,  are  miraculously  adapted  by  the  Lord  to  the 
reception  of  celestial  truths  from  himself,  thus  they  are  accepted  as 
truths,  1832,  further  ilL  2715.  Unless  the  Word  were  written  accord- 
ing to  appearances  it  would  not  be  received  and  acknowledged,  2242, 
2520.  Unless  the  doctrines  of  the  Word  were  expounded  rationally, 
and  indeed  sensually,  they  would  not  be  understood,  thus,  unless  ap- 
pearances were  allowed,  2553.  Appearances  of  truth  in  the  Word  are 
not  from  the  divine,  but  from  a  human  origin;  hence  is  doctrine,  2719, 
2720.  Even  the  Lord  when  he  was  in  the  world,  taught  according  to 
the  apprehension  of  the  people,  though  he  thought  from  a  celestial  and 
spiritual  ground;  hence  it  is,  there  is  an  internal  sense  in  his  words, 
and  yet  they  often  express  but  apparent  truths,  2520,  2533.  A  dif- 
ference is  shown  between  those  who  simply  believe  what  they  find  in 
the  Word,  and  those  who  use  its  apparent  truths  to  confirm  false  prin- 
ciples; hence  it  is  shown,  that  it  is  not  hurtful  to  be  in  fallacies,  or  even 
in  falses,  if  there  be  innocence  in  them,  589,  735.  Further  particulars 
in  Truth  (13),  Doctrine  (6). 

9.  The  opposite  sense  of  expressions  in  the  Word.  Most  of  the 
expressions  of  the  Word  have  an  opposite  sense  because,  prior  to  the 
possession  of  the  land  of  Canaan  by  the  posterity  of  Jacob,  it  was  in- 
habited by  nations  who  represented  falses  and  evils,  4816;  compare 
4502,  cited  above  (7);  and  see  Opposites 


1332 


WOR 


I; 


10.  Apparent  Repetitions  in  the  Word,  As  to  expressions  and 
clauses  being  repeated,  see  below  (19).  Sometimes  the  narration  of 
circumstances  is  repeated,  in  which  case  another  state  is  treated  of, 
734. 

11.  Names  in  the  Word,  The  Author  speaks  of  the  ineffable 
variety  and  beauty  with  which  the  Word  opens,  exhibiting  celestial  and 
spiritual  ideas  in  series,  even  when  nothing  is  mentioned  in  the  letter 
but  names,  1224,  1767,  1708.  Mere  catalogues  of  names  denote 
things  in  series  in  the  internal  sense,  1224,  1767,  1888,  2592,  8398. 
Other  writers  besides  those  who  wrote  the  Word  acquired  the  art  of  re- 
presenting things  by  names,  of  which  some  examples  are  here  given ; 
but  there  is  this  great  difference  between  any  writings  of  the  ancients 
and  the  books  of  the  Word;  that  the  latter  represent  the  celestial  and 
spiritual  things  of  the  Lord's  kingdom  in  continual  series,  even  by 
names,  4442.  See  Genealogy,  and  concerning  the  generations  of  the 
Edomites,  Esau  (3),  p.  164. 

12.  The  Prophetical  parts  of  the  Word ;  first,  see  above,  where  the 
four  styles  of  the  Word  are  indicated  (7),  66.  The  internal  sense  is 
more  apparent  in  the  prophetical,  than  in  the  historical  parts  of  the 
Word,  2161,  2176.  The  prophetical  parts  of  the  Word  would  in  very 
many  passages  be  of  no  use,  unless  they  contained  the  internal  sense, 
examples,  2608.  In  the  prophetical  parts  of  the  Word  there  are  gene- 
rally two  expressions  in  the  letter,  one  relative  to  good,  the  other  to 
truth,  2712,  and  other  passages,  cited  below  (19).  For  further  parti- 
culars see  prophets  and  prophecy ^  in  the  article  on  Inspiration  (3). 

13.  The  Historical  parts  of  the  Word.  The  internal  sense  is  seen 
with  greater  difficulty  from  the  historical  parts  of  the  Word,  because 
the  difference  between  the  two  senses  is  so  great,  6597.  Angels  under- 
stand the  historical  relations  of  the  Word  spiritually,  6884.  The  his- 
torical form  in  which  the  creation  is  related  in  the  first  chapters  of 
Genesis,  is  a  made  history,  assumed  for  the  expression  of  heavenly  and 
divine  things,  ill.  by  some  particulars,  8891,  9942.  This  style  of 
writing  is  continued  from  the  first  chapter  of  Genesis  to  the  account  of 
Eber,  where  actual  history  commences,  that  history  being  in  like  man- 
ner representative,  1403,  1409.  There  is  a  sense'  in  the  Word  which 
the  author  calls  the  Internal  Historical,  for  an  exemplification  of  which 
see  an  important  collection  of  passages  under  the  head  of  Jew  (6). 

14.  The  Word  described  as  the  Law  and  the  Prophets,  By  the 
law  and  the  prophets,  or  Moses  and  the  prophets,  are  meant  the  his- 
torical and  prophetical  books  in  the  complex,  which  are  enumerated, 
2606.     See  Law,  Moses. 

15.  The  Representatives  of  the  Word.  The  origin  of  the  represen- 
tatives in  the  Word  and  in  rituals  is  explained ;  briefly,  they  were  first 
derived  from  the  representative  visions  and  dreams  of  the  men  of  the 
most  ancient  church,  2179.  The  representatives  and  significatives  of 
the  Word  are  derived  from  similar  things  seen  in  the  other  life,  and 
also  from  correspondences,  ill.  2763.  The  Word  is  written  throughout 
by  correspondences,  and  by  representatives  of  celestial  and  spiritual 
things,  the  diflerence  ill.  2763.  Because  the  letter  of  the  Word  con- 
sists of  the  representatives  of  spiritual  and  celestial  things,  it  is  called 
heaven  in  ultimates,  10,126.  Further  particulars  in  Representa- 
tion (14). 


\V  O  R 


1333 


16.  7'he  difference  between  the  External  sense  and  the  Internal. 
The  Word  is  so  different  in  the  internal  sense,  because  it  comes  from 
the  Lord  through  heaven,  and  is  designed  in  the  internal  sense  for 
angels,  and  in  the  external  for  men,  thus  it  is  the  uniting  medium  be- 
tween angels  and  men,  2310.  The  internal  sense  is  designed  for  spirits 
and  angels,  because  their  ideas  are  also  spiritual,  ill.  by  examples,  2333. 
Many  things  in  the  internal  sense  of  the  Word  are  understood  only  by 
angels,  because  they  can  only  be  manifested  in  the  light  of  heaven,  not 
in  the  light  of  the  world,  2618,  2619,  2629,  end.  The  sense  of  the 
letter  does  not  come  to  the  apprehension  of  angels,  for  whom  the  in- 
ternal sense  is  given;  thus  they  know  nothing  of  persons  and  places,  etc., 
1929,  2015;  see  1887,  cited  above  (3).  In  its  internal  sense  the  Word  is 
a  glory,  in  the  external  sense  a  cloud,  Preface  before  2135;  6343,  end. 
The  internal  sense  is  for  angels,  and  they  find  ineffable  wisdom  where 
man,  reading  the  letter,  sees  only  what  is  of  trivial  import,  2540,  2541, 
2545,  2551,  2574  ;  see  2157,  2275,  cited  below  (29).  Many  things  in 
the  literal  sense  appear  not  divine,  for  example,  the  civil  laws,  yet  from 
the  internal  sense  it  manifestly  appears  that  even  these  passages  are 
divine,  8971.  Things  in  the  internal  sense  appear  unconnected,  but 
in  the  internal  sense  they  appear  in  connected  order,  and  in  beautiful 
series,  9022.  Things  in  the  external  sense  are  often  inconsistent  and 
contradictory,  the  true  consistent  doctrine  of  the  Church  being  in  the 
internal  sense,  9025;  see  below  (40),  where  the  same  passage  is  again 
cited.  The  great  difference  between  the  external  and  the  internal  sense 
is  further  illustrated  by  the  difference  between  external  and  internal 
thought,  and  the  conjunction  of  the  two  senses  by  their  correspond- 
ence in  every  particular,  9396.     See  External,  Internal. 

17.  The  Internal  Sense  of  the  Word  seen  from  the  External;  Illus- 
tration from  the  Word.  An  explanation  is  given  of  Gen.  xv.  5  ("look 
towards  heaven,"  etc.),  as  signifying  from  external  things  to  see  internal, 
and  from  the  literal  sense  of  the  Word  those  celestial  goods  and  truths 
which  are  in  the  internal  sense,  1807.  Where  the  different  perception 
of  the  Word,  by  men  of  diverse  genius,  is  treated  of,  it  is  remarked, 
by  way  of  illustration,  that  if  the  man  of  the  most  ancient  church  had 
read  the  Word  (as  we  have  it),  he  would  have  seen  the  internal  and 
celestial  sense  in  clearness  without  previous  instruction;  whereas  the 
man  of  the  ancient  church  would  have  perceived  it  from  previous  know- 
ledge, and  the  man  of  the  Jewish  church  would  be  incapable  of  seeing 
it  at  all,  4493.  Where  the  reception  of  truths  is  treated  of,  it  is  ex- 
plained that  the  man  who  is  in  good,  thinks  spiritually,  thus  according 
to  the  internal  sense  of  the  Word,  even  though  ignorant  of  the  fact, 
5478.  When  those  who  are  in  good  read  the  Word  with  holy  reverence, 
internal  truth  flows  in,  and  is  conjoined  with  external,  man  being  igno- 
rant of  it,  6789.  The  influx  of  the  Word  with  those  who  are  in  good, 
or  the  affection  of  truth,  is  further  described  as  the  influx  of  light  from 
the  Lord,  neither  manifest  to  the  perception,  nor  altogether  occult;  its 
effect  is  serenity  of  mind,  and  what  is  called  Acknowledgment  of  Faith, 
8694.  Light  from  the  Lord  continually  shines  in  the  external  sense  of 
the  Word  from  the  internal,  but  it  can 'only  be  perceived  by  those  who 
are  in  the  internal;  those  who  are  in  externals  alone  cannot  sustain  it; 
ill.  by  the  case  of  Moses  when  his  face  shone,  and  the  fear  of  the 
people,  10,691,  10,694. 


1334 


WOR 


!! 


18.  Specijicalhj  concerning  the  quality  of  the  Internal  Sense,  \96ii, 
1984,  2135,  2395.     The  internal  sense,  in  the  external,  is  compara- 
tively like  the  soul  in  the  body,  1984,  particularly  4857,  8943.    In  the 
internal  sense  nothing  is  treated  of  but  the  Lord  and  his  kingdom,  in 
general  and  in  particular;   thus  it  treats  of  nothing  but  the  goods  of 
love  and  truths  of  faith,  1965,  2135.     The  internal  sense  contains  the 
particulars  which  elucidate  the  common  or  general  idea  expressed  in  the 
letter,  2395.     In  allusion  to  the  immensity  of  such  particulars,  the 
fulness  or  copiousness  of  the  internal  sense  is  spoken  of,    1965.     The 
internal  sense  cannot  always  be  explained  in  particulars,  but  consists  of 
universal  ideas,  which  are  removed  from  human  apprehension,  2004. 
The  exceeding  purity  of  the  Word  in  the  internal  sense,  is  shown  from 
expressions  in  the  letter,  when  understood  according  to  their  spiritual 
signification,  2362,  2395.     The  internal  sense  describes  the  whole  life 
of  the  Lord  when  he  was  in  the  world,  even  as  to  thoughts  and  percep- 
tions;  this  having  been  foreseen  and  provided  by  the  divine,  in  order 
tliat  such  things  might  be  present  to  the  angels  who  perceive  only  the 
internal  sense,  2523;  see  below  (24).    The  internal  sense  is  called  truth 
divine,  and  truth  divine  is  also  the  Lord  himself  as  the   Word,   2813. 
In  the  internal  sense  are  contained  things  which  exceed  human  compre- 
hension, that  sense  being  especially  for  the  angels,  for  the  sake  of  con- 
junction between  heaven  and  earth]!  3085,  3086.     The  arcana  of  the  in- 
ternal sense  are  such  as  appear  manifestly  in  the  light  of  heaven,  not  so 
in  the  light  of  the  world,  3086,  end.     In  the  internal  sense  there  is  no 
respect  to  person,  place,  or  time,  which  are  proper  to  nature,  not  to  the 
spiritual  world  and  the  speech  of  angels,  5253  :  see  Place.     The  spe- 
cific quality  of  the  Word  in  the  internal  sense,  or  as  it  is  received  in 
heaven,  is  shown  from  the  precepts  of  the  decalogue,  7089. 

19.  The  distinction  of  Celestial  and  Spiritual  in  the  Internal  sense 
of  the  Word.  The  same  thing,  apparently,  is  often  denoted  by  two 
expressions,  especially  in  the  prophetical  Word ;  in  such  cases  one  ex- 
pression relates  to  good,  and  to  the  will,  the  other  to  truth  and  to  the 
understanding ;  thus  the  celestial  and  spiritual  are  most  distinctly  ex- 
pressed, 683,  707,  793,  801,  2712,  8314;  and  passages  cited,  8339  end. 
See  below  (20),  and  see  Spiritual  (11,  13,  14). 

20.  That  there  is  a  heavenly  marriage  in  every  particular  of  the 
Word.  The  marriage  of  celestial  and  spiritual  things,  or  of  good  and 
truth  in  the  internal  sense  of  the  Word,  is  indicated  by  the  occurrence 
of  two  expressions  for  what  appears  the  same  thing,  irrespective  of 
which,  it  extends  to  all  the  minutiae  of  the  Word,  or  to  its  most  parti- 
cular and  singular  expressions,  683,  793,  801,  2173,  2516,  2712,  8339 
end.  The  expressions  used  in  the  Wurd  answer  with  such  exactness  to 
their  respective  goods  and  truths,  that  merely  from  a  knowledge  of  the 
predication  of  such  expressions,  it  may  be  known  what  subject  is  in 
general  treated  of  in  the  internal  sense,*27l2  end.  Full  particulars  in 
Marriage  (13),  Good  (21),  Truth  (17). 

21.  The  beauty  and  order  of  the  Internal  Sense.  Where  only 
names  occur  in  the  literal  sense,  real  things  are  denoted  in  the  internal 
sense,  and  they  follow  one  another  in  beautiful  series,  1221,  1767,  sqq, 
1888.  The  exposition  of  truths  in  the  internal  sense  appears  scattered 
or  disconnected  [sparsa],  and  can  hardly  be  represented  otherwise  to 
human  understanding;  nevertheless  the  internal  sense  consists  of  essen- 


WOR 


1335 


tial  truths  in  beautiful  coherence,  which  are  manifest  to  the  angels  in 
heami.*  7153,  9022.     See  Order,  Connection,  Series.     ^ 

^J.  Abstract  Ideas  of  the  Internal  Sense.     Abstract  ideas  are  sie- 
nihed  in  the  internal  sense,  because  they  are  universal,  and  present  the 

IIZZa  [  .""'f/'"";:  °"'i"^^'  ^"^  ^"^^*^"^^  ^^"^»  ^y  people  truths  are 
signified  abstractly,  though  we  are  to  understand  those  who  are  prin- 
cipled m  truths,  6653.     See  Perception,  Memory. 

23.  Causes  originating  the  Internal  Sense.  In  allusion  to  apparent 
truths  spoken  by  the  Lord,  it  is  observed  that  he  did  not  think  from 
apparent  truths,  but  from  a  celestial-spiritual  ground,  the  essential  of 
which  was  love  tor  the  whole  human  race ;  hence,  therefore,  is  the  in- 
ernal  sense,  2o20,  2533.  Whatever  the  Lord  spake  was  spoken  from 
the  divme,  and  being  from  the  divine,  it  must  necessarily  have  an  in- 
ternal sense,  9049,  9057  end,  cited  9086.  See  Heaven  '(9),  Repre- 
sentation  (14,  17).  ^^' 

^      24.  Specifically  concerning  the  Lord  as  the  Word.     So  much  is  said 
m  the  internal  sense  of  the  Word  concerning  the  unition  of  the  divine 
essence  of   the   Lord  with    his    human  essence,    and   concerning   his 
thought  and  perception  in  the  process  of  unition,  because  these  things 
appear  before  the  angels  in  representatives,  etc.,  2249.     The  whole 
lite  ot  the  Lord  (when  he  was  in  the  world)  is  contained  in  the  internal 
sense  of  the  Word  of  the  Old  Testament,  and  this  was  foreseen  and 
provided  that  it  mjght  be  present  to  angels  in  the  internal  sense,  2523. 
Ihe  Lord  is  the  Word,  thus  also  doctrine  itself,  because  the  Word  is 
from  him,  and  he  is  in  it,  2533,  2859,  3533.    The  Word  said  to  be 
with  God,  and  called   God,  in  the  first  chapter  of  John,  denotes  the 
l.ord  as  to  the  divine  human,  and  the  marriage  of  divine  good  and 
divine  truth  m  him,  ill.  and  sh.  2803,  2894.     The  Lord  as  the  Word 
or  as  truth  divme  which  is  expressed  in  the  internal  sense,  is  treated  of'; 
here  it  is  explained  that  the  resurrection  of  the  Lord  on  the  third  day 
denotes  the  resuscitation  of  the  internal  sense  in  the  consummation  of 
the  age    2813.     All  the  states  of  the   Lord's  life  in  the  world  are 
described  throughout  the  Word  in  its  internal  sense ;  thus  the  succes- 
sive states  by  which  he  glorified  his  human,  or  made  it  divine,  7014 
1  he  words  of  the  Lord,  that  the  Scripture  is  fulfilled  in  him,  are  briefly 
explained,  as  involving  what  is  contained  in  the  internal  sense  relative 
to  the  salvation  of  the  spiritual,  and  in  the  supreme  sense  to  the  Lord 
himself,  by  whose  assumption  and  glorification  of  the  human  they  were 
saved,  7933  ;  see  below  (25).     It  is  briefly  shown  in  a  series  of  pas- 
sages why  the  Lord  was  willing  to   be  born  in  this  earth  and  not  in 
another;   the  principal  reason   being  on  account  of  the  Word,  9350— 
9362,  til.  9352.     It  is  said  on  account  of  the  Word,  because  the  Word 
here  could  be  written  and  afterwards  published  through   the  whole 
earth ;  the  art  of  writing  and  printing  having  really  been  provided  by 
the  Lord  for  the  sake  of  the  Word;  in  like  manner  communication 
with  all  nations  by  commerce,  9351,  9353,   9354.     Another  reason  is, 
that  being  once  written,  the  Word  could  be  preserved  to  the  remotest 
posterity,  and   thus  it  could  be  made  manifest  to  all  in  the  other  life, 
from  whatever  earth  in  the  universe  they  might  come,  that  God  was 
made  man,  9355,  9356,   9359.     In  further  illustration  of  this,  it  is 

*  That  the  Word  is  accommodated  both  to  angels  and  to  men,  see  7381.  cited 
below  (28). 


1336 


WOR 


shown  that  the  Word  is  the  means  of  conjunction  between  heaven  and 
the  world,  and  in  its  supreme  sense  treats  of  the  Lord,  93.)7.  m 
other  earths  divine  truth  is  manifested  by  spirits  and  angels  i"  ^commu- 
nication with  the  inhabitants,  and  needs  continual  renewal,  9JaS.  A 
final  reason  is  assigned  why  the  Lord  was  born  in  our  earth,  and  this 
for  the  sake  of  the  Word,  in  the  fact  that  the  inhabitants,  spirits,  and 
angels  of  our  earth  correspond  with  the  external  and  corporeal  sense  in 
the  Grand  Man,  and  this  is  the  ultimate  in  which  the  interiors  of  lite 
come  to  their  rest,  9.560.  For  further  particulars  concerning  the  Lord 
and  the  Word,  see  Lord  (58,  59,  07).  ,        •        c  .w 

25.  The  Fvlfilment  of  the  Laiv  or  Word.  The  explanation  ot  this 
text  is  referred  to  above  (24) ;  in  the  same  passage  it  is  added,  that 
not  the  least  jot  or  tittle  can  fail  in  the  scries  of  the  internal  sense, 
because  in  that  sense  the  Lord  and  his  kingdom  are  treated  of,  and  that 
the  literal  sense  is  not  meant,  7933;  compare  9198  end,  9280.  i*or 
example,  the  statutes  and  laws  concerning  the  passover  are  a  mere 
ritual  without  a  celestial  or  divine  meaning  unless  the  internal  sense  be 
known ;  but  from  that  sense  it  may  be  known  why  every  particular  was 
ordained,  8020.  A  similar  remark  is  applied  to  the  institution  of  the 
Holy  Supper,  the  true  reason  for  which,  the  signification  of  broad  and 
wine,  and  the  reason  for  calling  these  the  flesh  and  the  blood  of  the 
Lord,  can  only  be  known  from  the  internal  sense,  8G82  end. 

26.  Conjunction  with  Heaven   and  the  Lord  by  the  Word.     Con- 
junction with  the  Lord  is  by  means  of  the  interior  truths  of  the  \V  ord 
connected  with  the  exterior,  and  not  with  the  external  alone,  i([.  9380. 
Conjunction  by  the  Word  in  both  senses  is  signified  where  the  Word  m 
the  hteral  sense  is  called  the  book  of  the  covenant,  sh.  9390.     Con- 
junction with  heaven  and  the  Lord  is  effected  by  the  Word,  and  with- 
out it  no  conjunction  could  exist ;  on  this  account  the  Word  has  an 
internal  sense  adapted  to  angelic  apprehension  as  well  as  a  natural  sense 
adapted  to  men  in  the  world;   passages  cited,   9396.     Conjunction  with 
heaven  by  means  of  the  Word  would  have  ceased,  and  then  the  human 
race  must  have  perished,  unless  the  Lord  had  come  into  the  world,  and 
opened  the  interiors  of  the  W^ord,   10,2/0.     Conjunction  with  the  Lord 
is  by  the  Word  only  ;  passages  cited,   10,375  end.     The  conjunction  ot 
heaven  with  man  is  bv  means  of  the  Word,  because  it  is  written  bv 
mere  correspondences,  'the  internal  sense  being  perceived  by  angels  and 
the  external  bv  men,    10,687.     See  Heaven  (9). 

27.  That  'the  Lord  speaks  with  the  man  of  the  church  by  the  Jf  ord 
onlyy  br,  ill.  with  references  on  the  subject  of  illustration  and  percep- 
tion,  10,290,  10,375  end. 

28.  That  the  Word  is  accommodated  both  to  anyels  and  men,  ill. 
7381.  All  things  in  the  Word  are  accommodated  to  angels  and  men, 
and  this  is  the  case  with  the  precepts  of  the  decalogue  as  part  of  the 
Word,  ill.  8802,  8899.  The  Word  as  truth  divine  descended  through 
the  heavens  to  man,  and  was  accommodated  in  its  descent  first  to 
angelic  and  afterwards  to  human  perception  ;  hence  the  form  of  the 
Word  in  the  heavens  altogether  differs  from  its  form  in  the  earth,  and 
also  in  the  heavens  themselves  its  form  is  various,  8920,  9094  end. 

29.  The  Word  as  received  by  good  spirits  and  anyels.  The  angels 
do  not  comprehend  even  one  expression  (of  the  letter),  much  less 
proper  names,  but  the  internal  sense,  64,  65,   1434.     Names  do  not 


WOR 


1337 


penetrate  into  heaven;   indeed,  spirits  by  their  speech  cannot  pronounce 
a  single  word  of  human  language,   1876.     The  sense  of  the  letter  is 
exhibited  in  the  world  of  spirits  by  beautiful  representatives  ;  in  the 
second  heaven,  the  interiors  or  more  minute  forms  of  these  representa- 
tives are  opened;   in  the  third  heaven,  they  are  perceived  with  inex- 
pressible fulness  and  variety,   167.     After  numerous  passages  which 
show  that  the  angels  receive  only  the  internal  sense  of  the  Word  0929 
2015.  2333,  2618,  2619,  2540,  2541,  2545,  2551,  2574,  2620  ,  it  is 
explained  that  the  celestial  angels  form  to  themselves,  not  ideas  strictly 
speaking,  but    ights  of  affection  and   perception  from  the  affections 
which  they  find  in  series;  but  the  spiritual  angels  form  their  ideas  from 
the  thmgs  treated  of,  2157,   2275.     The  Word  was  read  (in  the  world 
ot  spirits)  to  certain  wise  ancients  known  to  the  learned;   how  delighted 
they  were  to  perceive  its  representatives,  2592,  2593.    When  the  Word 
is  read  by  man  in  the  sense  of  the  letter,  it  is  perceived  spiritually  by 
spirits  and  angels,  thus  the  natural  sense  is  instantly  transmuted  into 
the  spiritual  sense  by  correspondence,  4480,  5648.     Such  is  the  conso- 
ciation  of  angehc  and  human  minds  that  the  internal  sense  is  under- 
stood in  heaven  instantaneously,  without  a  knowledge  of  what  is  under- 
stood in  the  natural  sense  by  men,   10,215. 

30.  Generally,  concerning  the  Divine  Interiors  of  the  Word  as 
T^y'/^'^^^n  '''  Me  oM.r/(/e,  br.  167;  seriatim,  1767-1776,  1869- 
1879.  \\  hen  the  Word  is  read  on  earth  by  those  who  love  it,  and  who 
live  m  charity,  it  appears  with  ineffable  beauty  before  good  spirits  and 
angels,  1767;  this  from  experience,  1768.  The  glory  of  the  Word  in 
Its  internal  sense  was  shown  to  spirits  recently  deceased,  of  whose 
amazement  the  Author  was  a  witness,  65,  1769,  1770  1771  The 
Author  himself  was  permitted  to  see  its  glory,  not  as  when  explained 
word  by  word,  but  in  series,  and  in  beauty  hke  a  heavenly  paradise, 
17/2.  He  mentions  those  who  had  loved  the  Word  in  the  life  of  the 
body,  whose  sphere  of  blessedness  was  perceived  by  him  as  a  vernal 
warmth  ;  this  warmth,  he  says,  corresponds  to  the  degree  of  their 
delight  in  the  Word,  1773.  He  observes,  that  they  who  love  the  in- 
terior truths  of  the  Word  are  represented  by  a  virgin  in  the  first  flower 
ot  her  youth,  and  beautifully  clothed;  they  who  reject  its  interior 
truths,  by  an  ugly  old  woman,  1774  end;  see  below,  1871,  1872  1877 
1878.  He  records  briefly,  a  discourse  with  certain  spirits  concerning 
the  necessity  of  the  Word  as  a  means  of  conjunction  between  heaven 
and  the  human  race,  1775.  Angels,  he  says,  perceive  the  internal 
sense  m  more  fulness  when  the  Word  is  read  by  infant  boys  and  girls 

,  rr*"^    ,o?  '^^1^^  """^"^^^  ""^^  ^^^  °^*  principled  in  the  faith  of  charity 
17/6,  18/1.     The  angels  say  that  the  (external)  Word  is  a  dead  letter 
but  that  when  read  it  is  vivified  by  the  Lord  according  to  the  faculty 
and  life  of  every  one,  1771  end;  compare  1776  end.     To  illustrate  the 
wonderful  nature  of  the  interior  and  divine  contents  of  the  Word    cer- 
tain phenomena  are  mentioned  which  attend  the  opening  of  ideas  in  thp 
other  life,  1 869,  1 870.     Another  illustration  is  derived  from  the  optical 
cylinders  known  in  the  Author's  time;  the  sense  of  the  letter  heins 
compared  to  the  rude  shapes  without,  the  internal  sense  to  the  beautiful 
images  projected  from  these  shapes  within  the  cylinder,  18/1       Con 
tinning  this  illustration,  it  is  shown  that  the  external  rudeness  of  the 
W  ord  IS  put  off  as  it  ascends,  and  that  it  gradually  becomes  more  beau 


1 


1338 


WOR 


tifal  and  delightful,  and  at  length  is  F-"'  f^  Jf"  ,f  ,J  ^  'Vurt 
image  of  a  man,  «hich  represents  heaven  ""^"'"P^^^l'/he  Author 
ther.  to  represent  the  qnal.ty  °^ '^^7°'  "  nassedSly  upwards  and 
a  beautiful  virgin  clothed  m  "f.^'';"'l°  PTrutTli-ht "  her  black 
towards  the  right  hastenmg  with  »?  [™""/%'*2  The  discourse  of 
clothing  represented  t''%W°rd.nJe  letter  872^  I  ^^  ^^^^^ 
certain  spirits  concernmg  the  internal  sense  ot  ine  ^^ 

to  illustrate  which,  an  ascending  ^«°f  ,'»»?^  *»;f  "J  °J^  ,^  ^ 
faith  or  good  works,  which  next  became  ^'^  ['J^i"::;"  ,sion.  and 
and  at  length  the  Lord  himself,  as  the  inmost  oi  inni  f  discourse 
the  real  soiree  of  love  and  •^I'^JYi^jSer  of'the  WoSaUo 
with  spirits  concerning  apparent  truths  »"  "^^  '^^  °"  the  vessels 
recorded;  the  conclusion  being  that  «PP"«°'."^"'^Vff^*f  .u"  eenuine 
Tf  genuine  truth,  and  that  the  "PP--^ 'Y^.^Alor  dSrfbes  l"s 

-Sprntfan-elSfs^^^^^^^^^^^^ 

men.  of  kingdoms,  of  cities,  and  in  f«"""' *"  "^heavenly  ideas  corre- 
are  thus  rejecj^d  -^  f  Janged    for  spmt^^^^^^^^^  y^^^,  „„,,i„g 

r  tlt'^r^JrTrutK  tZXlrA  ^-e  received  the  lUeralexpres- 

P'^Tf  Sr^i  Si  'ZT,  i)%  Corenan,  .«  and  M.  9396. 
"n?n;a,'>%SXr.A.c.  ^a.e  tke  Internal  Sense  :  see 

'"'lA  HoUne.  of  tke  Ward  .  The  extern^  --  onhe  Word  is 
\.^U  from  the  internal,  not  without  it.  til.  10,2/ b.     feee  uoly. 
''''''zrTtkX proceeding  of  the  Word   ..rf.«rt«^  as  represented  by 

Moses,  and  ministering,  as  represented  by  Joshua.  tU.  9'»1^ 

MOses.  an  ^         historical  facts  concerning  the  Word,     llie 

nroohe'tsTn  tie  Jewish  church;  finally,  it  was  written  ma  new  form  by 

Sr;nde„t  church  w'hTch'^as  spiritual  in  its  genius)  the  Word  assumed 
f  :ri«rform.  derived  from  the  representatives  an  s.gn.ficat.ves  w.^ 
I-'  u  ik^  tnpn  af  this  church  were  acquainted,  J»yo,  ^oy/.  *"«' 
"  ,"lntativerand  enificatWes  which  formed  the  ancient  Word  were 
Trterb7thosecafed  Enoch  when  communication  with  angels  began 
to  cease    2^896  end      The  Word  written  according  to  these  represent.- 


WOR 


1339 


tives  and  significatives  consisted  of  two  parts,  the  historical  and  pro- 
phetical; the  historical  were  called  the  Wars  of  Jehovah,  the  prophetical 
Enunciations,  cited  from  Moses,  2897  ;  and  from  the  prophecy  of 
Balaam,  2898.  The  Word  thus  written  was  divine,  having  an  internal 
sense,  similar  to  the  Word  of  the  Jewish  church  written  subsequently 
by  the  prophets,  sh.  2897.  The  Word  afterwards  given  by  Moses  and 
the  prophets  was  also  written  by  representatives  and  significatives,  for 
It  could  not  be  written  in  any  other  style  so  as  to  have  an  internal  sense 
by  which  there  might  be  communication  of  heaven  with  earth,  2899. 
The  Word  of  the  New  Testament  is  also  composed  of  representatives 
and  significatives  of  divine  things,  because  the  Lord  spoke  from  the 
divine  itself,  br.  2900,  more  particularly  4637,  4807.  The  things 
which  the  Lord  spake  in  parables  are  not  mere  similitudes,  but  they  are 
such  as  to  fill  the  universal  heaven,  4637.  All  that  the  Lord  has 
spoken  in  the  Word,  both  of  the  Old  and  New  Testament,  is  repre- 
sentative and  significative;  and  to  speak  by  representatives  and  signi- 
ficatkes  is  to  speak  at  the  same  time  before  the  world  and  before  heaven, 
4807.  The  church  was  in  the  land  of  Canaan  from  the  most  ancient 
times,  and  it  was  continued  there  because  all  that  land  became  repre- 
sentative, and  thus  the  Word  could  be  written  with  representatives  and 
significatives  in  every  particular,  6516.  A  brief  description  is  given 
of  the  various  kinds  of  revelation  that  have  existed  in  four  successive 
churches,  and  it  is  added  that  revelation  in  the  fourth  or  Christian  is 
given  by  the  Word,  which  is  the  medium  of  influx  from  heaven,  10,355; 
compare  3432. 

36.  The  Jews  and  the  Word.  Interior  truths  of  faith  were  not 
openly  discovered  to  the  Jews  because  they  would  only  have  profaned 
them,  301—303,  308,  3398,  4289,  9259.  Had  the  interior  doctrines 
of  the  Word  been  revealed  to  the  Jews,  they  would  have  failed  to  un- 
derstand and  even  have  derided  them;  for  this  reason  the  Lord  himself 
spake  in  parables,  or  if  he  discovered  the  interior  truths  of  the  Word, 
it  was  to  the  wise  only,  2520.  The  Word  is  comparatively  thick  dark- 
ness to  men  of  the  spiritual  church,  but  especially  to  the  Jews,  8928. 
The  Jews  were  in  the  external  of  the  Word  separate  from  the  internal, 
9414  and  following  passages.     For  further  particulars,  see  Jew  (4). 

37.  The  Author's  knowledge  of  the  Persons  and  Things  named  in 
the  Word.  Where  the  most  ancient  church  is  described,  he  mentions 
having  spoken  with  the  spirits  of  distinguished  persons  named  in  the 
Word,  1114.  He  spoke  with  those  who  formed  the  most  ancient 
church  called  Man  or  Adam,  and  testifies  from  the  knowledge.of  them 
that  churches  are  meant,  not  individual  men,  by  the  names  in  the  first 
chapters  of  Genesis,   1114.     See  Swedenborg. 

38.  The  Author  s  knowledge  of  the  Internal  Sense.  He  briefly 
mentions  that  the  internal  sense  was  communicated  to  him  by  dictate 
from  heaven  \ille  e  ccelo  mihi  dictatus  fuerit\  6597.  See  Illumina- 
tion (6608),  Perception  (2,  16). 

39.  Precepts  of  the  Word.  The  precepts  of  life  in  the  Word  are 
of  use  in  each  sense,  internal  and  external,  2609  ;  understand  they 
are  binding  in  each  sense,  921 1  end,  cited  below.  The  precepts  of  the 
decalogue  are  perceived  by  angels  otherwise  than  by  men,  for  which 
reason  their  promulgation  was  attended  with  a  miracle,  2609.  It  is 
shown  that  the  precepts  of  the  decalogue  contain  an  internal  sense,  from 


1340 


WOR 


WOR 


1341 


the  fact  that  they  are  the  words  of  the  Lord,  and  that  they  apply  to  the 
inhabitants  of  both  worlds,  8862,  8899.  It  is  expressly  affirmed  that 
the  words  of  the  decalogue  were  spoken  by  the  living  voice  of  the  Lord 
from  Mount  Sinai,  because  this  event  was  the  beginning  of  that  revela- 
tion of  the  Word  which  was  to  serve  the  human  race  for  doctrine  and 
for  life,  8931.  Jewish  laws  and  rituals  prescribed  in  the  Old  Testa- 
ment are  not  binding  on  Christians,  yet  are  holy  from  the  internal 
sense  contained  in  them  ;  here  a  caution  is  added  that  the  laws  of  life 
in  the  decalogue  are  not  abrogated  like  the  former,  because  in  those 
precepts  the  internal  and  external  cannot  be  separated,  9211.  Laws 
were  enacted  for  the  Jews  concerning  things  which  were  of  rare  occur- 
rence, which  nevertheless  are  of  high  importance  on  account  of  the 
internal  sense,  9259.  Where  the  laws,  judgments,  and  statutes  are 
specifically  treated  of,  it  is  shown  that  the  letter  of  the  Word  is  not 
invalidated  but  confirmed  by  the  internal  sense  ;  as  to  such  precepts,  it 
is  here  explained  that  some  are  binding  in  each  sense  and  are  to  be 
absolutely  observed;  some  are  of  use,  if  it  be  thought  expedient  [*t 
libet],  and  some  are  abrogated;  nevertheless  all  these  precepts  are 
equally  holy  as  a  part  of  the  divine  Word,  9349. 

40.  Doctrine /rum  the  Word.  There  are  two  ways  of  acquiring  the 
truths  of  faith,  viz.,  from  doctrinals  and  from  the  Word;  when  acquired 
from  doctrinals,  a  man  believes  in  what  others  have  concluded,  when 
from  the  Word  he  knows  they  are  from  the  divine,  and  believes  in  them 
from  that  source,  5402.  Every  one  who  is  within  the  church  should 
first  receive  the  truths  of  faith  from  doctrinals  (5402),  but  afterwards 
they  who  are  in  the  affection  of  truth  do  not  remain  in  doctrinals,  but 
examine  the  Word  to  see  whether  they  be  true,  ill.  5432 ;  repeated  and 
further  ill.  6047.  Truths  from  which  the  Lord  is  to  be  worshipped 
must  be  taken  from  the  Word,  otherwise  they  have  no  life  in  them ;  it 
is  here  affirmed  generally,  that  truths  from  man's  own  intelligence  have 
no  life  in  them,  but  truths  from  the  Word  are  living,  8941  ;  further 
ill.  8943.  In  its  literal  sense  the  Word  is  contradictory,  but  not  so  in 
its  internal  sense;  here  it  is  shown  also  that  they  who  teach  from  the 
literal  sense  of  the  Word  only,  address  themselves  to  the  natural  man, 
but  they  who  teach  from  the  internal  sense  to  the  spiritual  man,  9025. 
Further  to  illustrate  this  subject,  it  is  shown  that  truths  of  faith  (or 
appearances  of  truth)  derived  from  the  literal  sense  of  the  Word  ought 
not  to  be  extinguished,  unless  after  full  intuition,  if  otherwise  the  life 
of  faith  is  endangered,  9039.  It  is  shown  again  that  the  true  doc- 
trinal is  the  internal  sense  of  the  Word,  and  that  doctrinals  from  the 
external  without  the  internal  effect  no  conjunction  with  the  Lord,  9380. 
The  Word  is  called  the  doctrine  of  good,  and  hence  to  know  what  the 
Word  is,  it  must  be  known  what  good  is ;  understand  the  good  of  love 
to  the  Lord,  and  love  to  the  neighbour,  ill.  9780.  For  further  parti- 
culars, see  Doctrine. 

41.  Illustration  and  Information  from  the  Word.  Every  one  en- 
joys illustration  and  information  from  the  Word  proportionate  to  his 
affection  and  desire,  and  his  faculty  of  reception,  ill.  9382.  The  in- 
ternal man  is  actually  in  the  internal  sense  of  the  Word,  but  he  can 
only  receive  illustration  in  the  external  according  to  knowledges,  10,400, 
10,402  end.  They  receive  influx  and  illustration  in  reading  the  Word, 
who  love  truth  fo/the  sake  of  life,  thus  for  the  sake  of  truth,  not  for 


themselves  and  the  world,  10,548,  10,549,  10,554.  They  see  truths 
in  the  Word  who  are  led  by  the  Lord,  not  those  who  are  led  by  them- 
selves,  10,638.  They  who  desire  to  be  illustrated  from  the  Word, 
must  take  especial  care  not  to  appropriate  any  doctrinal  tenet  that 
favours  evil,  ill.  10,640.  To  those  who  are  illustrated  from  the  Word 
the  Lord  gives  to  understand  truth,  and  not  believe  contradictory  things' 
exemplified  by  the  passion  of  the  cross,  10,659.  Passages  are  cited  on  the 
subject  of  illustration  and  perception,  10,290;  but  see  full  particulars  in 
each  article,  particularly  Illustration  (1),  Perception  (3,4,  16). 

42.  The  Life  of  the  Word.     Every  expression  of  the  Word  in  the 
internal  sense  appears  as  possessed  by  life,  and  the  Word  is  really  vivi- 
fied with  every  one  according  to  his  life  of  charity  and  faith,  1776  end 
Particulars  in  Life  (16). 

43.  The  State  of  those  in  the  other  life  who  have  seen  and  perceived 
the  interior  truths  of  the  Word;  see  above  (30),  65,  1769,  1770, 1771— 
1772,  particularly  1773;   and  see  Heaven. 

44.  2'hose  who  despise  the  Word,  who  blaspheme  the  Word,  etc. 
The  quality  of  those  who  reject  the  interior  truths  of  the  Word,  and 
put  merit  in  their  works,  is  represented  by  an  old  woman  of  ugly  aspect, 
1774.  The  same  class  are  further  described  (where  their  acceptance  of 
the  mere  expressions  of  the  Word,  and  their  expectation  of  heaven,  is 
m^entioned)  as  noxious  humours  that  flow  in  the  blood,  1877  ;  see  below, 
5719.  Some  are  mentioned  who  have  regarded  the  Word  altogether 
with  contempt,  and  some,  again,  who  have  blasphemed  and  profaned 
It;  the  miserable  lot  of  these  is  briefly  alluded  to,  1878.  The  danger 
of  profaning  the  Word  is  illustrated,  where  an  explanation  is  given^'of 
the  passage  which  treats  of  the  sons  of  God  and  the  daughters  of  men, 
571,  582.  The  Author  mentions  a  conspiracy  to  destroy  him  while  he 
slept,  formed  by  evil  spirits,  who  were  haters  of  the  Word;  the  action 
of  these  spirits  upon  him  is  briefly  described,  and  how  they  were  de- 
prived of  rationality,  and  their  association  broken  up,  1879.  Some 
resident  in  hell  are  briefly  described,  who  had  despised  the  Word;  such 
refer  to  impure  humours  in  the  blood  \yitiosa  sanguinis],  5719.  They 
who  deny  the  Word  in  heart  blaspheme  it,  such  blasphemy  being  latent 
in  the  negation  of  divine  truth,  as  appears  manifestly  in  the  other  life 
where  hearts  speak,  ill.  9222. 

4b.  Those  who  are  averse  to  the  Truths  of  the  Word.  They  who 
have  no  affection  for  truth,  as  such,  nauseate  the  interior  truths  of  the 
Word;  from  experience,  5702. 

46.  Those  who  receive  only  the  literal  sense  of  the  Word.  Many 
heresies  or  fallacious  dogmas  of  faith  are  derived  from  the  literal  sense 
of  the  Word,  by  those  who  are  unacquainted  with  the  law  of  interpre- 
tation by  the  internal  sense;  hence  the  wrong  explications  given  of  the 
Lord's  words  to  Peter  concerning  the  keys,  JPreface  before  2760.  He- 
resies may  be  confirmed  from  the  sense  of  the  letter,  the  quality  of 
which  is  like  a  vessel,  which  may  be  filled  either  with  truths  or  falses; 
for  example,  the  dogma  of  faith  alone  is  confirmed  from  the  letter  of 
the  Word,  4783;  other  passages  cited  below  (49).  They  who  are  in 
the  externals  of  the  Word  separate  from  the  internal,  cannot  endure 
the  light  of  internal  truth,  ill.  10,694. 

47.  Those  who  belong  to  the  Church  founded  on  the  Word.     The 
church  is  said  to  exist  where  the  Word  is  extant,  by  which  the  Lord  is 


1342 


WOR 


WOR 


known  and  divine  truths  are  revealed,  3857,  10,761.     Nevertheless    it 
does  not  follow  that  all  belong  to  the  church  who  are  born  where  the 
Word  is  received  and  the  Lord  known,  but  the  church  is  composed  ot 
those  who  are  regenerated  bv  truths  from  the  Word,  that  is  to  say, 
who  live  the  life  of  love  and  faith  which  those  truths  dictate,  bOJZ, 
10,143;  further  ill.  10,153,  10,578.  10,045,  10,829.    See  Church  (3). 
48.  A  Summary  of  Doctrine  concerning  the  Word,  in  seriatim  pas- 
sages, 10,318—10,325.     1.  Man  knows  nothing  concerning  God,  con- 
cerning eternal  life,   concerning  love  and  faith,  except  by  revelation, 
10,318.     2.  The  evils  of  the  love  of  self  and  of  the  world  induce  igno- 
rance, and  such  ignorance  prevails  with  men,  although  they  have  reve- 
lation,   10,319.     3.  On  this  account  God  provided  for  the  human  race 
by  giving  them  the  Word,   10,320.     4.  The  Word,  being  a  revelatioa 
from   the  divine,   is  divine  in   all  and   singular  its  contents,   10,321. 
5.  Being  divine,  it  is  accommodated  to  angels  and  men,  and  on  this 
account  has  a  spiritual  or  internal  sense,  and  a  natural  or  external  one, 
10,322.     6.  Such  being  its  character,  none  comprehend  the  Word  but 
those  who  are  illustrated,  or  who  accept  the  doctrine  of  the  Word  from 
one  who  is  illustrated,   10,324.     7.  The  books  of  the  Word,  thus  de- 
monstrated, are  those  which  have  an  internal  sense,  viz.,  the  five  l)ooks^ 
of  Moses,  the  book  of  Joshua,  the  book  of  Judges,  the  two  books  ot 
Samuel,  the  two  books  ef  Kings,  the  Psalms  of  David,  the  Prophets 
Isaiah,  Jeremiah,  Lamentations,  Ezekiel,   Daniel,  Hosea,  Joel,  Amos, 
Obadiah,  Jonah,  Micah,  Nahum,  llabakkuk,  Zephaniah,  Haggai,  Zecha- 
riah,  Malachi,  the  four  Evangelists,  Matthew,  Mark,  Luke  and  John, 
and  the  book  of  Revelations,  10,325. 

49.  .4  Summary  of  Doctrine  concerning  the  Word  in  selected  pas- 
sages.     1.  To  worship  the  externals  of  the  Word  and  of  the  church 
separate  from  internal  truth  and  good  is  idolatrous,  ill.  10,399.    2.  The 
cause  of  heresies  is  stated,  viz.,  that  the  heart  of  man  is  in  things  ex- 
ternal without  internal,  and  that  he  thinks  of  himself  and  of  the  world 
whilst  he  is  reading  the  Word,  ill.  10,400.     3.  The  external  sense  is 
believed  to  be  divine  truth,   whereas  doctrine  from  the  Word  is  neces- 
sary,  such  doctrine  being  as  a  lamp,   10,400.     4.  The  internal  sense 
teaches  that  doctrine;  indeed,  it  is  that  very  doctrine  itself,  10,400. 
5.  The  internal  man  is  actually  in  the  internal  sense  of  the  Word,  but 
he  cannot  be  illustrated  except  according  to  the  knowledges  that  he  pos- 
sesses, and  when  his  internal  is  open,   10,400,  10,402  end.     6.  From 
the  Word  in  the  external  sense,  if  it  be  not  understood  also  as  to  the 
internal  sense,  such  arguments  may  be  drawn  as  favor  the  external  loves, 
10,402.    7.  From  the  external  sense  without  doctrine  as  a  guide,  errors 
of  belief  may  be  derived,  because  the  Word  is  written  according  to  ap- 
pearances, ill.  10.431.     8.  The  sense  of  the  letter  of  the  Word  is  de- 
scribed as  a  plane  in  which  interior  things  close,  and  on  which  they 
rest,  10,436.     9.  By  the  Word  as  it  exists  there  is  conjunction  of  the 
Lord  with  man,  and  of  heaven  with  the  world,  and  but  for  this  the 
human  race  would  perish,  ill.  10,452.      10.  For  the  sake  of  such  con- 
junction the  external  sense  of  the  Word  was  changed,  and  especially  on 
account  of  the  Israelitish  nation,   which  is  treated  of  throughout,  and 
on  this  account  the  law  is  every  where  called  Moses,  ill.  and  sh.,  10,453, 
10,461,  ill.  by  examples,   10,603.      11.  Though   the   external  of  the 
Word  was  changed,  the  internal  sense  still  remained  the  same,  10,453, 


1343 


/hVl*'  V^'^^i'  u^:  '^^  ^"^"''^^^  °^  ^^^  Wo^d  is  also  the  internal  of 
the  church  and  the  internal  of  worship,  10,460      l^    AMl^ltl^}' 

concerning  the  truths  and  goods  of  the  Church  and  of  wothiplSn 

by  the  external  of  the  Word,  but  by  those  who  are  illust  ft    0^548 

14.  They  receive  influx  and  illustration  in  reading  the  Word  who  W 

t'^ tfo^\^^^^^^   "'f  \i$'"^  ^  ^^^  ^^^^  ''  ^-'^'  and  not  the;  who' 
10  550      1.    T  ^^^^  2j  the^^selves  and  the  world,    10,548,    10,549 

pnH  fv    •    K  i°  ^^^  ^^'^  *'^^^^  *»d  gooJs  are  ineffably  conioined 
and  this  m  both  senses;   the  external  and  internal  sense  are  a?so  con 

rt  ^^A  T'^^P^°^^«.^^>   10,554.     16.  In  all  and  every  partfiar  of 
fZ.        ^  '^''?  ''  conjunction  of  the  Lord  with  man  bVcoV™ 

Sgrfo,6V2^^^^^ 

50/5.     Words  called  one  (in  the  sense  of  one  lang^e  Gen  xi      de' 
?288  '  Wn^/   "^.'"ifr^  P'^'^^"^^^'  ^^^«"^^  --^'d  w^^h   charit 

'Xizt  5or  5272'TTf'^^  ^.^^^^r^  goora:7^'e"i:{ 

IIL  ^  r^  '°'  "'^^^.l^.  (*°  '^'  ^^'"^  ~-tioL  Is  the  prfcedS 
denotes  a  thing  not  possible,  8700.  Where  judgments  andTords  a?^ 
named  together,  after  the  promulgation  of  the  laTfrom  Shrartr 

s^t  ('383?  Indt  ^'  .t  naturalLte;  words,  tru^thS  ttpiSi 
state  (9383);  and  from  the  conjunction  of  such  truths,  the  Word  itJf 

the  ark    9396.     By  a  word  in  its  ordinary  sense  is  meant  discourse 
and  as  discourse  is  from  the  action  of  the  mind,  word  Tnotes   hou X' 
and  the  thing  itself  thought  of,  whence  it  finally  siSes   wha^^^^^^^^ 
tWn."  9^987  ^  -  a       d^^     ^.^^  ^^^^  ^^^  ^^^^^^y^^  g  ^hes   whate  e^^ 

thing,  9987.  In  an  eminent  sense,  a  word  denotes  divine  truth  because 
dmne  truth  ,s  the  substantial  entity  by  which  all  things  really  eTt 

IIS.'J.^.L^^^^^^  '''-'  '-^'-  ^-  ^^^  -"^^er^j;:: 

would  properly  come  under  this  head;  but  to  cite  them  wouW  amount 
to  a  recapitulation  of  the  whole  Index  in  another  order;  see  frexamnle 

t^::^z^j'^^ ''-  -p~^-  of^he^firJis 

Tph^fi^?  ^?"*^-     '^u'  '^'''^  ""^  *^'  ^"-^^  «^  God,  and  the  work  of 
l?r    1    7i  -^^  ''n^''^''  ''  regenerated,  63,  8329.    The  spiritual  man 
made  celestial  ,s  called  the  work  of  God,  sh.  88.     Work,  in  the  seTes 
of  the  spiritual  sense  denotes  use,  5 1 48.     Work,  in  the  opposite  senTe 
denotes  labor  and  study  having  for  their  eod  self  and  the  Wd    7893 
Work  predicated  of  Jehovah,  and  that  work  called  a  sanctul™^^^ 

vol'?,     ^        '''''   ^^^'  '^'''°'''  ^°^^  established  by  the  Jower  of 

z  z 


1344 


WOR 


truth;  thus,  the  heaven  of  those  who  are  in  the  truth  of  faith,  8329 — 
8330.  No  work  to  be  done  on  the  seventh  day,  denotes  the  state  of 
peace  when  man  is  made  celestial  after  temptation  combats,  8888,  8890. 
Work  is  to  be  understood  as  the  combined  production  of  wisdom,  in- 
telhgence,  and  science,  in  which  they  all  close  together,  10,331. 

WORKS  [opera].     1.   The  quality  and  state  of  those  who  consider 
their  works  meritorious ;  full  particulars  in  Merit. 

2.  The  quality  of  good  worksj  which  are  really  such  ;  the  sense  in 
lohich  deeds  and  works  are  mentioned  in  the  Word.  Man  of  himself 
alone  can  do  no  good,  but  in  the  beginning  of  regeneration  it  is  per- 
mitted to  appear  otherwise,  874—8/6,  2946,  2960,  2974,  3310.  Good 
works  are  called  the  fruit  of  faith,  but  they  have  no  life  unless  they 
proceed  from  charity,  1873,  3923.  Works  that  appear  good  are  really 
evil  so  long  as  there  is  anything  in  them  of  the  love  of  self  and  the 
world ;  but  when  those  loves  are  removed,  thus,  so  far  as  works  respect 
the  neighbour  they  are  good,  3147.  Works,  in  order  to  be  good,  must 
correspond  to  the  good  of  faith,  and  without  this  correspondence 
they  are  neither  works  of  charity  nor  of  faith;  in  illustration  of  this, 
the  good  of  faith  is  compared  to  the  will  and  thought,  and  works  to 
the  face  which  ought  to  be  the  representative  image  of  what  is  willed 
and  thought,  3934.  It  is  shown  that  works  are  often  mentioned  in 
the  Word,  because,  in  fact,  the  very  will  or  life  of  man,  thus  the  man 
himself,  is  present  in  his  works,  3934.  He  who  is  about  to  be  rege- 
nerated begins  from  works  which  appear  good,  but  he  who  is  regene- 
rated closes  in  works  which  are  really  good,  3934.  Good  works  are 
distinguished  from  the  good  of  works ;  the  former  may  be  done  without 
charity,  but  the  latter  has  charity  in  it,  4189.  It  is  briefly  shown 
that  there  is  no  truth  without  good,  and  no  faith  without  works;  truth, 
therefore,  is  not  the  truth  of  intelligence  unless  it  be  conjoined  to  good, 
and  this  can  only  be  when  it  passes  into  the  will  and  into  act,  4884. 
Works  are  goods  because  they  are  from  the  will  (6048);  they  are  the 
oflSces  and  uses  in  which  charity  shows  itself,  and  the  all  of  charity  and 
faith  is  involved  in  them,  ilL  and  sh.  6073.  Good  done  from  the 
natural  disposition  alone  is  not  good  (8002) ;  but  good  works  or  exer- 
cises of  charity  consist  in  acting  conscientiously  and  prudently  in  all 
the  relations  of  life  for  the  sake  of  good  as  an  end,  8120 — 8122. 
Wisdom,  intelligence,  science,  and  work  follow  in  order  with  the  good, 
one  being  contained  within  the  other,  and  all  in  works  as  the  ultimate, 
10,331,  cited  below  (3).  For  further  particulars  see  Good  (2),  Love 
(1),  Charity  (1),  Faith  (3,  4). 

3.  How  Judgment  according  to  Works  is  to  he  understood.  By  deeds 
and  works  in  the  Word,  according  to  which  man  will  be  recompensed, 
are  not  meant  deeds  and  works  in  the  external  form,  but  in  the  in- 
ternal, since  the  evil  do  works  in  the  external  form,  but  only  the  good 
in  the  internal,  3934,  6073.  Works,  like  all  other  acts,  proceed  from 
the  interior  principles  of  man,  which  are  of  the  thought  and  will,  and 
thence  derive  their  esse  and  quality,  wherefore  such  as  the  interior 
principles  are,  such  are  the  works,  3994,  8911,  10,331;  thus  such  as 
the  interior  principles  are  with  respect  to  faith  and  love,  3934,  6073, 
10,331,  10,333.  Works  a^olutely  include  the  principles  of  the  real 
or  internal  man,  and  are  those  principles  in  effect;  thus,  the  whole  man  is 
in  them,  10,331.     It  is  in  this  sense  that  men  are  said  to  be  recom- 


WOR 


1345 


i 


' 


pensed  and  judged  according  to  their  works,  3147,  3944,  6073,  8911, 
10,331,  10,333.  It  is  so  frequently  said  in  the  Word  that  men  shall 
be  recompensed,  and  judged  according  to  their  works,  because,  without 
works  they  are  not  really  in  charity  and  faith,  sh.  3934.  To  be  judged 
accordmg  to  the  deeds  or  works,  denotes  according  to  the  intentions 
that  are  m  them,  8911.     See  Reward. 

4.   The  Representation  of  Works  or  of  the  good  of  Charity.     Peter, 
James  and  John  when  named  in  the  Word,  denote  faith,  charity,  and 
the  good  of  charity  or  works.  Preface  before  2135,  Preface  before  2760. 
John  lay  on  the  Lord's  breast,  because  he  represented  works  of  charity 
3934  end,  10,087  end.     See  James,  John,  Peter. 

WORKER  OF  STONE,  WOOD,  etc.     See  Stone,  Engraving. 

WORLD  OF  SPIRITS.     See  Spirit  (10). 

WORLD,  OR  UNIVERSE  [mundus].  1 .  The  Correspondence  with 
Man.  The  internal  man  is  formed  to  the  image  of  heaven,  and  the 
external  to  the  image  of  the  world,  thus  man  is  a  microcosm  of  the 
whole  universe,  3628,  4523,  4524,  6013,  6057,  9279,  9706,  10,156. 
The  internals  of  man  are  receptive  of  the  things  of  heaven,  and  his 
externals  of  the  things  of  the  world;  and  by  these,  all  things,  intel- 
lectual and  voluntary,  are  successively  opened  in  him,  9279,  further  ill. 
10, 1 56.  With  a  sincere  person  the  internal  man  is  formed  to  the  image 
of  heaven,  and  the  external  to  the  image  of  the  world  subordinate  to 
heaven;  but  with  the  insincere  and  unjust  the  internal  is  formed  to  the 
image  of  hell,  and  the  external  to  the  image  of  heaven  subordinate  to 
hell,  9283,  cited  in  Man  (7).  Before  regeneration,  the  world  reigns 
in  man,  and  he  is  in  inverted  order;  after  regeneration  heaven  reigns 
in  him,  and  he  is  in  genuine  or  direct  order;  these  distinct  states  vari- 
ously ill.  977 y  3167,  8743,  particularly  9278.  See  Regeneration  (1,  2. 
19,  27),  Order  (5,  6,  7,  23). 

WORLDS,  OR  EARTHS.     See  Universe. 

WORLDLY  CARES.  When  the  distinction  between  the  internal 
and  external  man  is  treated  of,  and  the  influx  of  the  one  into  the  other, 
it  is  illustrated  how  worldly  and  corporeal  cares  disperse  heavenly  ideas, 
6309.     See  Internal  (7). 

WORLDLY  LOVES.     See  Love  (6,  7,  8,  9). 

WORM  [vermis'].  A  worm  denotes  the  false  of  evil  that  is  in 
good  derived  from  the  proprium;  where  we  read  of  the  worm  that 
dieth  not,  it  denotes  infernal  torment  predicated  of  the  false,  8481.  A 
worm  denotes  the  infernal  putrescence,  corrosion,  or  filth  of  evil,  8500. 
Further,  concerning  the  various  falses  signified  by  worms  or  grubs  which 
produce  flying  things,  9331.  See  Animals,  Caterpillar,  Creep- 
ing Thing,  Insect,  Locust. 

WORMS,  TRANSFORMATION  OF.  The  transformation  of 
worms  into  chrysalises  and  flying  things  is  representative  of  conjugial 
love,  2758;   and  of  the  Lord's  kingdom,  3000.     See  Butterfly. 

WORSHIP  [cm//m«].  \  Internal  Worship,  In  the  ancient  church 
internal  worship  consisted  of  all  that  could  be  referred  to  charity  and 
faith,  and  external  worship  consisted  of  sacrifices  and  similar  rituals; 
in  the  Christian  church,  internal  worship  is  the  same  as  in  the  ancient 
church,  but  the  externals  of  worship  are  changed,  1083.  Internal  or 
essential  worship  consists  in  profound  adoration,  and  humiliation  of 
heart  before  the  Lord,  and  in  charity  to  the  neighbor,  1153,  1175.     It 

z  z  2 


1346 


WOR 


is  internal  worship  that  vivifies  and  renders  holy  the  external,  internal 
worship  heing  the  essential  thing  itself,  1102,  1175.  Internal  or 
genuine  worship  is  described  as  a  kind  of  activity  [activum  quoddani] 
existing  from  celestial  love  within,  1561.  The  very  essential  of  wor- 
ship is  humiliation  of  heart,  because  so  far  as  man  is  humbled,  his  evil 
can  be  removed,  and  then  good  and  truth  flow  in  from  the  Lord,  2327; 
see  below  (16),  7391.  True  worship  is  from  good,  not  from  truth 
without  good,  7724;  see  below  (8).  True  worship,  which  is  according 
to  the  order  of  heaven,  consists  in  the  exercise  of  good  according  to 
the  precepts  of  faith,  7884,  ill  and  sh.  10,143,  10,153.  Acceptable 
worship  is  from  the  Lord  in  man,  not  from  man,  because  he  of  himself 
cannot  elevate  his  affections  to  heaven,  10,203,  further  ///.  10,283, 
10,284,  10,298,  10,299.  The  Lord  wills  worship  and  glory  from  man 
for  the  sake  of  man*s  salvation,  and  this  is  his  glory,  i7/,  10,646.  They 
who  are  in  the  internal  of  the  "Word  of  the  Church  and  of  worship, 
love  to  do  truth  for  the  sake  of  truth;  also,  they  who  are  in  a  corre- 
sponding external,  but  with  a  difference;  they  who  are  in  the  external 
without  the  internal  do  it  for  the  sake  of  themselves  and  of  gain, 
10,683.     See  Internal  (5),  Church  (3). 

2.  External  Worship.  External  worshippers  are  of  two  classes, 
viz.:  such  as  have  charity  and  conscience,  whose  external  worship  is 
conjoined  with  internal,  and  such  as  make  worship  consist  wholly  in 
externals;  the  latter  are  signified  by  Ham  and  Canaan,  1083,  1098, 
1200.  All  external  or  ritual  worship  corresponds  with  internal  if  the 
worshippers  have  charity,  1100,  1151,  1153.  External  worship  with- 
out internal  is  no  worship,  for  it  is  inanimate,  and  may  even  be  conjoined 
with  all  that  is  diabolical,  1094,  1102,  1175.  They  are  in  external 
worship,  in  its  genuine  sense,  who  live  in  charity,  but  are  unacquainted 
with  truths  concerning  the  internal  man,  and  generally,  with  the  truths 
of  charity  and  faith,  1 100.  External  worship  is  described  as  an  effect 
only,  resulting  from  love  and  charity  or  internal  worship,  1618.  Ex- 
ternal worship  without  internal,  consists  of  observances  religiously  kept 
by  those  who  have  no  faith  in  eternal  life,  and  even  live  in  the  indulg- 
ence of  their  cupidities,  1200.  Worship  is  supposed  to  consist  in  the 
morning  and  evening  services  of  the  temple,  but  really  it  consists  in  a 
life  of  use;  the  former  is  worship  indeed,  but  not  without  the  latter, 
which  is  the  worship  of  the  heart,  7884  end.  With  every  one  who  is 
of  the  church,  there  will  be  both  the  internal  and  external;  but  those 
who  are  of  the  external  church,  will  be  obscurely  in  internals,  and  they 
who  are  of  the  internal  church  obscurely  in  externals,  8762.  External 
rites  are  holy  when  they  are  holily  received,  but  not  otherwise,  because 
unless  they  are  holily  received,  the  divine  cannot  flow  into  them,  ill. 
10,208.  To  be  in  externals  only,  is  to  worship  them  as  holy  without 
the  acknowledgment  and  love  of  God,  10,602.  The  external  of  the 
Word,  of  the  church  and  of  worship  separate  from  the  internal,  was 
represented  by  the  apostasy  of  Aaron  and  the  sons  of  Israel  when 
Moses  was  absent,  10,397,  10,422,  10,683.     See  External  (3). 

3.  The  necessity  of  External  Worship.  There  ought  to  be  external 
worship,  because  by  it  internal  love  and  faith  are  excited,  also  because 
the  externals  are  thus  held  in  a  holy  state,  receptive  of  influx  from  the 
internal,  1618.  In  further  illustration  of  this  subject,  observe  that  the 
interiors  of  the  church,  of  the  Word,  and  of  worship,  flow  into  ex- 


« 


WOR 


1347 


teriors,  and  rest  in  them,  as  on  a  plane  or  foundation,  10,567      See 
Internal,  External. 

4.  Conjunction  of  the  External  and  Internal  in  Worship.  Every 
real  church  consists  of  the  internal  united  to  the  external,  for  without 
the  internal  it  is  not  a  church  but  an  idolatry,  1242,  4899.  The  least 
discrepancy  between  external  and  internal  worship  is  perceived  in 
heaven,  and  the  quality  of  the  ends  regarded  is  known  from  the  wor- 
ship,  1571;   see  also  2190  end. 

5.  Freedom  in  Worship.  All  divine  worship  ought  to  be  in  free- 
dom, and  man  is  free  in  the  degree  that  he  fights,  as  from  himself, 
against  evils  and  falses,  1947.     See  Liberty. 

6.  Worship  in  the  Internal  Sense.  By  worship  in  the  internal 
sense  IS  meant  all  conjunction  by  love  and  charity,  because  man  is  con- 
tinually in  worship  when  he  is  in  love  and  charity,   1618. 

7  The  Holy  Internal  predicated  of  Worship.  After  explaining 
that  all  holiness  is  predicated  of  good,  it  is  added  that  the  holy  prin- 
ciple of  worship  in  man  is  according  to  the  measure  in  which  the  truths 
of  faith  are  implanted  in  good  or  in  charity,  2190,  6789.  The  holy 
state  of  love  and  worship  therefrom  was  represented  in  ancient  times 
by  dwelling  in  tents,  hence  originated  the  feast  of  tabernacles  held  by 
the  Israelites,  and  the  signification  of  tents  in  the  Word,  sh.  414, 
1102,  2145,  2152,  2190;  and  in  the  opposite  sense,  1566.    See  Holy 

8.  Worship  from  Truth  ;  Worship  from  Good.  Genuine  worship 
IS  from  good  by  truth,  the  Lord  being  present  in  good,  7724.  Worship 
from  good  is  truly  worship;  from  truth  without  good  it  is  external 
worship,  7724.  Worship  and  doctrine  from  scientifics  are  without  life, 
but  from  the  interiors  of  scientifics  (that  is,  from  truth  and  good  con- 
tained in  scientifics,  as  their  vessels)  they  have  life  from  the  Lord, 
9922.  All  genuine  worship  is  from  truths  applied  to  heavenly  loves^ 
10,oOo. 

9.  Worship  called  Celestial  and  Spiritual.  The  same  difference  of 
quality  and  degree  is  predicated  of  worship  as  of  the  worshipper,  thus, 
it  is  celestial,  spiritual,  or  natural,  according  to  the  degree  of  good,  ill, 
10,184,  10,242.  Spiritual  worship  is  formed  by  confessions,  adora- 
tions, and  prayers,  or  by  truths  from  the  intellect;  celestial  worship, 
by  truths  from  the  heart,  which  make  one  with  the  love  in  which  the 
worshipper  is  principled,   10,295. 

10.  Diferences  in  Worship.     The  church  would  be  one  if  all  had 
charity,  although  they  should  differ  as  to  worship  and  doctrinals,  be- 
cause it  is  charity  that  really  constitutes  the  church,  809,  916     1285 
1316,  1798,  1799,  1834,  1844.     See  Church,  Charity. 

11.  Internal  Worship  made  External.  Internal  worship  is  made 
external,  when  the  latter  is  regarded  as  essential  in  preference  to  the 
former,  which  consists  in  love  and  charity,   1 175. 

12.  Artificial  Worship  (cultus  fictus),  is  predicated  of  those  who 
explore  spiritual  and  celestial  things  by  reasonings,  and  thence  fashion 
for  themselves  rituals,  1195.  See  Incense,  10,309—10,310;  Oil 
(5),  10,284—10,288. 

13.  Jewish  Worship.  The  Jews  never  were  in  internal  worship, 
and  they  would  have  profaned  internal  truths  if  they  had  known  themi 
yet  they  were  of  such  a  character  that  they  could  be  held  in  the  holy 
externals  of  worship   without  interior  holiness  in  themselves,   3147, 


1348 


WRI 


I 


3398,  3479,  4281,  4288,  sh.  4290,  ill.  4293,  4311,  4429,  4459,  4825, 
4831,  4844,  4865,  48/4,  4899,  4903,  4904,  5998,  6589,  6592,  6595, 
7401,  8301,  8882,  9373,  9380,  10,396  and  citations  of  seriatim  pas- 
sages, 10,460,  10,490,  10,492,  10,567,  10,575,  10,692,  10,694,  10,698, 
10,701.     See  Jew  (5),  Representation  (8). 

14.  Profane  Worship.  Worship,  the  exteriors  of  which  are  holy, 
and  the  interiors  profane,  because  of  self-love,  is  signified  by  Babel, 
1 182.  External  worship  is  more  profane  in  the  degree  that  the  inte- 
riors are  profane,  1182,  1326.  External  worship  was  instituted  lest 
the  holy  internal  should  be  profaned,  1327,  1328.  Particulars  in 
Profanation. 

15.  Infernal  Worship.  Worship  applied  to  man's  own  loves  is 
infernal,  ill.  10,307—10,309.  To  imitate  affections,  as  if  they  were 
celestial,  in  worship,  is  infernal,  ill.  10,309.  The  external  worship  of 
the  church  without  internal  is  infernal,  in  fact  the  same  thing  as  hell, 
10,546.  If  man  be  worshipped  instead  of  God  infernal  spirits  are 
worshipped,  ill.  10,642. 

16.  Prayer  or  Supplication.  Praying,  considered  in  itself,  is  speak- 
ing with  God,  accompanied  with  intuition,  to  which  corresponds  some- 
thing like  influx  into  the  perception  or  thought,  2535.  Praying  is  a 
kind  of  opening  of  the  internal  man  towards  God,  with  a  difference 
according  to  state,  and  according  to  the  essence  of  the  thing  which  is 
the  subject  of  prayer,  2535.  For  these  reasons,  to  pray,  in  the  internal 
sense,  denotes  to  be  revealed;  and  the  Lord's  Prayer  was  discourse 
with  the  divine  and  thereupon  revelation,  2535.  To  pray,  when  predi- 
cated of  the  Lord,  denotes  to  be  revealed,  and  then  instead  of  two, 
one  is  understood  in  the  internal  sense,  cited,  2580.  Prayer,  and  also 
interrogation,  denotes  communication,  here  predicated  of  the  divine  in 
the  Lord,  signified  by  the  Father,  with  the  divine  rational,  signified 
by  the  Son,  Isaac,  3285,3291.  Various  particulars  are  related,  from 
experience,  concerning  the  Lord's  Prayer,  especially  that  the  quality  of 
those  praying  could  be  discovered  from  it,  and  that  all  things  in  it 
follow  in  series,  2290,  2291,  4047,  6619,  8864.  Angels  do  not 
attend  to  the  subject  of  supplication  (in  prayer),  but  to  the  state  of 
humiliation,  in  which  the  man  is;  hence,  to  supplicate  denotes  humi- 
liation, and  when  on  behalf  of  another,  intercession,  7391,  7396,  cited 
7462.  In  temptation  there  is  no  need  of  prayer  or  intercession,  and 
indeed  prayers  are  not  heard,  because  they  are  opposed  to  the  end  for 
which  temptations  are  permitted,  and  every  one  ought  to  fight  against 
evils  and  falses  as  from  his  own  power,  8179.    See  Temptation  (27). 

WOUND  [vulnus].     See  Bruise. 

WRATH.     See  Anger. 

WRESTLE,  to  [luctari].  Wrestling  denotes  temptation  as  to  truth 
preceding  conjunction  with  good,  4274.     See  Jacob  (8). 

WRITE,  to  [scribere^  1.  Signification  of  Writing.  To  write  in  a 
book,  denotes  perpetual  remembrance,  specifically,  of  what  is  to  be 
done,  8620,  9418,  10,682.  To  write  the  words  of  Jehovah,  denotes 
to  impress  divine  truths  on  the  life,  9386.  The  words  of  Jehovah 
being  written  upon  tables  of  stone,  denotes  internal  truths  impressed  in 
externals,  and  thereby  conjunction,  10,604,  10,687.  To  write,  when 
predicated  of  the  Lord,  denotes  that  such  truths  are  from  him,  10,505. 
Tables  of  stone  written  by  the  finger  of  God,  denote  divine  truth  from 


YEL 


1349 


the  Lord  himself,  10,376.  To  be  inscribed  or  written  in  the  book  of 
life,  denotes  in  the  very  nature  or  genius,  which  remains  after  death 
such  as  it  had  essentially  become  in  the  hfe  of  the  body,  2256.  As 
to  divine  truth  inscribed  or  implanted  in  the  life,  9818. 

2.  Writings  of  the  Ancients.  The  manner  of  writing  in  ancient 
times  was  by  mere  representatives,  or  significatives  of  spiritual  and 
celestial  things,  1664  end,  2179,  2593,  3179,  4442,  5224,  8891 ;  called 
most  ancient,  9407,  9942;  compare  605,  1756,  6516.  Especially,  as 
to  the  art  of  writing,  ab  antiquissimo  tempore,  9353. 

3.  Writings  in  the  Spiritual  World.  The  Author  describes  writ- 
ings seen  by  him  in  the  spiritual  world,  which  he  could  read  though  he 
could  not  understand  them,  6516. 


> 


XIPHOID  CARTILAGE.  The  spirits  of  the  moon  correspond 
in  the  Grand  Man  to  the  xiphoid  or  ensiform  cartilage,  from  which  the 
fascia  alba  descends,  which  is  the  fulcrum  of  the  abdominal  muscles, 
9236.     See  Universe  (5). 


YEA.  Let  your  discourse  be.  Yea,  yea;  and  Nay,  nay;  denotes  the 
clear  perception  of  truth,  without  reasoning,  by  those  who  are  in  good, 
10,124.  ^ 

YEAR.  Years,  like  days,  denote  states,  br.  ill.  and  sh.  482.  Days 
denote  times  and  states  in  general;  years,  the  quality  of  the  state  in 
particular,  487,  sh.  488.  Days  and  years  denote  times  and  states, 
without  reference  to  the  limit  fixed  by  the  number  of  days  or  years, 
493,  2213.  A  day,  a  month,  and  a  vear,  denote  a  whole  period  consi- 
dered abstractly,  1335,  cited  2213,  6129,  6130,  7828.  A  year  denotes 
a  whole  period  predicated  of  the  church,  namely,  a  period  during  which 
truth  endures,  from  its  beginning  to  its  end ;  in  the  sense  applicable  to 
the  Lord's  kingdom  in  the  heavens,  it  denotes  what  is  eternal,  sh.  2906, 
cited  6129,  6130;  7828,  cited  below.  Years  denote  states,  cited  3281. 
A  year,  month,  or  day,  without  a  number  adjoined,  denotes  an  entire 
state,  that  is,  the  end  of  a  former  state  and  the  beginning  of  another; 
any  number  being  adjoined  denotes  the  particular  quality  of  the  state 
signified,  3814.  Years  denote  times  as  well  as  states,  because  those 
who  live  in  time  cannot  otherwise  apprehend  states,  5292.  A  year 
(where  the  first  month  of  the  Jewish  year  is  fixed,  Ex.  xii.  2),  denotes 
succession  to  eternity,  7828.  In  the  same  sense  from  year  to  year  de- 
notes continually  (8070),  and  once  in  a  year,  perpetually,  10,209, 
10,211.  The  son  of  a  year  (cattle  being  so  designated)  denotes  a  full 
state  predicated  of  good,  to  which  truths  are  conjoined,  sh.  7839.  Three 
years  and  six  months,  or  twelve  hundred  and  sixty  days,  denote  to  the 
full,  even  to  the  end  of  vastation,  9198.  In  the  spiritual  world  there 
are  not  times  but  states;  in  general  states  succeed  each  other  like  the 
times  of  the  year,  etc.,  9213.     See  Day,  Place,  Time. 

YELLOW  [Jiavum].     See  Colours. 


1350 


ZIO 


YESTERDAY  [hen].     See  Day. 

YOUNGER,  the  [minor].     See  Elder,  Lesser. 

YOUTH,  OR  YOUNG  MAN  [juvenis].  Young  men  denote  truths 
of  faith,  5037,  7102,  7505;  or-truths  of  the  church,  10,458.  Young 
men  and  virgins  named  together  denote  affections  of  truth  ai^d  affections 
of  good,  3183,  8568.  Young  men  denote  the  intelligent,  and  abstractly 
intelligence;  consequently,  those  who  are  in  confirmed  truths,  and  ab- 
stractly confirmed  truth,  *A.  7668.     See  Man  (41). 

z 

ZAPHNATH-PAANEAH,  the  name  conferred  on  Joseph  by  Pha- 
raoh (Gen.  xli.  45),  which  means  in  the  original  tongue,  the  revealer  of 
the  occult,  and  the  opener  of  the  future,  denotes  the  quality  of  the 
celestial-spiritual,  as  having  the  divine  within  it,  5330,  5331.  See 
Tribes  (14),  Pharaoh  (3),  Egypt  (5). 
ZEA.     See  Fitches. 

ZEAL.  The  affection  of  indignation  is  from  zeal,  6r.  ill.,  3839, 
3909.  Zeal  and  wrath  are  distinguished,  the  former  as  interior,  the 
latter  as  exterior  and  corporeal,  ilL  3909.  Zeal  and  wrath  differ  in  this, 
that  in  wrath  is  evil,  but  in  zeal  is  good,  yet  externally  they  appear 
similar,  4164,  cited  4444.  They  who  are  in  zeal  fight  from  charity, 
they  who  are  in  wrath  from  hatred,  ill.  8598.  The  Lord's  zeal  is  essen- 
tial love  and  mercy,  and  it  is  from  these  attributes  that  he  is  called  a 
zealous  God;  hence  zeal  is  predicated  of  good,  and  strength  or  virtue 
of  truth,  8875.  Zeal  is  described  as  fire,  but,  understand,  a  fire  that 
breaks  forth  from  the  affection  of  good,  9143.  See  Indignation. 
ZEBOIM.  See  Admah. 
ZEBULON.     See  Tribes  (12). 

ZEMARITES  [Zemari].     See  Amorite,  Hivite,  Jebusite. 
ZIDON.     See  Philistines  (3). 

ZIIM,  and  IIM.  The  Ziim  and  lim,  and  daughters  of  the  owl, 
(translated  wild-beasts  of  the  desert,  etc.,  Jeremiah  1.  38,  39,)  denote 
evils  and  falses,  8869.  The  people  Ziim  (translated  people  of  the  wil- 
derness, Ps.  Ixxiv.  1 4),  denote  those  who  are  in  falses,  and  falses  them- 
selves, 9755. 

ZILLAH.     See  Lamech. 
ZILPAH.     See  Leah. 
ZIMRAM  [Simram].     See  Keturah. 

ZION.  The  spiritual  church  was  represented  by  Jerusalem,  the 
celestial  by  Zion,  2909,  6435,  9055,  10,037.  The  places  round  about 
Jerusalem  denote  the  exteriors  of  the  Church;  Jerusalem  the  interiors; 
Zion  the  inmost,  3084,  4539.  Mount  Zion  denotes  the  Lord's  celes- 
tial kingdom,  or  the  internal  man  as  to  celestial  love;  Jerusalem,  the 
spiritual  kingdom  and  spiritual  love,  1585.  Mount  Zion  and  the  hill 
of  Zion  denote  the  good  of  love  to  the  Lord,  and  the  good  of  mutual 
love;  Jehovah  fighting  on  Mount  Zion,  denotes  for  those  who  are  in 
good,  6435  Daughter  of  Zion  denotes  the  celestial  church,  from  the 
affection  of  good;  daughter  of  Jerusalem,  the  spiritual  church,  from  the 
affection  of  truth,  sh.  2362,  cited  7729,  8313,  9055,  10,037.  When 
Zion  and  Jerusalem  are  conjoined  in  sense,  they  denote  the  celestial 


'i 

I 


^ 


ZON 


1351 


church,  Zion  its  internal  and  Jerusalem  its  external:  but  when  Jeru- 
salem is  named  separately,  it  denotes  the  spiritual  church,  6745.  Zion 
called  the  throne  of  Jehovah's  glory,  denotes  the  Lord's  celestial  king- 
dom; Jerusalem  his  spiritual  kingdom,  sh.  5313.  Zion  denotes  the 
church  with  those  who  are  in  the  good  of  love;  Jerusalem,  the  church 
with  those  who  are  in  truths  from  that  good,  10,037. 

ZIPPORAH.     See  Moses  (7,  10). 

ZOAN.  The  princes  of  Zoan  and  the  wise  councillors  of  Pharaoh 
(Is.  xix.  11 — 13),  denote  primary  scientifics,  1482.  The  princes  of 
Zoan  and  the  princes  of  Noph  (ibid.),  denote  scientifics  which  pervert 
the  truths  of  the  church,  thus  truths  in  the  ultimate  of  order  falsified, 
5044.     See  Egypt,  Pharaoh. 

ZOAR,  anciently  called  Bela,  was  a  city  in  the  neighbourhood  of 
Sodom;  it  signifies  the  affection  of  good,  in  the  opposite  sense  the 
affection  of  evil,  1589,  1663.  The  affection  of  good,  when  it  flows 
into  the  rational  part,  becomes  the  affection  of  truth  (1589);  hence, 
Zoar  denotes  also  the  affection  of  truth,  2439,  2442,  2459,  2462.  See 
Lot,  Sodom. 

ZONE.     See  Sphere. 


V. 


SUPPLEMENT. 


AARON.  1.  The  representation  of  Aaron  in  conjunction  with 
Moses.  Moses  represented  the  divine  law  as  to  good;  Aaron  as  to 
truth;  but  this  before  the  initiation  of  the  latter  into  the  priesthood, 
br.  6940,  6998,  10,090.  Aaron  called  the  brother  of  Moses,  denotes 
the  doctrine  of  good  and  truth ;  which  is  defined  as  divine  truth  that 
proceeds  mediately  from  the  Lord,  and  hence  Aaron  is  called  the  mouth 
of  Moses,  6998.  Moses  represents  truth  proceeding  immediately  from 
the  Lord  which  is  not  heard  or  perceived  by  angels  and  men ;  but 
Aaron  truth  proceeding  mediately  which  is  heard  and  perceived,  7009, 
cited  7053,  7063,  7270,  7381.  As  Aaron  denotes  the  doctrine  of  good 
and  truth,  he  denotes  the  truth  of  doctrine,  cited  7053;  and  the  doctrine 
of  the  church,  7231.  Moses  and  Aaron  named  together  denote  the 
Word ;  first,  Moses  denotes  the  Word  as  the  divine  law,  or  as  it  is  in 
the  internal  sense ;  Aaron,  doctrine  by  which  the  Word  is  understood, 
or  the  AVord  as  to  the  literal  sense,  7089,  cited  7381.  Moses  represents 
the  internal  law  accommodated  to  angels;  Aaron,  the  external  law 
accommodated  to  man,  ill.  7381,  7382.  See  Moses  (1,  3).  Generally, 
as  to  Aaron  and  the  people,  see  Moses  (3,  4). 

2.  The  association  of  Moses  and  Aaron  for  the  deliverance  of  the 
Israelites  from  bondage.     See  Moses  (9). 

3.  Moses  and  Aaron  going  before  Pharaoh.     See  Moses  (II). 

4.  The  Miracles  done  by  Moses  and  Aaron,  and  the  deliverance  of 
the  people.     See  Moses  (12,  13),  Miracles  (7). 

5.  Aaron  and  Hur  assisting  Moses  in  the  battle  with  Amalek,  By 
Aaron  and  Hur  are  signified  inferior  truths  in  orderly  subjection  to 
truth  of  a  superior  degree  signified  by  Moses,  8603,  8611.  Aaron 
denotes  the  truth  of  doctrine,  Hur  the  doctrine  of  truth,  both  sustain- 
ing the  internal  sense  of  the  Word,  9424.  For  other  particulars,  see 
Moses  (18).  ^ 

6.  Aaron  and  the  elders  of  Israel  with  Jethro.  Aaron  and  the 
elders  of  Israel  being  named  together,  denote  the  primary  truths  of  the 
church;  Aaron  especially,  truth  of  doctrine ;  the  elders  of  Israel  primarv 
truths,  8681.     See  Moses  (19). 

7.  Aaron  on  Mount  Sinai  with  Moses,  denotes  truth  divine  internal 
and  external  conjoined  in  heaven,  8841.  For  the  context,  with  full 
particulars,  see  Moses  (21). 

8.  Aaron  and  his  sons,  together  with  the  elders  of  Israel,  in  the 
mountain  with  Moses.  Moses  and  Aaron  denote  the  Word,  internal 
and  external;  the  sons  of  Aaron  (Nadab  and  Abihu)  doctrine  from  the 


SUPPLEMENT. 


1353 


Word  in  both  senses ;  the  seventy  elders,  primary  truths  in  accordance 
with  good,  93/4 — 93/6.  Moses  alone  to  approach  Jehovah,  and  those 
not  to  come  near,  neither  the  people  to  ascend  with  him,  denotes  the 
conjunction  and  presence  of  the  Lord  by  the  Word  as  an  undivided 
whole,  not  by  its  external  sense,  nor  with  those  who  are  only  in  externals, 
9378—9380.     See  Moses  (23). 

9.  The  priesthood  of  Aaron  and  his  sons,  and  the  Levites.  Aaron 
represented  the  Lord  as  to  the  priesthood,  or  as  to  divine  love;  and  the 
Levites  were  given  to  him  in  place  of  all  the  first-born,  because  Levi 
represented  the  Lord  as  to  love,  3325,  3875.  All  the  appointments 
connected  with  the  priesthood  illustrate  that  Aaron  represented  the 
Lord  as  to  divine  good,  and  his  holy  garments  as  to  divine  truth,  6148, 
cited,  with  details,  in  Priest  (5).  Aaron  and  his  sons  in  the  priesthood 
represented  the  Lord  as  to  the  divine  celestial  or  divine  good  in  heaven, 
9477,  9804,  9809.  Aaron,  especially,  represented  the  Lord  as  to 
divine  good;  his  sons,  as  to  divine  truth  proceeding  from  divine  good, 
9786,  9805—9813,  9946,  9950,  10,000,  10,095.  Aaron  was  appointed 
to  the  priestly  office  because  he  was  the  brother  of  Moses,  and  the 
fraternal  conjunction  of  divine  truth  with  divine  good  in  heaven  could 
thus  be  represented;  understand,  divine  truth  by  Moses  as  lawgiver, 
and  divine  good  by  Aaron  as  priest,  9806,  cited  10,090.  Aaron  him- 
self represented  the  Lord,  and  his  office  as  priest  the  work  of  salvation 
by  the  Lord,  9928.  The  priesthood  of  Aaron,  of  his  sons,  and  of  the 
Levites  represented  the  Lord  as  to  the  work  of  salvation,  in  successive 
order,  celestial,  spiritual  and  natural,  corresponding  to  the  three  heavens, 
10,017,  10,152,  10,279.  The  inauguration  of  Aaron  and  his  sons  into 
the  priesthood  represented  the  glorification  of  the  Lord's  human,  in 
which  process  Aaron  represented  good ;  the  Levites,  truths  which 
minister  to  good,  10,076,  10,083.     See  Priest  (5),  Tribes  (LeviJ. 

10.  The  holy  garments  of  Aaron.  As  Aaron  represented  the  priest- 
hood of  the  Lord,  his  clothing  also  represented  divine  celestial  and 
divine  spiritual  things ;  the  breastplate  especially  all  things  of  faith  and 
love  in  one  complex,  3858,  4677,  9804,  9809.  The  garments  of  Aaron 
are  representatives  of  the  Lord's  spiritual  kingdom,  adjoined  to  his 
celestial  kingdom,  9814,  9819,  9824;  passages  cited  9944,  9959  end. 
Aaron  and  his  garments  represented  the  superior  heavens,  thus  the 
celestial  kingdom;  his  sons  and  their  garments,  the  inferior  heavens, 
thus,  the  spiritual  kingdom,  10,068,  10,069.  For  particulars  in  full, 
see  Priest  (7). 

1 1 .  The  ministry  of  Aaron.  By  the  ministry  of  Aaron  is  signified 
the  all  of  doctrine  and  worship,  for  which  reason  there  were  bells  in 
the  border  of  his  robe,  9921,  9924,  9925.     See  Bells. 

12.  The  idolatry  of  Aaron.  Where  the  character  of  the  Jews  is 
briefly  alluded  to  as  a  nation  surrounded  by  evil  spirits,  it  is  added  that 
Aaron  was  of  the  same  character;  like  them,  prone  to  idolatry,  as 
proved  by  the  golden  calf  which  he  made  (Ex.  xxxii.  2 — 5,  35),  4311. 
Moses  and  Aaron,  in  the  opposite  sense,  represented  the  religious 
principle  of  the  people  whose  chiefs  and  leaders  they  were,  ill.  by  the 
strife  at  Meribah,  &c.,  8588,  10,401.  Moses  being  absent,  Aaron  re- 
presented the  external  of  the  Word,  of  the  church,  and  of  worship, 
separate  from  the  internal,  ill.  10,397,  10,401,  10,480,  10,512;  pas- 
sages cited  10,692.    For  particulars  in  full  as  to  the  character  of  Aaron 


1354 


SUPPLEMENT. 


and  the  posterity  of  Jacob,  see  Jew  (5,  6).    For  particulars  concerning 
the  idolatrous  worship  of  the  golden  calf,  see  Moses  (24). 

13.  The  house  of  Aaron  (Ps.  cxv.  12),  denotes  those  who  worship 
the  Lord  from  the  good  of  love ;  the  house  of  Israel  (ibid.),  those  who 
worship  from  the  good  of  faith,  2826. 

14.  The  seed  of  Aaron.  By  the  seed  of  Aaron  is  signified  the 
goods  of  love  and  truths  of  faith  by  which  man  is  regenerated,  10,249. 
See  Seed. 

15.  The  death  of  Aaron.  By  the  death  of  Aaron  (penally,  as 
predicted  should  he  neglect  the  exact  performance  of  his  office)  is  sig- 
nified the  cessation  of  the  representation,  and  thereby  of  conjunction 
with  heaven,  9928. 

ABDEEL  OR  ADBEEL.     See  Ishmael. 
ABIDAH.     See  Midian. 
ABIMELECH.     See  Philistines  (4,  5,  6). 
ABIRAM.     See  Korah. 

ABRAM,  AND  ABRAHAM.  1.  Abstractly,  concerning  the  signifi- 
cation of  Abram,  see  Abram  (Vol.  I). 

2.  The  preliminary  history  of  Abram  (Gen.  xi.  27 — 32),  Abram 
and  his  family  were  idolaters  who  worshipped  the  god  Schaddai  and 
other  gods,  the  name  of  Jehovah  having  been  forgotten,  1356,  1992, 
2559,  3667,  7194.  Abram,  Nahor,  and  Haran,  represent  three  universal 
kiuds  of  idolatry  into  which  the  ancient  church  had  at  length  declined, 
namely,  the  love  of  self,  the  love  of  the  world,  and  the  love  of  pleasure, 
1355 — 1358.  In  illustration  of  these  idolatries  it  is  shown  that  they 
are  interior  to  one  another,  and  that  they  all  close  together  in  a  fourth, 
which  is  external  idolatry,  and  is  signified  by  Lot  the  son  of  Haran, 
1363.  Haran  dying  in  this  state  denotes  the  obliteration  of  interior 
worship ;  and  Abram  and  Nahor  then  taking  to  themselves  wives,  the 
conjunction  of  what  is  evil  and  false  in  idolatrous  worship,  1366,  1369, 
— 1370.  Sarai  the  wife  of  Abram  being  barren,  denotes  that  such  evils 
and  falses  had  now  ceased  to  produce  or  multiply  themselves  [conse- 
quently that  the  way  was  preparing  for  the  institution  of  a  new  church, 
which  was  the  Jewish  representative  church],  1371,  1372.    See  Sarai. 

3.  The  family  of  Abram  made  representative  (verses  31,  32).  On 
account  of  the  Jewish  representative  church  beginning  in  Abraham, 
and  being  instituted  with  his  posterity,  his  father  Terah,  and  his 
brethren  Nahor  and  Haran,  became  representative  of  churches,  3778. 
Terah  as  the  father,  represented  the  common  stock  of  churches,  or  the 
common  good  out  of  which  they  rise;  Abram  the  genuine  church  such 
as  it  is  with  those  who  possess  the  Word;  Nahor,  the  church  among 
the  Geptiles,  who  do  not  possess  the  Word  but  live  in  charity,  3778, 
4206,  4207  and  citations;  particulars  in  Nahor,  Haran  and  Lot. 

4.  The  commencement  of  the  representation  (chap.  xii.  1).  The 
departure  of  the  family  of  Abram  from  Ur  of  the  Chaldees,  and  the 
death  of  Terah  denotes  the  end  of  the  above  named  idolatry,  and  the 
beginning  of  the  representative  church  by  instruction,  1373 — 1375. 
Such  representatives  (being  representation  and  true  history  combined) 
begin  with  the  twelfth  chapter  of  Genesis ;  the  things  preceding  con- 
cerning Terah,  etc.,  treating  of  the  state  before  his  descendants  became 
representative,  1361.     See  Man  (43),  pp.  660 — 665. 

5.  The  representation  continued  to  the  sojourn  in  Egypt,  as  applica- 


supplement. 


1355 


ble  to  the  Lord^s  state  in  hijt  boyhood  (chap.  xii).  Abram  in  general 
represents  the  Lord,  in  particular  the  celestial  man ;  Isaac  represents 
the  Lord,  and  in  particular  the  spiritual  man ;  Jacob  represents  the 
Lord,  and  in  particular  the  natural  man ;  thus  the  three  patriarchs 
represent  the  life-experience  of  the  Lord,  and  the  successive  states  of 
his  church  and  kingdom,  but  each  in  his  degree,  1409,  1414.  In  the 
sense  which  treats  of  the  Lord,  the  call  of  Abram  and  his  departure 
from  Haran  (Gen.  xii.  1),  denote  the  first  animadversion  of  the  Lord 
in  early  boyhood  concerning  the  concordance  of  the  internal  and  external 
man^  and,  as  a  result,  his  withdrawal  from  worldly  and  corporeal  things, 
1401,  1411 — 1414.  The  journeying  of  Abram  after  his  call  (ver.  4,  6), 
denotes  progression  predicated  of  the  human  essence  of  the  Lord 
advancing  to  union  with  the  divine,  1426;  see  the  articles  to  Journey, 
to  Go.  Lot,  at  this  time,  going  with  Abram  (ver.  4),  denotes  the 
adjunction  hitherto  of  the  sensual  and  corporeal  man;  or,  the  insinua- 
tion of  sensual  truth  in  early  boyhood,  1428,  1434.  Abram's  wife 
likewise  going  with  him  (ver.  5),  denotes  that  there  was  also  genuine 
truth  with  the  Lord  in  his  boyhood,  1431 — 1432;  particulars  in  Sarai. 
All  the  substance  they  had  acquired,  and  all  the  souls  they  had  gotten 
going  with  them,  (ver.  5),  denote  all  the  vessels  of  the  understanding 
and  the  will,  and  the  living  principles  of  love,  1435,  1436.  The 
arrival  of  Abram  while  he  thus  journeyed,  at  Sheckhem,  at  the  oak- 
grove  of  Moreh  (ver.  6),  denotes  the  Lord's  first  perception  from 
celestial  love,  or  the  first  appearance  to  him  of  celestial  verities,  1 439 — 
1443;  see  Sheckhem.  Jehovah  said  to  appear  to  Abram  at  this  time 
(ver.  7),  denotes  that  he  appeared  to  the  Lord  while  the  Lord  was  in 
his  boyhood,  1446.  Abram  then  removing  to  a  mountain  eastward  of 
Bethel  (ver.  8),  denotes  the  Lord's  progression  in  celestial  love  while  he 
was  yet  a  boy,  1450.  Abram  still  said  to  journey  southward  (ver.  9), 
denotes  the  beginning  of  the  Lord's  progression  in  knowledges,  thus, 
his  entrance  into  a  lucid  state  as  regards  interior  things,  1457,  1458 
especially  at  the  end;  compare  1462  — 1472;  and  see  Quarters. 
Abram  then  going  into  Egypt  in  consequence  of  a  famine  (ver.  10), 
denotes  the  Lord's  instruction  in  knowledges  from  the  Word,  and  by 
way  of  the  external  man,  1459 — 1464.  The  story  of  Abram's  sojourn 
in  Egypt,  and  of  his  wife  passing,  in  the  court  of  Pharaoh,  for  his 
sister  (ver.  11 — 20),  denotes  the  progress  of  the  Lord  according  to 
divine  order  from  scientifics  to  celestial  truth,  and  provision  made  that 
the  latter  should  not  be  violated,  1465 — 1500;  especially,  1472,  1480, 
1495,  1496.  Further  particulars  in  Egypt  (4),  Pharaoh  (2),  Sarai  (2). 
6.  The  representation  involved  in  Abram* s  departure  from  Egypt, 
accompanied  by  his  wife  cmd  by  Lot  (chap.  xii.  20  ;  xiii).  The  sojourn 
of  Abram  in  Egypt  (chap,  xii),  denotes  the  progressive  state  of  the 
Lord  from  boyhood  to  adolescence,  1401,  1402,  1479,  1502.  Abram's 
departure  from  Egypt  when  Sarai  was  discovered  to  be  his  wife  (chap, 
xii.  20;  xiii.  1),  denotes  emergence  from  scientifics,  and  from  the  state 
in  which  truth  was  received  intellectually,  its  celestial  character  being 
now  known,  1495,  1499—1502,  1542—1545.  The  wife  of  Abram, 
and  all  that  he  had  being  taken  with  him  when  he  left  Egypt  (ver.  1), 
denotes  celestial  truth  and  all  that  pertains  to  the  celestial  state,  now 
enjoyed,  inane  scientifics  having  been  relinquished,  1543 — 1546.  Lot 
also  going  with  Abram   (ver.    1),   denotes  that  although  the  empty 


« 


I 


1356 


SUPPLEMENT. 


scientifics  of  the  intellectual  part  were  relinquished  the  pleasures  of  the 
voluntary  part  still  remained,  1547.  The  journey  of  Abram  from  the 
south  even  to  Bethel  (ver.  3),  denotes  the  state  of  interior  or  celestial 
light  into  which  the  Lord  returned,  because  in  him  the  pleasures  of  the 
will  were  either  in  agreement  with  celestial  good,  or  they  were  as  yet 
latent,  1548,  1553—1557.     See  Sarai  (2),  and  to  Journey. 

7.  The  representation  continued  to  the  separation  of  Abram  Jrom 
Lot  (verses  5 — 1 1).  The  disagreement  between  the  herdmen  of  Abram 
and  the  herdmen  of  Lot,  after  their  return  from  Egypt  (ver.  8),  denotes 
the  want  of  concordance  between  the  cupidities  of  the  will  and  the  good 
of  celestial  love  now  become  apparent,  1563 — 1569,  1572,  1573.  The 
words  of  Abram  tending  to  avert  a  quarrel  between  himself  and  Lot 
(ver.  8,  9),  denotes  the  process  by  which  such  cupidities  are  removed, 
rendering  the  external  fit  for  union  with  the  internal  man,  1577 — 1581. 
The  free  choice  of  the  land  offered  to  Lot,  who  sees  the  fertility  of  the 
plain  of  Jordan  and  makes  choice  of  it  (ver.  9,  10),  denotes  the  state 
of  illumination  enjoyed  by  the  external  man  when  in  correspondence 
with  the  internal,  1584,  see  Lot.  The  appearance  of  Jehovah  to 
Abram,  and  the  land  of  Canaan  promised  to  his  posterity  (ver.  14), 
denotes  the  life  of  the  Lord's  internal  man  flowing-in  with  celestial 
light  and  his  perception  in  the  external  concerning  the  future  of  his 
church  and  kingdom,  1601  — 1618,  especially  1616.  Abram  afterwards 
dwelling  in  the  oak-grove  of  Mamre,  which  is  in  Hebron  (ver.  18), 
denotes  the  state  of  more  interior  perception  now  predicated  of  the 
Lord;  the  same  passage  contains  a  summary  statement  of  his  whole 
progress  to  this  state,  1616.     See  Hebron. 

8.  Abram  after  his  separation  from  Lot,  in  battle  against  the 
confederate  kings,  representing  the  Lord's  temptations  (chap,  xiv). 
Hitherto  (Gen.  xii.  and  xiii.)  the  Lord's  life  in  boyhood  has  been  treated 
of  under  the  history  of  Abram ;  in  the  following  chapter,  the  patriarch 
is  called  Abram  the  Hebrew  and  under  this  name  he  represents  the 
Lord  as  to  the  interior  or  rational  man,  called  also  the  spiritual  adjoined 
to  the  internal,  1741.  Lot,  together  with  all  his  possessions,  taken 
captive  by  Chedorlaomer  and  the  confederate  kings  (chap.  xiv.  12), 
denotes  the  state  of  the  external  man,  occupied  by  apparent  goods  and 
truths,  1697,  1698,  1701,  1707—1718.  One  that  had  escaped  telling 
Abram  the  Hebrew  (verse  13),  denotes  the  perception  of  this  by  the 
Lord  from  his  interior  man,  1701,  1707.  Abram  then  arming  his 
trained  servants  and  smiting  the  enemy  in  the  night  (ver.  14,  15), 
denotes  the  purification  and  Hberation  of  the  external  man  by  such 
goods  as  were  adjoined  to  the  interior,  1706 — 1715,  1717.  Abram 
after  his  victory  bringing  back  all  the  acquisition,  and  Lot  (now  called 
Abram's  brother)  and  all  his  acquisition,  and  the  women  and  people 
(ver.  16),  denotes  all  things  in  the  external  reduced  to  subserviency  by 
the  interior  man,  1716 — 1719.  Abram  after  his  victory  met  by  the 
king  of  Sodom,  (ver.  17),  denotes  the  submission  of  evils  and  falses, 
1721.  Melchizedek  king  of  Shalem  coming  with  bread  and  wine  for 
Abram's  refreshment  (ver.  18),  denotes  the  fruition  of  good  in  the 
interior  man,  or  the  inflowing  of  celestial  love,  after  temptation-victories, 
1724,  1725.  Abram  in  return  offering  him  tithes,  (ver.  20),  denotes 
the  evocation  of  Remains  after  victory,  1738.  His  refusal  of  the  gifts 
offered  by  the  king  of  Sodom  (ver.  22 — 24),  denotes  that  the  Lord  takes 


SUPPLEMENT. 


1357 


DO  aid  from  any;  the  gifts  being  transferred  to  the  companions  of 
Abram  (ver.  24),  denotes  that  evil  spirits  are  now  to  be  held  in  subjec- 
tion by  the  good,  1739 — 1755.  Further  particulars  in  Melchizedek, 
Lot,  Sodom;   see  note  at  the  end  of  Lot  (I),  p.  621. 

9.  The  representation  involved  in  the  promise  of  a  son  to  Abram 
after  these  events  (chap.  xv).  The  word  of  Jehovah  that  now  came  to 
Abram  in  a  vision  (ver.  1),  denotes  consolation  after  temptations,  1779. 
Abram* s  discourse  with  Jehovah  (ver.  2),  denotes  revelation  made  to 
the  Lord  by  interior  perception,  1786,  1791.  His  anxiety  for  a  son, 
lest  the  son  of  his  steward  should  be  heir  to  his  house  (ver.  2,  3), 
denotes  the  anxiety  of  the  Lord  concerning  his  church  lest  it  should  be 
only  external,  1795,  1798,  1799.  He  is  led  forth  out  of  doors  to 
behold  the  stars,  and  a  son  is  promised  to  him  (ver.  5),  denotes  percep- 
tion from  externals,  affording  a  full  intuition  of  internal  things,  1806 — 
1808:  see  Sarai  (3).  Abram  then  believes  in  Jehovah  (ver.  6), 
denotes  faith  in  his  divine  love  and  confidence  of  victory  after  intuition, 
1812.  The  trust  of  Abram  is  accounted  righteousness  in  him  (ver.  6), 
denotes  that  the  Lord  made  himself  righteousness  when  he  overcame 
in  the  faith  of  his  love  for  the  human  race,  1813.  The  offerings  made 
by  Abram  and  the  vision  granted  to  him,  for  a  sign  (ver.  8 — 17), 
denote  the  state  of  the  church  tending  to  its  vastation  foreseen,  and 
the  temptation  and  agony  it  caused,  1781—1782, 1821—1835,  1858— 
1862,  1865.  The  promise  that  he  should  nevertheless  be  gathered  to 
his  fathers  in  peace,  and  be  buried  in  a  good  age  (ver.  15),  denotes  the 
protection  of  all  that  is  good  and  true  from  hurt,  and  the  fruition  of  all 
good  enjoyed  by  those  who  are  the  Lord's,  1852 — 1854.  A  covenant 
made  with  Abram  after  the  vision  (ver.  18),  denotes  the  conjunction  of 
the  Lord's  interior  man  with  Jehovah,  which  is  coincident  with  victory 
in  temptation,  or  with  absolute  certainty  that  the  human  race  would  be 
saved,  1864. 

1 0.  The  representation  includes  Hagar,  who  becomes  the  concubine 
of  Abram  in  consequence  of  SaraVs  barrenness  (chap.  xvi.).  For  par- 
ticulars, see  Sarai  (4);  and  for  further  particulars,  Hagar  and 
Ishmael. 

11.-^  new  quality  is  represented  by  the  change  of  name  from  Abram 
to  Abraham,  and  from  Sarai  to  Sarah  (chap.  xvii.).     See  Sarai  (5). 

12.  Circumcision  is  included  in  the  representation  (chap.  xvii.  9 — 
14,  23—27).     See  Ishmael  (2). 

13.  Abraham  entertains  three  angels;  the  part  of  Sarah  in  this 
representation,  and  the  promise  renewed  (chap,  xviii.).     See  Sarai  (6). 

14.  Abraham  intercedes  for  Sodom  (chap,  xviii.  23 — 33).  The 
visitation  of  Sodom  in  this  representation,  (ver.  16,  sq.)  denotes  the 
perception  of  the  Lord  concerning  the  human  race  so  deeply  immersed 
in  evils  and  falses,  2141.  The  angels  who  had  been  entertained  by 
Abraham  looking  to  the  faces  of  Sodom  (ver.  16),  denotes  the  evil  state 
of  man's  interiors  discovered  to  the  perception  of  the  Lord ;  imme- 
diately followed  (ver.  21,  and  chap.  xix.  1)  by  exploration  and  judg- 
ment, 2219,  2242,  2243,  2317—2323.     See  Sodom. 

15.  The  scene  of  the  representation  changes  to  Gerar,  and  includes 
the  character  of  Abimelech  (chap.  xx).  For  particulars,  see  Philis- 
tines (5),  Sarai  (7). 

16.  The  representation  involved  in    the  birth  of  Isaac,    the  son 


1358 


SUPPLEMENT. 


promised  to  Abraham  and  Sarah.     For  particulars,   see  Sarai   (8), 

Isaac  (2).  .        ,. 

17.  Change  in  the  representation  by  Hagar  and  Ishmael  when  dis- 
missed by  Abraham  (chap.  xxi.  9—21).  See  Sarai  (9),  and  for  further 
particulars,  see  Hagar  and  Ishmael. 

18.  Meaning  of  the  representation  when  Abraham  prepares  to  offer 
up  Isaac  (chap,  xxii.)     In  the  internal  sense,  this  chapter  treats  of  the 
heaviest  and  most  inward  temptations  endured  hy  the  Lord  (verses  1, 
3_6   9—11);  of  the  union  thereby  effected  between  the  human  and 
divine,  or  the  Lord's  glorification  (verses  2,  11,  12,  16);  of  the  salva- 
tion of  the  spiritual  in  virtue  of  the  Lord's  divine  human  (verses  2,  7, 
g    13—19);   and  of  the  salvation  of  those  not  of  the  church,  who  are 
in  good  (verses  20—24),  2764,  2765.     God  speaks  to  Abraham,  and 
Abraham  replies  (ver.  1),  denotes  perception  from  divme  truth,  excitmg 
to  thought  and  reflection,  2766,  2769,  2770.     Commanded  to  take 
his  son  Isaac,  and  go  into  the  land  of  Moriah  (ver.  2),  denotes  the  ra- 
tional divine  about  to  undergo  temptations,  the  state  of  which  is  indi- 
cated   2772—2775.     Commanded  to  ofTer  him  up  for  a  burnt-off'ering 
upon' a  mountain  which  he  would  be  told  of  (ver.  2),  denotes  the  ra- 
tional divine  to  be  sanctified  with  the  divine  itself,  in  a  state  which  is 
further  perceived  to  be  one  of  divine  love,  2776—2778.     Abraham 
then  said  to  rise  up  early  in  the  morning,  and  to  saddle  his  ass  (ver.  3), 
denotes  a  state  of  peace  and  innocence,  and  the  natural  man  now  pre- 
pared, 2780,  2781.     Two  boys  taken  with  him  by  Abraham,  as  well  as 
his  son  Isaac  (ver.  3),  denotes  the  rational  in  its  former  state  merely 
human,  together  with  the  rational  divine,  2782.     Woods  cleaved  for 
the  burnt-offering  (ver.  3),  denotes  the  merit  of  righteousness,  2784. 
Abraham  then  said  to  arise  and  go  to  the  place  of  which  God  had  jtold 
him  (ver.  3),  denotes  elevation  to  a  state  according  to  perception,  278o, 
2786.     The  third  day  when  Abraham  lifted  up  his  eyes  and  saw  the 
place  afar  off  (ver.  4),  denotes  the  completion  of  the  state  predicated, 
and  the  commencement  of  sanctification,  attended  by  thouglit  and  in- 
tuition, 2787—2790.    Abraham  now  taking  Isaac  with  him  and  leaving 
the  boys  (ver.  5),  denotes  separation  from  the  rational  merely  human, 
2792.    Taking  in  his  hand  fire  and  a  knife  (ver.  6),  denotes  the  good  of 
love,  and  truth  of  faith,  2799.     Abraham  and  Isaac  both  going  to- 
gether  (ver.  6),  denotes  unition  of  the  divine  and  the  human  as  far  as 
could  be,  2800.     Isaac's  discourse  with  Abraham  (ver.  7),  denotes  the 
Lord's  converse  from  the  love  of  divine  truth  with  divine  good,  2802. 
The  subject  of  discourse.  Where  is  the  lamb  [/>«cm*]  for  a  burnt-offering 
(ver.   7),   denotes  thought  concerning   those  of  the  human  race  who 
could  be  sanctified,   2805.     The  reply  of  Abraham,  God  will  see  for 
himself  a  lamb,  my  son  (ver.  8),  denotes  response  to  that  thought,  that 
the  divine  human  will  provide  those  who  shall  be   sanctified,  2807. 
The  repetition  after  this,  that  they  went  both  together  (ver.  8),  denotes 
unition  still  growing  stronger,  2808.     Their  arrival  at  the  place,  and 
Abraham  there  building  an  altar  (ver.  9),  denotes  the  state  attained  ac- 
cording to  perception  from   divine  truth,  and  the  preparation  of  the 
divine  human,  2810,  2811.     Abraham  then  arranging  the  woods  (ver. 
9),  denotes  the  merit  of  justice  adjoined  to  the  divine  human,  2812. 
Abraham  then  binding  his  son  (ver.  9),  denotes  the  state  cf  the  rational 
divine  as  to  truth,  suffering  temptation  to  the  utmost,  2813.     Abraham 


SUPPLEMENT. 


1359 


then  stretching  forth  his  hand,  and  taking  the  knife,  to  slay  his  son 
(ver.  10),  denotes  temptation  to  the  utmost  degree  of  the  Lord's  power 
to  endure,  as  to  truth,  even  to  the  death  of  all  that  was  merely  human, 
2816—2818.     The  angel  of  Jehovah  then  crying  to  Abraham  out  of 
heaven,   (ver.    11),  denotes  consolation  from  the  divine  itself,   2821. 
Abraham  commanded  not  to  slay  Isaac  (ver.  12),  denotes  deliverance 
from  a  state  of  temptation  which  had  been  endured  to  the  utmost, 
2823—25.     Abraham  then  said  to  hft  up  his  eyes,  and  see  (ver.  13), 
denotes  thought  and  intuition  from  the  divine,  2829.     Behold  a  ram, 
behind  him,  caught  in  a  thicket  by  his  horns  (ver.   13),  denotes  the 
state  of  the  spiritual  among  the  human  race,  entangled  as  to  the  truths 
of  faith  in  natural  scientifics,  2830—2832.     Abraham  taking  the  ram 
and  offering  it  for  a  burnt-offering  in  place  of  his  son  (ver.  13),  denotes 
the  liberation  of  the   spiritual  in  virtue  of  the  Lord's  divine  human, 
2833,   2834.     The  angel  of  Jehovah  now  crying  a  second  time  to 
Abraham,   and  the  words  of  Jehovah,   by   myself  I  have  sworn,  etc. 
(ver.  15),  denotes  still  greater  consolation' from  the  divine,  and  irrevoc- 
able confirmation,  2841,  2842.     The  reason  alleged,  Because  Abraham 
had  not  withheld  his  son  (ver.  16),  denotes  because  of  the  unition  of 
the  human  with  the  divine  by  the  extreme  temptation  endured,  2844. 
The  promise  given.  In  blessing  I  will  bless  thee,  and  in  multiplying  I 
will  multiply  thy  seed  (ver.  1 7),  denotes  fructification  from  the  affection 
of  truth,  and  derivations  of  truth  thence,  2845—2847.     The  promise 
that  Abraham's  seed  should  inherit  the  gate  of  his  enemies  (ver.  17), 
denotes  charity  and  faith  which  should  succeed  in  place  of  evil  and  the 
false,   2851.     And  in  his  seed  all  the  nations  of  the  earth  should  be 
blessed  (ver.   18),  denotes  the  salvation  of  all  who  are  in  good,  2854. 
The  reason  given  to  Abraham,  Because  thou  hast  hearkened  to  my 
voice,  (ver.    18),  denotes  because  of  the  union  of  the  humau  essence 
with  the  divine,  2854.     The  return  of  Abraham,  after  these  things  to  the 
boys  (ver.  19),  denotes  conjunction  resumed  with  the  human  rational 
which  had  not  been  admitted  into  the  direful  temptations  endured,  2856. 
And   they  arose  and  went  together,   and  dwelt  at  Beersheba  (ver.  19), 
denotes  the  greater  elevation  of  the  rational  after  temptations,  and  pro- 
gression in  the  doctrine  of  charity  and  faith,  2857,  2859. 

19.  Reason  of  introducing  the  generation  of  Nahor,  Abraham's 
brother,  and  Rebekah,  here  (chap.  xxii.  20—24).  Briefly,  it  relates  to 
the  perception  which  the  Lord  could  now  have  concerning  those  with- 
out the  church  who  live  in  fraternity  from  good,  and  the  rise  of  the 
affection  of  truth  from  that  good,  signified  by  Rebekah,  2860—2869. 
For  particulars,  see  Nahor. 

20.  Representation  of  Sarah's  death  after  these  circumstances 
(chap,  xxiii).  Briefly,  the  death  of  Sarah  denotes  the  expiration  of 
divine  truth  in  the  church,  and  her  burial  its  reception  by  those  who 
had  previously  been  in  an  obscure  state,  2901,  2902.  See  Sarai  (10), 
but  especially  Nations  (10).  ^ 

21 .  The  representation  continued  in  Abraham  s  old  age  (chap.  xxiv). 
Abraham  said  to  be  old  and  come  into  days  (ver.  1),  denotes  the  state 
of  the  Lord's  human  made  divine,  3016.  Jehovah  blessed  Abraham 
in  all  things  (ver.  1),  denotes  that  the  Lord,  from  the  divine  itself,  had 
disposed  all  things  in  order  in  the  divine  human,  3017.  Abraham 
now  represented  as  speaking  to  his  servant  (ver.  2),  denotes  influx  into 

VOL.    II.  AAA 


I 


1360 


SUPPLEMENT. 


SUPPLEMENT. 


1361 


t: 


the  natural,  and  orderly  arrangement  therewith,  3018 — 3020.  Abra- 
ham swearing  his  servant  (ver,  2,  3),  denotes  the  holy  obhgation  under 
which  the  natural  man  is  then  brought,  3021—3023.  The  subject  of 
the  oath  and  of  Abraham's  anxiety  being  Isaac's  marriage  (ver.  3), 
denotes  the  divine  providence  as  to  the  conjunction  of  trutli  with  good 
in  the  rational,  3012,  3024.  The  command  of  Abraham  that  his  son 
should  not  marry  a  daughter  of  the  Canaanites  (ver.  3),  denotes  that 
no  discordant  truth  must  be  admitted,  3024.  The  wife  of  Isaac  to  be 
sought  in  the  land  of  Abraham's  nativity  (ver.  4),  denotes  that  the 
affection  of  truth  to  be  conjoined  is  of  divine  origin,  3026-27.  The 
hesitation  and  fear  of  Abraham's  servant  (ver.  5),  denotes  doubt  in  the 
natural  whether  such  an  affection  could  be  conjoined,  3030,  3031. 
Abraham's  assurance  that  an  angel  would  go  before  him,  etc.  (ver.  7), 
denotes  the  divine  providence  that  such  should  be  the  event,  3039. 
The  journey  of  Abraham's  servant  and  its  results  (verses  10,  11), 
denote  the  whole  process  of  the  initiation  and  conjunction  of  truth 
with  good  in  the  rational,  3013,  3047-- 3192;  particulars  in  Isaac, 
Laban,  Nahor,  and  Rebecca. 

22.  The  representation  of  Abraham  and  Ketvrah  (chap.  xxv.  1—4. 
Briefly,  Abraham  and  Sarah  represented  the  Lord  as  to  the  divine 
celestial;  Abraham  and  Keturah,  as  to  the  divine  spiritual;  at  this 
point,  therefore,  the  direct  representation  of  the  divine  falls  upon  Isaac, 
and  the  death  of  Abraham  is  immediately  recorded,  3230,  3234 — 
3243;  particulars  in  Keturah;  see  also  Nations  (10). 

23.  The  Death  of  Abraham  (chap.  xxv.  5—10).  Abraham  gave 
all  that  he  had  to  Isaac  (ver.  .5),  denotes  in  the  supreme  sense,  the 
divine  wholly  in  the  divine  rational,  3244,  3245.  Gifts  also  to  the 
sons  of  his  concubines  (ver.  G),  denotes  the  lot  of  the  spiritual  adopted 
by  the  divine  human,  3244.  The  sons  of  his  concubines  sent  away  by 
Abraham  eastward  (ver.  6),  denotes  the  separation  of  the  spiritual  from 
the  celestial,  and  their  life  in  the  good  of  faith,  3244,  3247—3249. 
Abraham  now  said  to  die  (ver.  8),  and  Isaac  and  Ishmael  burying  him 
(ver.  9),  denotes  the  end  of  the  representation  by  Abraham,  and  the 
commencement  of  a  new  representation  in  his  sons,  3253 — 325,6,  3259. 
The  blessing  of  God  upon  Isaac,  and  his  dwelling  in  Beerlaha-roi  (verse 
11),  denotes  the  first  state  of  the  representation  by  Isaac,  the  rational 
mind  living  in  divine  light,  3260— 32G1.     See  Isaac  (2).  •   .    • 

24.  Concerning  the  representation  of  the  Lord  by  Abraham ^  as 
applied  to  man  and  the  church.  The  history  of  Abraham  not  only 
refers  to  the  Lord,  but  to  the  instruction  and  regeneration  of  man,  so 
that  he  may  become  either  celestial  or  spiritual;  and  not  only  to  man 
in  particular,  but  to  men  in  common,  or  the  church;  also  to  the  in- 
struction of  infants  in  heaven,  1502.  In  the  sense  which  respects  the 
church,  the  call  of  Abraham  (as  yet  Abram)  denotes  its  elevation  from 
the  disturbing  influences  of  the  external  man  to  the  spiritual  and  celestial 
state  of  the  Lord's  kingdom  denoted  by  Canaan,  1411 — 1413,  1437. 
The  seed  of  Abraham,  in  this  sense,  denotes  all  who  are  principled  in 
love  and  charity  from  the  Lord,  thus,  all  who  are  in  saving  faith,  1025, 
1416,  1447,  1608.  The  story  of  his  journey  into  Egypt  denotes  in- 
struction in  general  science,  1462.  His  return  from  Egypt,  journeying 
towards  the  south,  denotes  the  order  in  which  the  regenerate  afterwards 
advance  in  the  light  of  wisdom,  1553  and  following  passages,  especially 


, 


1555,  1616.  The  fact  that  Abram  was  accompanied  by  Lot,  denotes 
the  state  of  those  regenerating,  in  the  meanwhile,  not  yet  delivered  from 
the  external  or  sensual  man,  1563,  ilL  1568.*  The  promise  given  to 
Abram  that  his  seed  should  be  multiphed,  denotes  the  immense  and 
ineffable  multiplication  of  charity  and  taith,  and  the  felicity  which  the 
regenerate  thence  derive;  also,  the  immense  increase  of  souls  in  the 
Lord's  kingdom,  1610.  The  battles  that  were  fought  in  the  valley  of 
Siddim,  denote  temptations  caused  by  the  assaults  of  evil  spirits,  1659, 
sh.  1664,  1668.  Abram  in  these  combats,  called  for  a  particular  reason 
"Abram  the  Hebrew,"  denotes  the  interior  man  in  the  state  of  ad- 
junction to  the  internal  or  divine,  and  consequently  serving  the  divine, 
1700—1703,  1713;  compare  1732,  1741;  ill.  by  the  order  of  influx 
1707,  1725.  Melchisedek  after  these  combats  refreshing  Abram  with 
bread  and  wine,  denotes  peace  and  recreation  flowing  in  from  the  in- 
ternal man  after  victory  achieved  in  temptations,  1724,  1725 — 1735. 
Abram  giving  tithes  to  Melchisedek,  denotes  the  reception  of  Remains 
and  thus  of  new  life,  1738.— Note:  these  references  may  be  extended 
further  through  the  whole  history  of  Abraham,  but  the  same  informa- 
tion is  contained  in  other  articles  of  the  Index. 

ACCEPT.     See  to  Receive. 

ADAH.     See  Mahalath. 

ADORNMENT.     See  Ornament. 

AHIMELECH.     See  Heth. 

ALLON  BACCUTH.     See  to  Weep. 

ALONE  [solus].  To  be  alone,  or  to  dwell  alone,  denotes  to  be  led 
by  the  Lord,  so  as  not  to  be  infested  by  evil  spirits,  139.  The  ancients 
dwelt  alone,  or  distinguished  only  into  houses,  families,  and  nations,  for 
the  sake  of  preserving  distinct,  from  generation  to  generation,  the  dif- 
ferences of  love  and  faith  and  thus  of  perception,  471.  Israel  to  dwell 
in  safety  alone  (Deut.  xxiii.  28)  denotes  secure  from  infestation  by  evils 
and  falses,  3580. 

ANOINT,  to  \ungere'].     See  Oil  (3). 

APPOINT,  to.     See  Place  (15). 

ARRANGEMENT.     See  Disposition. 

ASSA.     See  Azzah. 

ASSHURIM.     See  Sheba. 

AXE  [malleus'].     See  Battle-axe. 

AZAZEL,  THE  SCAPE-GOAT.     See  Hand  (3). 

BARAK.     See  Deborah. 

BARED.     See  Bered. 

BASHEMATH.     See  Mahalath. 

BOARDS  [asseres].     See  Planks. 

BRAMBLE.     See  Thorn. 

BUGS.     See  Odour. 

CAPHTOR.     See  Philistines  (9). 

CARVE,  or  sculpture,  to.     See  Engraving. 

CHARAN.     See  Uaran. 

CHISEL.     See  Axe,  Tool. 

»  In  the  joint  narrative  Abram  represents,  first,  the  internal  man,  but  secondly, 
the  external  man  likewise,  so  far  as  they  agree  together  and  make  a  one ;  Lot,  so 
much  in  the  external  man  as  disagrees  with  the  internal,  and  needs  to  be  separated, 
1.576,  1577,  particularly  1581,  1594,  1603. 

A  A  A  2 


f 


13G2 


SUPPLEMENT. 


COLUMN.     See  Pillar. 

CONATUS.     See  Tendency. 

CONSTIPATION.     See  Obstipation. 

DECADES,  like  hundreds  and  thousands  denote  much,  but  each  in 
a  different  degree,  8715.     See  Numbers  (ten). 

DECORATION.     See  Ornament. 

DICE,  Game  of.    See  G494. 

DIVIDE,  to.     See  Division. 

ENDEAVOR  [conatus].     See  Tendency. 

ENDURE.     See  Persevere. 

EVIDENCE.     See  Witness. 

FANTASY.     See  Phantasy. 

FLY,  to.     See  Wings. 

GERAH.     See  Weight. 

HEARKEN,  to  [auscultare].  See /o  Hear  (2542,  3684).  Heark- 
ening, predicated  of  the  Lord,  denotes  the  union  of  the  divine  and  hu- 
man by  [obedience  in]  temptations,  3381. 

JESSE.  Add  to  Lord  (68)  the  following  passages  where  the  texts 
are  cited  in  which  the  Lord  is  called  the  root  of  Jesse,  and  a  rod  from 
the  stem  of  Jesse,  2468,  4594. 

KEEP  or  preserve  [servare].     See  Observances. 

LEAVE,  to.     See  to  Relinquish. 

LET  GO,  to  [mitter-].     See  4282—4290. 

PRINCE  OF  PEACE.  Add  to  Lord  (68)  the  following  references 
to  passages  concerning  this  divine  name,  3780,  4681,  4712,  4713, 
5662,  8722. 


INDEX 


TO 


PASSAGES  OF  SCRIPTURE. 


jV^o/e.— Where  a  single  asterisk  is  annexed  to  the  numher  of  a  section,  it  is  intended 
to  denote,  that  the  passage  or  passages  referred  to  in  the  Word  are  partially 
explained ;  but  where  a  double  asterisk  occurs,  it  denotes  that  they  are  fully 
explained ;  and  where  there  are  none,  that  they  are  explained  as  to  single  ex- 
pressions. 


THE    END. 


GENESIS. 

Chap.           Verses. 

Number. 

Chap.           Verses. 

i.  1 

lOGG,*  9408* 

iv.  6,  9,  15 

6,7 

9340* 

10,  11 

6.7,8 

9596* 

15 

6,7,9 

3623* 

AV 

6—10 

10238** 

V.   1 

13     18 

4G97 

1,  22,  24 

14,  16 

709 

24 

20,  21,  24 

670 

•*^ 

26,27 

476* 

25 

27,28 

10155, 10217 

vi.  3 

29 

904 

4 

it.  ] 

7988,*  9408* 

10 

1,4 

1066 

12 

2 

8495,8510' 

12,  13,  17, 

4 

611,*  13.30* 

13 

7 

f  8286,*  8935,* 
'  9229,*  9818* 

15 

17 

7,9 

3623 

vu.  1 

11,  12 

9881* 

2,  3,  15 

13,  14 

658* 

4 

19 

670* 

4,  12,  17 

24 

3875,*  10169* 

15,  22 

25 

9960 

viii.  8,  13 

iii.  3 

10130* 

20 

6—11 

9960** 

20,  21 

13,  14,17 

904* 

21 

14 

7418* 

22 

9  K: 

r  2034,  2661, 
"   4577,*  4687* 

ix.  11 

15 

22,  24,  25 

19 

8935* 

X.  19 

20,21 

9942** 

22 

21 

9960** 

*«*« 

24 

3399,*  9509 

23 

iv.  1,  25 

2643 

xi.  2 

6.7 

6279* 

21—23 

Number. 
904* 

920, 3325* 
r  609,*  904,» 
1  920* 

1330 

611* 
r  609,*  920, 
12896 

2643 

8409* 

1673,4454 

10441* 

10044 
19    10283* 

904* 

5955* 

3623 

904* 

917* 

10570* 

9437* 

3623 

10570* 

1.343 

4835 

586* 

3941 

2842 

3325* 

2504 
f  1667,*  1685, 
tl715 

2864 

1183 

9960** 


364 

GENESIS. 

Chap.           Verses. 

Number. 

Chap. 

Verses. 

Number. 

xi.  31,  32 

1430* 

XX. 

1 

1209* 

xii.  6 

7 

4430 
1025* 

1  to  the  end 

r  1197,*  1502, 
I  9340** 

7—9 

3813 

xxi. 

3,6 

2072 

g% 

r  440,*  796, 
1921,2722* 

4 

9659**     . 

8 

9—21 

1949 

10 

3304* 

13,  18 

1416* 

xiii.  3,  4 

1453* 

21 

1676 

4 

440* 

22  to  the  end 

1197,*  9040 

15,  16 

1025 

30—32 

2723,*  3466* 

16 

10217* 

32 

3375* 

18 

2909,*  2970* 

33 

440* 

xiv.  2,  8 

1589 

Chap,  cited 

3228 

5,6 

2714 

xxii. 

1,2,12,16,17  3381* 

13 

1616 

2 

796 

14 

3923,*  6148* 

2,9 

921 

18 

2015 

7,  13 

4835 

18,19 

6148* 

17 

10485* 

21 

842* 

17,18 

1025 

21,27, 

878 

19 

2723 

XV.  5 

1025,*  10217* 

xxiii. 

1  to  the  end 

4447 

6 

10019* 

3  to  the  end 

3170* 

6,  8—12 

9416,*  10222* 

4 

8002* 

8,9,  12,  17 

10453 

17—19 

1616 

9—12,  18 

9391,**  9416* 

17—20 

6551** 

13 

2959* 

xxiv 

3 

4818 

16 

1680,4516 

3,4 

4835 

18 
18,  19 

f  120,*  4454, 
(9341* 
1444,6858 

3,6 

4316 

10 

r  1356, 1358, 
\  1992, 2943 

20 

2913 

16 

3859* 

xvi.  3 

3246* 

22 

2959,*  10222* 

7,8 

6132* 

60 

2851,*  10483* 

10 

10217* 

65 

4859* 

11 

340* 

XXV 

.  1—4 

1358, 4292 

13 

1925* 

6 

9002* 

15 

3194** 

7 

4670 » 

•  •        * 

xvn.  1 

(3667,4670, 
1  5628,*  6003* 

9,  10 

6551** 

16 

8314* 

5,  16 

1416** 

16,  21 

4197 

7,  8.  10 

1025* 

18 

(•115,1928,  ' 
(1951** 

10,  11 

1038 

11 

6804* 

20 

3664 

12 

9659** 

22 

4197 

13 

5374* 

23 

1259 

xviii.  1 

1616 

23,  24,  26 

4923* 

1,  13,  14,  1 

33 1^315 

25,26 

2643 

20,  26, 

25,30 

3527* 

2 

6846 

26 

259* 

9 

6132* 

Chap,  cited 

4290 

12,  13,  15 

2702* 

xxvi.  1,  6,  17 

1209* 

18 

1420 

1,6,17,20, 

26  2504* 

32 

468 

1—24,  26 

*°}9340 

Chap,  citec 

I         6832 

the  end 

xix.  1 5  and  follow- 1  go  1 1 
ing  verses  J 

1—34 
3,  4,  24 

1197* 
1025 

19 

598* 

4 

1420 

20,  22,  30 

1589 

6—13 

1502 

24 
26 

6000* 
10300* 

15,    18-22,1      ^j2* 
25,32          ;^'"^ 

28 

7519* 

22,33 

2723 

37,38 

1364, 2838* 

33 

2723,*  2838* 

GENESIS. 


Chap.  Verses, 

xxvi.  34,  35 
xxvii.  3,  4,  25 
22,27 
26,  27 
27 
36 
39,40 

40 


r367,* 
14242. 


I 


43 
46 

Chap,  cited 
xxviii.  1,  2 
3 
4 
10 
12 

13,  14 
14 
16—18,  22 

17,  19 

18,  19,  22 
19 

19,  22 
20,21 
22 
31 

xxiz.  1 
4 
14 

18,  20,  27,  28 
27,  28 
32,  33,  35 
32,  33,  40 
Chap,  cited 

XXX.    1 

3 

4,9 
4—12 
22 
27 

Chap,  cited 
xxxi.  13 

18 

19,  26,  32,  34 

19,26,32,34 
53 

29 

36 

43 

44,45,51,52 

46,  47,  52 

52 

53 
xxxii.  10 

12 

15.  16 

25  to  the  end 

25,  32 
26 

26,  32,  33 
32 


Numlier. 
3686* 
3309* 
296 
925* 

296,*  2576* 
3304* 
3325* 

*  3296, 
4337 
1430* 
3686* 
421J0 
4835 
1992 
1463 

1430,*  2723 
8945* 
1025 
1420* 
6426* 
1453* 

9954,**  10643* 
4560* 
1298* 
10559* 
1298 
5998 
3249 

1430* 

157* 

728* 

395,*  8987* 

340,*  2643 

342* 

2089 

9325* 

6585* 

324G* 

2868* 

3857* 

2157 

2089 

3728 

3664* 

1992 


Chap.  Verses, 

xxxiii.  1,  2,  6,  7 

4 

10 

17—20 

18 

18,  19 

Chap,  cited 
xxxiv.  1,27—29 

3 

28 

30 

Chap,  cited 
XXXV.  1,  6,  7 

4 

5 

6,7 
7 

9,  10 

10,  11 

11 

14 

16—18 
18 
19 
20 

22 

22—26 
23—26 

27 


'} 


1356 

4402* 

6563* 

3974* 

3727* 

129S 

4580* 

1356, 5998 

4013 

1025 

4364 

4572* 

3021 

10130* 

5051 

2838* 


28 
29 
XXX vi.  7 

8,20 

14 

15  —  19,    21, 

29,   30,  40 

—43 
Chap,  cited 

xxxvii.  1 

1  to  3 
2 


1365 

Number. 
2868* 
3616 
2157 
1441,*  4430* 

2943 

6306 
4572* 
4316 
3875* 
9416** 
1574* 
2943, 6306 
1453* 
3103 
9327 
921 
4402* 
4286 
1416** 
r 1992, 3021,* 
\5628* 

J  1298,  3728,*'» 
16377* 
3969 
2643 
9594 

2838* 
(  2868,*  3246,* 
{  3325,*  3435, 
(3870,4316 

46G7* 

3862 

1616,2909,* 

2970 

4670 

3255 

1463 

1675* 

296 

18314* 


{ 


3228 
1463 
4286 
755* 


3.23,31—33  9942* 

9   10  6089* 

14  1616, 2009* 

18  to  the  end  4316 


25,  28 

28,  36 
33 
xxxviii.  1,  2,  11 
7,10 
12,  13 
17,  20,  23 

28,  29,  30 

28,30 
xxxix.  1 


r  3263,  *5620,* 
1 10292* 

3242* 

5828* 

4316 

592* 

4110* 

3519* 
r  367,*  2643, 
X  3325,*  5354* 

9468* 

3263* 


1366 


EXODUS. 


Chap. 

Verses. 

xxxix. 

14 

xl. 

15 

xli. 

8 
12 

40, 

41 

40- 

-43 

51, 

52 

xlii. 

1,5 

* 

2,3 

4,5 

20 

26, 

27 

xliii. 

4,  5,  15 

11 

14 

16, 

31 

18, 

24 

22, 

23 

24 

28 

29, 

30,34 

32 

{ 


xliv. 
xlv. 

xlvi. 


{ 


xlvii. 


xlviii. 


24,  27,30,31 
8 

14,22 

25,  27,  28 
1.5 

1,2,  5,  8 
1,2,5,27,29, 

30 
2,3 
9—19 
11 
12 
26 
34 
9 

26 

27—29 
29—31 
2,3,8,10,11, 

13,  14,  20, 

21 
2,3 
4 

5,  16 
5,  13,  14,  17 

—20 
7 


} 


Number. 
1703* 
1343,4517, 
5038 
3762 
1703* 
5799 
6145* 
2643 
4286* 
4539* 
5973 
4592* 
5939* 
4539* 
10292 
1992 
2165 
5939* 
440 
3148* 
6089* 
4592* 
1183,1195, 
1343,5013* 
5939* 
6089* 
6145* 
4592* 
4286* 
2723 
4286* 

5973* 

4402,*  7268* 

3862 

2959, 7985 

4316,4818 

3021* 

1195,5702* 

1463* 

2838* 

4286,*  5973* 

2916 


Chap.  Verses, 

xlviii.  13,  14 

16 

17—19 

28 
xlix.  1,  2,  7,  24 

1,  2,  24,  33 

3 

3,4 

3—7 

3,  5,  6,  7 

3—12 

3—17 

3—27 

4,5 

5—7 

6 
7 

8—12 

9 

10,11 

11 


} 


} 


4286* 

5973* 

1025 

3969* 

3325* 

9594 


4601 


11,  12 
11,  14 

11,12,17,19, 
21 

12 

13 

15 

16—18 

17 

17,  18 

21 

22 

22,23 

22—26 

23,24 


Number. 
367 
1925* 
4923* 
6254* 
5973* 
4286 
1063* 

3870* 

4316 

10335 

1756 

3862 

2433 
f  4433, 4444, 
\  4502,**  6306 

4439 

9093** 

3881 

3654,*  6442* 

1069* 
r  1071,**  2576,* 
\5113,*5117* 

3300** 

2781** 


EXODUS. 


1367 


Chap, 
iii. 


IV. 


} 


1984 


24 

25 

25,26 
29,  30—32 
29,33 
30,31 
1.  3—32 
6—9 
10,  11 
13 
24 
25 


T  2184.**  4007** 
\  9052** 

9755* 

9836* 

3923** 

259* 

2761** 

3928* 

2702* 

2709 

3969* 

2686* 
r  1298*,  3305,* 
14197* 

1992,8278 

10044 

4447 

3255 

6551** 

2916 

4539 

4786 

4447 

6895 

2916 


V. 


Verses. 
8,17 
12—14 
13,  14 
13—15 
13—16 
14 
15 
16 
18 

22 

2 

11,  12 

16 

17,20 

22,23 

31 

2,3 

3 

23—25 


▼i.  3 


4 

6 

8 

16—20 

18,20 

26 


vu   1 


vm. 


4 

7 

11 

15,  19 

15—22 

16 

17,  18,  20,  21 

19 

1,2 

1,  2,  12,  13 

1—11,12—18 

1—11,16—20 


Number. 
1444,2913 
4289 

10566 

1343 

7988 

10579* 

9789* 

2242,*  6588* 

1343,4495* 
r 1551, 2576, 
\2588* 

6132* 

1861 

7268,*  9160* 
4876,*  4936 

3325* 

2242,*  6588* 

1343 

2180,4495* 

1861 
r  1356, 1992 
13667 

1463 

2959,  6281 

2658* 

2959 

7985 

3448* 
r  300,  2534,* 
\  9160 

3448* 

2959, 7985 

3762 

4876* 

4735** 

1343 

6693* 

7673* 

6693* 

7673* 

4936 

4876* 


Chap.     Verses. 
X.  25,  26 
xL  1 


2,  3 

4 

4,6 

4—7 
5 


Number. 

2180 

6914 
r  1851,  2588,* 
t  9397* 

1551 

2353 

8487* 

3325* 

4335** 


xii.  1  and  following  "1  10132** 
verses  J 

2  and  following  |  ^0132* 


7,11,18,19,22  5223 


IX. 


1 


X. 


22 

25,26 

26 

1,13 

2,3 

11 

22 

22,23 

23 

23,24 

3 

3—21 


1195 

5702* 

1343,5013 

1343, 1703* 

3048* 

5223* 

878 

7673* 

4876,*  4936 

2445 

1343, 1703* 

4936 


verses 
5,  7,  13 
6 

7—9 
7,  13,  22 
7,  13,  22,  23 
8—10 
10 

11 

12 

12—18 

12,  29 

12,  29,  30,  42 

15,  18—20 

17,41,51 

29 

32 

33 

34 


EXODUS. 


i.  5 
11 

15,  16,  19 
15—21 


3021* 
6852 
1703* 
4588** 


iii.  1,  2,  4,  6 
2,  4 

2,'  4,  14,  15 
5 


6280* 
3088 
1925* 
1748* 


^'22'  ^^*^^*}4876* 

3_21  4936 

12,  13  2177,  2187 

13,  19  5215* 
21, 22  878 
21—23  2788,*  6649* 


35,36 

36 

40 

40,41 

41 

44 

46 

48,49 
xiii.  2,  12 

2,  12,  15 

2,  12—15 

4—16 

5 

6,7 

19 

21 

26 

29 
xiv.  6,7,9,17,23 
25,26 

8 


3519** 

10135* 

3813 

4735 

1001 

2342 

2405, 10114* 
r  3021,  4013, 
1  9828* 

3325,**  7192 

4936 

592* 

2352* 

2342, 9992* 

3448* 

3325,*  7523* 

8468 

6914 

9836* 
r  1551,  2576, 
I  2588* 

1851 

1847* 

1502,  2959* 

3859 

2567 
r  149,  3812,* 
\9163** 

1463,  4444 

4925 

352,*  4925 

3325* 

3859, 3862 

2913 

2342 

2916 

7989 

1678 

1679,  3325* 

'1 5321* 
2184 


17,18,23,26,1  gj25* 

19,  20       4236* 
19, 20, 24  to  27  7989 
21         5215* 
21, 27       878 
21,  26,  27    4876, 4963 


1368 

Chap.  Verses. 

xiv.  21,  31 
31 

33,34 
XV.  1—19 

I,  10,21 
1—21 

3 

4,  19 
6 
13 
18 
22 

22—25 
23—25 
25 
26 
30 
xvi.  2,  3 

4,  19,  20,  23 
8,  12,  13,21 
10 

12 

13,  14 
19,  20 
20 
31 
36 
xvii.  1 — 8 
3 

5,  6 

5,  6,  II,  12 

9—13 

10 

II,  12 

13  to  the  end 

15 

15,16 
xviii.  3,  4 

12 


EXODUS. 


{ 


{ 


18 
xL\.  2  to  11 
3,4 
5 

5,6 
9 
10,  11 

10,  11,  15,  16 

11,  12,  13 
11,  15,  16,  18 
12,21,  24 
12,13,21,23,) 

24  / 

14 
16 

{ 

20 
XX.  3—5,  7,  8,  12  \ 
—14,20      J 


Number. 
842 
878 
9437* 
842 
6125* 
1756 
1664 
5321* 
10019 

6281,9481* 
10248 
1928 
2702* 
7854* 
643* 
6502* 
10416* 
8351* 
2838* 
10134* 
10574* 
10283 
3579** 
10114* 
10115* 
5620* 
10202* 
2702 
8351* 
4876* 
4936 
878 
9424 
4876* 
1679 

340,*  2722, 
2724* 
5313* 

2643, 3901* 
2165,2180, 
5943 
1001* 
5198* 
3901** 
6804 
1416* 

6752*, 8106 
4545 

901,2788* 
4311 
4495* 
2332 


18 


10543* 

5954* 

7573* 

1861,2842, 

6832 

9422* 

9349 

6239* 


Chap.           Verses. 

Number. 

XX.  5,  6 

2575 

6 

8715* 

7 

2009,*  6674* 

8 

8495 

10 

9349* 

12 

3703** 

12,  13,  24 

8588 

8 

'7573,*  8106,* 

10543 

19 

2332,4311 

19,  20 

2820 

21  to  23 

93^9* 

23 

1551,*  9960* 

25 

1298,*  10406* 

xxi.  2 

737* 

2—11,16,21, 

26—29,31, 

►9349* 

32 

2,4 

3974,4113* 

2—4,  6,    20," 

21,  26,27, 

►2567* 

32 

\ 

'3869,3901, 
8753 

7—11 

4434 

7—12 

2507 

12,  14,  15,  20 

9349* 

15,  17 

3703* 

16 

5135,8900* 

18,    19,  22— 
25,  33—37 

1 9349* 

20,  21,  32 

2276 

23—25 

8223* 

28 

7456* 

33,34 

2781 

xxii.  1 

5291,8906 

1—4 

5135,8906 

1—13.  16,  20 

—20,  30 

1 9349* 

1  to  the  end 

9391* 

12,  14 

588 

14,  28,  29 

9349 

15,  16 

4444 

16 

4433 

16,  17 

r  4434, 4456 
[4470 

17—19,27 

9349* 

21—24 

4844* 

25,  26 

3510** 

26,27 

3693* 

28—30 

3325** 

31 

4171,5828* 

xxiii.  1 

8908* 

1—3,   8,    12, 
14,  16,  29 

jl992 

1—7,16—18, 
29,30 

|921 

1_3,    6—8, 
24,  25,  32 

•9349* 

4,  5,  12 

2781* 

4,  5,  9,  12— 
16,  33 

'9349* 

EXODUS. 


1369 


' 


Chap.  Verses, 

xxiii.   10—12 

10,  11,    17— 
19 

10,23 

14,  17 

15 

18 

19 

20 

20,21 

20,  21,  23 
21 
23 

23,28 
24 
25 
26 

28—30 
xxiv.  2,  18 
4 

4,5 
4  to  6 
6,8 

7,8 

9,  10 

10 

12 

15,  16 
15—18 

16,17 

18 

28  to  the  end 
XXV.  2 
4 
5 
9 

10,  17,  23 
16,21 
16,21,22 
18  to  21 
20 
22 
30 

31  to  33,  37 
31  to  the  end 
32,33 
40 

xxvi.  1 

1,31 


Number. 
37* 


9349* 


1,  31,  36 

4,31 

7 

10,  17,  23 


4286 
2788 

2342,  4262 
( 1001,*  2342, 
•{  2405,  7900,* 
(9992,10114* 
r  587,*  3519,** 
t  9223* 
10579 
r  1925,*  6674,* 
16887* 
6280** 
1730,*  1754* 
2913 

1444,  0858 
3727** 
8304* 
3519* 
3325** 
6832* 

3727,**  10643* 
2180 
921 

660,*  1001 
r  1038,  4735,* 
\0804 

2102,*  7091* 
ri530,  1730, 
19808,*  9873** 
1298* 

5922,*  8443* 
8100,*  8427* 
r  1801,  8819,* 
\  10574*     . 
6752 
4859* 
1947 

3519,*  9467* 
3300* 
2576** 
648* 

4197,6752* 
6804,*  8535* 
308* 
8764* 
308,4197* 
2105* 
716* 
6832* 
2788* 
1027* 
5319* 
308, 9509 
r  4922,*  9468,* 
19873 
9466* 
3519* 
648* 


Chap. 
xxvi.  14 


Verses.  Number, 

r  296,  3300,* 
\  3540,*  9471 
15,  26,  37  9472 

18,  20,  22,  27    3708* 


30 

30—37 
31,36 
33,34 
35 
xxvii.  1,  6 
2 
3 
8 
9,  12, 14 

9,  18 

10,  17,  23 

16 


13,  26,  27,  35     10189 


16,17 
19 
20 

20,  21,  31 
21 
36 
xxviii.  2  to  the  end 
5,6,8,  15,33 
6,  15 

6,  8,  15,  33 
8 

9—11 
9—22 
11 

15—21 
16 

17—21 
19 
20 
21 
24 

28—30 
39 

39,  40 
42,  43 
xxix.  1  and  follow- 
ing verses 
1—35 
1—36 
2,  3,  32 
2,3,23,24,41 
4 
5 

5,8 
6 

11, 12  and  fol- 
lowing verses 
12 

12,  16,  20 
12,20 

13,  22 
18,  25,  41 
20 

29 


10276 
2570** 
9407* 

9229,*  10129* 
3708 
9472* 

2832,*  9494* 
9394 
10276 
3708 
5319* 
048* 
J  4922,*  9466,* 
19467,9873 
2576 
8990* 
880** 
7844* 
883, 2405* 
3304 
2570 
4922* 

9400,9407* 
9408 

10276 

3859 

114 

115* 

3862 

9717* 

3859* 

2788 

10133* 

3272* 

10043* 

3802 

5319* 

4077* 

213,*  8945 


} 


} 


9229 

2830* 

9809 

5144** 

7978* 

3147* 

9824* 

4677* 

9827,*  9930* 

9391 

2832,*  7340* 

4735 

7430* 

353, 5943 

925 

3869, 7430* 

9954* 


1370 

Chap. 
xxix. 


EXODUS. 


XXX. 


XXXI. 


xxxu. 


Verses. 

Number. 

Chap.           Verses. 

Nuinher. 

30—34 

3813 

xxxii.  20 

9995,*  10303* 

30,  35,  37 

9228* 

28,  29 

10076* 

31 

8496* 

34 

r  2242,  6588,* 
"   10622* 

31,32 

7857* 

32,33 

2187 

Chap,  cited 

7988 

36 

/  9954,  9956, 
110210 

xxxiii.  1 

9414 

1—3,  22,  23 

10453 

37 

9714* 

2 

1444, 6858 

38 

7839* 

11,20 

4299 

38—41 

3994,4581* 

12—14 

4290 

39,  40,  41 

2177 

12,17 

6674* 

40 

r  1071,  6377, 
\  10262* 

14,17 

2788* 

18  to  the  end 

8427* 

42—46 

9784* 

20,22 

6849* 

Chap.through- 12180  9954* 

out  cited     i^isw.yy^'* 

20—23 
20,  22,  23 

8535* 
10554** 

1—10 

9475 

xxxiv.  1 

1298* 

2 

9717* 

1,  4,  28 

10453 

2,  10 

2832,*  4735 

3 

9414* 

12,  13 

2959* 

& 

6832,*  8106* 

16 

9506 

6 

6180,*  10577 

18,  19,  21 

3147* 

7 

2575 

19,20 

2162 

11 

1444,6858 

23—31 

9474 

12 

9348 

24 

886,*  2959 

13 

2722,3727* 

25—29,  30- 

"|9954* 

14 

8875 

33,38 

15,  16 

2466 

26—29 

10130 

16 

4444,4818 

26  and  follow 
ing  verses 

■  J9229 

18—23 
18,25 

9294 
2342* 

29,36 

10129* 

19 

4925* 

34—38 

9475 

19,20 

3325* 

35 

2455, 2832* 

25 

f  1001,*  2342, 
1  2405,  7906 

35,  36 

9781 

2,3 

5827 

26 

3519,*  9223* 

2—5 

9598* 

27 

6804 

3 

121 

27,28 

9416** 

4,  13,  14 

8495* 

'1288,*  9396,* 

7 

4197 

28 

<  9416,*  9437** 

16 

r  666,*  6804, 
I  8495* 

9987 

28  to  the  end 

4859,  6752** 

16,17 

1038 

30—35 

10453 

18 

r  1298,*  4197, 

'   6804* 

XXXV.  3 

8495,*  8496* 

5 

1947 

1  to  the  end 

7290, 9391* 

5,6 

3519* 

2,3 

3103* 

7,  23,  25 

3300* 

2—5,  35 

4311 

18 

8990,*  9777* 

2—5,  21,  35 

9424* 

22 

10083* 

3,4 

r  2242,  6588, 
'   10622* 

25,  26 

9470* 

30,  31 

5287 

4,  5,  25 

9807* 

30—33 

9598* 

4—6,  33,  34 

8882* 

31 

121 

5,6 

2180 

35 

9915* 

6,  19 

8339* 

Chap,  cited 

8496 

7 

9414* 

XXX vi.  1,  2 

121 

8 

7439 

8 

5319;^ 

12 

10570 

14 

296,3519* 

12—14 

4289 

19 

3300* 

15 

4197 

35 

9509 

15,  16 

9416* 

35—38 

2576** 

15,  16,  19 

6804* 

xxxvii.  17—19,  23 

716* 

17,18 

375. 

17—24 

6832* 

LEVITICUS. 

137 

Chap. 

Verses, 

Number. 

Chap. 

Verses. 

Number. 

xxxvii. 

25 

6832* 

xxxix. 

30 

9930* 

25  to  the  end 

9475 

xl. 

9—11 

9954* 

Kxxviii. 

2 

2832* 

12 

3147* 

3 

8408,*  9394 

13 

9956 

9,  18 

5319* 

13—15 

9954* 

18 

9688* 

14 

4677* 

18,  19 

2576* 

20 

r  4197,  6723,* 
16804,*  8535* 

24 

2959,*  10222* 

Chap,  cited 

2832, 3708 

22 

3708 

xxxix. 

1  to  the  end 

2576 

23 

2165* 

3 

9824, 9832* 

24,25 

6832 

6,7 

3859 

26,27 

9475 

7 

9954* 

27,  39 

4677* 

8—14 

3862 

29 

10001 

10—14 

3859* 

30,31 

3147 

27 

r  4677,*  5319,* 
'  9826,*  9942* 

31,32 

2162 

33  to  the  end 

9784* 

27,28 

9959* 

34 

5922* 

28 

9827* 

34,35 

/  8427,*  8443,* 

29 

9688* 

1  10574* 

LEVITICUS. 


i.  2—4 

10023** 

3,  9, 13, 17,  18 

922* 

5,  11 

10047* 

5,  11,  15 

1001,4735 

9,  13,  17 

925, 10054 

10 

3519,*  3994 

14,  17 

1832 

14  to  the  end 

870 

Chap,  cited 

2180,8680 

ii.  1  to  the  end 

9995* 

1,  2,  15 

10177* 

2 

8680.  9993 

2  and  follow-  "1  7970* 
ing  verses      j 

2,9 

925* 

2,  9,  12 

10054* 

3 

248 

3,10 

10129* 

^j3^/^^'  ^^'1 10137** 

4—7 

7356** 

11 

r  2342,  5620* 
9298, 9992* 

13 

'  2455,*  9207,* 
10300** 

Chap,  cited 

2177,9993 

iii.  1,  2,  8,  13 

10023 

2,  8,  13 

4735, 10047* 

3 

8680 

3,  4,  14 

353* 

4,  5,  9, 10,  14  1 
-17               1 

^5943 

5 

10054* 

7                         3994 

8                          10047,*  10049* 

9                          10071* 

11,16                 925,*  2165 

15—17               353 

16                       1001* 

17                       9393, 10033* 

Chap,  cited        2180 

iv.  1,  3,  5,  6            716* 

1-7,13-18,1 
27  to  the  end  J^"'^^" 

3,  7,  22,  25,' 
27,  30,  34      J 

►  2832* 

3,  13  and  fol- 
lowing  verses 

-9391 

3,  8,  14,  20,' 

21,    24,   25,  U0039* 
29,  33,  34 

Mm''  '''}  10208* 

4,  15,  24,  29       10023* 

5                          10129* 

6                          7430* 

25,V3i'''}l«01'^735 

7,18,25,30,34  10047* 

'31%5''  '''}  353.  5943 

11,  12,  21            10040 

12                        4236 

20,  26,  31,  35 

10042 

1372 


LEVITICUS. 


Chap.  Verses. 

iv.  26,  31,  35 

27 

31 

Chap,  cited 
V.  1—7 
1—13 
1,4,17 
1,17 
1—26 
2 

2,3 
6 

6,  10,  13,  16, 
18 

7,8 
7—10 

9 

11 

11—13 
15 

15,  18 
16 

17,  18 
Chap,  cited 
vi.  2 
6 

6,  15 

6—10,  14—16 
7 

8,  14 
9—11 
9—14 

9,  10,  18 

10,  11 
12 

12,  13 
13 

13,  14 
13—15 
13—16 
14—16 
17 

18,  27 

19  to  the  end 
20 

24—27 
27,  30 

28 

vii.  1—10 

3,  4,  30,  31 

6 

6,  15,  16,  18 

6,  15—19 

7 

11,  12 

11—13 

11—14 


Number. 
J  9506,  9809, 
\  9937,*  9938 
10044* 
10054* 

2180,  8680 

10210 

10132* 

10044* 

9937* 

3400* 

994 

10130* 

3519,*  3994 

9506,  9809, 

9937,  9938, 

10042 

18;V2 

870 
r  1100,4735, 

t 10047 

;  8540,  10137** 

\  10177,  10262* 

2177 

2959* 

10042** 

649 

9965** 

8680 

10044** 

10042** 

10054* 

2177** 

10042 

925* 

4545* 

9723** 

2187 

9959* 

2405 

934,*  6832* 

9714,*  10133* 

7978* 

10137 

9993,*  9995* 

2177 

10129* 


Chap.  Verses, 

vii.  15—21 

16—18 


{ 


vui. 


7906,* 
10130 
10040 
10136 
2009 
4735 
r 10105** 
\  10054** 
3400** 
5943 
10129* 
2187 
10040 
10042 
10137** 
7906* 
3880** 


IX 


18 

18—21 

19 

19—21 

21 

23,  25 

24 

26 

32,  34,  35 

34,35 

34 -.36 

35,  36 

37,  38 

1  to  the  end 
6 
7 

7,8 
9 

10,  11 
10—12,  30 
10,11,13,30,41 
13,  30 

15 

15  and  follow- 1 
ing  verses      J 
16,  25 
17 

21,  28 

22  to  the  end 
28 
29 
31 

33,  34,  41 
Chap,  cited 
2 

2  and  follow 
ing  verses 

3 


Number. 
3813 

2788,*  4495,* 
10114,*  10115* 
9937,*  9965* 
10109* 
10117* 
2187 

,3813, 10130* 
10033* 
5828* 
9393 
10075** 
10093* 
9954* 
9809 
8753* 
2830 
3147* 
982 1* 
3862 
9930* 
716* 
9954* 
9229 
9956 
2832* 


9391 

353 

4236 

925 

10019 

10054 

10090 

2187,3813 

9228* 

4735 

9391 


9 

23,24 
24 

Chap,  cited 


1 2830* 

7839* 
r  9506,  9809, 
1  9937,  9938 

7430* 

8247* 

934* 

2180 

934,*  9434,* 


X.  1,2 

1—3 
1—5 
1—6 
3 
6 

8,9 
12,  13 
16,  17 
17 
xi.  22 

22,  29,  30,  31 
—33 


} 


94  7.5,*  9965,** 

10244,*  10287* 

9375** 

9942* 

9714* 

9378* 

9960** 

1072 

2177 

9937 

10042, 10129* 

7643* 

994 


LEVITICUS. 


1373 


Chap, 
xi. 


Verses. 
25,  40 

31—36 

32 

37,38 


xii.  6 


xni. 


7.8 

1  to  the  end 


Number. 
5954* 
10130* 

3147,*  10296* 
10130* 
870,2906,* 
3994,*  7839,* 
10132** 
10296* 
3301,*  6963,* 
7524* 


6,  13,  17,  23, 

28,   34,    37, 

58 

12—14 
15,  16 
46 
xiv.  4,  6,  7 
4,  6,  52 
4—7,  49—51 
4—7,  49—52 
6,7,27,51 

6,8,9.20,48,|j^,296* 

8  4236 

Q  q  r  3147,*  3301,* 

"'^  \b9bi* 

10  2906,*  7839* 

13  10129* 

14,  16,  17  7430* 

14—18,25—28  10061* 

14—19,25—30  4735 


. 10296* 

6963* 

10038* 

4236 

643* 

4922* 

7918* 

9468** 

716* 


18,  19 
22,  23 
28 

48,53 
Chap,  cited 
XV.  5—7,  10—12 

13,  28 

14,  29,  30 
14,  28—31 

15,30 

19—31 
30,31 
31 
xvi.  1  to  the  end 
2,3 
2.4 
2—16 
3 
4 

4,  24 
4,32 
6,  24 
9,  25 
12,  13 
12—14 


10042 

870 

3519* 

10296* 

10137 

3147* 

10296* 

870 

10210 
r  9506,  9809, 
I  9937,*  9938 

4161* 

10012 

0119,*  10208* 

9670,*  10130* 

2830* 

2576* 

95116* 

9391 

7601,*  9827* 

3147* 

9471* 

10042 

10039* 

9475* 

934* 


12—15,  18,  19  4735 

13  4197 

14,  19  716* 

16  3480,*  4311 

16,18,33  10208* 


Chap.  Verses. 

xvi.  18,  19 
21 

21,  22 
26 

26,  28 
29 
30 
33 

Chap,  cited 
xvii.  1  to  the  end 
1—9 
3 

3,4 

3,  4,  8,  9 
6 
10 

10,  11—14 
10,  15 
11 
12—15,  18, 

15,16 

16 
xviii.  3,  4 
5 

5,6 
6—20 
6—24 
xix.  5,  6 
6,  7,  11 
6,  7,  23 

7,8 

8 
9 

11,  12 

12,14,18,28 
30,  32,  37 
13 
14 
15 
19 

20—22 
23,24 
29 
32 
34 
36 
37 
XX.  5,  6 
5,  10 
8 
9 
10 
12 

17,  19,20 
21 
22 

Chap,  cited 
xxi.  1 

5,  6,  10 
6,8,  17,21 


Number. 
2832* 
10023** 
9937** 
3147* 
4236 
1947 
10296* 
10129* 
2180,9959* 
9393 
4735 
3994 
1010* 
10025* 
1001,*  5943 
9306* 

1005,*  10033* 
10044* 
10042 
19  1001 

r  3147,*  4171, 
\  9965* 

9937* 

9282 

8972 

7192 

4434 

6348 

2187, 10040 

4495, 10114* 

2788* 
r  9965, 10115,** 


Liou; 


9937* 
5212* 
8908* 


•}^ 


192 


8002* 

6989* 

9857 

2576, 9274** 


3400* 


2039 

8904* 

6523* 

4444,8013* 

8540 

8972 

2466* 

8904 

7192 

3703* 

8904* 

4818 

9937,*  9965* 

8496* 

8972 

3703 

6119* 

5247* 

2165* 


1374 


LEVITICUS. 


Chap.  Verses. 

xxi.  9  < 

9—13,  17—20 

{ 

10—12,17—21 
12 


13—15 


{ 


17,  19 
17—23 
18 

18,  21 

19,  21 
xxii.  1 — 16 

2—9 

2,  3,  8,  30—33 
4 

4—7 

3,  6 
6,7 

6,  7,  25 


7 

8 


{ 


9 

10 
11 

12,  13 
13 
14 
19 
22 

29,  30 
xxiii.  1  to  the  end 
6 

9—15 
10 

10,  11 

10,  12,  13,  17 
10—13,  16,  17 

10,  11,  20 
10-21 

11,  12 
12 

12,  13 
12,  13,  18 
12,  13,18,  19 

12,  18,  19 
13 

13,  18 

14,  22 
15 

15—22 
16,  17 
17—23 
18 

20 

27,29 
27,32 
27,  36,  37 
34,  41,  43 


Number. 
2466,3703** 
8904* 
6148* 

3301,*  10044 
10076* 
9809* 
7192 

2362,*  4844,* 
9809* 
9163* 
10109** 
4302* 
2383 
2162* 
10109* 
9809 
7192 
10130* 
2187* 
994 

3693** 
2165 
10296* 
4171,*  5828,* 
6119* 
9937* 

8002,*  10287 
5374* 
4844* 
3703* 
649,  5291 
3994 

2383,  9163* 
2405 
9294 
2342* 

10303 

10287* 

10083** 

10137 

2177 

9223* 

9295** 

10132* 

3994* 

1071 

925,*  4581* 

6377 

7839* 

10262* 

10054 

5212* 

2252* 

9809 

7906* 

10109* 

9391 

6148* 

1947 

2075,**  9506 

7891 

4391* 


Chap.  Verses, 

xxiii.  39 — 44 

40 

Chap,  cited 
xxiv.  4 

5 

5,6 

5—9 

6,7 
6—9 
7 
8 


11,  14,  16,23 
14 

14,  23 
15 

15,  16 
18—22 
19,  20 

22 


XXV.  3,  4 

3,4,5,  11 

4,8,9 

4—6,  23,   44 
—46 

8,  10 

18 

34 

36—38 

39—43,  44— 
47,  and  fol- 
lowing verses 
xxvi.  2,  45 

3,4 

3,6 

3,  6,  15,  22 

9 

12 

13 

15 

15,  16 

15,  36 

15,  36.  37 

18,  21,  24,  28 

22 

25,  26 

28,  29 

31 

33 

33,  36,  37 

39 

41 

41,  42,  45 
xxYii.  1—9,  15,  19, 
27,31 

2—7 

3 

3,  5 

3,25 


Number. 

414,9296* 

7093,**  8369** 

2180 

6832 

2280* 

.3272* 
r  2177,*  7978,* 
1 9993* 

9544* 

2165* 

10177* 

6804,*  10360* 
r  2187,  2342,* 
\  10129 

7456* 

10023,*  10038* 

4236 

9937* 

9965* 

9048 

8223* 
r  1463,  4444, 
t8013* 

737* 

9274* 

716* 

1 8002* 

2252* 
8972 
6148* 
9210** 


►  2567 

7192 

9272* 

3696** 

9335* 

983,**  6804** 

519* 

248* 

8972 

8364* 

9327** 

10481* 

395,*  9228 

5536** 

7102** 

3813* 

9479* 

8294* 

390* 

3703* 

2039,  7225* 

9849 


} 


5291 

10225* 
10222* 
2280* 
2959* 


NUMBERS. 


1375 


Chap.  Verses. 

xxvii.  13,  15,  19,31 

16 

21 


Number. 
649 
8468* 
0148,*  9809 


Chap.  Verses. 

xxvii.  26,  27 

30,31 

34 


Number. 
3325* 
576* 
8753* 


NUMBERS. 


i.  1  to  the  end       4236 
M'.;!.*^'*i±l  10225*. 


lowing  verses 

20,  24, 26,  28, 
30,32,34,38, 
40,  42,  45 

22 

47 

50-54 

51 

52,  53 


2280* 


ii.  1  to  the  end    < 


3448* 

9809 

6148* 

10287* 

10038* 

3448,*  3703, 

3708,*  3859,* 

3862,10038* 

4236, 10038* 

3703 


2 

2  34 

4*6,  8, 11,13," 

15,19,21,22,  U859* 

23,26,28,30 
10—15  9642** 

17  6148* 

34  3708* 

iii.  4  9475* 

9  9809 

9,  12,  13,  401 

to  the  end     J 
10, 38  10287* 

11—13,40,41    3325* 
12  4925* 

12,  13  10093* 

12,  13,  40—45  9809 


6148* 


7192 
3814* 

3708,*  6148* 
8990,*  9777* 
352 
5291 

2959,*  10222 
6148 


13,41,45 
15,  40 
23—38 
37 

40—46 
46  to  the  end 
47,  50 
iv.  1  to  the  end 
2,  23,  30,  35, 
39,43 

O,    4,     ££,    Z6,    I    root* 

29,  30  J  '^'^'^^ 

5,  6,  8,  10—12  3540* 

6,  8, 10—12       296* 
6,8,10—12,14  9471* 

7  2165,*  10133* 

VOL.  II. 


*'|2276* 

^'}5; 


iv.  7,  8 
8 

23,25,39,43, 
47 

32 
V.  1—8 

2,3 

2—6 

3 

5 

6—8 

6—11 

7 

12—31 

13,18 

15 

15  and  follow, 
ing  verses 

21,27 
vi.  3,  4 

4 

5,  13,  18 

5,  18,  19 

6—12 

8—19 

9—11 

10,  11 

12 

13—15 

13,  14,  16,17 

13—15,  17 

15—17,  19,  20 

15,  17,  19 

15,  19 


9544* 
4922,*  9468* 

1 1664,  2252* 

8990,*  9777* 

3400* 

10038* 

4236 

10038* 

10137 

5291 

9809 

649 

2466 

6437* 

8540,10177* 


2177 


} 


vu. 


19 

23—27 
24—27 
25 

25,26 

26 

Chap,  cited 

1  to  the  end 

1 

2,  10,  18,  24, 

30,   36,    42, 

48,  54 
3 


3021* 

5113* 

2187* 

6437* 

3301* 

6119* 

5247* 

10210* 

870 

2906,*  7839* 

10132* 

2830* 

4581* 

2177 

5114* 

7978* 

2342* 

6674* 

2009* 

3195* 
r  222,*  5585,* 
1 10579* 
/  358,*  3780,* 
\  5662* 

10044, 10137 

3859,*  4262* 

9954* 

8314* 
5945* 


B  B  B 


I 

1 

I 


376 

NUMBERS. 

Chap.          Verses. 

Number. 

Chap.           Verses. 

Nnmber. 

vU.  8,  9 

9506* 

xi.  4,  33,  34 

999* 

9 

9536* 

5,  6,  31—34 

8452* 

13,19,25,31, 

7,8 

8464* 

37,43,49,55, 

►2959* 

8 

10303** 

61,  67,  73 

9 

3579** 

13,19,25,31,' 

16 

6524 

37,   49,   55, 

►10222* 

31 

8452* 

61,  67,  73 

31,82 

4236 

15,21,27,33,^ 

31—35 

5215 

39,   45,    51, 
57,    63,   69, 

>2906* 

32 
32—34 

8468* 
574* 

75,  81 

xii.  3 

10570* 

15—17,  21—^ 

14,  15 

4236 

23,   27—39, 

^10042* 

16 

1676 

33  &  follow- 

xiii. 1—4,  26 

2714* 

ing  verses 

3,26 

1676 

15,  22,  27,  38 

10132* 

4—16 

3859, 3862 

15,  87,  88 

7839* 

21,22 

2909* 

19andfoUow.Ugg5* 
mg  verses  —  J 

26 
27 

1678* 
2184,5620 

89 

308 

27—29 

1444* 

Chap,  cited 

2177,2180 

29 

1679,2913 

viii.  2 

6832 

33 

r  567,  581,  1673, 
\4454 

2,3 

716 

6,7 

3147,*  5954* 

xiv.  6 

4763* 

-                      r  2702, 3301,* 
^                     1  5247* 

7,8 

5620 

8 

2184 

7—14 

10023** 

10—12 

8427* 

8  and  follow- " 
ing  verses 

|>9391 

10,21 
12 

5922* 
7043* 

9,  10,  12 

878 

21 

8427,*  9429* 

11,13,15,21 

10083** 

22 

10574* 

14,  16—19 

3325* 

24 

10076* 

14—20 

352 

27,  29,  36 

8351* 

16-18 

8080,*  10093 

Chap,  cited 

4290 

16—19 

6148* 

29 

4759,*  10225* 

24,  25 

2252* 

33 

2466 

Chap,  cited 

2180 

33,  34 

8904,*  9437* 

ix.  5,  11 

10135* 

43,  44 

8593* 

10,  11 

7900 

44 

9416* 

12 

2405,*  3812* 

XV.  2—15 

/  922, 1071, 
'  6377,9995* 

13 

8006,*  9965** 

14 

4444,*  8013* 

3 

1947 

17  to  the  end 

4236* 

3,  6,  7—10 

10262* 

X.  1—11 

8624* 

3—5,  11 

4581* 

1—11,34 

4236 

3,  7,  13 

925, 10054 

1  to  the  end 

10038* 

4—6,  8,  9 

2180 

6 

3708* 

4—6,9 

2276* 

9 

9849    , 

4—12 

10137** 

11,  12 

2714* 

6 

2280* 

12 

1676 

6,7 

2788,*  10262* 

13 

9937* 

13—16,  26, 

29  1463 

33 

85, 2788,*  9396 

14-16 

4444, 8013* 

33—36 

85,  9485 

18—21 

7978* 

35 

9416* 

19—21 

9223* 

35,  36 

85 

20 

2177* 

36 
xi.  4,  6 

3186* 

8487 

24  and  follow- 1^33  J 
ing  verses       J 

4,  6,   18,  20, 

|8409* 

27 

7839* 

33,34 

32—37 

8495 

4,  18—20,  31 
—33 

1 10283** 

35,36 
38,  39 

10038* 
9468* 

1 


i 


^- 


NUMBERS. 

13: 

Chap. 

Verses. 

Number. 

Chap.           Verses. 

Number. 

XV. 

38—40 

2576 

xxi.  8,9 

r  897,*  3863,* 
L  8624* 

39 

2466 

Chap,  cited 

2177,2180 

9 

425,*  4211* 

xvi. 

1  and  follow- 

■ 

14 

1664 

ing  verses,  44 

►10177* 

14—16 

2686* 

—49 

14,  27 

1756,8273* 

11 

8351* 

14,  15,  27 

2897 

19 

8427* 

14,  15,  27—30  9942 

22 

r  4402,  7268, 
\  10044* 

16—18 

2702,*  7343* 

mm 

17 

8340* 

26 

10130 

17,  18 

3424** 

30—33 

8306* 

18 

6372* 

42 

10574* 

21—31 

2468 

xvii. 

2—10 

3859** 

24 

4270* 

4 

4197 

27—30 

2686,  2897 

8—20 

9954* 

35 

5897 

16 
23 

2959* 
5622* 

xxii.  4,  7,  and  fol- 
lowing verse: 

■|3242** 

xviii. 

1,  22,  23 

9937* 

8,  13,  18,  31 

1992 

7 

10287* 

8,18,19,35,38  3859 

8—20,  25  to 

19809 

18,  39,  40 

1343 

the  end 

19,  22,  23 

4402* 

9 

10129* 

22,  31 

2799* 

9—11 

2187 

39,40 

1343, 1992 

12 

353,*  5943 

Chap,  cited 

4290,  7097 

12,  13 

9223* 

xxiii.  1—3,7,14,29    1343 

12,13,15,17 

3325* 

1—3,8,12,14 

'|l992 

15 

4925,*  7523* 

16,19 

16 

2959.*  10222* 

1,2,14,15,29    4439 

17 

3994,*  5943* 

1—7, 15—18 

'|921 

18 

1001 

29,30 

26 

6148,9809* 

5,  12,  16,  26 

3859 

22 

9937* 

7 

/ 1343, 1992, 
'  3249,*  3762 

22,23 

9965** 

Chap,  cited 

10093 

7,18 

8273* 

xix. 

2 

3300* 

7,  10,  21,  23 

4281* 

2—11 

5198* 

7—10,19—24    1756* 

2—11,  17 

9723 

7,8,10,18—5 

25  2897* 

2—19 

2702 

9 

139 

4 

716* 

10 

10217 

6 

4922,*  9468* 

10,  23 

4286 

6,18 

7918* 

19 

587,*  10441* 

10 

1463,5954* 

19,20 

9391 

11,  12,  16,  19 

901* 

23,24 

6367* 

11,13,16,21,22  10130* 

24 

6442* 

11  to  the  end 

4495,6119* 

Chap,  cited 

4290,  7097 

12,  13,  19 

2788* 

xxiv.  2,  3,  5 

10038* 

15 

4875,*  5145* 

2,5,6 

3703* 

16 

6767* 

2,  3,  5,  6 

/  3859,  4236,* 
1  6335* 

16,18 

3812,4503* 

16,  18,  19 

2916* 

2,13 

3859 

XX. 

1,2,  11,13 

1678** 

3,4 

212* 

1—13 

2702* 

3,15 

8273* 

6 

8427* 

3—10,    15— 

►2897 

7—10 

4876* 

25,  17,  20 

10 

8582* 

5 

2280* 

12,  13,  24 

8588* 

5—9,  17—24 

1756 

14—22 

3322* 

5,17 

4286* 

24—26 

3255* 

5,  17,  19 

4281* 

xxi. 

5 

8487 

6 

108 

5,  6 

276 

6,  7 

2702, 3079* 

7—9 

4911 

8 

3812,*  4402* 

B  B  B  2 


1378 


DEUTERONOMY. 


Chap.           Verses. 

Number. 

Chap. 

Yenes. 

Number. 

xxiv.  8,  9 

6367* 

xxviii. 

11-15.  18  tol,^,, 

13 

3249* 

the  end 

-    XV  1    M. 

17 

3762,9494** 

11,19,27 

3994 

17.18 

r  1675,*  4240, 
'   4384* 

11,15,19,22,27  10042** 

12,  20,  28 

2280* 

17—19 

3322** 

12,13,20,21,1  227fi* 

18,  19 

402 

28, 29            J 

[ 

20 

1679 

16,17 

2342 

24 

1156 

16,19.26,27 

10132* 

Chap,  cited 

4290,  7097 

26 

7891 

XXV.  1 — 4 
1—9 

5044* 
8998* 

xxix. 

,  ,    ,,         ,      r  3994,*  4581,* 
1  to  the  end    -<  10132 

1—3,  6,  9 

10652** 

1—7 

6377 

4 

8286* 

1,  7,  12 

7891 

6—8,  16,  17 

3242** 

2,  6,  13 

10054 

12,  13 

1038* 

2,  6,  8,  13,  36 

925* 

xxvi.  1  to  the  end 

3703 

3,  9,  14 

2280* 

2,3 

10225* 

3,4,9,10,14,15  2177,2276* 

2     56 

3859 

3,4,9,10,14, 

4 

2280* 

15,18,21.24, 

►10137** 

20 

4316,4818 

27,30.33,37. 

25,  26 

9306* 

7  to  the  end 

1071 

58—63 

9809 

12,13,14,17. 

xxvii.  7 — 9 

3703 

18,   20—24, 

.2830* 

13 

3255 

26—36 

14 

1678,  8588* 

Chapter 

-2180 

16 

10044* 

throughout 

*  fc»  1.  Ov 

16,  17 

9927* 

xxxi. 

1  to  the  end 

3242** 

18—20 

10023** 

2 

3255 

18,  20,  21 

3862 

8 

2799** 

18,23 

878* 

19 

901,2788* 

22 

9857* 

19—24 

5954* 

aviii.  1  to  the  end 

J  922,  8680,* 
'   10132* 

19     25             r  2702,*  4236, 
^^     2^            14495* 

2 

2165* 

xxxii. 

1,  26—41 

4117 

3,23 

2838 

10,  11 

2280,*  10225* 

3,   4,    9—11 
19,27 

'|2994* 

11 
11,  12 

4759* 
10076* 

5 

8540 

13 

9437* 

5,  7,  14 

10262* 

19—29 

3862 

5,7,9,12,13 

;|2177 

51 

8588* 

20,21,28,25 

xxxiii. 

2  to  the  end 

4236 

6.7 

4581* 

3,4 

8017* 

6,  8,  13 

925, 10054* 

20 

9777* 

6;^7,18tothe|g37y 

xxxiv. 

54 
2—12 

3859 
3708 

9,  11 

7839* 

12 

1585 

10,   11,  18- 

■|2830* 

19—29 

3859 

20,  26—28 

XXXV. 

12,  22,  23 

9011** 

10—12,    20, 
21,  28,  29 

1 10137** 

XXX  vi. 

30 
6 

4197 
4434 

Jl—15 

9995* 

I 


DEUTERONOMY. 


!.  1 

1676 

11 

2575* 

13 

5287 

i.  13,  15 

121 

15 

7111* 

16,  17 

9857 

DEUTERONOMY. 


^ 


Chap. 
i. 


11. 


m. 


Verses. 
30 
31 
36 

4—6 
8 

8,9,  17,18,91 
—11,18,19, 
21 

9—12,  19—23' 

10.  11 

20—22 

30 

34 

36,  37 

3 

8,  10—16 

16,  17 


Number. 
1664 
2708* 
10076* 
3322* 
6756 

2468** 


Chap.     Verses. 
vi.  17,  20 


▼u.  1 


IV. 


v. 


VI. 


i 


23 

1,  8 

3 

9 

10—12 

11 

ii.;i2 

12,  13 

13 

16—18 

19 

21 

23,24 

24 

34 

35 

45 

1 

9,  10 

11 

12 

15 

16 

19 

19—21 

20—22 

22 

22,  23 

22—25 

22,  24,  26 

23—25 

28 

1 

4,5 

4—6 

4,5,8 

4.8 

5 

5,  8 

5,8,  9 

13,  14 

14,  15 
15 


1868 

581,*  1673 

1675* 

9818** 

5897 

4270* 

5897 

4117 

4270* 

1197 

8972 

9251 

1288 

10543 

6832 

r  1861.  2842. 

L  7573,*  8819 

/  666,*  6804,* 

19396,9416* 

1288 

8871 

2441* 

8286* 

8875 

9143 

7205 

7673 

4197,9503 

8972,*  9397 

2575,8715* 

2009* 

8495 

7205, 7673 

488,*  3703** 

5135* 

2842 

8819 

1298* 

6832 

7573* 

2826* 

1861,9434* 

8972 

8972 

2921* 

2225 

9936** 

396* 

2930,*  9050 

1038* 

7847* 
2842* 
8875 
10570* 


2,  24—26 
3 

3,4 


6 

7 

8 

9 

9,12 

11 

11,  15 
12—15 

12,  14,  15 
15 

16 

19 

20 
22 
23 

25,26 
viii.  2,  3,  16 
2,  16 
2,3,15,16 

3 

5 
7 

7,8 

8 

9 
15 

15,  16 
19 
ix.  1,  2 
4—6 
9,  11,  15 
9,  11,  18,  25 
12,  16 
15,  19 
16 

18,25 
19.20 
20 

21 

22,24 
29 
X.  1 

1-4 
4 

8 
9 


1379 

Number. 
4197,9503 
r  1444,  2913, 
16858 
9194* 
3024,*  4818 
r  4434,  4444,* 
1  8998* 
/  921,  3727,* 
1 10643* 
8768. 10570* 
8286,*  10217* 
2959 
8715* 
1038,*  6804 
8972 
8364* 
9356* 
9325* 
10570* 
9348* 
r  4933,*  7205, 
17673 
9331* 
9335* 
9328* 

1551,*  8932* 
730* 

1846,*  8098* 
2708* 
r  5576,*  5915,* 
1  8487* 
10155* 

2702.**  8278** 
5620** 
r  3941,**  7602,* 
\  9552* 
425** 
8568* 
7854* 
9251 
583 
9320 

9396, 9416* 
730* 
627* 
9143* 
9424* 
9437 
5798 

9806, 10401 
[7418,*  9391,** 
<  9995,*  9781,* 
L  10303,*  10465* 
8588 

7205,  7673 
1298* 
10453 
r  576, 1288, 
19416** 
/  2009.*  6674, 
1  9396,  9416* 
6148,*  9809* 


1380 


DEUTERONOMY. 


Chap.          Verses. 

Number. 

Chap.           VerscH. 

Number. 

X.  10 

9437 

xvi.  1  to  the  end 

9394 

11 

730* 

2 

2360 

12 

2930,*  9050 

2,  6,  11 

2009* 

12,13 

2826* 

3 

r  1947,  7854,* 
'  8487* 

15 

6075* 

15,  16 

3703* 

3,4 

2342 

16,  18 

2039,*  4462 

4 

3813* 

r2921, 4402, 

4,6 

7844* 

«  Mr 

4973,*  7268,* 

6,7 

10135* 

17                  •< 

8302,  9167,* 

9—12 

9295** 

9293* 

10,  11 

1947,  7093* 

18 

4844,**  9200* 

13 

414,*  6537* 

20 

2842, 3875* 

13,  15,  16 

9296* 

xi.  1 

3382**  . 

13,  16 

4391* 

2 

7205, 7673 

14 

3703 

2,3 

4933* 

16 

2788,*  7891 

9,21 

2842* 

16,  17 

4262 

10 

996* 

18 

7111* 

11 

2702,*  4715 

19 

9266* 

13 

2930,*  9050 

21,22 

r  2722,  3727,* 
'   10643* 

13,  18 

396,*  1038** 

13,  18,  20 

847,*  7847* 

28 

3605* 

14 

9780 

xvii.  2  and  follow 

■|666** 

17 

9272* 

ing  verses 

21 

9781* 

3,5 

2441,*  7456* 

22 

3875* 

6,7 

4197 

29,30 

1443* 

14—18 

2015* 

xii.  2 

796 

15 

6756* 

3 

r  2722, 3727,* 
"   10643 

15,  16 

6125* 

15,20 

2360* 

5 

9481 

18,  19 

2826** 

5,  11,  14 

2009* 

xviii.  1 

6148* 

5,  11,21 

6674* 

1,2—5 

9809* 

6 

1947 

4 

9223* 

7,17,18,23,27  10040* 

9—19 

9188* 

17—26 

9393 

15,18 

2360,*  2534* 

23 

10040 

16 

934* 

23—25 

10033* 

22 

3698* 

23—25,  27 

1001* 

XIX.  4,  5 

9011** 

£\t^ 

f  2187,  3813, 
'  4735,8680* 

10 

9262* 

27 

15 

4197 

30 

9348* 

16 

6353 

xiii.  1 — 3 

3698* 

16—20 

8908* 

1—3,5 

4682* 

18 

4197 

4 

3875* 

18,19 

8223* 

7,11 

7456* 

XX.  4 

1664 

13  to  the  end 

2799* 

5,6,9 

7111* 

14—18 

9193** 

10,11 

6394* 

xiv.  2 

8768 

11 

1097 

28,29 

2788* 

17 

r  1444,  2913, 

'  6858 

29 

3703 

XV.  3 

6852 

xxi.  1—8 

4503, 8902** 

5 

1585 

1—10 

6667, 9262** 

7,11 

2360 

11—13 

3703,**  3814 

12 

737, 1703* 

12,  13 

3301* 

12—17 

2567* 

14 

5886* 

15 

2959 

17 

6344* 

17 

3869* 

18—21 

3703* 

19 

4110* 

18     22 

8899* 

19—22 

3325* 

22,  23 

5156* 

21 

2383,  4302* 

xxii.  1—4,10,  11 

I       2781* 

23 

9393 

8— U 

10184** 

DEUTERONOMY. 


1381 


• 


,. 


Chap.           Verses. 

Number. 

Chap. 

Verses 

Number. 

xxii.  8—12 

9274** 

xxvi. 

17,18 

8768* 

9—11 

10669** 

xxvii. 

1—8 

8940,*  8941* 

10,11 

5895,*  9470* 

3 

2184, 5620 

11 

2576 

4—7 

796 

11,12 

7601** 

5 

8942,*  10406* 

13,  14,  20,  21     7456* 

5—7 

1298* 

28,29 

r  2252.*  4433, 
'  4444 

6,7 

7 

10040 
2187 

30 

2468** 

12,13 

3862 

xxui.  1 — 7 

2468** 

15 

8869, 10406* 

2—8 

6239* 

16 

3703* 

2.18 

8904* 

18 

10422* 

3 

576* 

19 

4844,*  9200* 

7 

3322* 

24,  25 

8902 

10,11 

3693** 

25 

9262 

10—14 

4236 

xxviii. 

12 

9174* 

10—15 

10038* 

13,  43,  44 

6952* 

13—15 

10037* 

15,  16,  24 

7522* 

14 

10038* 

15,    20  — 

22,1 

15,16 

2567 

27,  28, 

34, 

.8364* 

18 

2466, 9231* 

35,  61, 

65 

19,20 

9210** 

27,  34—36 

7524* 

U 

1947 

32 

4402* 

24 

5117** 

38,39 

7643* 

Sft 

5212* 

39 

j 

r  886,*  8481,* 

xxiv.  1 

213* 

1  9331* 

6 

f  4335,**  9050, 
1 10303* 

39,40 

9277** 

40 

9945 

6,17 

9213** 

49,50 

3901* 

7 

5135, 8906* 

52,53 

* 

2851** 

10—13 

9213** 

54,56 

6960* 

12,  13 

3693* 

58—60 

2826* 

14,  15 

8002* 

58,61 

6752* 

16 

r  1093,  5764, 
18876,*  10623* 

xxix. 

2—4 

4317 

3 

212* 

17,19 

3703 

9,  11,  12, 

14 

2838* 

18 

2959 

19—23 

5798 

19—22 

4844,  9200* 

20 

8875 

XXV.    1 

9857 

20,  21,  23 

,24 

3614* 

3 

9437* 

22 

2455,*  10300* 

5,6 

4818 

23 

1666,**  9207* 

5—10 

/ 1703,*  1748,* 
\  4835** 

XXX. 

6 

r  1025,*  2039,* 
'4462 

7 

5886 

20 

3623,  3875* 

8—10 
15 

4839* 
488* 

xxxi. 

9,  24—26 

r  6723,*  6752,* 
'6804* 

17—19 

1679,  8593 

9,  25,  26 

9396,*  9416* 

xxvi.  1 

8972 

13 

9780* 

1—4 

5144** 

17,18 

5585* 

1—11 

9223* 

19,21 

7051 

5 

1232 

21 

585,*  4317* 

6,7 

1846* 

24—26 

6723,*  6752* 

8 

r  4933,*  7205, 
17673 

28 

7111,*  9397* 

xxxii. 

1  to  the  end 

411 

9,  15 

2184, 5620 

2 

3186,*  3579** 

12 

r  901,*  2788,* 
4844 

3—15 

10436 

3,4,13,15,18,1 

h8581 
9857 

12  and  follow 
ing  verses 

'  '576* 

30,  31, 
4 

37    J 

15 

8309 

5,  19,  20, 

23, 

16 

2930,*  9050 

24,  28, 

32, 

►4832* 

16,19 

9229 

33,35 

1 

1382 

Chap.  Verses. 

xxxii.  7 

7,8  I 

7,8,15,17-1 
44  J 

8 
9 

9,  10 
10,11 
10—14 
12,  13 
12—14 
13 

13,14 

14 

14,  32 

15,  16 
15,  17,  22 

15—43 


JOSHUA. 


{ 


{ 


16,21 
16—22 

20—28,32—34 
20,  26—34 
20,26—28,33) 
—35  i 


22 

25 

28,  32—34 

30 

32 

33 

36 

37,  38 

38 

39 

41 

43 


{ 
{ 


Number. 
6293,**  10248* 
477,**  1259,** 
2906,*  3859 

6075** 

8153* 

9854* 

2708* 

3901* 

6269* 

6534* 

2184** 

5620,*  9272* 

2830,*  3941,* 

3994,*  5943* 

353,  6378* 

5117** 

10287** 

9272* 

4311,10429, 

10603 

8875 

4815 

10283* 

4317 

7051 

1691,*  1861,* 

2447 

3183,*  5694,** 

7353 

9320** 

5886,**  10481* 

2240** 

6377,*  9013* 

10441* 

5943* 

4581** 

8365 

8813* 

566,*  9506 


Chap.  VerscB. 

xxxii.  44 

47 

50 

51 


xxxiii.  2 


2,3 

2  to  the  end 

6 

6—24 

8 

10 

12 

IS 

13—16 

13—17 

13,28 

14—16 

15,  16 

15—44 

16 

16,17 

17 

18,  19 

19 

21 
22 

23 
24,25 


29 

xxxiv.  1 

a 

10 


JOSHUA. 


i.  4 
10,11 

11 

ii.  18,  21 
iii.  2 

2,3 

3,  6,  14 

3,6,8,11,14, 

17 

10 


3693,**  9341* 

7111* 
("901,**  2788,* 
\  4495* 

9468* 

2788,*  4495* 

7111* 

6804* 

19396,9416* 

r 1444, 2913, 

16858 


{ 


Number. 

9397 

3623* 

3255 

1678,8588 

3322,*  4240,* 

8753,*  9420* 

1675,*  2714,** 

4384* 

1756 

4605* 

3862 

8588 

921,**  4281,* 

9475,** 

10177** 

4592* 
(■6431,*  8278, 
1 9408* 

3166* 

3969 

3579** 

10011* 

6435,*  10438* 

4815 

10044* 

2180 
r  2832,*  9081** 
1 10182* 

6762** 
r  6745,**  9409, 
19755* 

6373* 

3923* 

3928 

1748,*  2162** 
f  139,  2702,* 
1 3580** 

1788* 

4117 

1589 

4299* 


J 


iii.  11—17 

14  to  the  end 
iv.  1—9 

1  to  the  end 

7 

7,  9,  18 

9 

18 
V.  2,  3,  9 

2,  3,  13,  14 

10—20 
•    13 


3859* 

1585,4255 

3859 

1585,4255* 

6804 

9396,9416* 

2838* 

6983* 

2039** 

2799* 

7?^* 

81^94* 


JUDGES. 

lOOO 

Chap.           Verses. 

Number. 

Chap.           Verses. 

Number, 

V.  13,  14 

1664 

xiv.  30,  31 

9338 

13—15 

6846, 8595** 

XV.  4 

3708 

15 

1748* 

5 

1585 

vi.  1—17 

2973* 

13,  14 

2909* 

4 

5955* 

13,54 

1616 

6,8 

9396,  9416* 

28 

2723 

21 

2799 

30,  31 

9338* 

25 

2838* 

35 

4816* 

Chapter  cited 
throughout 

|8815* 

54 
63 

2909* 
6860* 

vu.  2 

1453* 

xvi.  4 

3708 

2—4 

4539* 

30,31 

9338 

6 

2327*  2576 

Chap,  cited 

3858* 

11,  21, 

25 

5135** 

xvii.  4 

3708 

26 

2838* 

15 

1574** 

viii.  1—28 

1453 

30,31 

9338* 

6 

2923 

Chap,  cited 

3858* 

18,  26 

878 

xviu.  4 

3708 

18,  19, 

26 

7673* 

6 

3923,*  6396* 

24,  25 

2799 

12,25 

4592* 

29 

5156* 

13 

4556* 

80 

796 

28 

4592,6860* 

30,31 

8942* 

30,31 

9338* 

30—32 

8940 

Chap,  cited 

3858* 

31 

1298,'»  8941* 

xix.  1,  2 

2723 

32 

6752 

4 

3708 

AM 

/  7111,  9396,* 
'  9416* 

30,  31 

9338* 

33 

40 

3923* 

ix.  3,  7,  23 

,27 

6860* 

40—48 

6396* 

15 

4431* 

43 

4855* 

18,  19 

2842* 

47 

2799, 3923* 

£%n     f\t9 

r  1097,  1110, 
"   3058 

Chap,  cited 

3858,*  3862 

23,  27 

XX.  7 

1441,*  1616 

X.  6 

4431* 

7,  10,  11 

2909* 

11 

7553** 

xxi.  10—13 

2909* 

17 

8301 

11,  13 

1616 

26 

5156* 

21 

1441 

28,  30, 

37,39    2799 

xxii.  5 

3875 

36,37 

2909* 

10,  28,  34 

1298 

36,  39 

1616 

10—34 

1298,  8623* 

xi.  3 

2913 

22 

8301* 

10—12, 

14 

2799 

28,  34 

4192,*  4197** 

16,  17 

4240 

xxiii.  3,  5 

1664 

17 

3527* 

10 

2575* 

19 

4431,*  6860* 

xxiv.  1,  25 

1441 

21 

2909* 

2,  14,  15 

1356, 1992 

xii.  2 

4270* 

11 

r 1444, 2913, 

'   6858 

7 

3527* 

8 

2913 

14 

2826,*  9904* 

xiii.  22 

2799 

22—27 

4197* 

24     31 

4117* 

26,27 

6426* 

Chap,  cited 

3858,*  3862 

32 

("2916,4430,* 
.14447,6306 

xiv.  13—15 

1616,2909* 

JUDGES. 

i.  1—4 

1574** 

i.  10 

2909* 

6,7 

10062 

10,20 

1616 

8,25 

2799 

21 

4592 

1384 


I.    SAMUEL. 


Chap.  Verses. 

i.  21,  26 

22,23 
iL  1 

2 

10 

10—13, 17,  19 

14 

5 

5-7 

7 

15,  16 
y.  2  to  the  end 

3,4 


m. 


IV. 


4,5 

4—7 

5 

6 

6—8 

8 

9,  10 

10,  11 
13,14 
14 

15,  16 

17 
18 
28 
30 
vi  2 
3 
ft 
11 

11,  12,  14 
12,13,16,22 

23 
12, 14,  16,  22 

—24 
19 

20,  21 
21  and  Chap. 

throughout 

dted 

22,23 

24 

25—29 
vii.  3 
4—7 

6—8,  16,  22 
12 
13 


Number. 

2838* 

4556* 
1925, 4539* 

921 

3255* 

8301 

8286* 

1444,6858 

8301 

2722 

2799 

1756 

9420* 

4241,9408* 
r  1675,  3322,* 
L  4240,  4384* 

8753* 

10422* 

627, 10422* 

2851* 

9437* 

2781,*  9212* 

2709 

1679, 4592* 

6584* 

r  4605,*  5390,** 
\  6390** 

41 17*, 4255** 

3929* 

3391* 

9688* 

2463* 

3762** 

7643* 

6846 

3088 


} 


z. 

xi. 

•  • 

zu. 
ziii. 


'1 1925 
I9315 


3519,*  5144* 

8581* 

^3242 

2332,  4299,* 

6849* 
2724* 
9391 
9397* 
8815** 
5955* 
7643* 
7602** 


Chap.  Verses. 

y'u.  21  and  Chap, 
throughout 
Tiii.  18,  19,  26 
21  and  Chap, 
throughout 
24 

27,33 
30 
31 
iz.  1—3 
7—16 

16,  19 
28,45 

45 

3,4 

6,  10,  13 

13,22 

35 

14 

3 

3,5 

14 

15,16 

15,  16,  19 

19,20 

22 

22,  23 

1—4,  7 

Chap,  cited 

1 

Chap,  cited 

1  to  the  end 

17,  19,  22 
5 
10 
1 

14,  18,  24 
14,17,18,20,) 

25, 31  j" 

19 
27 
29 

Chap,  cited 
14 
21 
1 

18,  26,  27 
26 


Number. 
3242 
7673* 


XIT. 
XV. 

zvi. 

zvii. 

zviii. 


1 3242 

3263* 
8301 
3021* 
3246^ 
157 

9277** 
9905* 
4430* 

r  1666,  2455,* 
19207,*  10300* 
2781,9212* 
8301 
4270* 
2576 

2781,*  9212 
6846 

3301,*  6437* 
5113* 
2165* 
3519* 
8581* 

4299 »  6849* 
2.332,3519 
4855* 
9836** 
3519,*  4871* 
9836»* 
3301,*  6437* 
5247* 
4111* 
3704* 
3923* 
4111* 

8301 


zix. 

XX. 


IZl. 


27 

37 
2 


3704* 

2799 

3923 

6396* 

4592* 

3148* 

2723* 

1453 

9422* 
r  6804, 9396, 
\9416 

2799 

9422* 


I.    SAMUEL. 


L  1 

11,  19 
25 


7836, 9391 

9849* 

9391 


ii.  1,  10 
2—10 
5 


2832* 
1756* 
9228,*  9325* 


II.    SAMUEL. 


1385 


Chap. 

•  • 

11. 


m. 


IV. 


VI. 

vu. 
viii. 


IX. 


Verses. 
5,6 
10 

13—15 
18 

18,  28 
35 

1—8 
8 

10,20 
3—5 
6,8,9 
9 

11,  12 
12 
7 

3,4 
16 
2 
7 

7  to  the  end 
8 

11,13.16— 
11—18 
1 
7,8 


12—14,  19 

25,  26 
X.  1 

3 

ft 

11 

27 
xi.  4 
xu.  14 

19,20 
xiii.  4 

6 
xiv.  3 

6 

11,  12 

14 

27,  28 

27,  29 
XV.   1 


Number. 
2584 

3008,*  10182* 
7857,*  8496* 
7601* 
9824* 
2930* 
4495* 
2788* 
2723* 

9396, 9416* 
1343* 
1703* 
4763* 
2576 
5945* 
8301 
1453 
2723 
8770 

1672,6148* 
8301 
18   2567** 
2015* 
7836 
4262 
r  2534,  9160,* 
\  9248** 
796 

10184* 
9954 
1453 
796 
6983* 
4262 
9397* 
2826* 
6148* 
7161* 
2463 
9824* 
1197,*  4462 
4763** 
7784* 
2165* 
212* 
9954 


Chap.  Verses. 

XV.  1  to  the  end 
1,32  to  the  end 
7 
8 
11,  3S 


22 


{ 


XVI. 


XVIL 


XVUl. 

xix. 

XX. 


xxu. 
xxiii. 
xxiv. 

XXV. 

XX  vi. 
xxvii. 
XX  viii. 

xxix. 

XXX. 

zzxi. 


23 

26—28 
27,28 
29 

1,  13 
1—14 
2 

3,  6,  12 
12 
13 

26,  36 
40,  43 
3.4 
14,16 

5,12,19,20,41 
5,  12, 19,  20  ) 
35,  36,  41  j 
15 

24,  27 
16 
18 

6—13 
9—12 

5,  6,  12,  20 

6,  11 
14 
24 
41 

6 

9,  11,  16 

8 

12 

6 

24 

6 

7,8 

16 

4 


Number. 
1679 
8593** 
1928* 
2799 
10441* 
922,  2180, 
2830,*  9409, 
10143* 
4111 
4763* 
9825** 
587,*  10441* 
2832,*  10182* 
4594 
9391 
9954 
4594 
9251 

1197,*  4462 
4013 
9825* 
4111* 
2788* 


4495* 

10570* 

2165* 

8286* 

7601,9824* 

9824* 

4111* 

9825* 

9954 

9231* 

9397 

3147 

2913* 

9954 

1629, 1928* 

7161* 

3862 

8469* 

9927* 

9824* 

7248 

1197,*  4402 


II.  SAMUEL. 


i.  2,  11  2576* 
2»10-12,18|4yg3,,* 

10  3105* 

16  9954 

17  2686* 
17,  24  4922** 
17,  18,  24  9468** 
18, 24  10540** 


L  20 

21 

u.  1—11 
1,17 
4,7 
5,6 

111.  7 
8 


r  1197,*  3024,* 
\4462 

9954* 

2909* 

2686* 

9954 

6180* 

3246* 

9231* 


1386 

Chap.  Verses. 

iii.  10 

25 

27,  29 
31 
S2 
V.  1 
2 
3 
4 
5 

6—10 
13 
vi.  2 
3 

6,  7 
8 

12,  16 
14 
vii.  23 
viii.  5,  6 
10—12 
11,  12 
ix.  7,  10 

8 
X.  4,  5 

6 
xi.  2 

3,  6,  17,  21 
8 
xii.  3 
8 
24 

31 

xiii.  18 
19 

23,  24 
28,  30,  31 


I.    KTNOS. 


Number. 
fl710,    2723, 
1 3923,*  6396* 
9927* 
9014** 
2576,*  4779* 
4786 
157 
6983 
9954 
5335* 
2909* 
6860* 
3246* 
9485 
5945* 
878** 
4926** 
10416* 
7601 
2959* 
1715 
6917* 
7770* 
2165 

7784,*  9231* 
4763* 
7161* 
10184 
2913* 
3148* 
10087* 
6960* 
2913* 
f  4903,  5057, 
L7248 
4677,*  9942* 
9656* 
4110* 
4763* 


Chap.  Verses, 

xiii.  29 

30,  31 
xiv.  7 

XV.   1 

16 
20 

24 

32 
xvi.  9 
21 

xvii.  11 


xix. 

21 

xxi. 

1 

16,  17 

xxii. 

1,2 

10—12 

16 

29 

31—33 

•  •• 

xxm. 

1 

2     4 

3,4 

4 

5 

xxiv. 

1—15 

1  &  following 

verses 

2,15 

2,  7,  15 

9 

11 

11—13 

12,  13 

13 

15 

16—25 

24 

Number. 

2781,*  9212 

2576* 

10570* 

2252* 

3246* 

6180* 
/  6804,  9396, 
L9416 

2576*4763* 

7784,*  9231* 

716.1* 
r  1710,  2723,* 
\  3923,*  6396* 

9954 

2788* 

9548 

2832* 

4391** 

8286* 

9548* 

4402* 

3305* 

22* 

2405* 

2333* 

6804* 

10217** 

1 10218** 

1710,3923* 

2723* 

7879 

2534 

4495* 

2788* 

7102,*=  10219** 

6396* 

2775 

2252* 


I.  KINGS. 


i.  5 
6,8 
33,  38,  44 

33,  38,  44,  45 

34,  35 
39 

ii.  3 

4 

5 

6,7 

10 

11 

28—32 

36  to  the  end 
iii.  2—4 

15 


2252* 

6534* 

9212 

2781* 

9954 

2832,**  10182* 

3382* 

2930* 

3021,9828* 

6669* 

2916 

2909* 

9014* 

9954 

796 

9396,9416 


iv.  22,23 
2& 

30 

30  to  the  end 
33 
34 
vi.  2,3 
3,36 
4,6,8 

vi.  7 

14 
16 


2165* 

1710,*  2723,* 

3923,*  5113,* 

6396* 
/  1462,  3249,* 
13762** 

5223* 

7918* 

5224 

648* 

9741* 

655,*  658* 
(1298,*  8941,* 
(8942,*  10406 

7601* 

10129* 


• 

11.    KINGS. 

131 

Chap.          Verses. 

•           «  Mm 

Number. 

Chap.          Verses. 

Number. 

n,  17 

9437* 

xii.  27,  28 

4539* 

19 

9396,9416 

32 

1453 

21,17 

5291 

xiii.  1—8 

1453 

22 

8940* 

4     6 

878* 

23 

9510* 

8,9,16- 

-19, 

24  9323* 

^ 

23—33 

9277** 

xiv.  8 

9251 

'                                     23,  31,  32 

10261* 

11 

9231* 

23—29,31- 

-35  9509 

15,  23 

2722 

23—29,32, 

35    308* 

18 

7619* 

29,  32 

8369** 

22,  23 

3727 

31,  33 

7847* 

23 

r  796,  6435,* 
\  10643* 

vii.  8 

1462, 1488* 

23,  38 

2162* 

23,24 

8301 

23—26,  39 

10235** 

31 

2916 

23—37,  38, 

39   3147* 

XV.  5 

9548* 

23,  39,  49 

5291 

8,24 

2916 

27—39 

10236* 

20 

7619* 

29,  36 

6367* 

xvi.  4 

9231* 

30—33 

8215* 

7,  12,  34 

[ 

7619* 

39,49 

5291 

31—33 

8301 

48 

2165,*  8940* 

xvii.  1—13 

4844** 

49 
51 

9549* 
7770* 

8,  9,  16- 
24 

-19 

'  |9323 

viii.  1,  6 

9396,9416* 

9—15 

9198** 

6 

10129* 

12—15 

9995** 

7,  8 

9502* 

16 

7619* 

9 

6723* 

21 

2788.*  4495* 

10,  11 

/  8427,*  8453,* 
'   10574* 

xviii.  8,9,16- 

-19,24  9323 

20   &  follow 

"|8301 

21 

6804* 

ing  verses 

42 

7205, 7673 

23—26, 

33 

9391 

ix.  20 

2913 

28 

2799* 

21,  22 

1097 

31,  32 

3859 

X.  1^^°"°™8U22.^*                   1 

34 

2788,*  4495* 

verses 

J 

xix.  3 

2723 

1.2 

3048,**  10199* 

9,13 

2463* 

1—3 

117,*  1171 

11,  12 

8823* 

2,  24,  25 

4262 

15,  16 

9954* 

8 

5224 

28 

3574* 

-.                         10 

10254* 

19,20 

3703* 

18—20 

6367* 

19—21 

5895* 

18—21 

5313*» 

21 

7857* 

xi.  1,  2 

3875* 

xxi.  23,  24 

9231* 

2 

4818 

26 

8301 

3 

3246* 

27 

2576,*  47  79* 

7,33 

796,  2468* 

27—29 

4763,*  4779* 

'                                   29-21 

36 

4763* 
9548* 

xxii    19 

r  3448,*  5313,* 
1  7988* 

43 

2916 

44 

796 

xii.  5,  12 

4495* 

50 

2916 

26  to  the  end 

9391* 

53 

8301 

II.  KINGS. 

r  3301,*  3540,* 

i.  13 

2788* 

i.  8 

<  5247,**9372,** 

ii.  8,  14 

4255* 

[9828* 

11,12 

2762,*  5321* 

9—16 

2534 

11—14 

4763** 

388 

II.    KINGS. 

Chap.          Verses. 

Number. 

Chap. 

Verses. 

Number. 

ii.  19-21 

9325** 

xvii. 

9 

1306 

19—22 

9207,*  10300** 

9,10 

2722 

23,24 

3301,*  5247** 

9—11 

796 

iii.  4 

3995* 

10 

3727, 10643* 

27 

2468 

li 

4197 

iv.  7,  9,  16,  21,^ 

16 

3448,  9391* 

22,  25,  27, 

^2534 

27,28 

1453 

40,  42 

36 

7205,  7673 

38—41 

3316** 

4 

5,6 

f  2722, 3727, 
'  4911 
3875* 

(-8408,** 
db     1^            -j  10105** 

XVUl. 

▼.  1—14 

4255* 

8 

1306 

7,8 

2576* 

11 

1189* 

8,  14,  20 

2534 

12—15 

7553* 

10,  14 

10239* 

37 

4763* 

vi.  12 

7353* 

xix. 

1 

4763,*  4779** 

13 

4720** 

21 

2362* 

1  T 

r  2762,*  5321,* 

2S 

9680 

^^                    1  9457 

27 

9927* 

21,  22 

3704* 

29 

2788* 

30 

2576* 

35 

7879 

viii.  19 

9548* 

XX. 

5,8 

4539* 

24 

2916* 

xxi. 

3,7 

2722 

ix.  3 

9954 

3—7,21 

8301 

10 

2916* 

5 

r  796, 3448, 
19741 

10,36 

9231* 

17 

1306 

11 

6306* 

22 

9188* 

xxii. 

5 

4926 

X.  25 

2799 

8 

9396 

xi.  12 

9954 

11 

4763* 

XII.  4 

796 

11,19 

2576* 

21 

2916 

xxiiL 

2 

9396 

6—8,  12 

4926* 

2,  3,  21 

6804 

•  ••       •  J 

[2762*3704* 

3 

1038 

^^-  1^                    1  5321* 

4 

3448* 

16—18 
19 

2709* 
2534 

4,  5,  7,  8. 
—13 

^«}8301 

20,21 

2916* 

4,  6,  7,  14, 

15    2722 

21 

3812* 

d,   O,   9,    iO, 

15    796 

xiv.  4 

796 

13 

2368* 

6 

1093 

14,  16,  20 

3812 

20 

2916 

15 

1453 

25 

7619* 

16,  17 

2534 

XV.  3,  4,  34,  35 

796 

16—18 

2916* 

7,38 

2916 

24 

4111 

xvi.  1,  lO.andfol-' 

8301 

SO 

9954 

lowing  verses  j 

35 

6852 

4 

796, 6435* 

xxiv. 

15 

8315* 

20 

2916 

XXV. 

1.3,4 

2075** 

xvii.  6 

1189* 

27,28 

5124* 

7, 15—17 

8301 

29 

2165 

7,  8,24—28,- 

xxvii. 

27,  28 

1453 

32,33,35— 

►2826* 

xxxiii. 

2 

9397 

37,  41 

PSALMS. 


1389 


JOB. 


Chap.          Verses. 
L  1 

Number. 

Chap.          Verses. 

Number. 

2864 

xxi.  17 

9548 

ii.  8 

7520* 

20 

1992 

13 

728, 9228* 

xxii.  8,17,23,25,26  1992 

IV.  9 

9818* 

24 

9881* 

V.  17 

1992 

xxiv.  15—17 

9125* 

19 

737* 

xxvii.  3 

8286* 

22,  23 

46 

XX  viii.  16 

9873,*  9881* 

VI.  4,  14 

1992 

19 

9865* 

ix.  6 

8106,*  9674* 

xxix.  3 

9548* 

X.  9 

6666* 

XXX.  3,  4,  6,  7 

2682* 

xii.  12 

6523 

19 

7520* 

xiu.  3 

1992 

1      xxxii.  8 

97. 9229* 

21 

9327 

8,17,23,25,26  1992* 

XT.    15 

25 

4295* 
1992 

xxxiii.  4 

r  97, 1992, 
8286,*  9229* 

xvu.  1 

9818* 

6 

6666* 

xix.  9 

9930** 

xxxvii.  23 

1992 

25 

6281* 

xxxviii.  4 — 7 

9643** 

25,26 

3540,**  5078 

xxxix.  17 — 19 

2762* 

25—27 

3813* 

26,27 

3901* 

XX.  16 

9013* 

xli.  1  to  the  end 

7293* 

16,17 

195* 

T 

PSALMS. 

i.  2 
3 

6752* 
885,*  2702 

viii.  3 

f  5236,*  7430,* 
1 10062* 

ii.  2 

3008 

4 

9849 

2,6 

9954** 

6.7 

10609* 

7 
9 

2838* 
4876* 

6—8 
7—9 

52,  776* 
991* 

10—12 

2015* 

ix.  2 

8153* 

12 

r  3574,*  8286,* 
9143,*  9309* 

4,  7 

5313 

4.7,8 

9857 

iii.  1,2 

10481* 

13 

6119* 

5,6 

3696* 

14 

2362* 

7 

9048,*  9052* 

X.  9 

9209* 

iv.  6 

r  222,  358,* 
L  5585,*  10579* 

11—13 

4402* 

15 

4933* 

8 

3384,*  3696* 

16 

10248* 

V.  6 

9013* 

xi.  2 

2686,*  2709 

10 

3527,**  9156* 

4 

10569* 

vi.  1 
TiL  2 

8286* 
5828* 

6 

/  2446,*  2447, 
'   9348** 

8,9 

9857 

xiL  2 

9248* 

9 

5385,*  10033* 

^ 

1286* 

9,10 

1788* 

6 

720*  1551* 

11 

8286* 

xiii.  1 

5585,*  10579* 

12 

2799* 

3 

212,**  6119* 

17 

3880,*  8153* 

xiv.  1 

622** 

viii.  2 

3183,*  5608* 

5 

6239* 

oyu 

PSALMS. 

Chap.           Verses. 

Number. 

Chap.           Verses. 

Number. 

xiv.  7 

4281* 

xxii.  9 

4918* 

XV.  1.  2 

r  414,*  612,* 
1 10545* 

13 

5828* 

•"  •   •          *  J       Ml 

14,  17,  18 

3812** 

1,2,4 

1947 

16,  20 

9231** 

2 

2235, 9263* 

18 

9093,**  9942** 

2,5 

9210* 

21 

2832,*  10182* 

xvi.  4 

4581* 

23 

1025,*  2826* 

6 

9854* 

27,28 

1261* 

7 

5385* 

29 

278 

10,  11,  16, 

18     2576* 

30 

10249* 

xvii.  6 

3869 

xxiii.  1,  2 

57,5201 

7—9 

10481* 

1—3 

6078* 

8 

8764* 

2 

7571* 

12 

5828* 

2,3 

3696* 

15 

5585* 

a 

4876* 

xviii.  1,  2 

2832* 

4 

4715* 

1-4 

8261* 

4—6 

9527* 

2,  28,  29,  31       300 

5 

r  5120,**  9780,* 
L9954 

8,  30,  35 

1788 

3 

4402* 

6 

650,*  3384* 

5 

6119* 

xxiv.  1,  2 

6297,**  9755** 

7 

3355* 

6 

4281* 

7,15 

9643** 

7,9 

8989*» 

8 

9144* 

7—10 

2851,*  5922,* 
10053,*  10483* 

8,9 

1861 

9 

2162 

8,  10 

8273* 

9,10 

2447,2761* 

XXV.  3 

4876* 

9,  11,  12 

9406** 

3,4 

2333* 

10 

9509 

4,5 

627,*  10422* 

10,  11 

4391* 

6.7 

9155* 

11 

8764* 

7 

9849* 

12—15 

7553,*  7575 

10 

("4197,6180,* 
6804,9396 

13 

8153* 

13,  14 

7573* 

12 

2826* 

15 

8286,*  9818* 

21 

612,*  9905* 

17 

8153* 

xxvi.  2 

5385,*  100.32* 

18,  19 

9028** 

3 

6180, 10577* 

25 

612* 

e 

9262,*  9714 

29 

9548* 

8 

9481* 

33 

6413* 

16 

2576* 

35 

10019* 

xxvii.  3 

4236* 

43 

1259* 

4 

3384 

48 

6353 

4—6 

414* 

XIX.   1 

9408,*  9429 

6 

420* 

4 

414* 

7 

2577** 

5,  6 

3387* 

R 

5585,*  10579 

6 

9666* 

9 

5585* 

7 

4197 

10 

3703* 

7—9 

9503 

12,13 

10481* 

8—10 
9,10 

3382 
2826,**  5620* 

13 

r  290,  3623, 
'   5890* 

14 

7091 

xxviii.  1 

4728 

XX.   1 

3305* 

6 

1096, 1422 

1,2 

8330* 

7,8 

8261* 

2,3 

923 

8 

3008,  9954 

a 

5943* 

xxix.  1 

4402,*  7268* 

6 

r  3008,  8281,* 
'  9954 

2 

10182,*  10540* 

*         m 

3 

2702,  9926* 

XXI.  5 

650* 

3—5,  7—9 

219,*  6971* 

6 

1420 

3—11 

7573* 

10 

348 

4—10 

9926* 

U,  12 

9836* 

6 

9391 

PSALMS. 


. 


» 


Chap.          Verses. 

Number. 

xxix.  7 

6832* 

9 

2584, 6413* 

10 

739* 

12 

8002* 

xxx.  2 

8365 

S 

4728 

4 

6888* 

ft 

10134* 

11 

f  4779,  8339, 

A*                                     "^ 

10416* 

xxxi.  8                     ^ 

r  1613,*  4482,* 
9487* 

14 

300 

15,16 

5585* 

21 

1096,  4391* 

22 

1422 

xxxii.  1 

6563* 

2 

996,  9013* 

6,7 

739* 

xxxiii.  1 — 4 

420** 

1—7 

8261* 

2 

9818* 

'97,  3448,* 

6 

8286,*  9229, 

9408,*  9818,* 

J987** 

6,7 

2702 

11 

9789* 

18 

2826,*  10569* 

xxxiv.  9,  ]8 

6367* 

12 

3623 

16 

9306* 

18 

9378 

21 

376* 

21,22 

3400* 

XXXV.  9,  10 

3812* 

10 

149, 9209** 

13 

6960* 

15 

4302* 

18 

3880* 

19 

6752 

xxxvi,  5 

10577* 

5,  6 

9263,*  9857* 

6 

6180, 7523* 

6.7 

2235* 

7 

8764* 

8,9 

353,**  5943* 

9 

290,  3623 

xxxvii.  6 

1458,9857* 

16—34 

9263* 

21 

9174* 

{ 

612,3780,* 
9905* 

xxxviii.  4,  5 

7524 

4,5,7 

8364* 

5 

9057 

5,6 

7161* 

12 

9348 

xl.  2 

4728,5376. 

6669,*  8581* 

2.3 

8261* 

6,8                  1 

2180,9293,* 
9409 

VOL.  II. 

Chap.  Verses, 

xl.  7,  9 
11 
17 
xlL  3,4 

13 
xlii.  1 
4 
5 
6 
7 
xliii.  3 

3,4 

xliv.  1 

2,3 

3 

4.5 

11.  12 

18 

24—26 

25 
xlv.  1—5 

1,5 

2,  13,  14,  16 

3 

3,4 

4 

6 

7 

8,9 

9 

10—17 
10  and  follow- 
ing verses 
12 
13 

13,  14 
13,  14,  16 
15,  16 

xlvi.  4 

7 

8,9 
xlvii.  5 


1391 

Number. 

922 

6180* 

9209* 

8365 

1096,  7091 

6413** 

3880* 

420 

1585,*  4255* 

756,*  8278* 

9481* 
r  420,*  921,* 
\  2777,*  9594,* 
[9714* 

6075* 

8281* 

10019** 

9081,**  10481 

489** 

10420* 

247* 

7418* 

1286* 

2761** 

3703** 

3021,**  10488* 

2799* 

6534* 

5313 

9954 
r  10252,** 
t 10258** 
9881 
490* 


} 


9942* 


10 

xlviii.  1 

1,2 
4,6 

4—7 


11,12 
xlix.  5 
8 

10 
14 
1.  9,  14 
10.  11 
14 

14,23 
17-19 


3024,*  6729* 

10227** 

3081,*  9688* 

5044** 

5954** 
r  402,*  2702,* 
18153,*  9594* 

3305* 

1664. 2686* 

8815** 

1788* 

9229 

3708* 

8313* 

842* 
f  1156,*  5215,* 
(6385,*  7679* 

4599* 

259 

9506 

9140* 

6119* 

2180 

908,*  9335* 

8153* 

3880* 

5135* 

c  c  c 


^\fz 

PSALMS. 

Chap.           Verses. 

Number. 

Chap. 

Verses. 

Number. 

1.  18—20 

8906* 

Ixv. 

9 

2702 

IL  2,  3 

9155,**  9156** 

9,  13 

3580 

2.7 

3147* 

11 

5943* 

4 

10296* 

12,  13 

2708* 

6 

10032** 

Ixvi. 

9 

290 

7 

r  4007,*  8459,* 
'   9506 

15 

2830,*  5943* 

20 

1096, 1422                                 < 

8 

3812,*  5385,* 
'   8339 

Ixvii. 

1 

("222,5585,* 
1 9306,*  10579* 

9 

7918** 

3,4 

1259* 

12—14,  19 

9818** 

5—7 

9272 

16,17 
17—19 

2180 
9409 

Ixviii. 

4 

f2761,*,6534,** 
\  8267* 

lii.  4 

1463,*  9013* 

5 

4844,**  9199* 

liii.  5 

4236 

8—10 

8753* 

liv.  3 

10287** 

8,17 

9420** 

3,4 

10481* 

8,35 

7091 

6 

1947 

9,10 

246* 

Iv.  9—11 

6353 

10 

908* 

22 

3527** 

14 

8764* 

Ivi.  13 

519,  3880* 

15,16 

6435,*  10438 

hii.  1 

8764* 

17 

(•2575,3186,* 
"  5321,*  8715* 

2 

8153* 

3,10 

6180, 10577* 

19,35 

1096 

4 

2799,*  9052* 

21 

10011* 

5 

6367* 

23 

7784* 

9,  10 

3880** 

iH  A      rkK 

f  3081,*  6742,** 
\  8337* 

Iviii.  2,  4 

9013* 

24,  25 

2—5 

6353 

24,  35 

8330* 

3 

4918** 

26 

1422 

4—6 

195 

30 

10407* 

6 

6367,*  9052* 

31 

1164,*  9391** 

lix.  1—3 

10481* 

32 

219** 

5 

7091 

32,33 

9926* 

6,  7,  14 

7784* 

33 

219,**  9408* 

7 

2799 

34 

6971* 

13 

4281* 

Ixix. 

1 

9050 

Ix.  2 

9163* 

1,  2,  14, 15 

8279* 

4 

4400* 

3,  14,  15 

6669* 

6,7 

4392,*  5354* 

6 

7091 

6—8 

1441 

9 

8875* 

7 

4117,6372* 

12 

2851,*  10483* 

7,8 

2468* 

15 

4728 

8 

1748,9340* 

18 

9378 

8—10 

3322* 

21,  22 

9527* 

Ixi.  2 

8581* 

27,28 

8620* 

4 

r  414,**  8764,* 
'    10545* 

28 

290 

^ 

29,30 

8261* 

6 

488* 

30 

3880 

6,7 

2906* 

31 

420,  9391 

7 

3122,*  6180 

33 

5037* 

Ixii.  3 

10438* 

33,34 

28 

5 

9789* 

35 

994 

Ixiii.  1 

8568* 

35,36 

2658,**  2712* 

1,2 

3813 

36,37 

9338* 

& 

353,**  1286 

Ixx. 

5 

9209* 

6 

5943* 

10,11 

1171** 

7 

8764* 

Ixxi. 

3 

3869* 

8 

10019 

5,  16 

2921* 

Ixiv.  4—6 

2709 

6 

8043* 

Ixv.  3 

574* 

15,16,18,19 

'}9715 

4 

9378,*  9741* 

24 

5 

9666* 

20       . 

8278 

PSALMS. 


1393 


Chap.          Verses. 

Number. 

Ixxi.  22 

r  3305,*  3880,* 
L  9229, 9680 

22,23 

420* 

Ixxii.  1 — 3,  5,  7 

337** 

2—4 

9209* 

3 

795,**  6435** 

7,10 

117 

9 

249* 

10,  11 

9293** 

14 

4735* 

IS 

r  113, 117, 

19881* 

17 

1420 

18 

7091 

18,19 

1096, 1422 

IxxiiL  12 

10248* 

13 

9262,*  10296* 

22 

46,  9140* 

Ixxiv.  7 

9594* 

13,14 

7293* 

13—15 

9755** 

14 

7293 

14,  15 

8185* 

16,17 

935 

19 

870,**  908* 

Ixxv.  1 

3880* 

2,3 

9674* 

3 

8106* 

4,  5, 10 

2832** 

8 

5120,*  6377* 

9 

3305* 

10 

10182* 

Ixxvi.  1,  2 

1726* 

1—3 

2686,*  4393* 

2,3 

1664 

6 

3305* 

7 

8286* 

Ixxvii.  5 

r  488,**  2906,* 
10248* 

13,14 

7401 

16,  17,  19 

2702 

17,  18 

r  7573,*  8813,** 
'  8816* 

Ixxviii.  2^-4 

66 

A 

4197,4281* 

8 

9818** 

9 

2709,*  5354* 

10 

9396* 

15,  16 

2702,*  8278 

23 

8989* 

23,24 

8464** 

24,25 

5490* 

26,27 

5215** 

38 

9506 

39 

574,*  10283* 

41 

9229,  9680 

45 

7441* 

45,46 

7643* 

47—49 

7553,*  7575 

49 

357,  592,  6997* 

49,50 

5798 

50 

7192* 

Chap. 
Ixxviii. 


Verses. 


51 


Ixxix. 


55 

67 

60 

68,69 

2 

5 

5,6 

8 

9 

11 

12 

13 


Ixxx.  1 


1,2 


Number. 

1063,*  1566, 

3325,*  6344, 

10545* 

9854* 

3703, 8999* 

1102* 

3881 

988 

8286* 

8875 

9849 

9506* 

4933,*  5037* 

395,*  6960* 

3880* 
f  343,  3384,* 
19509 

/  3969,*  4592,* 
15354* 


Ixxxi. 


Ixxxii. 


Ixxxiii. 


Ixxxiv. 


Ixxxy. 


1,4 

3305* 

3,7,9 

9306* 

3,  7.  19 

5585,*  10579 

7,8 

1462* 

8,9 

3142** 

8,  11 

9341** 

8—11,  13 

5113** 

9,  12 

120* 

9  and  follow- 
ing  verses 

|ll65 

13,14 

9335* 

17 

8281* 

17,18 

10019 

1,2 

8337* 

2—5 

3969* 

6 

9836* 

7 

8588* 

14,16 

3941* 

,-                   r  5620,*  5943,* 
18581* 

1 

300* 

1,6 

4295,*  8301* 

5 

9643* 

[300,*  3417, 

6 

4402,*  7268, 

8153* 

3,4 

1197 

3—9 

2468** 

4—6 

3322* 

1679,  9340* 

1178* 

9594* 

3183 

3305* 

9954 

10 

■  1566,  2574,* 

8989,*  9741* 

11 

612,*  1788,* 

9905* 

8286* 

290 

I        { 

3122,*  3574,* 

6180, 10577* 

C  C 

c2 

KHOBIi 


i<jy4 

PSALMS. 

Chap.           Verses. 

Number. 

Chap. 

Verses. 

K  umber. 

Ixxxv.  11,  12 

2235,*  9263* 

xcii. 

10 

2832* 

13 

6960 

12 

8369** 

Ixxxvi.  8 

8301* 

14,15 

5550* 

15 

3122,*  6180 

•  •• 

XCUl. 

1 

8330 

16,17 

396* 

3,4 

6971* 

IxxxTii.  2,  3 

3305* 

5 

4197 

3,4 

9340** 

idv. 

6 

3703 

4 

1164* 

7 

3305* 

Ixxxyiii.  4,  6 

4728* 

21 

9262* 

5,6 

4503* 

xcv. 

3 

7401,8301* 

5,6,11,12 

2916* 

3,4 

4402* 

10 

581,*  1673* 

8—11 

8588* 

14 

5585* 

xcvi. 

1  to  the  end 

8261* 

16 

8286* 

2 

1422 

Ixxxix.  1,  2,  4 

6180 

4 

7401 

1,  2, 14 

6180,*  10577* 

7 

1261* 

3 

6804 

8 

9741 

3,4 

10249** 

12 

368,9011* 

3,4,34,35 

2842** 

xcvii. 

1 

1158,8330 

4,  5,  29,  36 

255** 

2 

5313 

6 

300, 4295* 

4,5 

8813,*  8816* 

6—8 

4402,*  7268* 

9 

8301* 

11 

6297* 

12 

6888* 

11,12 

3708,*  10061** 

xcviii. 

2,3 

9849* 

12 

9228* 

3 

3122* 

13 

8281,*  10019 

xcix. 

1 

8330,  9509 

14 

7518,*  9857* 

4 

4281 

1ft 

10579* 

ft 

2162,9166* 

17,18,24,25  2832** 

5—7 

9406** 

la 

r  3305,*  9229, 
' . 9680 

c. 

1—5 

3880* 

3 

5201,6078* 

19,  20,  25— 
29,  38,  51 

"|9954** 

d. 

4 
2 

3880** 
9905* 

24 

3122* 

2,6 

612* 

24,33 

6180 

7 

3384* 

25,26 

4402* 

cii. 

1,2 

10579* 

26,27 

352 

3 

3869* 

26—29 

3325* 

9 

7520 

28,  33,  34 

9396** 

15,  16 

9429 

30—32 

8972 

18 

16,*  10373* 

34,35 

2842** 

18—20 

8330* 

38,39 

9930** 

19,20 

5073* 

50 

6960* 

24,27,28,102  2906* 

52 

1096 

27 

893* 

xc.  1 

9481* 

••• 

ClU. 

4 

6281* 

2 

10248** 

4,5 

5236 

4 

r  2575,*  6983,* 
'  8715* 

1* 

8 

r  598,  8286,* 
'   10577* 

6 

7844* 

14 

585* 

10 

9954 

17,18 

9396 

12 

10217* 

20,21 

7988* 

xci.  2,  4 

1788* 

21 

3448* 

4 

8764* 

dv. 

1,2 

9595** 

4,5 

2709 

1—9 

9433** 

r  1458,*  6000,** 

1,  2,  19,  20 

3693** 

5,6 

J  7102,** 
"  7505.** 

2 

r  5954,*  7673, 
\  9596* 

^9642** 

2,3 

5321* 

7 

2575,*  8715* 

3 

8764* 

9 

9481* 

4 

934, 9818* 

13 

6367* 

10,  n 

1949** 

xcii.  2 

6180 

- 

10,  U,  13 

2702** 

PSALMS. 


1395 


Chap. 


Verses. 


dv.  13 
14 


15 

16.17 

20 

21,22 

24—26 


Number. 
3694,*  5694* 
58,7571* 
9954 
776* 
9335* 
6367* 
6385** 


24,25,27,28  994* 


25,26 

27,28 
29 

29,30 

30 

32 
cv.  2 — 6 
4 

5,  6,  26,  42 
8 

8,9 
8—10 
11 

16 

17,  20—22 

23,27 

23,36 
,      26 

29,30 

30,  31,  35 

31 

32,33 

33 

34 

36 

45 
cvi.  1,  48 

4 

5 

9—11 

19,20 

22 

23 

38,39 

45 
cviL  2 — 4 

4 

9 

16 

19,20 

20 

21,22 

22 

22—24 

27 

32 

33,  34 

33,  35 
33—38 


10416** 

680,*  5147 

278, 10579* 
r  97,  8286,* 
L  9229,*  9818* 
r  16, 10373,* 
1 10570** 

8816* 

8304* 

5585* 

3441* 

8715* 

2842* 

3375* 

9854* 
r  1460,*  2165,* 
14876* 

4973* 

1063* 

3325** 

9806** 

7351** 

9331 

7441* 

2445, 7553** 

5113* 

7643* 

6344* 

8267* 

8267* 

9849 

1416* 

756* 

9391,**  10407* 

1063* 

4926* 

1167** 

9849 

3708** 

2708* 

1460* 

9496* 

9987* 

4728* 

3880 

2180 

6385** 

1072 

6523** 
r  1666,  2455,* 
\  9207* 
r  2702, 2708,* 
\7324 

9272* 


Chap, 
cviii. 


Cix. 


Verses. 
7,8 
7—9 
8 
9 
2 
12 
14 
30 


ex.  1 


1  and  follow- 
ing verses 
1—5 
1.5 
1,4,5 
1.  2,  6,  7 
1—7 
3,8 


Number. 

4392 

1441, 2468* 

6372* 

9340* 

9013* 

1096 

3703* 

.^880* 
/  2135,  2162,* 
t  4592,*  4973* 

1 10019** 


0X1. 


1 

4 

4,5 

9 
cxii.  1 

1,3 

4 

5,6 
cxiii.  1,  9 

5 

7—9 
cxiv.  1  to  the  end 

1,2 

2,3,5 

4,6 

7 

7.8 
cxv.  1 

4 

4,5 

4—6 

9—11 

9,  10,  12 

12 

12,  13 

17,  18 
cxvi.  12,  13 

17 

17,18 

19 
cxviii.  2,  3 

4 


12 

14—16 
22 

22,23 
cxix.  1 

1—27 

2,24,59,79, 
88,138,167 


1725* 

10061* 

8281* 

257 

9809** 

2405* 
r  2842,*  3579,* 
16148,*  6752^ 

8267* 

598 

9849 

666 

8267* 

1488* 

598 

9174* 

8267* 

7401 

9325* 

2830** 

3654* 

4255** 

6435* 

3305* 

7324 

3122* 

10406* 

8932* 

9424* 

1788* 

9806* 

9849* 

2826 

8267* 

5120* 

2180 

3880* 

8267* 

9806* 

8267 
/ 1613,  4482,* 
\  9487* 

9144* 

8281* 

1298,*  9494* 

6426* 

612,  9905* 

3382* 


} 


4197 


1396 


P8ALM8. 


Chap. 
cxix. 


cxx. 

cxxi. 

cxxii. 


CXXIY. 

cxxvi. 

cxxvii. 

cxxviii. 

cxxix. 
cxxxii. 


CXXXIU. 


GXXXV. 


Verses. 

2,14,31,46, 
59,88,91, 
111,  124, 
138,  144, 
168 

6—17 

12 

25 

26,  27,  29, 
30,  32,  35 

36 

37 

89—91 

100 

103 

104,  105 

134,  135 

135 

149 

154 

158 

164 

164,  172 

2 

5 

3—6 

7,8 

3,4 
4 
5 
S 

6 

5,6 

6 

3-5 

4 

5 

1 

3 

7 

2 

2,3 

2,3,5 

2—7 

3 

4—7 

6 

6,7 

6-8 

6-10 

7 

11,12 

12 

17 

17,  18 

18 

1,2 

2 

2,3 

1,2 

4 

5 


Number. 


9503 


} 


1288* 
1096, 1422 
7418* 

627* 


8711 

9248* 

2838* 

6523* 

5620* 

9548 

5585* 

9306* 

9857* 

9024* 

8999* 

395,*  9228* 

2235,  9263 

9013* 

3268* 

8211* 

9927* 

3859 

4197 

5313 

2360* 

1096 

4686** 

10303 

2851* 

2709* 

10483* 

2826* 

886,*  10261* 

10303 

3305* 

7401 

6425* 

4594  *  9594** 

6188** 

8309 

9011* 

9406** 

9485* 

9954 

2162, 9166* 

2842* 

6804 

9954, 10182* 

2832,**  9954 

9930** 

9806** 

10011* 

3579* 

9741 

8768 

8301* 


Chap. 

Verses. 

cxxxv. 

6.7 

15 

15,16 

19 

21 

cxxxvi. 

1—3 

2,3 

5—9 

7—9 

8 

8,9 

11,  12 

12 

23 
cxxxvii.  8 
cxxxviii.  1 
cxxxix.  2 

13 

1« 

14 
cxl.  1—4,  11 

2,3 

4—6 

5 

11 

cxli.  2 


9,  10 

cxiii. 

5 

cxliii. 

1 

7 

7,8 

8,9 

cxliv. 

1 

1,2 

5,6 

7,8 

7,  8,  11 

13 

13,14 

13—15 

cxlv. 

2,3 

8 

IS 

18 
cxlvi.  3 
5 


7—9 


9 
10 

cxIyu.  4 


7 

10,11 
12,  13 
14 

16,17 
18 


Number. 

8813* 

10406 

8932* 

9806* 

1096 

2921,4973** 

300,  4295,* 

4402,  7268,* 

8301* 

31* 

4697* 

6729 

709 

7205 

4933** 

9849* 

3024* 

8301* 

9422* 

5385,*  10032* 

8620* 

10248* 

6353** 

9013* 

195* 

9854* 

1178 
(■9475,*  10137,* 
L 10177* 

9348 

290 

3869* 

4728,  9818* 

5585* 

8211 
r  1096, 1422, 
L  7430,*  10062* 

1788* 

1311* 

790,**  9248* 

10287** 

2575,*  8715* 

4926«* 

5147* 

9789* 

8286,*  10577* 
r  4691,*  6239,* 
i 10248* 

9378* 

9807** 

3305* 
r  3419,*  4844,* 
I  5037,*  9200* 

3703 

8330 

4697,*  10217* 

420,*  3880* 

2826** 

2851,*  9496** 
3941,*  5943* 

7553* 
8286* 


X 


ISAIAH. 


1397 


Chap.     Verses.      Number, 
cxlviii.  2—4,7,9,10  46 


2 

2,3 
3 
3,4 

4 

6 

7,10 

9 

9,  10,  13 

10 


3448* 

7988** 

4697* 

31,  1808 
f  9408,*  10217,* 
t 10182* 

10248* 

9335* 

6435,*  10438* 

776** 

994* 


Chap.  Verses. 

exlviii.  12 

14 
cxlix.  1 

1,3 

2,3 

3 

5,6 
cl.  1 

3—5 

4 

5 


Number. 
5236* 
10182 
9229 
8337* 
10416 

420,*  8339* 
2799* 
8330* 

420,*  8337** 
8339 
10416 


ISAIAH. 


i.  4 


5,6 

6 

7 
16 

18 

29,  30 
31 


ii.  2 


3 

4 

6 

10 

11,  12,  14, 

11—18 

11,  16 

12,  13 
12,  20 
19 

20,  21 
22 


IlL    1 


1,6,7,17- 

1,7 

5 

6,7 

8 

14 

15 

16,17,21, 

18—23 


254,*  622,** 

3305,*  7091, 

9229,  9680, 

10249* 

8364* 
f  431,**  7524,* 
(9056* 

10287** 

3147,*  10296* 

{3300,**  4922,* 
9333,  9468,* 
9470 

4552* 

1861* 
f  795,*  6435,* 
\  10438* 

3305* 

1664* 

5215* 

8265* 

1691* 

1396,*  4599* 

6385* 

4552* 

9424** 

2463* 

8932,*  10582** 

477,*  8286* 
r  2702,*  3881, 
\  4876,**9028,** 
[9323** 
24    2576** 

2165* 

6524 

3703** 

3881* 

9139,**  9141* 

7192 

3103** 

10540* 


15 


22 


iii.  24 

iv.  2 
2,3 
3,4 


5,6 

6 
V.  1 

1  and  follow- 
ing verses 
1,2 
1,2,4 
1—3,7 
1—3,  6,  7 
5—7 
•  7 
8,9 
9,  10 
10 

11,  12 
12,13 
13 
16 
18 
19 

19,24 

20 

20,  30 

21 

21,22 

24 

25 

26 


f  3301,  9055,* 

^  9828,*10199,** 

L 10254* 
348 

5897,*  5899* 
468,*  10037** 
374,3147,* 
4735,9127, 
9857 
10198* 

(■4391,*  5922,* 

(9433** 
2445 
4137 

1 9139** 

1306,  4599** 

1071,*  5117** 

1069* 

3654* 

5376* 

2240,*  9857* 

1488* 

576,**  8468* 

7854* 

6377* 

1460** 

8568* 

9857* 

9248,*  9854* 

7091 
f  3305,*  9229, 
"19680 

7688* 

1839* 

215 

1072* 

9553* 

7673* 

8624* 


1398 


ISAIAH. 


Chap.     Verses. 

Number. 

V.  27 

3021* 

28 

J  2686,**7729,** 
'  8215** 

29 

6442* 

vi.  1 

9917** 

1,2 

8764* 

1—3 

9429 

1,  3,  5, 8 

2921* 

3 

5922* 

3,5—7 

1286* 

7 

10130 

9 

3869 

'303,*  2383, 

9.10 

^  3863,**  5508,* 

. 10498* 

9,  11,  12 

411 

9—11 

3769 

9  to  the  enc 

I   5376 

10 

f  212,*  897,* 
1 2542,**  8365 

JIV 

11,12 

303* 

12 

477* 

12,13 

(-468,  576,** 
15897* 

13 

1025* 

vii.  Chap. 

10154* 

4 

6952** 

4—6 

1232 

8 

1715 

14 

10154, 10819* 

14,  15,  22 

(680,**  2184,** 
(5620** 

16 

566,*  2015* 

18,  19 

r  7441,*  9331,** 
1 10582** 

19 

2082 

"3301,*  5247,* 

20 

^  9806,*  9960,** 

10044* 

22 

5897 

23 

5113* 

▼iii.  6,  7 

790* 

7.8 

705,*  3881 

A 

r  1613,*  4482,* 
19487* 

o 

13—15 

6426 

14,  15 

9348 

15 

9163** 

16 

4197,  7463* 

22 

7711,*  7712* 

ix.  1 

/  519, 3195,* 
'  6854 

1,2 

9256 

2 

r  897,*  3384,* 
3863* 

Sd 

2,3 

1259,*  1416* 

4 

4937* 

4,6 

9836* 

r430,*  1085, 
J  1607,4402, 
]  5236,  10053,* 
L 10154,*  10819* 


Chap.  Venes. 

ix.  5,  6 

6 

6.7 

7 

7,8 
8 

8,9 
9,  10 
12 

12,  17 

13,  14 
14 

14,  15 
14,  15,  17 
17 
17.18 

18.  19 

19,  20 
19—21 

20 

21 
z.  1,2 
1,4-7 
3 

3.4 
4 

5.  7.  13 
5,   7,    8,   12 

13.  16 
7.8 
12,  13 
12—14 
17 

17—19 
18 

20 

20—22 

21 

21—23 
24,26 
24.  26—34 
27 
32 
34 
zi.  1,2 
1—3 
1.  10 
4 
& 

6 

6,7 

6,  8—10 

7 

8 


Number. 
f  1736, 1754,* 
«{  5044.** 
18875* 
/  2005,*  2025, 
13704.*  4937* 

3780,*  6752 
f5f235,*9263, 
1  9857* 
2921 
1288* 
8941* 
1296* 
1232 
7673* 
10071** 
9656* 
6952* 
4844 
2831** 
8819,9144** 
1801** 
10283** 
5354* 
r  574,*  3813,* 
\  8409* 
8286* 
4844* 
5798* 

2242,*  6588* 
5037,**  6767* 
7673* 
1186* 

1 2588* 

5044* 

878* 
10227* 

3195 

9011** 

574* 
r  3305.*  7091, 
\  9229,  9680 

468,  5897,* 

5899.*  7051 

4402 

4535,  5376 

4876** 

1888 

9836 

2362* 

2831* 

9818* 

2826* 

4594 

1286.*  6119* 

3021.**  9828* 

430.*  3519,* 

3994,*  9391 

3696,*  5608** 

10132** 

5198* 

9013* 


{ 


Chap.  Verses, 

xi.  9 

10 

10,  13,  14 

11,  12 

12,  13 
12,  14 

12.  13, 15,  16 

13.  14 
15,  16 
16 

xu.  1 
1,4 
2 

3,4 
4 

6 


{ 


xm.  2 

4 

5 

5,  9,  13 
6 
6—8 

6.  9.  13.  22 

8,  10,  21,  22 

9,  10 

9  7.  and  fol- 
lowing  verses 
9,  11 

9,  13 
10 

10,  11 
12 

12,13 

13 
20 

20,  22 
22 
xiv.  1 
1,2 

1.2,9,12,16 
20,  21,  25,  26 
2—4 
4,  9,  12—15 

4,  13—15 
5 

5,  6 
6 
7 
9 

12—14 
12—29 
13 

13,  14 
13—15 
13,  31 
14 


Number, 
f  "28,*  622,* 
1  9755* 

8624,*  9256 

2468** 
r  1196, 1259,** 
17051 

3881* 

9340** 

3654** 

3762 

842* 

5897* 

8286* 

3880* 

4402 

2702,*  3058* 

2009* 
r  3305,*  9229, 
19680 

8624* 
r  1260,  3448,* 
110217* 

8918,*  9666* 

5798* 

5376* 

8313* 

23* 

1326** 
("31,*  2441,* 
1 2495,*  4697 

1 8902** 

6588* 

6997* 

1808,**  2120 

2242** 

4287,*  9881* 
/  82,  477,* 
1 3355* 

662* 

3268,*  3384* 

6343 

7293* 

3875** 

2567** 

^}566* 

6852* 

10412* 

1326* 

4876* 

5798 

1260 

1066* 
581,*  1673 
3387* 
8678* 

3708,*  5313* 
4738* 

!57,*  7375* 

708 

1489* 


ISAIAH. 

139S 

j   Chap. 

Verses. 

Number- 

XIV.  15, 

19 

4728** 

16, 

17 

3355* 

17 

2708* 

19 

2799,*  4503* 

|c 

19, 

20 

r  254,**  6767,* 
1  8902** 

19- 

-21 

2916* 

20 

10249* 

21 

3703 

22, 

23 

7192, 7324* 

24 

2842* 

27. 

28 

7673* 

29 

251,**  1197** 

30 

5897,**  10227* 

30, 

31 

2851** 

31 

3708* 

32 

1259* 

XV.  1 

6000* 
r  3301,*  9166,* 

2 

{  9656,*  9806, 
|_9960** 

2,  3 

4779* 

5 

f  1589. 1825,* 
'  9391 

5,  6 

2240 

A 

f  996.*  7571,* 
'  7691* 

V 

9 

4735 

xvi.  1 

r  2362.*  3994. 
L  8581.*  10132* 

2 

3024* 

'"[2;'l4'"'}24C8- 

3 

9642,*  9857* 

4 

5376 

K 

r  414,*  9263, 
19857* 

o 

6 

8908* 

7—9 

2608 

9 

5480* 

10 

1071** 

14 

482,*  2906* 

xvii.  1.  3 

1232* 
"649,*  886,* 

6 

<   7091,7192, 

10261** 

6,7 

5291 

7 

f  3305,*  7091, 
9229,9680 

« 

7,8 

921.*  2722 
'  9714* 

8 

7430** 

10 

8581* 

10,  11 

9272** 

11.  14 

8211 

14 

10134* 

XVIU.  1 

6723** 

1,2 

790* 

2.7 

1260 

3 

8624* 

4 

934,*  3579* 

6 

778 

4UU 

JSAIAH. 

Chap.          Verses. 

Number. 

Chap.          Verses. 

Mmnber. 

xviii.  7 

6674* 

Txi.  19,  20 

1228 

9 

988* 

xxii.  1,  5 

1292* 

xix.  1  to  the  end 

1165 

1,5,7 

4718* 

"367,2360, 

2 

402* 

2 

<  2547,*  6756,* 

2,  3 

4503* 

10490* 

2—5 

1201** 

2,3,5—7,14  "2588**                 | 

3 

382* 

4 

2921 

4 

490,  3024* 

5,6 

28,  9755* 

5—7 

6419* 

6 

6726** 

6—8 

2851* 

6—8 

6693* 

9 

9163* 

6,  8,  10 

7324* 

10 

4926** 

8,9 

991* 

11 

897* 

9 

7601* 

13 

[2588,4137, 

9,10 

5145* 

[8339 

11 

r  6015,*  7296,* 
'  9140* 

14,  25 

7192 

21—24 

3704 

11,  12 

5223* 

22 

r  1085,*  4937,* 

11,13 

r  1462, 1482,* 
'   5044* 

L  9409,*  9836* 

23 

5922,  8990* 

11,  12,  14 

1072** 

23,24 

9394,**  9777* 

15 

r  6952,*  9656,* 
1 10071** 

xxiii.  1 — 3 

9295** 

1,14 

1156,*  6385* 

17,18 

566* 

2,3,8 

2967* 

[402,1286,* 

4,5 

264,*  2584* 

18 

^  2842,*  5291, 

7,15 

23 

15297* 

8  to  the  end 

411 

18—20 

3727,**  4197* 

10 

490,*  6729 

18—22 

1462** 

10,12 

490 

18—21,23— 
18—25 

25  2588** 
6047** 

12 

r  490,*  1156,* 
3024* 

19 

r  921,*  9714,* 
'   10643* 

13 

1186,*  1306,* 

1368** 

22 

9031 

15,17 

2906,*  6508* 

23—25 

r  119,*  1186,* 
'   1462** 

16 
17 

420* 
2466** 

zx.  1  to  the  end 

1186* 

17,18 

r  2588,*  8904,* 

2-A 

3021 

10570** 

3 

2788* 

18 

6917,*  7770** 

4,5 

1164** 

iTiv.  1,3—6,18—21 

1066* 

23,  24 

566 

1,2 

2567* 

XJ\.    1 

r  1228,  2708,* 
'  9642* 

1  to  the  end 

411,5376 

6 

477,*  4287* 

1,  6,  7,  9 

3048** 

6,7 

3580,*  5113* 

2 

8999* 

6,  7,  9,  11 

1071* 

5 

9954* 

7 

1259* 

6—9 

5321* 

7,9 

3069** 

8 

6367* 

8 

8337* 

9 

r  1326,*  8869,* 
'   10406* 

8.9 

8261 

9 

4137, 7854* 

10,17 

7091 

9,  11 

6377* 

11 

3268 

10,11 

402** 

4240,*  4384,* 

10—12 

4744* 

11,12 

-   6000,*  8211** 

10—13 

2851** 

10134* 

11 

2336,4137* 

13,  14 

3268** 

13 

10261* 

13—15 

3240*« 

J.                     r  2009,  5922,** 
*^                    1 7091 

14 

/  2702,*  3058,* 
'   8568* 

16—20 

390 

14,  15 

1664 

17,18 

9348* 

16 

482, 2906* 

18 

457,*  9643 

17 

1179* 

18—20 

3355* 

ISAIAH. 


1401 


Chap.  Verses. 

xxiv.  20,  21 
21 

21,22 
22 

23 

XXV,  1 — ^3 
2,5 
3 

4 
6 

6,7 
6,8 

8 

8,  9 
10 
11 
12 
15 
xxvi.  1 
1,2 
2 

5,6 
7,9 
8,  13 
9 
11 
IS 

14 

14,19 
19 

20 

21 
24 


xx?ii.  1 


2,3 
6 

6.  7 
7,8 
8 


10 

12,  13 
13 
20 
xxviii.  1 
2 

2,3 
2,17 
4,5 
5 

5,  6 
6—7 
7 

7—9 
15 


Number. 

566 

3448* 

5037* 

4728,  6854* 
r  2495,  5922,* 
I  6524,  9429 

402 

10287* 

2826* 

739** 

2341**, 10033* 

795* 

5943* 
r  290,  2921,* 
16119* 

1736 

2468* 

678* 

6419* 

9229 

4137,6419** 

402,  2851** 

1259* 

258 

9263 

6674 

2930,**  9818* 

878* 

2009* 
r  290,*  581,* 
11673 

1673,6119* 
581* 

r  5694,*  7353,* 
1 8989* 
662,*  8992** 

6588* 
r  42,*  2799,** 
1  7293* 

9139* 
r  3305,*  4286, 
L9272,*»9553* 

8902* 

7679* 

5215* 
r  1298,*  8940,* 
19714* 

9391 

6212* 

1186* 

10407 

5354,*  9553* 

739* 

258 

7553** 

9857** 

5897,  9930** 

9818** 

2851* 

3863,*  6377* 

1072,  9527* 

290,  8908* 


Chap.  Verses, 

xxviii.  15,  18 


16 

22 

23,26 
xxix.  6 
8 

9,  10 
10 

10,  11 
13 

16 

18 

19 

20,21 
22—24 
23—26 
End     of 
Chap. 
XXX.  1 — 3 
2,3 
3 

3,4 
5 

6.7 

8 
9 
9,  10 

11 

11,21 
16,  17 

17 

18 

20,  21 
20—26 

22 

23 

25 
25,  29 

26 

27 
27,30 

28 

29 

29—31 

30 

30,31 

31 

31,  32 


{ 


Number. 

6119* 
r  1298,*  6426,* 
L  9494* 

1857,  4535 

10669* 

9434 

9050* 

1072 

3863,**  9166* 

2534* 

2826* 

585,*  6669* 
r  212,  897,* 
<  2383,*  3869, 
.6989,*  7711* 
'  3305,*  9229, 

9680,*  10227* 

2851,*  6353 

489, 3305* 

10669** 

*^^}7051 

1165,2588** 

6015* 

3863 

5044* 

1306* 

2781,**3048,** 

10227** 

8620,*  9416 

7463,  8908* 

3863 
[1215,3305,* 
-j  7091,  9229, 
19680 

10422* 

390* 
r649,»2575,* 
15291** 

598,*  10577* 

3869 

9272** 
r  8869,  9424,* 
I  10406** 
f  343,*  415,* 
<  2165,5201,** 
I  5943,*  6049** 

6435* 

795** 

337,395,*716,* 

1530, 1531, 

9163,*  9228** 

6997* 

5798 
r  1260, 3542,** 
1  9048** 

4137,  7093* 

7573* 

9434* 

219,  7553* 

7575 

9643* 


1402 


ISAIAH. 


ISAIAH. 


Chap.          Verses. 

Number. 

r  643,*  2446*, 

xzx.  33 

-  2447,8286,* 

9141* 

3305,*5321,« 

xxxi.  1 

'  5376,*  9229, 

9680 

1,3 

6125* 

1—3 

1165 

1,3,8 

2588** 

'574,878,* 
-   7673,*  8409,** 

3 

9818**10283** 

'795,**  1311, 

4 

- 

1664,  6367,** 
6435,**  6442* 

4,  5 

1069* 

7 

f  1551,*  8932,* 
"19424** 

8 

2799,*  8581* 

8,9 

5044** 

9 

934,*  7356** 

xxzii.  3 

3869 

6 

2930,**  8568* 

10,  11 

3021 

12 

6432** 

12,  13 

273 

12—14 

5113* 

13 

9144* 

14 

1949,  2463 

15,  16 

2708,*  9818* 

17,18 

3780* 

20 

J'2702,**2781,»* 
\  9272** 

xxxiii.  1 

5376,  8999* 

2 

4933,*  8211 

3 

("2235,**  8153,* 

19857** 

3,15 

9263 

6 

2826** 

7,8 

3780* 

8 

4287,*  10422* 

8,9 

477,*  5376* 

9 

10609* 

11 

9818** 

11,12 

1297,*  9144* 

13 

8918* 

14 

9143,9434 

15 

8711 

15,16 

2702,*  3869 

16 

2165* 

17 

3863** 

20 

414,8990* 

20,  33 

9854* 

22 

6372** 

33 

4302* 

xxxiy.  1,  2 

1260 

2 

f  3614,**  4744, 
(5798 

3 

4503,*  7161* 

4 

885* 

7 

9391, 10407 

8 

2906 

Chap.  Verses. 

xxxiv.  8,9 

9 

9,  10 
10 

10,17 
11 

11,  12 
13 

16,  17 
XXXV.  1,  2,  6 

1—3,  5—7 
2 

4,6,7 
5 


XXX  VI. 


5,6 

6 

6,  7 
7 

8 

8,9 
9,  10 

10 

6 
22 


XXX vii.  1,  2 


16 
17 
22 

23 

24 

26,27 

27 

28 

31 

31,32 

32 

35 

36 

37,38 

10 

11 

23 

8 


xxxvm. 

xxxix. 
xL 


Number, 
f  1299,*  2446,* 
■(6724* 
643** 
1861,8819 
4137,*  9789* 
10248* 
866* 
5044** 
7293* 
6343 
2708 
2702* 

5922,**  10609* 
8568* 

3869,  6989** 
(2383,*  4302,* 
I  6988* 
6413* 
7324* 

6723,*  7293* 
10422* 
9335* 
6367* 
f  4137,*  8339, 
(10011* 
4876** 
2576,*  4763* 
Chap,  thro'out   2588** 

J"  2576,*  4763,* 
(4779** 
Chap,  thro'out    2588** 

(3384,9408,* 
(9509 
3869,*  10569* 
490,*  2362,* 
3081 

3305,*  9229, 
9680 

5321,*  9011* 
274* 

878,*  996* 
9927* 

348,*  7690* 
5897,  5899* 
8875* 
2159* 
4236* 
1188** 
10217* 
290 
9163* 
3069* 
("2708,3142,* 
(4727 
4715* 

8427,*  9429* 
220** 
9926* 

1691,*  6436* 
10422* 
/ 1050,  5922,* 
( 10044,*10053* 


3,4 

3,5 

3,6 

3,  5,  6,  9,  10 

4 

3,  li 


Chap.    Verses. 
xl.  5,6 
6—8 
9 

9—11 
9,10 
10 

10,11 

11 

12 

13,  14 
14 

18—20 
19 

19,20 

21 

22 
24 

26 

27 
29 
31 
xli.  1 
1,5 
2 
3,4 

4 

6 

7 

8 

8,9- 

14 

14, 16, 20 

15 
16 
17 

17,18 

18 
18—20 

19 

21 

25 

28 
xlu.  1 
1,4 
1,  19 
3—5 
4,  10,  12 


Number. 
574,*  10283* 
9553* 
795* 
2921* 
3994* 

2921,*  4933* 
f  1736,**1793,** 
10132,** 
10087* 
r  343,  3995,* 
L  6960* 
3104,**  9603* 
9857** 
627* 
8869** 

8932,**  9852** 
424,*  8941,** 
9424,** 
10406** 
662,  1066,* 
9643* 
7673, 9596* 
8286* 
r  145,  3448,* 
L 10217* 
4281* 
6344 

3901,**  8764* 
9857 
1158* 

2686,*  9715* 
683** 
r  4901,  6044,* 
X 6239, 10044* 
2360,*  6756* 
/  3527,*  8990,* 
(9777* 
1025* 
3441* 
r  1736,  6281,* 
(7091 

/  3305,*  9229, 
(9680 
6435* 
842* 

3058,**  7091* 
2702,**8568,** 
10227,** 
10238* 
1292,*  7324* 
2708** 
r  9472,*  9780, 
L 10261** 

3305* 
/  2009,*  3708, 
L  6669,*  6674 
158,*  3134* 
9818* 
9857* 
2159 
25* 
1150* 


Chap.  Verses. 

xlii.  4,  21 


6 

6,7 

6,  7, 16 

6—8 

7 

7,  8,  22 
8 

10 

10,11 
10,12 
11 

13 

14,15 

15 

15—18 
16 
17 
18 

18—20 
24,25 
25 
xliiL  1 
1,2 
1,5 
1,22 
2 

3,14 

5 

5,6 

6 

6,8 

7 

8 

8,9 

9 

10 

11,  12 
12 

12,  13 
13 

14 

15 

16,19 
20 

22,23 
22,24 
24 
25 
28 
xliv.  1 — 5 


1403 

Number. 
7463 
r  7673, 9596,* 
(9818** 
666,**  6804* 
6854* 

2383,*  9256 
'6887,*  8261,* 
8869,**  9429,* 
10053,* 
10574** 
'212,9422 
5037** 
7209, 8427* 
4137, 9666** 
2708* 
3268* 
795,*  8581* 
r  1664,*  5323,* 
(  8273,*  8875 

5376 
r  1691,*  7324,* 
(7571* 
411 
627* 

10406,*  10420* 
897 
6989* 

3614,**  5798 
9143 
145 

10373* 
2826* 
4281 

739,**  790* 
r  1171,*  3305,* 
<  7091,9229, 
(9680 
3708,**  10249* 
3708,**  7051 
/ 1458,**9642,** 
( 9666** 
489,**  8918** 
16,*  88,  6674 
2383* 
6989* 
1259* 
2159 
6281 
7192 
4402* 
1368** 
r  6385,*  7091, 
(9496* 
16* 

10422* 
46, 1030 
440 
10256* 
5943** 
9849 
5044** 
3305 


404 

ISAIAH. 

Chap.          VerBes. 

Namber. 

Chap.          Venea. 

xliv.  1,  2,  5 

4286,*  6425 

xlvii.  1,  5 

1.  2,  21 

4281* 

1,6 

2,3 

8043** 

1,5,8 

2,24 

2586,*  4918* 

1,10 

o 

255,9818,* 

2 

^                      1  10249*                 1 

2,3 

3,  26,  27 

8185** 

4 

m 

'4901,6044,* 

*                     16281,*  10044* 

5,6,9 

6,24 

7091 

6 

8 

2826* 

8,9 

9—14 

10406* 

8—14 

9—11,  12—18 

8869** 

9,12 

9—18 

9424** 

10,11 

10—13 

8941* 

11 

11,12 

8942 

14 

12 

4933* 

xlviii.  1 

14 

4552* 

1,2 

15,  19 

8496* 

4 

16,  19 

7852** 

ft 

20 

7520,*  9050 

8 

22 

6563* 

23 

7090* 

10 

'50, 125,*  7673, 

11 

24 

8043,**  9408, 

11,  12 

9596* 

12 

24,25 

248 

12,13 

26 

2712* 

la 

xlv.  1,  2 

2851* 

16 

1—3 

8989* 

2 

9496* 

17 

3 

7091, 10227* 

3,4 

145,  3441* 

17—19 

6 

3708* 

20 

8 
8,19 

348 
9263* 

20,21 

9 

878,*  6669* 

21 

11 

r  3305,*  7091, 
9229, 9680 

xlix.  1 

11,  12 

878* 

11—13 

49 

1.2 

11,  12, 18,  21 

88 

1—3 

12 

r  3448,*  7673, 
9596* 

1.3 

1,5 

14 

1164,**1171.** 
2588,*  2967* 

3,6 

4,5 

18 

662,*  9408* 

5 

18,  21,  22 

1736 

5,  6 

22 

9666* 

6 

2S 

2842* 

6,  8 

24 

357* 

6—26 

25 

10249* 

7 

xlvi.  3 

4918,*  8043* 

3,4 

9737** 

7,26 

4 

5550** 

8 

6,7 

1085* 

8,  9 

t 

9836* 

9 

1401, 10248* 

8— 10, 13  a 

11 

40 

following 

13 

9715,9815* 

venet 

xlvii.  1 

7418* 

9,  10 

1.2 

4335,**  10303* 

10. 

Namber. 

3024* 

6729* 

9422* 

1326* 

9995** 

9960** 
r  3305,  7091, 
t9229 

1368* 

3195 

4844, 5536** 

9188** 

7297* 

215 

9506 

6832* 

2842* 

3421,*  3654* 

9936* 

9424,*  10406* 
r  3869,  4918,* 
1  8999* 

1846* 

5922,*  9429 

3305,*  4286 

4281,*  6044* 

10044** 

878* 

2921* 
r  1736,  3305, 
\  6281,*  7091, 
L9229 

1803** 

1368* 
r  8568,*  8581,* 
\  10238* 

2702,*  5376** 
f  1158,*  2009,* 
\  6674,8918,* 
L9849 

2799** 

2709* 

3305* 

2586* 

3441* 

300 

4918* 

2159 

3195, 9666 

666 

7051 
r  3305,  7091, 
19229 

6281* 

6804* 
r  5037,*  5201,* 
1 6078,*  6854* 

^8261 

10422* 
8568** 


ISAIAH. 


Chap»  Versea. 

xlix.  11 

12 
13 

15,  16 
16 

17,  18 
17—19,  26 

18,  20,  21 

22 
22,23 

26 

L  1 

2 

2,3 

3 

4,5 

4,  5,  7, 9 

5—7,9 

10 


li.  1 
1—3 


3,  11 

4 

ft 

5,9 
6 

6,  8 
7,8 

8,9 

9,  10* 
9-11 

10,  11 
12 

13,  16 
14 

17 

17  to  the  end 

19,  20 

20 


lii.  1 


1,2 

2 

2,3 

4 

ft 


8 
11 

12,  13 
15 
Uii.  2,  3,  10,  11 


{ 


Namber. 
795** 

3708,**  8918* 

9209* 

9841* 

6419* 

10540* 

5376* 

5536* 
r  1259,*  8624,* 
L  9836** 

2015,**3183,** 

6740** 
1050,  3813,* 
*   6425,*  7091, 
L  8409,*  10283** 
r  289,**  5886,* 
19156** 
f  878,*  3134,* 
185G8,*9755* 

40,  2708* 

9408* 

3869 

2921* 

1793 
/  2159,*  2826,** 
L6674 

8581,*  8976** 

3703** 

100,**  1588,* 

3880,*  5376** 

4137,8339 

9857* 

1158,9715* 

4933* 

9408* 

10248* 
9331** 
r  6239,**  9789,* 
L 10248* 
8099** 
18,*  8278* 
8323* 
9807* 
82 

4728 
5120* 
5376** 
2799** 
2336* 
297,  2039,* 
4545,*  5954* 
2576** 
2362,*  3542* 
6281 

1186,*  1463* 
6674,  7192 
r  795,*  3780,* 
L8331 
9926* 
10130 
2159* 
2015* 
2159 


{ 


Chap.    Versea. 
Uii.  3,  4 
3—5 
5 


8 

9 

10 

12 


liv.  1 


1.2 
1—3 

1,11 

1,  5,  6,  13 


5,  6 
7—9,  11 

8 

9 

10 

11 

11,12 


Iv.  1 


1,2 

1—5 

2 

2,3 

3,4 

4 

4,5 

5 

7 

12 


Ivi.  1 


2—7 

3—5 

3,6 

4 

6,7 

8 

9 

10 

11 


I 


1405 

Number. 
1846** 
8364* 
8365, 9031 

r  4169,*  9937,* 
1 10132* 
290 
623** 

3400,*  10249* 
6442* 
f  489,**  2584, 
L  9325* 
10545** 
9595* 
9407* 
4434 

1101,*  8990,* 
9596,*  9777,* 
9854 
r  1259,*  2712,* 
10249* 
1736,3305, 
<  6281,*  7091, 
L9229 
253* 
705* 
r  5585,*  5798, 
L  6997,*  7091 

1066,*  2842* 
f  666, 1038,* 
L  3780,*  6804 
/  9407,*  9643,* 
19873* 
f  655,**  1298,* 
12851* 
680,*  1551,* 
2702,*  3069,* 
-{5147,*  5374, 
5488,*  6377,* 
L8568** 

r  2184,*  2187,* 

L  2967** 

9412* 
f  353,*  2165,* 
1 594.3, 10033* 

3869 

666,**  6804* 

4197 

1259,**  9256 

3305,*  9229 

300 
r  368,  795,** 
\  6435* 
r  612,  2235,* 
\  9263** 

8495* 

6081*» 

3875* 

9396 

923** 

7051 

9335* 

2383,*  7784* 

8711 


n 


1406 

Chap.  Verses. 

Ivi.  11,  12 
12 
15 
Ivii.  1 
3 

3,4 
3—5 
4,5 
5 

5,  6 
5—7 
6,9 
7 

13 

14 
15 
16 
17 

18,  19 
19 
20 
Iviii.  2 
4     . 
5 

5—7 
6,7 
7 

7,8 
8 

10 

10,  11 
11 

11,  12 
12 

13 

13,14 

14 

lix.  2 

3 

3,7 

4 

5 

6 

6,7 

8 

9 

9,10 

14 

14—16 
14—17 
16 

16,17 

16—20 
16—21 

19 

19,20 


ISAIAH. 


JEREMIAH. 


Number. 

6377* 

1072 

9143 

9263 

7297* 

254, 10249* 

8904* 

9156** 

4402,*  10643* 

3527,*  4581** 

2722 

10137** 

7% 
r  795,*  2658, 
L  9338* 

3142* 

795*8153* 

573,*  9024* 

5798,8711 

8365 

1286* 

6669* 

2235, 9263 

9025* 

7520 

4779 

5405,*  9209* 

2165,*  5433 

3419,*  9960 

9429, 10574* 

ri458,»*7711,* 

\  9050,**  9642** 

108 

149,*  3812* 

2708* 

613,*  4926** 

10362** 
r  85,  8495,* 
\  10360** 

2761,*  3305* 
r  223,  5585,* 
1 6997, 10579* 

374 

9127,*  9262* 

9248 

251,*  9013* 

623,**  2576** 

4735, 6353* 

3780* 

10422 
r  2383,  7711,** 
17712* 

2336* 

3134* 

8273* 

1803,  5005 
r  2025,  9486*, 
19715* 

9937* 

10019,10828* 
f  3708,*  6674,* 
\  8624,*  9818* 

9429* 


Chap. 
lix.  20 
Ix.  1,  2 


VeriM. 


bdi. 


I 


1,3 

1—3,  19,  20 

2 

2,3 

3—5 

4 
5,  6 

6 

6,7 

7 


9,14 

10 

10,  14 
10,  16 

10,  11,  18 

11,  13 
13 

14 
15 

15,  16 
16 

16,  17 
17 

18 

19,  20 
20 
21 


Chapter  to  the  I  g^29* 


Number. 

4281* 

5922* 

3195 

31,10574** 

1839,  1860 

10053* 
f  489,*  1259,* 
\9256 

6740,**  7015 

3048** 
13,117, 

3242,**  9881,* 

10177* 

11 71,*  3268** 

343,*  2830,** 

5922,9714,* 

10042** 

1156,1551,* 

6385,**  9881* 

7091,9229, 

9680 

1097 

402* 

2015* 

2851* 

9406** 

2162,**  9166* 

3305* 

9789* 

6745** 

7091 

425,**  6432** 

643,**  1551** 

6353,*  6419* 

3195* 

3693** 

93, 9263* 


end 


bd.  1 
1, 

a 


s 

3—10 

4 

& 

6 

9 

10 

1,3 
1,4,5 

2 

3—10 
4 
&. 
6 

8- 


r  2397,  2921,* 
<  6854,  9818,* 
I  9954* 

5037* 
r  488,*  893, 
\  2906* 

9954* 

7051 

153,*  613* 

1097* 

9809** 

10249* 
r  2576,*  9182* 
19715 

9930** 

4434* 
r  145,  2009,* 
1.6674 

7051 

55 

9182* 

8211,*  6419* 
("2842,*  7192, 
18281,*  10019 


■                           Chap.           Verses. 

Number, 

■                            Ixii.  9 

9741* 

I                                     ^^ 

1298,*  3142 

■                                    10,  11 

10422* 

■                                    10—12 

2851* 

1 

2362,*  9666* 

■                                  11,12 

6281* 

■                          Ixiii.  1,  2 

3300** 

■                                  1 — 3 

2576* 

1 

r2025,**3322,** 

■                                  1—3, 5 

<  5005,  8273,* 

■ 

1 9486* 

■                                   1—8 

9715** 

I                                   1 — 9 

9937* 

■                                  1—10 

10019 

■                                  1—20 

10828 

■                                  2,3 

10258* 

1                                   3,:5 

1813* 

■                                 3,6 

3614** 

■ 

r  482,*  488,* 
1  893,**  2906* 

I 

1                                  4,9 

6281 

1                                   ^ 

4933* 

1                                   ^ 

5798 

1                                                        7 g 

r  222,*  5585,* 
17091,9306* 

1 

1                                 8,9 

9937, 10579* 

9 

'  1925,*  6280  * 
.9303,*  10248* 

w 

9—11,  14 

9818** 

11 

8099** 

13,  14 

8278* 

1803,*  3960,* 

5922,  8309, 

15 

8875,**  9229, 

9408,*  9479, 

9481,9815** 

15,16 

1736 

15,18 

9479* 

^1834,2005. 

16 

3704,6281,* 

7091 

Ixiv.  1,  2 

1311* 

7 

6669* 

7,8 

1300* 

8 

10265       - 

9 

9849 

Chap.  Verses. 

Ixiv.   10 

Ixv.  2,  3 
6,7 
7 
8 

9 

10 

11 

12 
16 

17 

17,18 

17,  21,  22 

18,  19 
19 

20 

23 
2ft 

Ixvi.  1 

7—9 

10 

11,12 

14 

15 

15,20 

16 

16,  23,  24 

18 

18,19 

19 

19,20 
20 

22 

22—24 
23 


JEREMIAH. 


{: 


1407 

Number, 
r  1297,*  2708,* 
1  5922,  6075* 
1296* 
6960* 
3703 

1071,*  5117* 
795,*  1025,* 
2567,**  2712,* 
3305,*  3654* 
10609** 
r  4581,*  6405,* 
1  9527* 
2799* 
2842* 
r  1066,  3355,* 
1  9408, 10373* 
4535 
1488* 
3859 

375,  2240* 
2636* 

'613,**  1025,* 
6239 

"  249,*  622,** 
3994,*  7418,* 
10132* 

2162,**  5313,* 

9406* 

264,*  2584* 

10574* 

6745* . 

149,3812* 

5798 

5321 

674,**  2799* 

10283* 
9429 

396,*  1151* 
f  1156, 1158, 
1 2686* 

9293** 
f  2360,**3079,** 
15321,*  6756* 
f  1066,*  3355,* 
1 4535, 10373* 
8481* 
3814* 


i  5,  10,  18 

9 

11 

11—14 

13,  14 

13—15 
VOL.  II. 


2838* 

10130 

5622** 

8408** 

10105** 

3708* 


L  16 

18 
ii.  2 
2,31 
6,  15 


r  9475,*  10406,* 
1 10177* 
8106* 
9182** 
2708* 
2712 
D  D  D 


4U» 

JEREMIAH. 

Chap.           Verses. 

Number. 

Chap.          Yeraet. 

Number. 

iL  10 

/ 1156, 1158, 

i  3268* 

iv.  20 

f  414,  1102,* 
'  9595,**  10545* 

11,12,28 

8301 

22,  23,  25 

17* 

13 

2702* 

23 

4744 

13,14,17,18 
31,  36 

'  J2588** 

23,  25 

f  49,*  477.* 
"   4287* 

14,21 

1069* 

23,  27,  28 

1066** 

15 

6367* 

24,  25 

6435* 

17,18 

9341** 

25 

r  40,  776,* 
'   5149** 

18 

120,*  790* 

18,21 

5113** 

26 

2708* 

18.36 

1165,1186* 

27 

4535 

19 

2826,*  10155* 

27,  28 

662* 

20 

6435* 

29 

2712,2686* 

21 

1025* 

30 

4922,**  9050,* 
'   9468,**  10540* 

22 

2921,*  7192 

23 

1292,*  4715* 

31 

2362,*  8902** 

25 

10287* 

V.   1 

r  158,  2336, 
'  3134,*  8902** 

26 

6148,*  9809** 

26,27 

3703 

2 

290, 8999* 

27 

643** 

4,6 

6367* 

28 

3881 

5,6 

4171 

30,31 

2799* 

6 

6441,*  10420* 

33,34 

374 

9 

6588* 

34 

r  4735,  9125,* 
19127* 

9.29 

9050* 

10 

6419* 

36,37 

9656** 

12,  13 

1460,**  2799** 

iii.  1,2,9 

2466** 

15 

8918* 

1—10 

8904* 

15,  17 

5113* 

1,10,  13,20 

7192 

26 

9348 

2 

3268* 

vi.  1 

4592** 

6 

6435* 

1,  22 

3708* 

7—11 

3881,4815 

2,  3 

343, 10545* 

9 

643* 

2,  23 

2362* 

12 

358* 

3 

415,*  1566 

12,  18 

3708* 

3-5 

1664* 

14—16 

983** 

4 

23,7844,*9642* 

14—17 

9485* 

4.5 

10135* 

14—19 

7051 

8 

9050* 

15 

9263 

10 

r  2056,*  3869, 
"    7225* 

le 

9146,*  9396 

17 

5313* 

11 

2348** 

17,  18 

3654* 

12 

710* 

20 

8999* 

13 

8711 

22 

8365,  9031 

13,  14 

9163* 

24 

489,*  10609** 

14,  26 

3024* 

31 

5124* 

16 

627,*  10422* 

iv.  1,  2 

2842* 

19,  21 

10490* 

2 

1420,*  9857 

20 

1171,*  10256* 

3 

9144* 

21 

3703 

3,4 

r  2039,*  4462,* 
9272* 

22,  23 

2686* 

22—24 

8313** 

5,  6 

8624* 

25 

2799* 

6 

3708* 

26 

f  4779,*  7520,* 
'  9723* 

6,7 

2831** 

7 

6367 

28—30 

8298* 

,« 

5789, 8286* 

vii.  3 

627 

9 

6148,*  9809** 

3—5 

10422* 

10 

2799* 

6 

3703, 9262* 

la 

3901* 

8 

2019 

14 

3147* 

9 

9251 

U,  15 

3923* 

12. 

2009,*  6674* 

JEREMIAH. 


Chap.  Verses, 

vii.  18 

20 
21—23 


23, 

24, 

26 

24 

28 

28, 

29 

29 

31, 

32 

33 

34 

viii. 

1. 

1,2 

2 

4.5 

7,8 
10 

12 

12,  13 

13 

15 

15,  16 

15—17 

19 

19,21,22 

21 


28 

ix.  1 
3 
3,  8 

4 

4—6 

10 

20 

81 

28 

84 

25,  26 

26 


z.  2 
3 


3,4 

3,8,  9 

4 

8,9 

9 


Number. 
3703,*  9993** 
(■3614,5798, 
1  7523* 
r  922,*  2180, 
19409,10143* 
3869 
10584* 
4581* 
5247* 
6437* 
1292 

77S*  988 
r  2336, 4137,* 
14434,*  9182* 
6148,*  9809** 
r  2441,**  2916,* 
<  3448,*  3812,* 
t 10037** 
/  519,**  2019, 
12916* 
10420* 
9857* 
8711 
r  2242,*  6588,* 
L7192 

217,*  224 
(885,**  1071,* 
l5113,*5117** 
6502* 
6401* 
3923** 
8869,*  8918* 
3024* 
9163* 
r  4117,  4748, 
\  6502* 
3024* 
2686* 
2709 
r  2360,  6756,* 
\  8908* 
9013* 
/  776,*  5149,* 
\  7293* 

3869 
f  655,*  2336,* 
1  2348,**  7668* 

10303 
/  2235,*  9263, 
110155* 

2039,  4462* 
f  3881,  7225,* 
\  9494* 
10422* 
8942* 
r  8932,*  8941,* 
\  10406* 
424** 

8990,*  9777* 
1551* 

f  1156,9466, 
19881* 


Chap.    Verses. 
X.  10 
12,  13 
13 

14 

14,  15 
16,  25 

20 

20,  21 

22 

40 
xi.  2,  3,  5—7 
5 

9,  10,  12 
15 

16 
20 
22 

22,  23 
23 
34 
xii.  1,  2,  4 
1.  6 
2 

3.4 
4 
5 
8 

10,  11 
10—12 
10—13 
12 

12,  13 
13 
16 
17 
xm.  1 — 7 
1—12 
3—7 
9 
11 
12 

12,  13 
13 
14 
16 

16,  19 
18 
19 

22,  23 
22,  26 
25 
25,  27 

27 

xiv.  1 — 3 
2 

2,  3 
3 
3,4 

D 


{ 


1409 

Number. 
9251, 10248* 

9926* 

8813* 
r  8869,*  9818,* 
\  10406** 

9424«* 

4281* 

414,**  489,* 

9854* 

/  9595,** 

110545** 

3708* 

2397 

9396 

2184, 5620 

3881 

3812 

886* 

5385,*  10032* 

2799** 

5897 

2906* 

9262* 

348* 

8999* 

5385,*  8918* 

6767,**  8902** 

368,776,*7571* 

1585* 

3605,*  6367* 

9139** 

2708* 

3941** 

6435,*  9666** 

2799,*  9144* 

9272* 

290, 2842* 

7192 
3021,*  7601* 

9828** 
9341** 
3881 
3875* 
6377* 
1072* 
2441* 

367,*  10490* 
6119,*  7688 
1458* 
9930* 
402* 
3540** 
9917* 
7192 
8904* 
r  2466,  6435,* 
\  10296* 
2851* 

3881,  4744* 
2240,*  3079* 
2702* 

9656,*  10570** 
D  d2 


1410 

Chap.    Venes. 
xiT.  4,  5 
5,  6 
6 
12 

12,  13 
13—16,  18 
16 
17 
19 

19,  21 
21 
XV.  3 

4,  14 
6 

7 

7—9 
9 
12 

12,  13 
14 

17 
24 
zvi.  3 
4 

4,6 
6 
8 
9 

13,  15 

14,  15 
15 

15,  16 

XVII.  1 

1.3 
3 

5 

5,  6 

6 

7,8 
8 

9,  10 
10 

10,  11 
12 

13 
14 
18 

24,  25 

24,  26 
25 

25,  26 
26 

xviii.  1 — 6 
2—4,  6 
6 
8 
10 


JEREMIAH. 


JEREMIAH. 


Number. 

566,*  6413** 

7571* 

1949* 

7102** 

2799** 

1460* 

2916* 

3024* 

6502* 

5313* 

5922* 

988, 9231* 

7051 

10584* 

5536* 

4844 

2584 

3708** 

426** 

5798 

9422* 

2397 

588* 

778,*  10037* 

2916 

6435,*  9960 

2341,*  9422* 

4434,*  9182* 

7051 

290 

3708* 
r  3309,** 
\  10582** 

3881,9416 

10277** 

368** 
r  574,*  4933,* 
\  8409,*  10283* 

10300** 
r  1666,*  2455,* 
19207 

108, 885,*  2702 

7690* 

348* 

627, 10422* 

10227** 

5922,*  9479* 

290 

8365 

9163* 

r  8495,** 

\  10360** 

4592* 
r  2015,*  5044,** 
\  5321** 

2761** 

10177* 

6669* 

10265 

1300* 

588 

10441* 


Chap.     Verae*. 
xviii.  12,  13 
14 

15 

16,  17 

17 

81 
xix.  4 

6 

f 

9 

13 
XX.  4,  5 

6 

8 

12 

16 
xxi.  4 

5 

5,  6 

5,  12 

6 

6,7,9 

8 

10 

12 

13 

14 


xxii.  3 


3,  13 
3,  13,  15 
3,  15 
3,  17 


6 
9 

13 

13,  14 

15 

16 

17 

19 

22 


Number. 

3881 

368 
r  627,  9248,* 
\  10442 

842* 

5215,*  7679* 

5536* 

9262* 

1292* 

778,*  988, 3881 

3813 

3448* 

1327* 

2916* 

6353* 

5385* 

2405* 

6419* 

7673 

3614* 

5798,*  6997* 

7523* 

7102** 

3623 

9306 

1861,**  2447 

4715* 

2973,9011* 
r  3703,  4844,* 
\  9200* 

9263* 

2235* 

612 

9262* 
(■2015,*  2761,** 
\5321** 

4117 

666 

9857* 

655,*  3391** 

6075* 

10155 

8711 

2916* 

9164* 


Chap.  'I'     Verses, 
xxiii.  7,  24,  29,  31 

8 

9, 10,  and  fol- 
lowing^verses 

11 

14 


Number. 
7192 
566,**  3708* 

I 8904* 

9182* 
2466** 


XXV. 


16,  25,  28,  32  4682* 
Chap,  thro'out  2534,**  3698 

9378* 

8918* 

6674 

3698 

8908* 

2360* 

5144* 

7051 

566* 

7102** 

411 

566 

7192 

327* 

5376 
(4137,*  4434,* 
i  9182,*  10303* 

4335,*  9548* 

2906,*  6508* 

5376 

3934, 10331* 

6377* 

5120** 

6997 

2799* 


22,  23 
23 
27 

27,  31,  33 
32 
35 
xxiv.  1 — 3 
6,7 
8—10 
10 

1  to  the  end 
5 

7,27 
9,  11 
9—12 


10 


11 
12 


10, 

11, 
12 

14 

15,  16 
15—17, 

15,  28 

16,  27 


28 


^^-^^22,23,)  32,0. 


23 

8313* 

24 

2015,5317* 

26 

494* 

•  •  •   « 

xxm.  1 

6078* 

1,2 

5201** 

3 

r  415,*  983,** 
5897 

5 

'612,2235, 
9263, 9857 

'1736,1754,* 

5,6       ^ 

2025,3881, 
3654,**  9715, 

10819 

6 

1813,2009,9486 

6—8 

1025** 

7 

290 

7,8- 

7051 

25,  26 
17,  23,  24 
17—26 

20 

20,  23 

23 

27 

29 

29,31 

30 

31 

31,  32 
32,33 

33 

36 

37 

38 
xxvi.  3 

4,5 

18 
xxvu.  2,  3,  8.  11 

5 

8 


3268* 

3708* 
(1197,1234, 
(9340* 

2864* 

9494* 

1072* 

6674 

662** 

9481* 
("9666,*  9857, 
1 10283* 

9024** 

1066* 
(662,*  2916,* 
1 10037* 

2240* 

3780* 

6367* 

10441* 

7463* 

368,*  5895* 

3542* 
f  4933,*  7205,* 
( 7523,*  7673 

1327,*  7102* 

2242,*  6588* 


Chap.     Verses, 
xxviii.  7 

9 

11 

13 
xxix.  5 

5,  28 

8,  9 

10 

11 

14,  18 

16,  17 

17,  18 
23 

XXX.  3,  8—11 
6 

7,  10,  18 
8 

9,  10 
10 

11—13 
12,  14,  17 
13 

15,  16 
17 

18 

18,  19 
18—20 
20 

21 
23 
xxxi.  2 
2,  3 
4 
4,5 

4,  12,  13 

6 

6,  9,  18,  20 
7,11 

8 


8, 

9 

8- 

-10, 

17 

9 

10 

11 

11, 

12 

12 

12, 

13 

12, 

25 

13, 

14 

14 

15 

20 

22 

23 

23, 

24, 

31,32 

27 

1411 

Number. 

9397* 

3780* 

3542* 

9348** 

1488* 

710** 

4682 
f  2242,  •2906,* 
t  5508,*  6588* 

3780* 

7051 

1327* 

7102* 

2466,*  8904* 

7051 

2584,*  3021 

4281* 

10287* 

3305* 

4286 

10622* 

9057 

6502,*  9857 

10819 

8365 
f  414,*  9594,** 
\  10545* 

3880,*  10416* 

983* 

489* 

9378* 

10011* 
5897* 
598* 

153,*  8337* 
1069* 
(3081,**  8339, 
i 10416 
8211* 
5354* 
4281* 
f  3708,**  4302,* 
( 9042** 
2702*» 
7051 

3704,  3325* 
1158,8918* 
583 

415,**  3580** 
9489,*  9780 
3081** 
2930,*  9050* 
5943* 

353,*  10033* 
2135 
1803* 

155,*  7668* 
/ 1813,  2025, 
(9229 
3881 
f  477.*  4287,* 
1 7523,*  10249** 


1412 


JEREMIAH. 


Chap.           Verses. 

Number.              i 

Chap. 

xxxi.  27,  28 

46 

VY  YV 

27,  31,  33 

3654** 

ZJkjLV. 

31—33 

r  666,*  1038,* 
I  6804** 

XXX  vi. 

31,  32 

9396* 

33 

7463* 

XXX  vii. 

33,  34 

10336** 

xxxviii. 

34 

9849 

35 

r  709,  4697,* 
1 9755** 

zxxix. 

35,  36 

37 

36 

1416* 

xlii. 

37—39 

9603* 

38 

402« 

xxxii.  2 

3448* 

xliii. 

9,  36,  37 

755** 

xliv. 

17 

4933,*  7673* 

17,21 

r  878,*  7205, 
'  7673 

18 

2575,*  4402, 
'  6960,8715* 

19 

627,**  3934, 
'   7690,*  10331* 

21 

4933,*  7673 

22 

2184 

24,  36 

2799,**  7102* 

27 

10283* 

29 

4581** 

35 

3881 

xlv. 

37  to  the  end     5376* 

xlvi. 

38—40 

2831* 

39 

627,*  10422* 

39,  40 

666** 

40 

6804* 

41 

2930,*  9050* 

43 

7523* 

xxxiii.  5 

'592,5798, 
'  6997,*  10579* 

6 

6502,*  9031 

7 

3654* 

10 

2712,**  7523* 

11 

r  4137,*  4434,* 
'   8339,9182* 

13 

2418,*  4592,* 
'10217* 

15 

« 

r  612, 2235, 
9857 
'1813,2025, 

15,  16 

-  3654,**  9486, 
9715 

16,  20,  26 

7051 

20 

666, 935,  709 

20,  25 

23 

xlvii. 

22 

1025,*  10249* 

25 

37 

xixiv.  6 

10569* 

9,  14 

1703* 

U 

737,*  2567* 

17 

7102* 

18—20 

f  1862,9391,** 
10407 

20 

778.*  988 

Verses. 


15 


15 

23,  24 

31 

5,  7,  11 

2 

6 

22 

1 

18 

14  to  the  end 

15—17 

17,  22 

9,  10 

1,  15 

3,5 


12,  14 

12,  14,  26,  28 

12,  14,  28 

13 

17—19 

19 

22 

23 

26 

5 

1  to  the  end 

2 

3,4 

5,6,9 

6,  10 


Number. 
r 3934, 3869, 
\  10331* 

9397 

4763* 

3881 

3448* 

7102* 

4728* 

6669* 

3448* 

6442* 

1165 

2588** 

7102* 

7519** 

1196 

9475,*  10177* 
f  430,**  3183,* 
\  5608* 

3727, 5899* 

3881 

5897* 

7102* 

4581 

9993** 

806* 

9503* 

2842* 

10283* 

1165 

3448* 

1788 

583* 

9341* 


6—8,10,20,24  3708* 


7,8 
8 

8,9 
9,  10 

11 

11,  19,24 

14 

16 

20,  21 

20,  22—24 
22,  23 
2S 


27,28 

28 

1  to  the  end 

1—3 
2 


2, 
2, 
3 

4 

5 


790,*  6693* 

1166,**  1195** 

1164,**  5321* 

2799** 
r  4117,  4748,* 
\  6502,*  9031 

3024,*  6729* 

2799,*  2973 

10490* 
r  8002,*  9391,** 
1 10407* 

195* 

9011** 

7643* 

6015* 

4281* 

10622* 
r  1197, 8093, 
\9340 

6015** 

3708,*  6297* 

705,*  5321* 

2240* 

7729** 
r  1197, 1201,** 
\  9340** 

9960* 


JEREMIAH. 

141 

Chap.           Verses. 

Number. 

Chap.           Verses, 

Number. 

xlviu.  1,9,28,30—1 

1.  3,  9,  41 

3708 

32,  36, 

46,  J- 2468** 

4,5 

3654* 

47 

4.6 

3875* 

2,11,38 

2468 

6 

6435* 

3 

375, 2240* 

7 

r  1813.  2025, 
[ 6075* 

3—5,  21- 

24     2608 

7 

10227* 

9,  11 

1368* 

8 

2418,**  4715* 

12 

289 

9 

2712* 

14,  15,  29 

2686,*  2973* 

14,  15 

583 

16 

9295* 

17 

4876** 

17,  18 

1186* 

21 

9857 

17,44 

6367* 

21—26 

2468* 

,p                    f  4117,  5201,* 
*^                    1 5354* 

25 

2832,*  4933* 

28 

8581* 

20 

468 

30—32 

5480* 

^Q                     r  3305,*  9229, 
^^                    19680 

32,  33 

6377* 

33 

4137* 

30 

7668* 

33,  34 

1825* 

34 

9024** 

34 

1589,*  9391 

35 

7296* 

»7 

("3021,4779,* 
i9806* 

35—37 

5044** 

35—38 

2799* 

38 

10184** 

35,  37,  38 

8185** 

41 

583 

35.  40 

2200* 

43,  44 

9348** 

36 

583,  8908* 

44 

2906* 

36,  37 

10227** 

45 

2686,*  9494* 

37,  38 

10406** 

45,  46 

2897,  9942 

38,  39 

8869** 

46,47 

9164* 

41,  42 

3024,*  6729 

xlix.  1 

6405** 

42 

2686* 

3,4 

1453* 

43 

8313* 

4 

4715* 

IL  2,  3 

2686,*  3448* 

5 

390,*  2973 

5 

9229, 9680 

7.8,10,11 

,17   3322* 

7 

1072,5120** 

8 

f  1172,*  6588,* 
1 10420* 

8 

4748* 

9,  11 

1368 

8—10 

5135** 

12 

6419* 

8,  30 

8279* 

,„                     f  1857,  3384,* 
^^                   1  10227** 

11 

4844 

13 

2842* 

14 

2842* 

13—18 

5376 

15 

7673, 9596* 

15,  16 

10582 

16 

8813,*  9926** 

16,  17,  22 

3901* 

'215,*  8869,* 

17,  19 

1585* 

17 

9140,*  9424,* 

18,33 

9807 

9818, 10406** 

19 

6367* 

19,20 

2547* 

21 

8099* 

19—21 

8281* 

22 

583 

19—21,  24 

8226** 

25,26 

1664* 

21.22 

2348** 

26 

2336, 7668* 

22 

5236 

27 

6419* 

23 

1565 

'  1565,  3268,* 

25 

1327, 1691* 

28,  29 

'  3762,**9595,»* 

.      25,  26 

1298,**  8581 

^ 

10545* 

25,53 

1326* 

28,  30 

382** 

26 

9494,*  9643* 

28,  29,  32 

3048** 

27 

1154* 

29 

414* 

30 

583,*  9496* 

31 

139,  9496* 

33 

- 

\  3024,*  6729, 

34—39 

1228* 

9295* 

35 

2686* 

^A 

[42,*  3079,* 

1.  1,  3 

1326* 

^4                    1 4744* 

3 

7523* 

38 

6367* 

1414 


LAMENTATIONS. 


p.           Verses. 

Number. 

Cb*p.          Versei. 

Number 

li.  40 

10042* 

U.  48 

3708* 

42,43 

9755** 

51 

10287** 

43 

9807** 

62 

7523* 

46 

623** 

63 

9341* 

LAMENTATIONS. 


i.  1 

6394* 

m.  4 

9163* 

2 

6000* 

8,9 

8941* 

4,5 

2851** 

12 

358 

4,  15,  18 

3081* 

56 

3869* 

6 

J  2362,*  5201,* 
'  6078,*  6413** 

58 

9024* 

iv.  3 

426* 

8 

5433* 

3.4 

3183,*  6745** 

8,9 

9917,*  9960** 

5 

9468,*  10037** 

8,  13 

248 

6 

3024* 

10 

9479* 

m 

r  3300,*  8459,* 

10,  11 

680* 

'                     \  9407,**  9873* 

11 

5147* 

7,8 

3812** 

11,  16,  19 

2930** 

8,  14 

2336 

14 

3542* 

9 

1460 

18 

7668* 

14     14                        u 

[374,582,* 

19 

r  680,  6413,** 
'   6524 

*'*'**             14735,9127* 

14 

2383** 

li.  1 

2162,6997, 
'  9166,*  9815** 

14,15 

2851,*  10130* 

19 

3901* 

1,2,9 

5044** 

19,20 

9954* 

1,  4,  8,  10, 
3 

15    2362* 
2832* 

20 

[8286,*  9818,* 
9954 

3,17 

10182* 

1073,*  1234, 

4 

414,2686* 

21 

2864,*  5020,** 

6 

921* 

9960 

6,9 

2015** 

21,22 

3024* 

7 

r  9479,*  9714,** 
'   10123** 

22 

6729,*  10622* 

V.  1,2 

10287* 

8,9 

402,*  6419* 

2,3 

4844 

8,  9, 16 

2851** 

4 

3069* 

9 

9496* 

ft 

643** 

9,  10 

6524 

6,8,9 

2799* 

10 

r  2327,*  4779,* 
'  7418* 

9 

2165,*  9050** 

10—12 

5044* 

11 

3024,*  3183* 

11 

3081* 

11,  12 

6377,*  10031** 

11—14 

4335* 

11,  19 

2336 

11,  12,  14 

6524 

12 

1071** 

12,  13 

9995* 

13 

2362* 

14 

2851* 

14 

9248 

15 

8339, 10416 

17 

2832* 

15,16 

9930* 

19 

1460,*  5608* 

21 

23,  488* 

EZEKIEL. 


1415 


EZEKIEL. 


Chap.  Verses, 

i.  1  to  the  end 
2 

4,  6,  23,  24 

5,  13—15,  19 


10 


13,  14 

13,  26,  27 

13,  21,  27,  28 

15—21 

16 

24 

26 


{ 
{ 


26—28 


{ 
{ 


28 
ii.  1,  3,  6,  8 
Ui.  1,3,4,10,17,25 

3 

4—7 

7,8 

10 

12,  13 

13 

15,  16 

18 
iv.  1 

1,16 

3 

6 

6,7 

9 

9,12 

9,  12,  13 
10 

10,  12,  13 
10,  11,  16,  17 
14 

16 


{ 


16,17 

V.  1 
1—4 
1,  2,  12 
1,  2,  12,  17 
5,  6,  8,  12,  15 
6,7 

6—8,  10,  15 
9,10 
11 
12 

.3  { 

13,  15 


Number. 
9509* 
9457 
8764** 
908,*  2921* 
425,*  2162,* 
9391,**  9406 
2180,*  3901,* 
6367* 
8813** 
934* 
6832** 
8215** 
9879* 
1992 
49,5313, 
9407,**  9873* 
1042,**  3021,* 
5922,*  7091 
7091, 8427* 
9807 
9807 
5620* 
1286* 
9936* 
3869 
9926** 
8764* 
728* 
5890* 
1296* 
9807 
426* 

730,*  9437* 
6367* 
7602* 
3941** 
3332* 

2959,*  10222* 
4759* 
3104** 
4171,5828* 
4876* 

2165,*  9323,* 
9412* 
9807** 
3301** 
2788* 
2799* 
9807 
8972 
9857** 
3703* 
290 

7102,**  7505* 
588,8875, 
10441* 
3614** 


{ 
{ 


{ 
{ 


Chap.  Verses. 

V.  13,  17 

16 

17 

vi.  3 
4—6 
4,  7,  13 
5 

8,9 
9 
12—17 

13 

vii.  5—7 
12,  13 

15 

18 

18,  19 
22 

22,23 
23 

26,  27 
27 
yui.  1 


3,  6,  14, 15 

{ 

5,  6,  8,  12,  15 

7,8 

7—10 

10 

10,  11 
11 

11,  12 
12 

16 
ix.  1 


2—4 

3 

3—6 

4 

4,6 

5,6 

7 


{ 


X.  1 


1—7 

1  to  the  end 

2 

2—7 

3—5 

4,5 


{ 


Number. 
5798 

1460,*  2165,* 
4876* 

5536,**7102,** 
9335* 
1292 
9714* 
4503* 
3812* 

5897,*  5899* 
8904* 
10033** 
2722,  2831,* 
4552,*  6435* 
8211 
5886* 

2799,*  7102,** 
7505* 
9166* 
9960** 
5585,*  10579* 
623* 

374, 6353* 
6524 

878,*  5044* 
2921* 
934* 
2851** 
5922,*  7091, 
8427* 
9807 
9025* 
5145* 
994* 
9424** 
9475,*  10177* 
6524* 

5694,**  7353* 
10584* 
2242,*  6588* 
737,**  8940,* 
9457 
7601* 

7091,8427* 
308 
396* 
9936* 
5608* 
4503* 

5313,  9407,** 
9873* 
308* 
9509* 
9457 
7601* 
9741** 
1992** 


t! 


41 D 

EZEKIEL. 

Chap. 

Verses. 

Number. 

Chap.           Verses. 

Number. 

X 

.  4,  18,  19 

8427* 

xvi.  3,  4 

1857,*  6239* 

5 

9926** 

3 

r  45, 1203,* 
'  2913,*  6306* 

5,21 

8764* 

9 

9872* 

6,9 

4735,9127* 

9—14 

8215** 

6,22 

374 

13,  14 

3901* 

7 

93,3301,*6432* 

14 

6367* 

7,22 

213* 

15 

908,*  2921* 

7,  8,  22 

5433* 

18,  19 

5922* 

7,  22,  36 

9960* 

19,20 

7091 

8 

6804* 

xi. 

2,3,7 

10105* 

8,9,  11 

666* 

3,7 

8408** 

8—13,  16- 

-18  3164* 

6,7 

4503* 

9 

3147,**  9954* 

8,9 

10287* 

9,  10,  13,  ] 

18      9780* 

12,  20 

8972 

10 

297* 

13,  17,21 

2921* 

10.  13 

f5319,**5954,** 
1  9688** 

16 

9229, 9479* 

19 

3813* 

10—14 

10540** 

21 

10011* 

10,  11,  16, 

18     2576* 

22   23 

r  1250,*  5922,* 
18427* 

11 

5320* 

M^l      £t%J 

11,  12 

3103,**  3105* 

xii. 

2 

/  212,*  897,** 
1  3863,*  3869* 

12 
13 

9166,*  9930** 
r  1551,*  2177,* 

9995** 

2,3,9,18.22,27  9807 

10,  19,  28 

2921* 

13,  19 

5620* 

12 
14 

5044** 
8294* 

^^28^29  ^'^^  }  ^^^^^*  2'*^^** 

16 

7102* 

17 

1551* 

19 

/  623,**  6297,** 
L  6353, 9323* 

18 

9475.*  10177* 

20,45 

,     4434* 

19,20 

2928,**  5376 

24,  25,  31 

8153* 

•  •• 

XUl. 

24 

3 

9248* 
9818 

26 

/  1165,  8409,* 
'   10283** 

5 

1664, 4926* 

26,28 

2588 

6—9 

8908,*  9248** 

26,  28,  29 

1186** 

8,13,16,18, 

20  2921* 

26,  27,  57 

3024* 

9,  11 

7553** 

27.57 

r  1197,  6729, 
1  9340* 

11,13 

2445 

11,  13,  14 

739** 

32 

10287** 

17 

3024* 

39,40 

2799* 

18 

9166,*  10011 

40 

7456* 

18,  19 

304 

42 

8875 

18—21 

1178* 

43 

10011 

8,13,16,18, 

20  2921 

45 

289** 

18—21 

3309* 

46,  48,  50 

2220** 

19 

r  6767,*  7021,* 
'  8902* 

47 

622* 

J.  «7 

M 

3024* 

19,22 

5890,*  6119* 

60 

7051 

Chapter 

J  2534* 

xvii.  1—8 

8764** 

throughou 

2,  3,  5     8 

5113** 

xiv. 

4,6,11,18,20,21  2921*                   | 

2—9,  15 

3901** 

9,13 

7673 

3 

9688* 

13 

2165,*  4876* 

3,  4 

10199** 

13,  19,  21 

7523* 

5 

368* 

15 

5536,**  9335* 

5,6 

2702* 

21 

7102,*  7505* 

9 

885** 

XV. 

3 

9777* 

10 

5215,*  7679* 

xvi. 

1  and  follow 

• 

■     8904** 

15 

6125* 

ing  verses 

17 

3448* 

2 

7847* 

23 

• 

/  776,**  5149,* 
L  9489* 

2,3,26,28,29    1368*                   1 

3 

1167,*  3703         1 

24 

368,**  6563* 

EZEKIEL. 

1417 

Chap.           Verses. 

Number. 

Chap.           Verses. 

Number. 

xviii.  5,  9 

9857 

xxii.  15,  16 

7051 

5—9,  21 

9263 

18 

8298* 

7 

5433* 

22 

9164* 

8,17 

9210* 

27 

6441,*  8711 

9 

8972 

30 

4926* 

10—13 

6353* 

31 

10011 

19,  20 
20 

9937* 
r  1093, 5764, 
1 9965* 

xxiii.  1  and  follovr- 
ing  verses 

|8904* 

1—7 

9466** 

24 

6563 

2,  3,  5,  6,  17 

1186** 

31 

xix.  1,  10 

9818* 
1069* 

2,3,4,7,8,11 
12, 14,  16 

1 2466,**  10648 

2—11 

6367* 

2,  3,  8,  21 

6432** 

4,7—9 

9348** 

3,  5—21 

2588 

10 

289,*  2702 

5 

1165 

10,  11 

5113* 

5,  6,  12 

6534** 

11 

2831* 

5,8,  14—17 

1368** 

12 

7679* 

1 1  to  the  end 

I     4815* 

12,  14 

5215* 

14,  15 

9828** 

zx.  5,  6,  23 

878 

25 

f  3869,*  8875, 
1 9434* 

6 

5620* 

6,  15 

2184** 

28,29 

9960* 

11,  13,  25 

8972 

29 

213 

12 

8495* 

31,  32,  34 

5120* 

14,  44 

6674 

42 

3105* 

16 

2019 

47 

7456** 

16,47 

9011* 

49 

9937,  9965* 

24 

7205 

xxiv.  3 — 6 

8408** 

28 

2831* 

3—7 

10105** 

32 

1260,9818 

3—5,  6,  10 

3812** 

33,  34 

7673 

9,11 

4744* 

35,  36 

2708* 

13 

10296* 

40 

r  349,*  795,** 
'  9223,*  9489* 

18 

7844* 

21 

9229,  9479* 

40,41 

925* 

XXV.  2—11 

2468** 

41 

7051 

4,10 

3762 

41,42 

566* 

7,  13,  16 

7673 

46,47 

r  1458,*  9011, 

'   9642** 

8 

4240 

8     11 

2468** 

47 

6832* 

13 

7523* 

48 

10283* 

15,16 

1197,9340* 

xxi.  2 

9642** 

xxvi.  3,  4 

1306* 

3—5 

8294* 

4,  8,  9,  12 

6419* 

3_5,  8—10 
28,29 

'  12799* 

6 
6,  8 

9825** 
490 

4,  5 

574,  10283* 

7,12 

10277** 

7 

9818* 

9-11 

2799* 

9—15 

309* 

10,  11 

5321,*  7729** 

20—32 

8813* 

11 

r2336,*3727,** 
1 10643* 

24 

6563* 

26 

4111 

12 

643** 

29 

9248 

U 

4137 

xxii.  2—4,  6,  9 

374,4735,9127* 

16 

2576,*  9688** 

4 

f  376, 488,* 
'  2906,*  3400* 

16,  17 

9755** 

18—22 

5376 

6.7 

3703,*  4844, 
'  8899,*  9200* 

19 

756,*  8278* 

19,  20 

790* 

6,9 

4745* 

20 

r  290, 4728,* 
'   7090,*  10248* 

7 

3703* 

9,10 

9960** 

xxvii.  1  to  the  end 

4453,*  10277* 

11 

4599* 

3,12,13,15— 

23  2967** 

12 

9210* 

4—9 

6385* 

1418 


Chap.  Verses, 

xxvii.  6 


EZEKIEL. 


7,  16,  24 

7,24 

8 

10 

10,  11 

11 

12 

12—14 

12,  19 

13 

13,14 
15,  20,  21 
16 

17 

18 

19 

20,21 
21 

22 

22,23 
23,24 
26 

30 

30,31 
32—34,  36 
xxviii.  1  to  the  end 
2,  4,  5—7 
3,4 
4 
6 

7,8 
10 
12—14 

12,  13, 15 

13 
18 
22 
23 
24 

24,  26 

25,  26 
xxix.  1  to  the  end 

2—4 
3 

3  9 
3—5,  9,  10 


6,7 


{ 


Number. 

1158 

1156,**  1462,* 

2576,**  3703, 

5319,*  5954,** 

9467** 

9688** 

9466** 

1201* 

1231 

3448** 

6419* 

1156 

8018* 

426* 
r  425,*  4287,* 
\  9050** 

1154** 

1172** 

1232,**  9868** 
f  3941,**  4  748,* 
\  5620** 

9470* 
r  3923,**  10256* 
1 10258** 

1172* 
r  2830,**  3268,* 
110042** 

117,*  9881,* 

10199**10254* 

1171** 

1186,*  9854* 

7679* 
r  2327,*  7418,* 
\  7520* 

4779** 

2967 

10277* 

2967 

1551* 

113 

1156* 

4503,**  4728* 

10287* 

9863** 
r  114,  9407,** 
L9476* 

1588, 8337* 

7520* 

7553** 

7102** 

273,9144** 

1201* 

1069* 

1165 

6015* 

42,*  7293* 

130 

6693** 
r778,*908,988, 
\  9335* 

1085,**  4937,* 

9836* 


Chap. 
xxix. 


Verse*. 
-9 


{ 


6 

7 

10 

10—12 

11—13 

13,  14 

13—15 

18 

21 
XXX.  1  to  the  end 

3 

4—6 

9 

12 

13,  14 

15—18 

16 

22 

22,  24,  25 

32 
xxxi.  1 — 8 

3,  4 

3  to  the  end 

3,  10,  12,  14 
4 

4,  7—9 
5,7 


6,  13 
8 

10,  14 
11 

11,  12 
13 

14,  16 
15 

16—18 
17,  18 
18 


xxxii.  2 


2,  3,  7,  8 
2,  13 
& 

7,8 

12—14 

16,  18 

18,  23 

19—21 

21 

21—23,25,27  2916* 

23—27,28—32  290 


Number. 
2588** 
3021 
1164* 
730* 
9437* 
1462, 2588 
1196 
9166* 

2832,**  10182* 
1165 
488 

1164,**  1166* 
1164* 
806* 
1196 
8398* 
2584* 
9163** 
4933* 
9328 
2588** 
119,*  2702 
1186* 
2831** 
8278* 
108 

9489** 
r  46,  776,** 

<  908,*  1030, 
[3384,*  9335* 

5149* 

4014** 

9489* 

8315* 

10287* 

908, 988 

4728,*  7090* 

756,*  6693 

130* 

4503** 

2049** 
r  42,  6367,* 
\  7293* 

6015** 

2162* 

9489* 
r  31,*  1808,* 

<  2441,*  2495, 
L  7688,*  9408* 

7729** 

3024* 

4728* 

4503* 

4402* 


EZEKIEL. 


26 

30,32 
31,  32 

xxxiii.  14,16,19 

15 


1151* 

1201* 

3448* 
r  612,223,2235,* 
\  9263* 

9263 


Chap.  Verses. 

xxxUi.  27 

31 
xxxiv.  4 

6,26 

11,  14,  18 

12,  13 
14 
17 
17,  18,21   . 

21 

23,25 
24,25 
25 

25—27 
25,28 
25—27,  31 
28 

28,29 
31 
XXXV.  2—4,  8—10, 
12,  15 
2—15 
3 
14 
xxxvi.  3,  4,  7 
4—12 
5 

9—11 
10—12 
11,  12 
12 

21—23 
25,26 
26 

37,38 
38 

XXXTli.    1 

1  and  follow- 
ing verses 
1,4—6 
3,  9,  10 
5,  9,  10 
6,8 
7,8 
9 
12—14 

13,  14 
14 

15—28 
16,  17,  19,  22 
19—28 
21,  22 
24 

24,25 
24,  26,  27 
25,26 
25—27 
25,28 


26,27 


Number. 
7102** 
8711 
8364* 
6435* 
6078* 
7051 

415,*  5201 
4169,*  10042** 
4769,**  4783 
1085,*  2832,* 
4937,*  9081,** 
9836,*  10182* 
1038* 
666 
46 

2708* 
9335* 
93 
908 
1460* 
4287* 

1 3322* 

4240 

7673 

1066* 

2973 

5376** 

3322* 

46 

477** 

55** 

5536* 

6674 

4545* 

3813,*  9818* 

343 

4287* 

1292* 

1 3812** 

149* 

8286* 

9818* 

4303* 

4697 

9642* 

2916* 

1154** 

9818* 

3881 

3969,**  5354** 

3305* 

2547,**  7051 

8972 

1888,3441* 

1038** 

666* 

9595** 

10248** 
f  6804,*  8309,* 
(9481* 


Chap.  Verses 

xxxviii.  2 — 8 
4,  15 
6 
8 
11 
12 
13 

14—16 
18—20 
19 
20 
22 
xxxix.  1,  2,  4 

1,  2,  4,  5 
2 


{ 
{ 


9 

9,  10 
9,  12 

11,  15 
12 

12,  13 
12,  14 
17—20 
17—21 
17—22 
18 

20,21 
23,24 
23,  27,  28 
25 

29 
xl.  2 

2—7 

2,6,19,20—46 

3,  5,  7,  9,  11, 
13,14,22,25, 
30,36,42,47  J 

5 

6,22,26,31,34 

6—49 

7,11,48 

9,10,14,16,24 

9,31,41 

10,21,  48 

16,22,25,33,36 

17,23,28,31,1 
32,34,44    J 

25—27 

26,27 

43 
xli.  1  to  the  end 

2 

7,9,11,12 

11 

16.26 

17,18,20,25,26 

18—20 

19 


1419 

Number. 
1151* 
3448* 
1154* 
2906* 
9496* 
6049,*  7051 
3240** 
3708* 
3355** 
8875 
776, 1691 
2446,**  2447* 
1151* 
3708* 
737,**  9057 
737,*  778,* 
989 

3305,*  7091, 
9229,*  9680 
2686* 
9141** 
9228** 
1292,*  4715* 
10296* 
2928** 
728* 

3813,*  9393** 
4735,*  9127* 
10033** 
9391** 
5321* 
5585* 
7051 
8875* 
9818* 
1458,9457 
7601* 
3708 

648* 

737* 

8945* 

2851* 

5291* 

7847* 

9659* 

2788* 

655,*  3391* 

9741* 

9C03 

9487 

3813* 

648* 

9437* 

5291* 

3708 

3391 

8369* 

8764,*  9509** 

6367* 


1420 

Chap.  Verses. 

xli.  21,  25 
22 

25—27 
xlii.  1,  2,  4 

1,4,11.17- 
3  to  the  end 
4 

5—15 
14 

15—20 
25—27 
xliii.  1,  2 

1,2,4 

1—6 
2 

4—7 
12 

23-25 
xliv.  1,2 
1—3 
2 
3 

7,9 
17,18 
17—19 
18 
19 

19,20 
20 

22 

25 
31 
xlv.  7,  8,  17 
8 

10 

10,  11 
10,  11,14 

10,  11,  13, 

11,  14 

11,  13,  14, 

12 

16,22 

19 

22—24 


EZEKIEL. 


Number. 

7847* 

8940* 

9603 

3708 
-20  3708 

9741* 

5291* 

648 

4545* 

10253* 

9603 

1250* 
r  101,  2851,* 
\3708 

9668* 

7091 

9741** 

10129** 

2830* 

1250,*  9668* 

2851* 

7091 

5044 

2049  *  7225* 

7601,*  9470* 

9959** 

9827* 

4545* 

5247** 

3301,*  9960* 
r  2362,*  4434,* 
\4844* 

6119* 

4171 

5044 

3859 

3104* 

8540 

576* 
14     8468** 

5291* 
24    10262* 

2959,*  10222* 

2928** 

7847* 

2830* 


Chap.  Verses. 

xlv.  24 

xlvi.  1—9,  12 

3,9 

4,6 

5,7,11,14 

7,11 

8—10 

8,  10,  12,  16, 

18 
12 
13 
14 
20 
xlvii.  1,  8 

1,8,9,12 
2 

7,8,9,  11 
8—10 


11 

12 

13 

13,  21—23 
13  to  the  end 
15—20 
16—18 
18 
19 

22,23 
26,27 
xlviii.  1 
2 

2—8,  23—26 
3,4 
4 

9,31,41 
13  to  the  end 
15—20 
21 
28 

31—34 


} 


Number. 
8540* 
2851* 
2928** 
2830* 
10262* 
8540* 
9927** 

5044 


Chap.           Verses. 

DAN] 

Number. 

iiL  1  to  the  end 

1326* 

iv.  7,  9 

3762 

7—11 

9553* 

9 

5223* 

35 

46,47 


1250* 

7839** 

2788* 

8496* 

1250** 

109 

1666 

2702** 

40* 
f  91)4,**  3424,** 
\  9050** 

2455,*  9207* 
r  57,*  885,** 
\  6502,**  9031** 

3969* 

3859* 

9338** 

3708 

1715* 

4117,4255 

1678 

1463* 

9487 

1715 

9457 

3862 

6285 

402* 

9G59* 

9338** 

3708 

5044 

1678* 
r  2788,*  2851,* 
\3862 

402 

9164* 


V. 


} 


VI. 


VII. 


10—12,  18 

12 

13 

16,  23,  25 

16,  22,  29 

16,  25,  32 

17,  32,  34 
25 
30 
34 

1  to  the  end 

2  —4  and  fol 
lowii;g  verses 

2—4,  23 

2—4,  25,  28 

2,30 

3—5 

11 

12,  14 

25 

25—28 

1  to  the  end 

10,  13 

1  to  the  end 

2,7 

3,4 

7,8,11,19—25  2832** 

8,11,20,24   10182* 


5149* 

776,**  3384 

9229* 

9228* 

395* 

728* 

8153* 

274* 

3301* 

290 

1326 

10277* 

8932* 

9093** 

3027,*  3079* 

1183 

5223* 

9818* 

10217** 

3104* 

1326 

2788,* 

1326 

6000* 

3901** 


10412* 


DANIEL. 


i.  2 

19,20 
u.  19,  20 

22 

27 

31—33 

31,  32,  44,  45 

32,33 


1183** 

5223* 

1422 

3384* 

3762 

1837 

1326* 
r  1551,*  2162,** 
13021,**  10080 


ii.  32—34  9406** 

32—35,  43  10030** 

33,  40  426* 

34,  35,  44  1298* 
34,35,44,45  6426,*  8581* 
37,  38  1361 
37-46  2547 

43  10354* 

47  7401 


9,10, 

10 
13 

13,  14 
14 

14,  18,  27 

1 7  to  the  end 

18,  22,  25 

19—25 

23 

27 

viii.  1  to  the  end 

3,4 

3—21 

4,5,9 

5,  10—12 

5—11,25 

8—10 

9 

9,10 

9—13 
9—14 
10 


r3301,*8215** 
18459,*  9470** 
/  934,*  5313,* 
1  6832* 

8620* 

1990,*  9807* 

49,1607,6752 

4691* 

10455,  10248 

2547 

8153* 

2832* 

1066* 

7051 
r  411,  2832,** 
\  10042* 

2830*    • 

10182,*  10455 

3708* 

4769** 

10132* 

9642** 

5922, 9815* 
r  1458, 1808,* 
1  2495,*  4697* 

3448* 

7988 

9408* 


Chap.  Verses, 

viii.  10—13 
11 
13 

13,14 

13,  14,  26 
14 

14,26 
17 

20  to  the  end 
ix.  11,  13 
17 
18 

24 

24  to  the  end 
24,25 

24,27 

25 

26 

27 

X.  2,  3 
5 

5,6 


10,  16,  18 
13,21 
xi.  1  to  the  end 
13,  25,  26 
16,41 
16,  41,  45 
Chapter 

throughout 
17 
24,  37,  38 

31 

36 
40 

40,41 
4S 


1421 

Number. 

10042 

9485 

2838,*  9229 
r  7844,*  10134,* 
1 10135* 

2405* 

8211* 

22,*  2333* 

9807 

2547 

6752 

5585* 

3869 

2025,*  9680, 

9715,*  9954,** 

10129* 

411 
r  395,*  728,** 
\  6508** 
/  1857,  4535, 
1 10497,*  10622* 
/  2336,*  9228,* 
\  9954** 

622* 
r  988,  2180, 
L  5376,*  10042 

2788,*  9954 

7601,*  9881* 

2162,**3021,** 

6135,**  8813,* 

9406,**  9872** 

425 

10130 

1664 

3708,*  9642* 

3448* 

9815* 

5922* 


} 


111. 


1.2 
2 


7 

10—12 

11 


2015,*  2547 

9306* 
6000,*  6075* 
r  2838,*  10042, 
1  10455 
4402,*  7268* 
6385** 

r  2468,**  2547, 
L  3322** 
/ 117,*  1164,** 
11166,1462* 
/ 1664,  8620,* 
1 10505* 

8018* 

10248 
r  2531,  7988, 
<  8313,9192,** 
1,9263,**  10331* 

7051 

5377* 

2838,*  10042 


1422 


HOSEA. 


HOSEA. 


Verses. 
2 

1—14 
2 

2,  3 

2,  3,  9,  10 
2—12 
3 

5,6 
5,9 

8,  9,  20—22 
12 

13 


Chap.  Verses.  Number. 

i.  2  8904* 

-  ii.  1—14       10402** 

7093* 
6432** 
9960** 
8904** 
5433* 
9144* 
9470** 
3580** 
5113,*  9335* 

r  3103,*  9475,** 
1 10177,*  10540* 
2708* 
10609* 

r40,46,  666,** 
J  908,*  994* 
i  1030,*  1664,* 

1^2799,*  3696* 
9182** 
2235,*  9263 
9857,*  10155* 
8468** 

r  4111,*  5044,* 

\  9824,*  10643* 
7051 
1888 
iv.  1  3122,**  6180* 

374, 10130* 
991,*  9335* 

f  627,*  3934,* 

\  6588,*  10331* 
6377* 
2466** 
643,*  4876** 

12  and  follow-  1  ggQ^*^ 
ing  verses  j 

13  4552* 
13,  14  4843** 
,.                     r  1613,*  5198,* 
^^                    \5201* 
17—19  5354* 

V.  3,5,9,  11—13  5354* 


m 


14,  15 
15 


18 

18,  19 
19,20 
20 
2 


4, 

5 

1 

2, 

3 


11 

11- 

12 


-14 


vi. 


e 

7 

8,9 

13 

15 

1 

1,2 

2 

2,3 
4 

6 

7 


3881 

10609* 

8999* 

4592* 

1186* 

5585 

8365 

720,*  2788* 
("290,901,* 
\  4495,*  5890* 

93,  2405* 

3579* 
r  922,*  2180, 
19409,10143* 

8999* 


Chap.  Verses. 

vi.  8 

8,9 
▼u.  1 
1—3 
1.11.12 
2 
4 

4,6,7 
5 
8 

8,9 
11 

11—13 
16 
viii.  4 — 6 
4.7 
7 

8,9 
9 
11 
14 
ix.  1 
1.2 

I,  3,  6,  16,  17 
2,3 
2—4 
3 

3,4 
3,6 
5,6 
6 
7 
8 
8,  11,  13,16 

10 

11 

II,  12 
13—15 
14 
15 

16,  17 
1 

1,2 
6 
6,  11 

8 

11 

11,12 

13 

15 


X. 


xi.  1 
1—3 


Number. 
4117 
4430* 
8365 
8906* 
5354* 
1165 
7906* 
7356** 
6377* 
9993** 
5354* 
870,*  1186* 
2588* 
2799* 

9391,**  10407 
9146** 
9995** 
5354* 
1949** 
921,*  9714* 
3881 

2466,*  8904* 
6537** 
2588** 
3384* 

1071,**  6377** 

5354* 

4581** 

1165 

10545* 

273,*  1566* 

2242,*  6588* 

10217* 

5354* 
(-217,*  1071,* 
15117** 

2584,*  4918** 

264,*  5536* 

9325** 

6432* 

3605* 

382** 

1069,*  5113 

3727 

1186* 

5354* 

273,*  921,* 

6849,*  8265,* 

9144,*  9714,* 

10187 

4281,*  9391 

5895* 

1179* 

1453,8211 
f  1462,*  1502,* 

3305,*  4964, 

6425,*  6750* 

2135 


JOEL. 


1423 


Chap. 

Verses. 

Number. 

Chap. 

Verses. 

Number. 

xi. 

1,5,11 

1105 

xii. 

12—14 

1232** 

2 

8869,*  10406 

13,  14 

1462* 

3 

8365 

•  •  • 

xiu 

.  1,2 

3574** 

3,8,9 

5.354* 

1,3 

1861* 

4 

9854* 

1,  12 

5354* 

5 

1186* 

[8932,**  8941,* 

5,  6 

2799* 

2 

9391,*  9424,* 

6 

9496** 

10406,*  10407 

8,9 

588* 

3 

3579,*  8819 

10 

6367 

5,6     . 

6078* 

10,11 

9755* 

8 

908 

11 

870,**  1186** 

i«                   J 

r  264. 2584  * 

12 

5354* 

**                    1  4918* 

1186,*  5215,* 

14 

6119,*  6281 

xii. 

1 

'  5354,*  7679,* 

1  K 

'1949*5215* 

9780** 

"                   \  7679* 

1,2 

2588** 

xiv. 

2,3 

2761** 

2 

9024,*  9248* 

2,6,8 

1069* 

2,3 

3304,*  3322* 

3 

1186,*  9391** 

3.4 

367* 

4 

8286,*  8365 

3-5 

4317* 

6 

'  886,*  3579,* 

5,  6 

6888* 

10261* 

8 

10277** 

6—8 

■  3580** 

8,  14 

5354* 

6—9 

5113** 

9 

414* 

7 

6377* 

11 

4117 

8 

5354,*  8340* 

JOEL. 


i.  4,5 

4—7 
5—7 

5,  10 
6 
6,7 

6,  7,  12 
9—11 
9—15 
10 

10—12 
11,  13 
12 

15 

15—17 

16 

18 

19,20 

ii.  1,2 

1—3 
1,3 
1—10 
2 

2.3 
2.9 
2,  10 
2,  10,  31 

VOL.  II. 


9331* 

7643* 

1072* 

3580 

6367* 

9052** 

5113* 

7602,*  9295** 

10137** 

556, 9780 

368** 

3941** 

8369* 

488,*  1992 

5147* 

4137* 

6078,*  10609** 

2708* 
r  488,*  1860, 
\  2405,*  7688* 

9434* 

1861 

8906* 

7711 

5376 

3391** 

31,2441*      • 

2495 


ii.  7,  9 

3391,**  5135** 

10 

r  1066,**  1808, 
L  3355** 

10,  11 

4236,*  7573* 

11 

r  3448,*  9926,* 
'  9987* 

13 

580,*  598,* 
'   10441,*  10577* 

16 

5608** 

18 

8875 

22 

46, 217,*  7571* 

22,  23 

5113* 

23,  24 

3580, 6537* 

24 

9780 

24,  25 

7643,*  9331* 

28 

574,*  2534* 

28,29 

r4567,**4682,** 
19818* 

30 

8819 

30,31 

« 

[1861,**  4735,* 
9127 

32 

* 

'5897,5899, 
7051 

iii.  3 

5236 

4 

10011* 

4,5 

1201,*  9340** 

4—6 

1197** 

5 

1551* 

£ 

E  E 

1424 


AMOS. 


Chap. 

Terses. 

Number. 

Chap. 

Venes. 

•  •• 

Ul. 

5,6 
6—8 

8093* 

5886* 

•  •• 

Ul. 

18 

IS 

9857 

18—20 

13 

9295* 

19 

14,15 

2495, 4697 

20 

15 

1808 

16 

7573,*  9926* 

iv. 

6 

17 

10287** 

18 

17,  18,  20 

3881 

19 

AMOS. 


i.  1 

3995* 

▼.  18,  20 

5 

9496* 

19,20 

a 

1197,9340* 

20 

9 

367,*  6804 

21,  22 

11,12 

4171** 

22,24 

ii.  4,  5 

3881 

23 

8 

6377* 

24 

9 

348, 9489* 

m^ 

9,10 

1857,*  6306* 

26,27 

10 

7711* 

tL  2 

10,11 

7573* 

3,4 

13 

10303 

4,6 

18 

8875 

6 

30,31 

9127* 

8 

111.  4,  5 

9348* 

8,9 

6 

592 

11,12 

11 

2973* 

12 

13 

12 

"3869,**  6188,* 
10050** 

14 

'921,*  2832,** 
10182** 

vii.  2 
3,6 

14,15 

1453 

12,13 

16 

7574* 

13 

iv.  1 

5198* 

17 

2 

2842* 

Till.  5 

2,3 

4926* 

7 

5—7 

1453 

8,9 

6 

2165,*  9052* 

9 

7,8 

382** 

9,10 

9 

r  9277,**  9331,* 
[10261** 

10 

9,12 

1069** 

r2799,**7102,** 

11 

10 

7161,*  7505,** 

)  7668,** 

11,  12 

L 10458** 

11—13 

11 

2220* 

12,  13 

V.  2,3 

576* 

13,14 

3 

468* 

14 

4,  6,  17 

3969* 

ix.  1 

5 

2723 

2 

11 

1071,8491* 

5 

15 

2943 

6 

17.18 

9139* 

7 

Number, 
r  2184,*  2702,* 
\  3580* 

3654* 

9262* 
r  6239,**  7051, 
\  10248** 

1151 

6435* 

6353 


1839, 7688* 
195* 

1860,7711* 
925* 
922** 
4137 
r  I860,*  2235,* 
\7711* 
1715 
1183 
9391** 
6188** 
9954 
6297* 
576* 
1488** 
r  5895,**  9263, 
t9857* 
2832,*  10182* 
4281,*  7571* 
10441* 
1453 
2832* 
9834*  - 
8540 
2842* 
6693* 
9642* 
3693* 

3021,4779,* 
7093,*  8261, 
9960 
/  2165,*  9323, 
\  9412,*  10545** 
1460,*  3708** 
8568** 

3081,**  7668** 
3923** 
2723 
9552** 
9125* 
6693** 
8945,*  9408* 
1197,9340** 


{! 


OBADIAH 

— MICAH. 

1421 

Chap.          Verflea 

■ 

Number. 

Chap. 

Verses. 

Number. 

ix.  8,  9 

7051 
r414,*4391,* 

ix. 

11, 
13 

12 

3322** 
6435* 

11 

• 

4926,**  9163,* 

13, 

14 

5117,**  6377* 

4 

10248,* 

14 

1069,*  1071* 

J0545** 

OBADIAH. 

i.  2,  6, 

8- 

-10,1 

'3322* 

• 

1. 

13 

2851* 

18, 

19, 

21    . 

15 

lOOll* 

3,4 

10582* 

18, 

19 

4592* 

4 

3901* 

19 

r  1197,  4117, 
'  9340** 

5 

5135,*  8906* 

11 

10287* 

20 

1458* 

JONAH. 


1.  8 

623** 

ii. 

9 

3875,*  3880 

9 

1343 

m. 

4 

9437 

17 

2788,*  4495* 

5,  6,8 

4779* 

ii.  1 

901* 

6 

7520, 9723 

8 

247* 

7,8 

7523* 

5 

r  756,*  6726,** 
'  9050* 

9 

588 

9,  10 

10441* 

5,6 

1691* 

iv. 

2 

10441* 

6 

8278* 

8 

623** 

7 

4728* 

MICAH 

• 

i.  2 

2921* 

m. 

2,3 

3812** 

3,  4 

1311 

4 

5585,*  10579* 

5,  13 

9156** 

5,  6 

2352** 

7 

10406* 

6 

3693* 

9 

2851* 

8 

4281,*  9818* 

10 

2327,*  7418* 

12 

368,  5895** 

15 

4816* 

iv. 

1 

6435,*  10438* 

16 

/  3901,*  5247,* 
\9960* 

1,2 
2,4 

3305* 
5113* 

5 

2009,*  6674* 

u.  1 

878,*  4402* 

6.  7 

4302* 

3 

248, 3542** 

7,  8 

4599** 

4,5 

9834* 

8,  10,  13 

2362* 

7,8 

9942** 

12 

10303 

9 

5608* 

*■ 

13 

7729,**  7770* 

11 

6377* 

▼. 

1 

9048* 

12 

r  3305,*  4281,* 
" . 4286 

r2135,**4594,'< 

2 

\  9485,*  9594, 

13 

2851* 

] 

t 10248* 
S  E  E  2 

1426 


NAHTJM,    HABAKKUK. 


Chap.  Verses. 

V.  2,  4 
4 

4,5 
5,  6 
7 

7.8 
8 
10—12 

11,  12 

12,  13 

vi.  1 
6 
6,7 

6—8 

8 

13,  15 


Number. 
5201 

6674, 9422* 
1186** 
9659** 
468, 3579* 
6367,*  7051 
5897 
7297** 
9188* 

2722, 10643* 
6435,*  9024** 
2906* 
4302 

r  922,*  2180, 
19409,10143* 

519* 
9272** 


Chap. 

Verses 

vi. 

15 

•  • 

vu. 

1 

1,2 

2,  3 

3,4,6 

4 

5 

7.  11,  12 

10—12 

12 

13 

14 

14,  16,  17 

19 

20 


Number. 
1-886,9277,** 
\  9954 

1071** 
5117,**  9223* 

1178 

4843 

2242* 

6960* 

2588 

120 
r  1165,1186,* 
\9341** 

348,*  3934 
r  4117,  5201, 
\9011* 

249,*  7418* 

8279,*  9937* 

3122* 


• 

1 

NAHUM. 

i.  3 

2162,*  9406* 

•  •• 

Ul. 

2 

4 

9553* 

3 

5,  6 

6435* 

4 

15 

7093* 

5 

ii.  1 

3021 

•^ 

3 

3300 

9 

4 

2336* 

13,  14 

11—13 

6367* 

14,  15 

m.  1 

8908* 

1,4 

7297.**  8904* 

15—17 

1—4 

6978** 

19 

6971* 

309,*  8813* 

9188** 
r  5433,*  9917,* 
\  9960** 

1164,*  1166 

2851* 
r  1296,**  6669,* 
17519** 

7643* 

9163 


HABAKKUK. 


1.  b 

6,8 
6—9 
14 
ii.  2,  3 
6,7 
11 

14,  15 

15,  16 
16 

18 

18—20 
19 

W,  20 
iii.  2 


r  1613,*  4482,* 

t  9487* 
3901,*  6534** 

1368* 

991 

9416 

6669* 

643** 

1073* 

9960 

5117* 
r  585,**  9424,* 
t 10406** 

8869* 

8932* 

643** 

482,*  893* 


iu.  2,3 
2—4 
3 
3,4 

6       M 

6,7 

7 

7,8 

8 

8,9 

8,15 

11 

13 

15 

17 
19 


2906** 

2714** 

1675 

2832** 

6435** 

3242** 

9595* 

1566* 

5321* 

2686* 

2761** 

2709 

3542,**  9954 

790,*  9755* 
J  5113,*  9277,** 
\  9780,*  10261** 

6413* 


ZEPHANIAH — ZECHARIAH. 


1427 


ZEPHANIAH. 


Chap.  Verses. 

i.  1  to  the  end 


4 
ft 

8 

9,  10 

10,  13 
12,  13 
13 
14,  15 

15 

15  to  the  end 
17,  18 
ii.  3 
5 

5,7 
7 
8—10 


9,  10 


Number. 

411 
r  776,**  991,** 
1  7523* 

3881,7673 

3448,*  10185* 

10287** 

375 

2240* 

1488 

1071 

1839* 
r  1860,  7688,* 
17711* 

5377 

4535* 

6997,9857* 

1197,9340* 

1565,2323 

7844* 

2468** 

1259,  1666, 

2465,**  9207,* 

10300** 

2220** 


Chap.  Verses. 

ii.  11 
13 

13,  14 

14 
15 
18 

iii.  3 
4 
5 
5,6 

6 

8 

9 

10 
12 
12,13 

13 

14 
19 


Number. 

1158* 

1186,*  7673 
r  1188,*  3391,** 
\  9552* 

655* 

908 

585** 

6367,*  6441* 

6653 

2405,*  9857* 

8211 

2336,2712, 

3134* 

6442,*  6997,* 

8875, 9143* 
'  1085,*  1286,* 
\  4937,*  9836* 

349,*  1164* 

9209* 

10277* 
f  5201,5897,* 
\  8908* 

2362 

4302* 


i.  8—10 
9,  10 
10,11 

u.  6,7 
7—9 
9 


HAGGAI. 

1448* 

ii.  12 

3579* 

12- 

-14 

3580** 

16 

28 

19 

1551 

22 

3780* 

3813 
10130* 
2252,*  4759* 
9552** 
5321* 


ZECHARIAH. 


i.  4,6 

6 

8—10 

9 

9,13 

14,15 

18—21 
u.  1,2 

3 

ft 

5,6 


627,*  3934 

10331* 

2762* 

6000* 

4652* 

8875 

2832,*  10182* 

648,*  9603* 
•4652* 

f  934,*  9854,* 
\  10574* 

9487* 


u.  6,7 

7 

10,11 

11 

13 
iii.  3,  4 

9,10 

10 
iv.  1,  4,  5 

2 

2,3 

2,  3,  14 


3708** 

3024,*  6729 

8309 

3875* 

574,*  10044* 

4545,*  5954* 

488 

5113* 

4652* 

716,6832* 

9548* 

9780* 


1428 


ZECHARIAH. 


MALACHI,    MATTHEW. 


1429 


11 


Chap. 

Verses. 

iv. 

2,3,11,12,14 

3,  11,  14 

T. 

1—3 

1—4 

1—5 

5,10 

5—11 

11 

vi. 

1—3 

1—3,  5—7 

1—8 

1—9 

4 

8 

•  • 

▼11. 

10 

11 

11,12 

•  •• 

▼IIL 

2 

3 

4 

4,5 

5 

5,6,11,12 

8 

11,12 

12 

12,13 

14,15 

16 

17 

19 

22 

23 

ix. 

2 

6 

7 

8 

8,9 

9 

9,10 

9,11 

9, 10, 13 

10 

10,11 

10—12 

11 

12—14 

13 

14 

15,17 

16,17 

X 

.  1 

Number. 

10261** 
886,**  9277** 
4759* 
5135** 

8906* 

4652* 

8540** 

1183 

5321* 

2762 

3708** 

9457 

4652* 

9818* 

3703 

1085,*  9836* 

3869** 

8875 

402,**  9229 

6524 

2336,*  2348** 

5236,*  10416* 

5897** 

2235,*  9263* 

5113* 

3579,**  3780* 

9272* 

588 

2943 

3605* 
("4137,*  7093,* 
18339 

1259** 

3881* 

1201* 

9340* 

8314* 

4236,*  6852* 

3448* 

2362, 9212* 

2781 

4728* 

5354** 

2686,*  5321* 

4735,*  9396** 

5037* 

6804,*  6854* 

2799* 

489* 

8813,*  8815* 

6367* 

3081,**  3580 

7571* 
r  4111,*  4682,* 
\  9248, 9824* 


Cbap.  Verses. 

X.  3 
3,4 
4 
ft 
7 
8 

8  to  the  end 
10 

10,  11 
11 
xi.  1 
1,2 
2,3 
S 
4 

4.5 
7,  10 
9 
12,13 

16 
17 

xii.  1 


4—10 

5,6 

6 

6,7 

20—24 
xui.  4 

7 

8 

8,9 
xiv.  3,  4 

4 

7 

7,8 

7—9 

8 

9 

9,10 

12,  15 

12—15 

13 

17,18 

20 

20,21 

21 


Number. 
10132 

6426,*  10277 
9494* 
3969* 
1071* 
983 

8185** 
1186,*  4117 
1165,1186* 
4876* 
8989* 
4552* 
1585 
6367* 
8902* 
6767* 
4013 

3813, 10283** 
2276,*  2966* 
7729,*  8365, 
9163* 
878,  2799,* 

10061** 
'28,662,*  1066,* 

7673, 9596,* 
9818** 
.2383,*  2761,** 
16534,*  9391** 
3881** 

8314* 

10303 

1102* 

4060* 

3301** 

7668* 

901* 

720,*  2788* 

9780** 

9093,*  10261** 

488,*  7844* 

28, 10135** 

6000** 
r  935,*  2702, 
\  9755** 

1736,*  3859 

4592* 

2781,*  3048* 

9057 

9328** 

1462,*  2588 

2761,*  9394** 

3881, 8408** 
r  1444,*  7857,* 
\  10105** 


MALACHI. 


Chap, 
i.  1 


Verses. 
-3 
3 

5,6 
6 
7 
8 

8,13 
9,10 
10,  11 

11 

u.  2,3 
4,5 

4,  5,  8,  9 
5 

5,6 
6,7 
10 
10,  11,  14, 

11 

11, 14,  15 
14 

14,15 
15 


Number. 

3322* 

7293* 

3703* 

4973* 

2165 

2383 

4302* 

8989* 

10137* 
J  2009*  6674, 
\  9475,*  10177* 

10037* 
1038* 
3875* 
3623 
2826** 
1286* 

2005,  3704* 
15  8999* 

r  3024,*  3881,* 
\9182** 

4434* 
253, 6804 
255* 
9818 


Cbap.  Verses. 

lU.    1 

1,2 

1,2,4 

1—4 

1,5 

2,3 

2,3,4 

3 

3,4 

4 

5 

10 

11,  12 

12 

iv.  1 

2 

4,5 
5 
5,6 


MATTHEW. 


i.  21 
22,23 
23 

ii.  1,  2 

1,2,11 

1,11 
1,4—6 

4,6 

6 

6,  15,  18 

11 

13,14 

13—15 

13—15,19- 


111. 


15 

1 
1,3,4 


9809 

1925 

10154.*  10819* 
r  3249,*  3762, 
\  5223* 

10177** 

113,*  1171 

4594 

9594* 

4594, 9485* 

2135 
r  4262,**9293,** 
i  10199,* 
[ 10252** 

6750* 

3305* 
-21  1462 

r  1502, 1540, 
12798,4964 

2708 

9372** 
r  2708,  4727, 
\  8028* 


111.  4 


6,13 

6,  13—17 


8,9 

8,  10 

9,10 

10 

11 

12 

13—16 

16,17 


iv.     1 


1,2 
1—11 

4 

6,7 


Number. 
1925,*  2921, 
3142,*  4973,** 
6804,  9167,* 
10528* 
666,*  9303* 
r  2906,**  3881,* 
\  6280** 
3654,*  8159** 
9188** 
3875* 

349,*  9293** 
1551 
9293** 
10248 

4844, 7297* 
r  576,**  680,* 
1 9408* 
/  566,*  5113,* 
I  9325** 

1066,*  9334* 
J  1861,**  7519,* 
\9141* 
9263,*  9391* 
6752 

5620, 9372* 
3703* 


[3301,*  3540.* 
i  5620,**  7643,* 
[9828** 

10239* 

4255* 
J  4314, 6997,* 
\9320 

1017,  2371* 

7690* 

3703* 

1861 

9818** 

3942* 

10239* 

870, 2798 
r  1444, 2708, 
12714,9937* 
/  730,«  6828,* 
18098* 

1690* 
r  276.*  681,* 
\   1288,  5576,* 

[5915,*  9003* 
2813* 


:i 


1430 


Chap.  Verses. 

iv.  7,  10 

16 

21—43 
23 
V.  3,  37 
5 
6 

7,  43—48 
8 

11,  12 
13 

13,14 
16,19 
17 
17,18 

18 

19 
20 

21,22 

21,  27,  28 
22 

22—24 
22—26 
23,24 
27—30 
29 

29,30 
33—37 
34 

34,35 
34—36,  40 
36 

37 

38—43 
38,  39,  43- 
42 

43,44 
43—48 
44 — 45 
45,48 
vi.  1,  9 
1,  2,  16 
1—20 
2,5 
6 
9 
11 

12,  15 
13 

17 

19,20 

19—21 

22,  23 
23 

24 


MATTHEW. 


Number. 

4766 
r290,1839,*3195 
1.6119,*  7494 

4903 

8364* 

9818* 

2658 

9263* 

1017,2371* 

3863* 

8002* 

2455* 

9207,**  10300* 

3934 

4859* 

7933, 10239* 
r  6752,*  7463, 
\  8862, 9349* 

3417 

9282 
r  374,*  1010,* 
\  8902,*  9857 

8911* 

1011* 

23G0* 

50G1 

9293* 

8910** 

2701,**  9051* 

10061* 

2842,*  9166** 

9408* 

5313* 

9942** 

3246,*  10124* 
r  202,*  2715,* 
1.9818* 

9048 
-45  8223* 

9174* 

10490* 

2371* 

3605 

8328* 

8328* 

8002* 

2371* 

2336* 

5694* 

2724,*  6674* 

2838* 

1017 

5922,*  10248* 

9166,*  9954* 

8906* 

10277* 
r  2701,*  2973,* 
L 9051,  9548* 

1839,*  7688* 
f  1749,  3875,* 
^  6138,*  9167,* 
1 9210,*  10362* 


Chap, 
vi. 


TU. 


Verses. 
25 

25,31 

25  to  the  end 
29 
33 

43—47 
1,2 
1—20 
3,4 
3—5 
6 

12 

12—14 

14 

15 

16 

16—20 

16—20,24—27  2371* 


Number. 
9050** 
3069* 
8478 
8480 

5449,*  9184 
9256* 
2284,  9857 
1017 
2360 
9051** 
7784,*  9231* 
'922,  3463, 
6752,*  7463, 
8214,*  8223,* 
9048 
2851* 
5890* 
6441* 

5117,*  9144* 
794,*  7690* 


17—20 

19—23 

21 

21,22 

21—23 

21—24,  26 

22 


22,  23 

22,  24,  26 

24,  26 

24—27 

▼iii.  3,  4,  15 

10—13 

11 


11,  12 
12 

20 

21,  22 

25 

30 
ix.  2,  22, 27—29 

12,  13 
13 

15 

18,  19,  25 

20 

25,30 


9258 

4769 

8328* 

34* 

3934 

7317 

2534,*  4638* 
'2009,2027, 

2371,*  2724,* 

3820,  6806, 

7778,*  9192,* 

9369* 

4638 
^44,367,3935, 

4638,8255, 

8361,*  9239,* 
L9311* 

9282 

10130* 

10083* 
f  2187,*  2658, 
I  3305,*  3708,** 
^  3832,*  6804,* 

9412,*  9527,* 

10442,*  10597 

1328, 9192* 
r  1839,*  4175,* 
^  4424,**7688,** 
[ 9052* 

9807** 
/  3703,*  6138,* 
17494 

3900* 

10303 

10083* 

2661,*  8365 

1017,2371* 

4434,9182** 

10023* 

9917* 

10130* 


»r 


MATTHEW. 

14^. 

Chap.           Verses. 

Number. 

Chap.           Verses. 

Number. 

ix.  27—31 

6990* 

xii.  34 

4314 

29,30 

10130 

34,39 

9320 

32,33 

6988* 

36,  41,  42 

9857 

35 

8364* 

37 

9264* 

X.  1 

3417 

39 

4314 

5,6 

41 69* 

40 

[901,2788,* 

9,10 

4677,**  9942** 

4495* 

,.                    r  249.*  1748,* 
"                    1  3148* 

'3142,*  4744,*=* 

43—45 

7045,*  8394,* 

14,  15 

7418* 

9048,**  9228* 

15 

2220 

45 

5280* 

1A                   / 197,*  3900, 
"                   1  6398* 

46—49 

2159, 2574 

47—49 

2649 

21 

10490** 

49 

5409* 

21,  22,  35—37 

3703 

49,50 

3703,*  6756* 

2o                    r  2009,  2724, 
^^                    1  6674* 

xiii.  1-9 

3301* 

3,4 

5149* 

26 

7795 

3—7 

1940 

«„                     r  2826,*  6071, 
^^                    17021,*  9033* 

4 

778,*  5096** 

4—9 

3310** 

30 

10044* 

Q    no 

[1017,2371,* 

32,33 

8328* 

°'  ^^                1 2636* 

34 

2799,*  8159* 

9,  12—17,  43 

9311** 

r 484^  ** 
d4— .J»            «J  10490** 

r  2542,*  3869, 
•''^•^                19397* 

34,  38—39 

8159* 

12 

4424,  9330 

37 

6138* 

■  302,  2520,* 

38 

7166* 

13 

4760,  6053, 

39 

9050* 

9803* 

40 

2397,  6831 

13,  14 

3863,*  9278* 

40—42 

10683** 

13—15 

3898 

41 

9263* 

13—17 

3863,*  3869 

41,42 

3451,8002* 

14,  15 

3769 

xi.  4,  5 

8364* 

16 

2701* 

5 

10277* 

17 

9263* 

7—15 

9372** 

18,19 

34 

8 

2576* 

19—23 

1288,9987* 

13 

4859,*  7463 

19—24,37—39  29* 

1  r 

[2542,*  6750,* 

22 

10248* 

**                    [931 1,*  9397* 

24,  26 

7571* 

21 

4779* 

30 

3942* 

22,  24 

9857 

30,39,40,47—50  2449* 

r  2428, 3704,* 
^^                     1  5608,*  6053 

31 

776,1941 

31,32 

55,**  2657* 

25,26 

8783 

32 

9256, 9258* 

ri607,  2026, 

33 

7906* 

27 

3038,5321,* 

37 

39 

10067, 10089, 

'264,*  2015,* 

10579, 10827 

37,  38 

2848,*  3373,* 

27,28 

10267 

9807* 

30 

905 

37—39 

9295** 

xu.  1—9,  10—14 

8495 

37,  41,  42 

2813** 

8 

10361 

38 

8900* 

22 

6988,*  6990* 

39,40 

10622* 

24—30 

1749 

39,  40,  49 

10248* 

28—35 

36 

41,42 

7519* 

31,32 

8882,*  9818** 

41,  42,  50 

1861 

31—33 

9013** 

42 

10331* 

31,37 

9264* 

42, 50 

[4175,*  4424,* 

[794,*  1017, 

9052* 

33 

2371,*  7690,* 

43 

r  2520,  4007,* 

^ 

9258 

[9192* 

1432 


MATTHEW. 


Chap.  Verses, 

xiii.  43,  49 
44 

44—46 
45,46 
57,58 
xiv.  14,  35,  36 
15—21 
19 
23 
36 
XV.  1—6 

I,  2,  20 

II,  17—19 
11,  17—20 
14 

19 

21—29 
24 

26,27 
26—28 
28 

29  to  the  end 
36 
xvi.  6,  12 
13—17 

15—19 

17 
18 
18,  19 

19 

21 

21—23 
24 
26 


27 


XTU.   1 

1,2 


2,5 
3 

5 

10—12 

10—13 

12,  22 
22,23 
25—27 

XVIU.    1 


Number. 

612,*  9263* 

10277* 

5374,*  5886** 

2967* 

10083* 

8364* 

5291 

5405,*  9416* 

2708 

9917,*  10130* 

4926* 

3147* 

8910,**  8925* 

1003 

4728,*  9086** 

8910** 

10132* 

2397,  6831 

9231* 

7784* 

10083* 

2708 

5405,*  9416 

7906* 

2798 
r  4368,*  Preface 
\  to  Chap.  xxii. 
/  4735,*  8328,* 
\  8409,*  10283* 

10483** 
r  6344,*  8304,* 
18581,*  9410** 

10067, 10089 

2788* 

2813 

7166* 

7021,8939 

2349,*  3934, 

5922,*  6073,* 

8256,9282, 

9293,*  9807, 

10053,*  10331* 

2708 

5110 
r32,**  1530, 

2576,*  3195,** 

4677,*  5248,* 
^  5319,*  5530, 

5585,  5954,* 

7088,9212,** 

9814* 

3212* 

6752** 
r  2798, 3869,* 
\9311* 

5620 
r  3540,*  6752,* 
\9372* 

9807 

2788* 

6394* 

3417 


Chap. 
XYUl.   3 


Verses. 


ii 


3,10 
5 
ft 
8 

8,9 

9 

10 

10,14 
10,  14,  19 
11—13 

15,  21,  35 
16 
18 
19,20 

20 

21,22 

21  to  the  end 
23  to  the  end 
24,  28 
xix.  3—12 
4,5 
5,6 
7,8 
8 

12 

13—15 
14 
16.17 

16,  17,  29 

17 
19 

28 


29 


30 

XX.  1  and  follow- 
ing verses 

1—17 


Number. 
["3519,4797, 
15236,*  5530 
5608* 
6674* 

9755,**  10303* 
4302* 
r 1861, 2658, 
15890,*  7494 
2701,**  3863* 
5585,*  10579* 
1059 
8328* 
2661* 
2360 
4197 
9410** 
9310* 
r  2009,*  2724,* 
1 6674* 
433,*  6561 
1017,2371* 
4314 
8715* 
2740 
10169* 
3875* 
10612 

10453, 10603* 
394** 
10023* 
1059 

10154,*  10336 
7494 
f  2658, 5890,* 
110619* 
1017,2371* 
3272,*  3417, 
3857,  5313,* 
5922,*  6397,* 
_8705,9807 
f  2636,*  2658, 
<  2724,*  3703, 
6674,*  9310* 
2027,3417, 
5164* 


9139* 


16 

16,  22,  23 

16,  26,  27 

16,  25—28 

18 

18,19 

20,  21,  24 
21 
21—23 

21,  22, 
27 

22,23 
24—28 


J  1069, 2788  * 
1 8022* 

2027 

5120* 

5164* 

3417 

4539,*  9807 

2788,*  2813* 

3417 

9422* 

10239* 

2^"~|l0582 

5120* 
3857 


MATTHEW. 

1433 

Chap.          Verses. 

Number. 

Chap.           Verses. 

Number. 

XX.  26,  27             {f^ll'"'''** 

^^j.    4.                     r  2135,  2162, 
*                    1  4592* 

1419,1594,* 

xxui.  3 

4314 

26—28 

3441,*  8241,* 

4 

9836* 

9039 

5 

9917** 

29  to  the  end 

6990* 

5,6 

9825* 

1                                   ^^ 

10130 

8 

2360,*  6756* 

1                            xxi..l,5,  7.  8 

9212** 

8,9 

3703* 

1                                   2.  4,  7 

2781** 

10 

3010* 

5 

2362 

11,12 

5732 

Q                       r  2724,*  2921,* 
^                      1 6674* 

13  and  follow-' 
ing  verses 

-4314 

11 

9188 

14 

4844* 

14 

6990* 

14,33 

9857 

15,16 

5236* 

16—22 

9714* 

16 

3183,*  5608 

17,19 

9229** 

18 

9337* 

22 

5313,*  9408* 

19 

217,*  4314* 

25,26 

5120** 

20 

885 

25—27 

10235 

21,  22,  31,  32 

10083* 

25—28 

7046 

28—32 

4314* 

27 

9192* 

28,  29,  33—41 

9139* 

27,  28 

3812* 

33 

124,1306,4599* 

27,29 

9473 

33,34 

1069 

29 

2724* 

33,  37,  38 

2658 

29,33 

9013* 

33,45 

4314,  9320 

29,35 

9263** 

34,40,41,43 

1017 

33 

9320 

42 

9494* 

35 

9127** 

42,43 

9256* 

39 

2921 

42,  44 

6426* 

_,__•__           Q 

r  4535.*  10248.* 

43 

7690* 

"*                      1  10261.*  106212* 

xxii.  2  and  follow- 1  ^^^^ 

3—8 

3353** 

ing  verses 

r  ^-Kfc»-» 

3—7,  8—14 

3486 

11,  12 

2576* 

3,30 

6895,*  8427** 

1,     la             r  2132,*  5954, 
"~"            19013* 

3,29—31,40,41  4056** 
4                          1843 

13 

r  1839,*  4175,* 

5—7 

10455 

4424,*  9052* 

5,  23,  24 

3010** 

16 

10422* 

6—8 

3353«* 

22 

'  Preface  to 

7 

2547* 

Chap,  xvi 

7—9,  21,  29 

1846** 

22,23 

1200* 

7,29 

2120 

31 

10597 

9 

8902* 

34,38 

9409,9841* 

9,10 

2009, 2724* 

( 

'344,1017,1038, 

11,  24 

2534* 

34—39 

2049,2116, 

12,13 

1017,2371 

2371,*  9780 

15 

5376* 

34—41 

2037 

15—17 

2454* 

35 

9050 
'922,3445, 

i«i     iQ             f  3650,*  3751, 
^^""^^            1  8505* 

35—38 

6632,*  7262,* 

16 

795* 

9383** 

16—18 

9274 

36—38 
37 

2799* 

17 

9154* 

2930,*  10307 

'4982,*  5895,** 

37—41 

36 

17,  18 

5897,*  7601,* 

40                   i 

4859,*  6752,* 

7857,*  10184* 

7463 

18 

2576* 

41,42 

8281* 

19—22 

3751** 

41—43 

1725,9809* 

22 

1050,*  6666 

41  to  the  end 

2649 

23—26 

8868* 

42 

10019** 

23—29 

3897** 

43,44 

3387,*  4766 

27,30 

9807** 

143  A 

Chap.  Verses. 

xxiv.  27,30,36,37, 
39,44 

29 


MATTHEW. 


29,30 


30 


30,  37,  39,  44 
31 

32—35 
34 
35 

36—42 
40 

40,41 
41 

42,  43 

42  to  the  end 
50,  51 
51 

XXV.  1  and  follow-) 
ing  verses     j 
1—12 


Number. 

|2813* 

r32,**  1808, 
J  1839,**2441,**.- 
1  2495,*  4697,5^ 
L9408* 
■  1984,**4056,** 

10604** 

Preface  to  Chap. 

xviii.,49,** 

3859,*  4391,* 
^  5922,*  6343, 

8106,*  8443,* 

9405,**  9429,* 
t 105 74** 

2813* 

8915,*  9642* 

4230* 

3479,*  10497* 

1288* 

4332** 

368 

4059,  9995* 

7780,*  10303* 

4002* 

4422** 

9093* 

4175* 


Chap. 
XXY. 


4434 


1—13  , 

1—14 

3,4 

4 

5—7 

9,10 

10—12 

11,12 

14  and  follow- 

ing  verses 
14—17 
14—30 
14—31 
25,  28—30 
28,29 
29 

30 

31 

31—33 
31—40 
31,  34,  40 
31—41 
31—45 

31  to  the  end 
32 


9182** 

5291* 

4635** 

9780** 

3079** 

6000* 

5374* 

8989,**  9182** 
f  6806,  7778,* 
1 9192,*  9369* 

1 5291** 

2967* 

4314 

7984* 

7770* 

4424 

2449, 7984* 

4175,*  4424,* 

9052* 

8302,*  9229, 

9429,*  9807,* 

9820,*  10132 

4809** 

4169* 

5313,*  5922** 

10132* 

7206 
r  4662,**  4721* 
\  8256,  8685* 
/  2405, 10042 
110061* 


Verses. 
32,33 
32,  34,  41 
32—46 
33,34 
34 

34—36 
34,  35,  40 
34—36,  40 
34—40 


XXVI. 


Number. 
4769* 
2438* 
3935 
4302* 
2658,  9305* 
4954,**  5037* 
9338** 
3419* 
6711,9338** 


34—40,  41— 1  2335,*  3451, 
46  J  6073* 

34  to  the  end     2371* 

35,  36  5132 

35.36,38— 40,"!  „.,. 
42—45        i^^*' 
5433* 


36,43 

36,  38,  43,  44 

37 

37—40 

37—46 

40 

40,45 

41 

41—45 

1 

2,  24,  45 

6 

7,  12 

17 

26 

26,27 
26—29 

27,28 

28 

29 

29,42 

29,55 

31 

31,34 

34 

34,69 

34,  74,  75 

36—44 

37—39,  42,  44 

38,39 

39,  42,  44 

41 

45 

61 


63,64 

63-65 

64 


9960** 

10331* 

10129* 

5063,**  02G3* 
[2360,*  4191,* 
-{  5409,*  6756,* 
[9210* 

4959, 10336* 

1861 

2349 

9937 

9807 

6135* 

10011* 

2342 
f  5405,*  8682,* 
L9416 

3813* 

9412* 
r  2187,*  5120,* 
\  10033* 

6804* 

3069,*  3832,* 

5113,**  6377,* 

9003* 

3381* 

9003 

7668* 

6000** 

4495* 

2788* 

10134** 

1787 

2819 

7166* 

5120,*  8179 

9818* 

2813* 

2788,*  9303* 

3008,4592,* 

4933,*  8106,* 

9422,*  10061 

4763* 

3387,*  7518,* 

8281,*  9807,* 

10019 


{ 

{ 


MARK. 


1 


Chap. 

Verses. 

Number. 

Chap. 

Verses. 

xxvii.  10 

2276,*  2966* 

xxviii. 

10 

11 

3008 

16.17 

24 

9262* 

16.  18 

24, 

25 

9127 

35 

3812* 

35, 

51 

9093** 

43. 

54 

2798 

45 

1839 

18 

46 

2819, 7166* 

51 

r  2576,*  4772,* 

<v  A 

5 

L  9093,*  9670* 

52. 

53 

2916,*  8018** 

txviii.  2,  3 

8459* 
r2576,  5530, 

19 

3 

4 

5954,  7601,* 
8813,*  9216.* 
^9814 

53 

1435 

Number. 
6756* 
2708 
8768 

'1607,2026. 
3704,*  6197, 
6970,*  7086, 
7209,  7477, 
-   7931.*  8331. 
9278.*  10019. 
10067. 10089, 
10370,*10374,* 

L 10642,*  10827 
9818** 

4535,*  10248,* 
10622,* 
10826* 
9229 


MARK. 


i.  3 

2708,4727 

3,9 

10239* 

4,  12,13,35  1 
—40.45      r 

5 

4255 

6           ^.^ 

^-.--.6^2^i*3li4L642 

7 

1748*     ^^ 

10,  11 

870,*  2798 

1444,1573,* 

12,  13 

<   1690,2714, 

8098,*  9937'* 

13 

/  730,*  1690, 

\  6828* 

32—34 

8364* 

u.  17 

8365 

27 

85* 

27,28 

10360 

iii.  1—9 

8495 

10 

8364* 

13 

2708 

24,  25.  27 

5023** 

31—35 

2474 

32—35 

r  2159, 2649, 
'  4191 

33—35 

5409 

iv.  3—7 

1940 

3—9 

3310** 

4,  15 

778* 

7.8.9 

9144* 

7,  18,  19 

9272* 

8 

2276* 

8,20 

5335* 

9.23 

r  3869,  9311. 
I  9397* 

11 

3898 

11,  12 

10155* 

14—21 

29* 

iv.  16,  17 

184G** 

18—20 

1017,2371 

20 

2636* 

22 

7795 

24,  25 

2449,  7770* 

25 

4424 

26—28 

29,*  9587* 

26—29 

5212,**  10124* 

30 

776* 

40 

2826* 

V.  7—13 

1742* 

27-30 

10023 

34,36 

10083* 

36 

2826* 

-    vi.  4 

9188 

5 

10023* 

8,9 

4677,**  9942* 

11 

/  1748,*  2220, 
\  7418** 

A  A 

13 

9954, 9788 

31—36, 

46 

2708 

38  and  follow 
ing  verses 

■|5291 

41 

5405,*  9416* 

56 

9917,*  10130* 

vu.  1—14 

4926* 

1—23 

3147* 

2—8 

10235 

4 

10239* 

4.8.9 

5120** 

6—11 

4314 

15 

4151 

16 

3869,9311* 

16.  32— 

35 

9397* 

.      14—23 

6308 

27,28 

7784,*  9231* 

31 

6989* 

436 

MARK. 

Chap.          Verses. 

Number. 

Chap.          Verses.       Number. 

vii.  32,  33 

7430* 

X.  38,  39 

5120* 

32,  33,  35 

10023* 

40 

9305,*  9511* 

34 

6989* 

42 

9039 

37 

9311* 

42—45 

3857 

viiL  6 

5405,*  9416 

44 

4599* 

12 

6752 

44,  45             -j 

1419,3441,* 

17,18 

2701,*  3869 

8241* 

22—37 

6990* 

46  to  the  end 

6990 

25 

10023* 

49,52 

10083* 

29 

3008 

xi.  1—12 

2781,**  9212** 

31 

f  2788,*  2813,* 
19807*. 

13,  14 

885 

13,  14,  20 

1017,2371* 

31  to  the  end     8159*                  1 

xii.  1 

1306,  4599* 

34 

2019 

1—9 

4314,*  9320 

38 

f  8302,*  8427,* 
1 9229,  9820* 

1—13 

1069,9139* 

2,4—6 

2788,*  4495*    , 

ix.  1 

3863* 

7 

2658 

2—9 

2708 

9,11 

2921* 

3 

f  2576,*  5319,* 
(8459* 

U 

2701* 

18—28 

1200* 

7 

2798 

28—31 

9210 

11—13 

5620 

^36,344,1017, 

12,31 

2813,*  9807* 

28—35 

1038,  2037, 

17,30 

6988* 

2049,2116, 

25 

6989* 

,2371* 

31 

2788* 

29,30 

2921,*  2930 

34 

3417 

29—31 

4766, 9383** 

36,37 

5236* 

30 

6138* 

37 

2397, 6831 

30,31 

10307 

41 

5120,*  6674* 

30,  32 

9050 

42 

10303* 

35,36 

9809* 

43,  45,  47 

5890* 

35—37 

2649 

43—49 

1861 

36 

[1725,2162,* 

44,  46,  48 

8481* 

L 10061 

45 

4302* 

40 

9857 

47 

9051* 

—       9 

r  1050, 1843, 

49,50 

r  2455,*  9207,** 
'   10300* 

xm.  3                     ^  1Q261* 

3    9 

3353 

X.  2—8 

4434* 

7,8 

10455 

3,4 

6752 

12 

6767,**  8902* 

5—9 

162,  3875* 

12,  13 

3703* 

13,  16 

10130* 

13 

2009* 

14—16 

164, 5608* 

14 

795,*  5377 

15 

f  2780,*  3519, 
'  3994,*  4797 

15,  16 

10184* 

16 

2576* 

1ft 

10023* 

18,  19 

34** 

17 

2658 

21,  22 

3010** 

21 

8159* 

24 

2495 

28 

9033* 

r2049,*  2813,* 

29,30 

(2636,*  3703, 
(4843 

26                    ^ 

4391,*  8106,** 

Preface  to  Gen. 

SI 

2027 

xviii. 

31,44 

5164** 

27 

9666** 

31,  42—45 

3417 

35 

10134* 

33 

4539* 

xiv.  3,  8 

10011* 

33,34 

2788,*  2813* 

12,  13 

9937 

35—37,  41, 

42  3857,8573 

21 

6135* 

35—46 

6393* 

22 

5405,*  9416 

37 

3417 

22,  23 

2187 

.       37, 40 

3387 

23,  24 

5120** 

37,41 

8705 

30,  68,  72 

10134* 

37,  44,  45 

1812* 

33—36 

2819, 7166* 

LUKE. 


1 


Chap.  Verses. 

^^     xiv.  33 — 41 
36 
41 
68 

61,62 

62 

63,  64 
XV.  25,29,33,34, 
37 
S3 
S4 


Number. 

1787 

3381,*  5120** 

2813* 

2788* 
r  2798,  3008, 
<  4592.*  4933,* 
L  8106,*  10061* 

8281,*  9422 

4763* 


} 


2788* 

1839 
2819 


Chap.  Verses. 

XV.  38 

xvi.  1 — 4 
2,9 

& 

9 

15 
16 
18 
19 

19,20 
24,  25 


1437 

Number, 
r  2576,*  4772,* 
\  9093,*  9670* 

2788* 

2405* 
r  2576,  7601,* 
L9814 

10134** 

46,  780* 

9032,*  10392** 

9013* 

4592,*  4933* 

2921* 

8159* 


11. 


LUKE. 


i.  11,16,32,46,47  2921* 


ui. 


13 

3448* 

16,17 

4766 

17 

r  3703,*  5620, 
'  6752,*  8028* 

28 

2921* 

31,32 

3421* 

31—33 

3305* 

31,  32,  35 

2798 

32 

5313* 

32,33 

10248* 

35,70 

9229 

53 

f  1461,*  4744,* 
'   10277** 

%i%M 

54,72 

9849** 

64,  67,  68 

1422* 

68 

2921 

68,  78 

2242* 

68,  78,  79 

6588** 

70 

9229 

73—75 

2826* 

76 

2534,*  9188, 

80 

r  1457, 1927,* 
12708,9818* 

K/^ 

4—7,  11 

4594* 

7,  22,  23 

3325* 

9,  11 

2921* 

'%],r''}^92i* 

22—24 

870,  8080* 

22—24,  39 

6752 

23,  24,  39 

7463 

25,26 

3008 

26 

4973* 

28 

1422 

30—32 

r 3195, 9256, 
'   10574* 

40 

1457,9818* 

42,46—49, 

52    1457 

4 

("2708,4727, 

lu.  7 

4314, 9320 

8,9 

r  1017,  2371,* 

'   7690* 

9 

1861* 

15 

3527** 

16 

1748,*  9229,** 

21 

2535* 

21,22 

870,*  2798 

23 

5335* 

iv.  1 

2708,2714 

1,2 

1444, 8098* 

1—13 

1690 

1,  2,  13,  14 

1573 

2 

730*- 

2—4,  5—8, 

13    1690* 

9—12 

1690,  2813* 

17—21 

9954* 

24—26 

4844 

25,26 

9198** 

40 

8364* 

43 

2397,  6831 

43—49 

1017 

V.  3,  8 

9311* 

15 

8364* 

16 

2708 

17 

2921* 

24,25 

2826* 

31,32 

6502,**  8365 

34,  35 

9182** 

36 

9212** 

36—38 

6377* 

vi.  1—5 

10360 

6—12 

8495 

12,  13 

2708 

17 

8364* 

19 

10023* 

20,  21 

10277* 

21 

1461 

22 

9807* 

23,  32—35 

8002 

27—36 

2371* 

1438 


LUKE. 


LUKE. 


1439 


Chap.           Verses. 

Number, 

^'•"j:'„f"'}>«''.23"* 

31 

9048 

32—35 

8002,*  9981 

37 

3796,9857 

38 

r  2636,*  6960,* 
t  7984     • 

39 

4728* 

43—49 

7690* 

'44 

5117** 

44—46 

9337* 

46  to  the  end 

9245* 

47 

8361,*  9311* 

47,  48 

705* 

vu.  1 

9397* 

9,25 

2576* 

9,  47—50 

10083* 

14,  15 

10023» 

16 

9188 

20—22 

9209** 

21 

8364* 

22 

2383,*  10277* 

24-28 

9372** 

27 

10528* 

34,  35 

9174** 

37,38,44,46    3147 

41  to  the  end 

10253* 

46 

9954 

47 

1017,2371* 

TIU.   5 

778* 

5—7 

1940 

5—8 

3310** 

8 

r  2542,*  2636,* 

13869 

8,  14,  15 

1017,2371* 

10 

/  3863,*  3869, 
t  3898, 9048 

11—16 

29* 

15,  21 

8361* 

16 

9548* 

18 

2449,4424 

20,21 

r  2159,  2574, 
'  2649 

21 

367,*  5409* 

44,  46 

10023* 

44—48 

10130* 

48 

10083* 

49,  50 

2826* 

54,55 

9818* 

ix.  2,3 

4677** 

4 

9927* 

ft 

1748,*  7418** 

la 

2708 

i      12—17 

5291 

16 

5405,* 9416* 

20 

3008 

22,  24 

2183* 

23 

2019.  9942* 

23,24 

8159* 

26 

j  8302,*  9229, 
1 9820* 

27 

3863* 

Chap.  Verses. 

ix.  28 
28,  29 

29 

29—31 

30,  31 
34 

35,36 

46 

46—48 
47,48 

48 

56 

62 

X.  1.  17 

3 

5,6 

5—7 

10—12 

12 

13 

14 

16 

17,20 

19 

19,  22 

20 

21 

22 

23 

25,  26 
25—23 
27 

29—37 
30—35 
30-37 
33,  34 

XL  2 

3 

13 

17,  24—26 

20 

22 

24—26 

26 
27,28 

31,  32,  42 
33,36 

34 
39 

49,  51 
xii.  2,  3 
2,3,9 
3 
4,5,7 


{ 


Number. 

2708 

2535* 
f  2576,*  5248,* 
\5319,*9814* 

9372* 

5922,**  9429* 

8106* 

Preface  to  Gen. 

xviii.,  2120** 

3417 

1594*  * 

5236* 
J  2397,3417, 
1  5164,**  6831 

7021 

5895* 
'  9404* 
f  3994,*  6441,* 
110132* 

3780* 

5023* 

7418** 

2220 

4779* 

9857 

2397,6831 

6674* 

9013* 

10019** 

2009* 
("3428,4760,* 
(5608,*  8783 
f  1607,  2026, 
<  2798,3704,* 
[  10067, 10089* 

2701* 

7463 

1017,2371* 

9050,**  10307 

6708* 

9057** 

4314 

6377,*  9780** 

2009* 

2838* 

9818 

5023* 

7430,*  10062* 

10067 
f  3142,*  5023,* 
1 8882** 

9228* 

2649,*  6432* 

9857** 

9548* 

2701,*  9051* 

5120,**  10235 

8902** 

7454 

7795 

5694* 

2826* 


Chap.     Verses, 
xii.  11,  12,  22—31 

13,  14,  56.  57 

29 

32 

33 

34,  35 

35,  36 
37 
39 

39,  52,  53 
47,  48 
49,  52,  53 
51,  52 
51—53 
58,59 

xiii.  6,  7 
6—10 
10—18 
11,  13 
12 

19     * 
23,  24 
23,  28—30 


25—27 

26,  27 

26,  27,  29,  30 

28 

28,29 
29 

29,30 
30 
32 
33 
35 
xiv.  1 — 7 
5 

11—14 
12—14 
13,21 
13,  14,  21 
14 

16-24 
16—24,  19  to 

the  end 
19 

21 

26 

26,  27,  33 
27 

27,  28,  31,  33 
31 
33 

34,35 

35 

XV.  5 

VOL.  II, 


Number. 
8478* 

9857 

3069* 

2826* 

5886* 

10277,*  10776* 

3021 

9412* 

9125** 

5023** 

7790* 

3703 

5291 

4843* 

1017,2371* 

2788  *  9337* 

1017,2371,*7690* 

8495 

10023* 

7770* 

776,*  5149* 

2851* 

1032,*  1059, 1328 

3934,  4638,* 

4769,*  6806,* 

7317,*  8989** 
r  2336,  3069,* 
L  9369,*  9412** 

9192* 
("3305,*  4175,* 
1  4424,*  9052 

9780** 

3708** 

2598,  9256 

3417,5164** 

2788* 

9188 

2921,*  6674* 

8495 

9086** 

6393** 

2371,*  8002* 

2417 

4302* 

8002,*  9263* 

9320 

5291* 
r  2336,**  2383,* 
1 10277* 

3703 

10490* 

2019,8159* 

4559** 

8715* 

10277** 
r  2455,*  9207,** 
1 10300** 
/  2542,*  3869, 
19311,*  9397* 

9836* 


Chap. 


Verses. 


Number. 


4314 


XV.  22,  23 

9391** 

xvi.  5,  6 

2252* 

8 

3900, 10248* 

9,  11 

2588* 

13 

r  1749,4766,9093,* 
\  9265* 

15 

9264* 

16 

6752* 

16,17 

7463* 

17 

r  7430,*7933,8862, 
1  9349* 

18 

4434* 

19 

9467** 

19—21 

9231** 

19  to  the  end 

3703* 

21 

7784* 

22 

("3305,*  5317,* 
16804,*  6960* 

*rf  *tf 

22,23 

6078, 10597 

22—31 

4783 

23,26 

8918* 

23—25,  29 

10597 

24 

1861,6832* 

26 

r  9346, 10187,* 
1 10659* 

m0^0 

28 

5291* 

29 

9311* 

oq   ^1              r  3869,*  4859,* 
^^"*^             16752* 

31 

7290 

33,  34 

10277** 

xvii.  4 

9228* 

5—7 

2636 

19 

10083* 

20,  21 

29* 

21 

4279,  7366,  8918* 

22 

3863,*  9807* 

22,  24—26, 33 

2813* 

24 

8813* 

29,30 

2446* 

'2454**7857,* 

31,  32 

8505,*  9207,* 

10184,**  10300* 

32 

5897,*  9272 

34 

2352,*  6000* 

34—36 

93* 

36 

368* 

37 

3900* 

xviii.  2 

2826* 

9—14 

874* 

10—14 

4314,4783 

11,  12,  14 

6405* 

15—17 

430,  5608* 

16 

1059 

17 

3519,3994,*5236* 

18 

2658,*  10336 

19 

39 

22 

5886* 

29,  30 

3703 

30 

10248* 

i 

4539,*  7933, 

. 10239* 

P  F  F 

1440 


LUKE. 


JOHN. 


1441 


Chap.          Verses. 

N  amber. 

Chap.          Verses. 

Number. 

xviii.  32—34 

2813* 

xxii.  19 

5405,*6135,*9416 

33 

2788* 

19,20 

2187* 

35  to  the  end 

6990 

20 

5120** 

42,43 

10083* 

24—27,  30 

9039 

xix.  11 

9039 

0  4      1(\                         J 

'3417,3832,*3858, 

12 

5297* 

Z4,  ii)                ^  g^73  gjQj 

12  and  follow- 1 
ing  verses    J 

5291** 

25—28 
27 

3417 
3441* 

12,  13 

2967* 

29,  30 

"5313,*  6397,* 

13—16 

4314 

9527* 

13—25 

7984* 

SO 

'  3069,*  3832,* 

21,  22,  27 

9857 

9003,*  9412* 

24     26            1 

2449,  7770,* 

34,  60,  61 

10134 

7984,*  9330 

36—38 

2799* 

28—41 

2781,*  9212** 

37 

10239 

40 

5323* 

39 

9780,*  10261* 

41 

5480* 

40—45 

1787 

41,42 

2242* 

42 

3381,*  5120* 

42 

2701 

42—44 

2819 

44 

6588* 

43 

2821 

XX.  5,  6 

7456* 

44 

1573,7166* 

9 

4314 

44,45 

1839 

9—17 

1069 

45 

4769* 

9—19 

9320 

51 

10130 

12 

2788* 

^1607,4592,* 

12,13 

4495* 

69 

4933,*  7518,* 

14 

2658* 

9807,**  10019,* 

17,  18 

6426, 9163** 

10061* 

27—41 

1200 

xxui.  3 

3008 

34,  35 

10248 

29 

9325* 

38 

5078 

39 

4299,6849,*8265* 

41     44 

9809** 

43 

4783,5078,10597 

41,  42 

4973** 

44 

2788* 

42,43 

2162,*  10061* 

AK 

r  2576,*  4772,* 

42—44 

1725,*  2649* 

**                    \  9670* 

47 

4844,*  9857 

53,56 

10252* 

xxi.  7 

1843 

69 

8281* 

7,  22,  23 

3353 

xxiv.   1 

2405* 

8 

8868* 

4 

7601.*  9216* 

16,  17 

3703* 

6,7 

2813* 

17 

8106* 

7,46 

2788* 

18 

10044** 

f  2813,2816,4735,* 

19 

9050* 

5045,8427,* 

20 

3448* 

26 

9429,*  10026  * 

20,  21 

3652 

10053,*  10574,* 

21 

795* 

« 

10655* 

23 

6997 

27 

1540 

23,  24 

2799** 

27,44 

4859,*  6752* 

24 

1857,*  9164** 

29—31 

9412* 

25 

1808,**  2120 

30 

10828 

r2120,*4391,* 

30,  31 

3863* 

27 

6343,8106,* 

30,  31,  35 

5405* 

9429,*  Preface  to 

30,  35 

9416 

Gen.  xviii. 

31,  39 

10124,*  10825* 

27,36 

2813* 

37,39 

10044* 

34,35 

9348* 

38—40 

1729 

37 

9780, 10261* 

39 

149,*  5078,  9315* 

xxii.  1,  7 

2342 

41—44 

5620* 

5 

10132* 

42,  43 

7852* 

8 

9807** 

44 

10239* 

17,18 

6377* 

44,45 

7933 

JOHN. 


Chap.  Verses. 

i.   1 
1,2 
1,3 
1,3,4,9 

1—3,  14 

1—3,  14,  18 
1—3 

1—4,  14 

1,  4,  7—9 

1—3,  14,  20 

1,  4,  9,  18 

1,  4,  12,  13 

1—5,  14 

1,14 

3 

3,14 

4 

4,5 

4,9 

4,  9,  10 

9 

9,  10 

9,  14 

10,  11 
11 
11—13 

12 


12,  13 

12—14 
14 

14,  18,49 

14,  19-30 

15,  23 
15,  27,  30 


18 


18,37 

20 

21—23 


Number. 

9093*» 

7004* 

5075,  7678* 

20 
r2803,*  9199,* 
J  9396,9410,*9878, 
]  9887,*  10076,** 
Ll0579,*  10819* 

9315,*  9398* 

6115,»720G,*8861 

2533,3704,* 

4687,*  6723, 

9127,*  9144, 

9429* 

3195,4415 

10152* 

4180,*  9360 

10083* 

2894* 

9144,*  9127* 

6880,  8200 

10182* 

1999,  2658,  8604 

1839* 

5922 

9407* 

10196* 

2349 

10574* 

9399* 

8768 

2531* 
r2009,2724,*4180, 
I  9310,*  6674* 

51,  1608,**  2343, 

2666.*4730,4783, 

5826,**  8409,** 

9241,*  9336, 

9454,**  10283,** 

10829* 
'3813,*  9312* 
r5922,*8427,8535, 
1 10053* 

2628,  2798 

9372* 

5323* 

3704* 

2025,  2135,  2136, 

3038,*  3704,* 

3863,4211,4724,* 

6280,6849,6960, 

7091,7211,8127,* 

8705,9571,4180, 

10067,*  10267,* 
L10579 

1990,5321,*6887* 

10818* 

2534 


r 


Chap. 
L  23 


Verses. 


27 

29,36 
32 
33 
41 
46 
49 
ii.  3,  4 
4 

18—23 
19,20 

19,21 

19—21 

19,21,22 

23 

24,25 
iii.  1,  4—13 
3 

3,5,6 
3,  5 
3—6,  9,  10 


5,6,8 
5,  6,  34 
6 

8 

12 
13 

13,  16—18 

14,  15 
14—16,  36 

15,  16,  36 
16 
16,36 

16,  18.  35,  36 
17 

17,  18 
17,  19 
17—21 
17,  34 
18 

19 

19—21 

19,  21 
21 

27 

28,29 
29 


Number, 
r  2708,  4727,  8028, 
1  9926* 

1748* 

3994, 10132* 

870* 

9229* 

3008,  9954 

6752 

3008 

2649* 

2574 

10528* 

9714* 
r  2777,*  6135,* 
1  6426* 

2788* 
r  7847,*  8941,* 
1  9303* 

6674 

6806 

4904 

4269,4721,8548 

5280 

5342,*  9454* 

8043,**  9325* 
r  2702,*  10238,** 
\  10388** 

10240** 

9818** 

8409,*  10283* 

97,  675,  9229,* 

9281,*  6686,* 
.8286* 

8783 

2803,*  9807* 

2798 

3863,4911,8624* 

10083* 

7494, 10370* 

4783 

2343 

2628 

2397 

2724* 

2335 

8685* 

6831 

6674, 9310* 
r  1839,*  3195,* 
L  7688, 10196* 
/  38,  2349, 3934, 
19245 

1017,2371* 

9282 
r  124,  2904,  9415, 
19445,9981 

9182* 

9311* 


1442 


JOHN. 


Chap.           Veraes. 

Namber. 

Chap.           Verses. 

Number.   , 

iii.  31—33 

9503* 

vi.  28  —  30,   34,1 

1  /\/\<->n^ 

34 

2397 

35,40,47,48  r""^-^' 

34,35 

2026,10067,10089 

29,  40 

2343 

35,  36                 3704, 1608 
Oft                     r  30,  2658, 6997, 
**°                    110112,10817* 

29,39,40,44,|2397,683I 

31—35 

2165 

iv.  5,  6 

4430* 

31,32,49,50,1 

it  13  o  r>  * 

5—7,10,13,14  2702** 

58                /*°**°^ 

10,14 

3424* 

33,  35,  48 

1999 

13 

10238* 

33 

2658 

13,14 

8568 

33,  35 

4217 

13—15 

680* 

33,35,47,48,^ 

23,24 

9818* 

50,  51,  53, 

►  7494 

25 

9954 

57,  58,  63 

31,32 

5915,9412* 

33,  35,  48,  50 

10134* 

32—34 

5147,  5293* 

35 

1460,  8563 

32,34 

5576* 

36,40,46,47 

3863** 

34 

2397, 6831 

40 

10370,*  10817* 

36 

8002* 

44 

9378 

V.  1  to  the  end 

3704* 

45,46 

3704* 

2—7 

10083** 

46 

1990, 9315 

8—11,  18 

10360** 

47—51 

2165* 

9—19 

8495 

48,51,57 

9323* 

19,26 

8724 

49—51,  58 

8464,*  9003 

19—27 

2628 

50—58 

4735,**  9127* 

20—27 

2798 

51 

9412* 

21,24 

5890 

51,  58 

5620,*  10248* 

21,26 

1999 

51,57,00,63 

2187* 

22 

2320,*2335.*3704 

51—58 

3813** 

22,  26,  27,  30 

8685* 

to           E/« 

r  7850,*  8680  * 

23,  30,  36—38 

2397 

^'^^^           1  9393,*  10033* 

23,  24,  36—38 

C831 

58 

276* 

24 

6119 

62 

r  2803,*  3704,* 

24,25 

7494 

3736* 

24,29 

2658* 

'4735,*5890,8409, 

24,  26,  27,  29 

9857* 

63 

9086,9818,*9987, 

25 

290,931 1,**9926* 

10283** 

25,  28 

3869* 

68,69 

3008 

26 

1999,  2658* 

69 

2628,  2798,  10155 

27 

1607,9807** 

70 

4751* 

29 

8256 

vii.  7 

2349, 3934 

'6280,  6849,  6887, 

16,18,28,29 

2397,  6831 

7091,7211,8127,* 

19,  22,  23 

6752 

8705,9971,9315, 

22—23 

8495 

37 

9571, 10053,* 

24 

9857 

10067, 10152, 

27,28 

5323* 

10267,10818,* 

29 

2320* 

L10579 

[2702,3069,* 

38.40 

9987 

37,  38 

5915,*  8568,** 

39 

9503* 

10083* 

39,40 

10083* 

37,39 

4735* 

42 

1017,2371 

37—39 

9818** 

vi.  5—13 

5291 

'  6993,*  7499,* 

7—14 

3069* 

39 

8724,9199,* 

14 

2534* 

10053* 

15 

2708 

40—42,  26,  27 

3008 

23,  24,  26 

2724 

40,  47,  48 

4760 

27,   49  —  51, 

42 

4594 

58,  60,  63, 

'680 

viii.  5 

6752 

66 

12 

[3195,1839.4415, 

27 

5293,*  5915 

[7088 

27,55 

5147,**  5576** 

15 

8685* 

JOHN. 


1443 


Chap.  Verses.  Number, 

viii.  15,  16  9857 

16,18,29,42    2397,6831 

18  9503* 
18,  19  3704* 

19  2004 
21,24,51,52     290,6119* 
21,  24,  51  7494 

r  20, 2343, 10083,* 
1 10287 
31,32,34,36     9096* 


24 


32,  34,  36 
33,34 

33,  39,  44 
33,39 
34—36 
38,39 
39,  41 

39 
41 
42 
42,44 

44 

46 
47 
56,58 

58 

58,59 
ix.  1  to  tlie  end 


5 

6,7 

6,  7,  11 
11 

14,16 
35 

35—37 
39 

39—41 
40,  41 
X.  1—3,  7,  9 
1,  2,  8—10 
1—13 
1,2,9 
1,2 


1947 

4314 

3373* 

1362 

9586* 

3703* 

3934 

264* 

4818 

5337* 

3f03* 
[3881,*  4751,* 
<  7051,  7357,* 
L  8908,*  9320 

1573 

9311* 

1990,9315,10579 
r  1607,  3704,* 
1 10579* 

7456* 

6990* 
r221,*2354,*2397, 
16000,**  6831 

10196* 

9051 

6669* 

9315 

8495 

2628 

2798 

8685,*  9857* 

2383,*  3863* 

9069 

2356* 

5135* 

8906** 

8989,*  9927** 

9125* 


2,3,8,16,27    3869,*  9311* 
2, 3  6674* 

2,  3,  4  8768 

2-5,16,26,27  9926* 


3,  4,  16 

3 

7—16 


2668* 

9310** 

10791* 


7—16,  26—31    10132* 


9,  14,  16 

9 

10 

11—13 

12 

14,27 


2088* 

5201,6078* 

6767,*  7494 

8002* 

6441* 

6806* 


Chap.  Verses. 

X.  15,  17,  18 

16 

17,18 
18 

24,25 
28 


30 


30,38 

30—33 
34 

34,35 

35,36 
36 

88 

xi.  1,2 

1—3,  11,  36 

9,  10 

25 

25,26 

27 

41,  42 

54 

Chapter 

throughout 
xii.  2 

2,  3,  27,  28 

9,  10 

12,  13 

12—16 

13 

15 

16,  23,  27,  28 

23,  27,  28 

23,  27,  28,  31 

—33 
24 

25,  26 
27,  28,  31 
27,  28 


Number. 
3381* 

("2661,*  3969,* 
1  7035* 

5045, 9486* 

2814 

3008 

10248 

2004,  9199,  9315, 

9818,*  9971, 
^  10053,*  10067, 

10125, 10265, 
_10579* 
r  3704,*  10067,* 
1 10372, 10818 

7456* 

4402* 
r  300,  3417,  7268,* 
L  7463* 

2798 

2397,  2628,  6831 
r2803,*3960,4766, 
1 10155* 

9741** 

9231* 

2352,**  6000** 

1999, 2658 
r 2343, 7494, 
<   10083,*  10370,* 

10817* 

2628,3008,10152, 

10818* 

2397,6831 

2708,2916* 

|2916* 

9231** 

4735* 

10044,*  10047** 

8369* 

2781,**  9212** 

2926, 3008, 5323* 

2362 

10053* 

4735* 


} 


10655* 


28 

28,  30,  32 

31,  32 

31,  47,  48 

32 

33,  39,  44 

34 

34—36 


2657* 

6138,*  10370* 

9927, 10828* 

2535* 
ri603,*2033, 
J  2628,*  2632,  * 
]  6674,*  6887,* 
L9429* 

2034* 

7093* 

9857 

8604,*  9378 

3373* 
/  3008,  6752,  7463, 
L  9807* 

2813,*  9807* 


1444 


JOHN. 


Chap.  Verses 

xii.  35,  36 


Number. 


51 


^^  -ifi  Ar.  ifi  ;  1839,*2349,3195, 

35,  J6,  45,  4b  <  yggg* 

36,  37,  39,  40    3863* 


37—40 

40 

40,  41 

41 

41,43,46 

43,  46 
44—46 

44,  45 

44,  45,  49 
45 

45,  46 
47 
47,  48 

xiii.  3,  33 
3 

4—17 
4,5 
5—10 
9,  10 

10 

13,  14,  16 

14 

17 


83 

23,25 

31,32 


34,35 

38 


10498* 
r302,*  2373,* 
J  2383,**  2520,* 
i  3863,*  3869, 
L 5508,*  9048* 

3769 

8427* 

9429* 

10574* 

2004,*  3704* 

5323* 

2397,  6831 

4766,10067,10818 

3863* 

2335 

8685* 

3736* 

3704* 

3147** 

7601* 

10243** 

7441** 
r  9325,  9571,** 
1 10239* 

2921* 

9167* 

3934 

2397,  6831 

9824* 
r  3934,*  6960,* 
t 10087* 
r  1603,2803,*  2814, 

4735,*  5045, 
i  9429,*  10053,* 

10067,*  10372, 

10655,*  10828* 

1017,2371 

4495* 


xiv.  1—11,  16—26  9199** 


2 
2,3 


6,8—11 
6—11 


644 
9305* 

^2333,  2658,  9199, 
9310,*  9807, 
10267, 10336,* 
10422,*  10619,* 

1^10773,10818* 

ri602,  1729, 1921, 

12574 
10067,*  10372 


6—11,21,23    3704** 


6,19 

6,  16,  17 
6,7,9 

7 

7,  9,  17—19 
7—11 

7,  9,  10 
7,9-11 


7494 

4577* 

10152 

9315 

3863* 

9306,*  9971 

9818 

9971 


Number. 

10155* 

2004, 10579 

9133* 

8705* 
r  2554,*  8573, 
110818 

10820* 
[2447,*  3960, 
\  4692,*  6303, 7 182, 
[7209,9818 

10269 

6993* 

2004** 

2803,*  3381,* 

4766, 10053,* 

10125, 10265 

6849 

10579* 

2009 
f  2628, 2724,* 
\  3006,*  6674,* 
[9310* 
14,15,20,21, 
23 

14,  20      "  2803 

15,  21,  23,  24  10645, 10829* 

16,  17,  26    6788* 
r  4577,*  4673,* 

\  8302,*  8705 
9818,**  9199** 
10267 
9803 
9278* 


Chap.     Verses 
xiv.  7,  17 

7—9,  10 

8—11 

8—11 

8—12 
9 

9—11 

9,11 

9—12,  26 
10—12 

10,11 

10 

11 

13—15 
13,14 


1 1017, 2371 


16,17 


16—18,  26 

16 

17 

17,  19 


17^18,20,21,|joi,g^ 


19—21 
20 


1013,2034 
f  2803,*  3704,* 
^  6756,*  10067,* 
[10151** 
20,  21,  23,  24    9245* 


20,  21 

20,  23 

21,  23,  24 
21,23 
21,24 

23 
24 

27 

XV.  1—5,  12 
1—8,  9—19 
1  and  follow 
ing  verses 
2—8,  16 
4 

4,5 

4,5,6 


5,  6,  9,  12 


9378 

9338* 

10578* 

10153** 

10145* 

8269,*  9396,  9415 

2397,6831,10545* 
r  3780,*  4843,* 
1 10440,*  10490* 

1069,*  5113* 

1017,2371 

1 9139* 

7690* 

10151* 
f  10067,*  10773,* 
\  10818* 

9258 
f  2834,**  2904, 
\  9415,9445,9981, 
[ 10067, 10089 

2343 


JOHN. 


1445 


Chap.  Verses. 

XV.  7,  16 
9—17 

9,  10,  14 

10,  12 
14,  15 
16 

16,17 
25 

26 

26,27 

xvi.  2,  3 
5,7 


5,7,16,17,28    3736* 


Number. 
9310* 
9245* 
10645 
10143* 
51 

2724,*  6674* 
2009 

6752,  7463 
2397,6788* 
2531,**  4577,* 
^  8302,*  9503,* 
9818** 
8902* 
2397,*  6831 


7 

7—11 
7,  13 

7,  13—15 

8,  13,  15 

13,  14 
13,14,15,28 

13—15 


15 

23,24 
23—26 
27,  28,  30 
27,28 
28 


33 
39 
xvii.  1 


1,  2,  4,  6—10 

1,2,10,11 

1,4,5 

1,5 

1,  10 

2 

2,3 
2,3,5 

3,  8,  18,  21, 
23,25 


9818* 

223^* 

8724 

9199* 

2320* 
r  124,  3969,*  6993, 
1  9311,*  9818* 

10053* 

2447,*  4577,* 

6788,*  7182, 7209, 

10336* 

2025,3704,8302,* 
[9199,*  10067 

6674* 

2724* 

5337* 

3704,*  10067* 

9315, 10579* 
r  1846,*  3780,* 
\  4843,*  10828* 

9199* 
r  2628,  2803,* 
1 10053* 

3705* 

3704* 

4735* 
r  1603,*  5045, 
1 10655, 10828* 

10067,*  10372 
r  1050,2026, 10067, 
1 10089, 10827 

7494 

1607 


} 


6831 


72288,3195,9315, 
\  10579* 

2803,*  3704* 

2724* 

6674* 

5537* 

2397 

8705 

2803* 

9,  10,  21—23     4593,*  9199* 
,^  r  4766,9315,10067, 

*"  \  10819* 


5  24 

6,  11,  12,  26 

6,26 

8 

8,  18 

9,  15,  17 
9,  10,  21 


Chap, 
xvii.  10, 
10, 
11 
17, 
20 
20- 
21- 

21, 
21- 
22, 
25, 
46 
xviii.  11 
14, 
19 
27, 

37 


Verses. 
11 
21 

19 

-26 

-23 

22,26 

-23,  26 

26 

26 


17 

28 


38 
xix.  2,  3,   5,   19, 
20 
4 

23,24 

26,27 
34,  35 
36 

39,40 
XX.    1 

2,  13,  15,  18, 
20,  25,  28 
11,12 

17 

19 

19,  21,  26 

19.  26 

21 

21,22 

22 

28 

29 

30,31 

31 

xxi.  6 

7,12,15—17, 

20 
9,13 
15,  16 

15—17 

15—21 
18 

19—23 

20 

20,22 


} 


Number. 
2025,9133* 
10067* 
3704* 
9820 
10574* 
6645 
1013* 
2034 
2803* 
9338* 
2009* 
10196* 
5120* 
9987 
9229* 
10134* 
3009,*  3866,* 
9311,*  9503,* 
10044 
9262* 

9144** 


9262* 
r  4677,*  9093,** 
t  9942** 

2649* 

9127** 

9163* 

10252* 

2405* 


} 


2921* 


7601* 
r  2360,*  2788,* 
16756* 

10125* 

3780* 

10825* 

2397 

9818* 

96, 9229,* 9281* 

4766 

5508,*7290,8078* 

10083* 

2628,2724,*2798, 

3006,*  6674,* 

7494,  9310,* 

10370* 

10061* 


} 


2921,*  4973* 

7852** 

3994* 

1017,2371, 

4169,**  4495,* 

5201, 10132* 

10087** 

9212** 

6073* 

3934* 

9824 


1446 


APOCALYPSE. 


APOCALYPSE. 


( 


APOCALYPSE. 


Chap.     Verses. 
i.  4 

5 

6 

6,  18 

7 

8,  11 

8,  11,  17 

12 

12,  13 

12—14 

12,  13,  20 

13,14 

13,  16 

14,  15 
15 

18 
20 
ii.  5 
7 

7,11,29 
8 

10 
11 

12,16 
13 
17 
18 

23 

26,27 
m.  1 
1.2 
3 

4,5 


4,  5,  12 
4,  5,  18 
& 
7 
8 
11 
12 

13,  22 
14 

15,  16 
17 

17,18 
18 
20 
i?.  1 
2 

2  to  the  end 
2,3 
2,  6,8 


Number. 

5268,*  9228* 
r  352,*  3325,** 
14197 

6148,*  9809** 

10248* 

3859* 

10044* 

6044* 

9481* 

716,*  1532, 6432* 

9684* 

9548,*  9684* 
f  3301,**  4007,* 
6832,*  8459,* 
9470* 
2799* 
2162* 
9926* 

6119,*  9410* 
1808, 1925 
9548** 
2187,**  5890* 
3869 

6044,*  10044* 
9930* 
6119* 
2799* 
5313* 

6674,  8464* 
2162 
r  5385,**  10032,** 
\  10331* 
426,4876* 
5268 

494.*  6119* 
4002,*  9125* 

145,  257,*  297, 
-  2576,*  5954,* 

6674,*  9814** 

2009 

4007* 

8620,*  10505* 

219,*  9410 

8989* 

9930* 

6674,8106,*9674* 

3869 

4197 

934,*  9210* 

5433* 

9960,**  10227** 

213,*  5433** 

8989* 

8989* 

9481 

5313** 

1042** 

2921* 


Chap.     Verses. 

iv.  4 

4.5 

5 

6,7 

6—10 

7 

7,8 

8 

10 

V.  1 

1—9 
4,10 
5 


6,  8,  9,  14 
0,  8,  12,  13 

8 

9,10 
10 
11 

13,  14 
14 

Chap,  cited 
vi.  1,  16 


2 g 

2,  4,  6,  8 

4 

5,  6 

6 

9 

9,  11,  12 

12 

12,  13 

16 

16,17 
17 

Chap,  cited 
vu.  1 
4,5 

4—8 

4,9 

5-8 

9 

9,10,14 
9,  13,  14 
9,  14,17 
11 


{ 


Number. 
297,*  2576  * 
5954,*  6397,* 
6524,*  9814 
2576 
716,5268,9818** 

6367,**  9391** 
9509** 
3901* 
2180* 
8764* 
290* 

395,*  9228* 
8620* 
9930** 
6367* 
r  2832,**  3994, 
\9818** 
9509** 
10132 
r  420,*  9475,* 
110177* 
2015,*  8261 
6148, 9809** 
3186* 
10248* 
290 
9481 

3994,  10132 
r  2686,*  4007,* 
\  9930** 
3300* 
6534** 
6353* 
3941** 
r  1071,*  6377,* 
\9780* 
4197,9503* 
4007* 
r  4735,*  4779,** 
\9127* 

2495, 3355* 
r  4299,  6849,* 
\  10187* 
8265** 
6997 
9481 

8286,*  9642* 
4605,**  7973* 
r  3272,*  3859, 
i  4592,*  6335, 
[  10603* 
7975* 

3862,  3923* 
8369* 
10132 
4«07* 
3994 
46,  6524* 


Chap.     Verses, 
vii.  14 
16 

17 

viu.  2 

2, 6—8, 12, 13 

3 

3,4 

4 

7 

7—12 

8 

8,  9 
10,  11 

12 

ix.  1,  4,  5,  10 
1.2,11 
2 

2,9 

2,  17,  18 
3—11 


7,8 
10,  19 
13 
14 

14,  15 

15,  18 
17 

17,  18 
20 

21 

Chap,  cited 
X.  1 

1,2 

3,4 

6 

7 

9—11 

10,  14,  19 

11 

Chap,  cited 
xi.  1 

1.2 

2 

2,3 

3 

3,4 

3—10 

3—7,11 

6 

7 

7,11 

8 

9 

13 

15 

16 

18 

VOL.  II. 


Number. 

4735* 

1460* 
f  2702,*  5201, 
1 10132* 

5268 

8815* 

8940* 

9475,*  10177* 

10198* 

7553** 

2788* 
(4735,*  6385,** 
(9127* 

9755** 

4697,**  7854* 
f  709, 1808,*  2495, 
(4697 

5291 

756,*  8278* 

7519** 

8764* 

1861 

7643** 

(396,*  757,*  7691,* 
\  9936** 

9052* 

6952,**  10071** 

2832,*  10182* 

8815* 

9341** 

2788* 

9466** 

2446,*  8819 

9057* 

5135** 

9481 

1042,8106* 

2162** 

219,*  7573* 

290, 10248* 

219,*  5268 

5620* 

6997 

2534* 

9481 

648,  10123** 

9741** 

395,*  730* 

2534* 

9198* 

9780,*  10261* 

9548* 

4197** 

9057* 

756, 1664,*  8278* 

9818* 

2220.*  9229* 

2916* 

3355* 

8331.  10248* 

6397* 

6997,9857 


Chap.     Verses. 
xi.  19 

29 
xu.  1 

1,2 

1,2,4,5 

1,4,5,  13 


3,4 

3,  9 

3,  12,  13 

4 

4,9 

5 

6 

6,  14—16 
7,8 

7,  8,  11 
7,17 

9,  13,  15,  16 

11 


11,  17 
15,  16 

17 

xiii.  1 

1.2,7,11 

2 

5 

7 

8 

10,  14 

16 

16—18 
18 
xiv.  1 
1,4 
1,3,4 
1,9 
2 

4,5 

6 

6,7 

7 

8 

8,  10 

9,  10 

10,  19 
11 

13 
14 

15,  16 
18 

18.  19 

19,  20 
XV.  1,  2 


1447 

Number. 
6804 
8813* 

3272,**  4697 
4918** 
2584* 
253** 
r  3300,*  5268,* 
1 10071** 
2832* 
251,*  257 
10182* 
2788,*  4697* 
6952** 

426,  4876,*  7293* 
9198* 
2708* 

8054,*  8295* 
9410** 
1664 
7293* 
r3994,4735,*9127* 
L9503,*  10132 
9503* 
790* 
(255,1664,*  4197, 
1 9503,*  10249** 
/  5268,  9755,* 
(10182* 
2832* 

5313,*  6367* 
730* 
1664* 
r  145,*  290,  2009* 
<  3994,6674,8620,* 
L 10132, 10505* 

6353* 
(  396,  9936,* 
( 10061** 
10217** 
4495,*  5265 
10132 
3994 
7973* 
9936* 
420,  9926* 
r  2362,*  3081,** 
1 3325** 
1925* 
2826* 
9857 
8904** 
1072,*  6377* 
1861,5120,*5798* 
6997 

6674. 10248* 
3934 

9807,*  9930** 
9295* 

1071,*5117,*9659 

9139* 

5113* 

9755* 

G  G  6 


1448 

Chap.  Verses. 

XV.  1,  6,  7 

1,6,8 

1,7 

1,7,8 

2 

2,3 

3 

4 

5 


6,7 

7 

8 

15,  16 
Chap,  cited 
xvi.  1 
2,  11 
3 

3,4 

4 

6 

7 

8,9 

10 

12 

13 

13,14 

14 

15 

18 

19 

21 

Chap,  cited 
xvii.  1 
1,2 
1.2,5 
2 

2,  12,  13 
3,4 

3,  o,  7,  9,  l^, 
13 

3,7,9,  11 
3,  12,  13 
4 
5 

8 

9,  10 

14 

16 
18 

xviii.  2 

2,  18 


APOCALYPSE. 


Number. 
728, 9228* 
9057 
592* 
395 

6674 

8261 

420, 10132 

9229,  9680,  9820* 

4197 
r  4007,*  7601,* 
I  9828* 

5268 

5798 
f  8427,*  10198* 
\  10574* 

9295* 

411,420,9481 

592 

7524* 

9050** 
r  374,*  4735,* 
19127,*  9755* 

10132 

9820* 

10123* 

1861,2441** 

5313 

2015,*  9341** 

2534* 

7351** 

1664* 

213,2576,*4002,* 

5433,*  5954,* 

9125,*  9960* 

8813* 
r  402*  1072, 5120,* 
1.6377,6997 

9057 

411 

9857 

24 G6** 

8904** 

1072,6377* 

2015* 

4922,*  9467* 

|-2832* 

5268 

10182* 

5120* 

1326,*  9936* 
'  290,  756,  2009,* 
^  8278,*  8620,* 

10505* 

5291 

3994,  4973,* 
i  9167,*  9468,* 

10132 

9960** 

402,*  8278* 

988, 1326 

1861 


Chap.          Yerses 

Nnmber. 

xviii.  3 

1072,2466,** 
'  6377,*8904*« 

3,4,6 

5120* 

3,9 

2015* 

3,  11,  15 

2967* 

7,8 

4844 

8 

9057 

10 

9857 

11—13 

4748* 

11,  12,  16 

5319* 

12,  16 

9468* 

14 

5943* 

16 

4922* 

17—19 

6385** 

17—21 

9755** 

18 

8819 

19 

2327,  7418* 

20 

9229,*  9820*    • 

21,22 

424* 

22 

10303* 

22,23 

4335* 

23 

J  4424,*  7297,* 
'  9182,*  9548* 

24 

8902** 

Chap,  cited 

10227 

xix.  2 

1861,*  2466* 

3 

8819 

4 

46,  6397 

6 

8331 

7,9 

3994,4434,* 
'   10132 

8 

5319* 

10 

r  2534,*  4197. 
\  9503,*  9818* 

11,13 

2162 

11,  13,  15 

426* 

11,  13,  16 

2533,  C534* 

11,  14 

4007,*  9814 

11—14 

5954* 

11—14,  16 

2760** 

11,  14,  19 

3448** 

12,  13 

2009* 

12,  13,  16 

6674,  6832* 

13 

2686* 

13,14 

5319** 

13,16 

9987** 

14 

9216* 

14,  15 

1861* 

15 

r  1072,*  4876,* 
'  6377,*  6997 

15,21 

2799* 

16 

r  3021,**  4973,** 
^  9167* 

1 

'2567,**  3813, 

17,18 

'  4735,7850,* 

« 

9127* 

18 

5321* 

19 

2015** 

20 

r  1861,  2466,* 
12534,7324* 

Chap,  cited 

9481 

XX.  1,  3 

756 

Chap.  Verses. 

XX.  2 

2—7 

2—3,  5,  7 

2,23 

4 

7,8 

7—9 

9 

10 

10,  14,  15 

12 

12,  13 

12,  13,  15 

13,  15 
14,15 
15 
15,  30 


{ 


xxi.  1 


1,2,9 
2 

2,9 

2,  9,  10 
2,  10 
2,  17,  19- 
2.23 


7 
8 


-21 


{ 


9,14,22,23,26 
10,11,14,15,1 
17—19        J 
10,  15 

10,  12,  18—20 
10,  11,  23 
11 


APOCALYPSE. 

i44y 

Number. 

Chap.           Verses. 

Number. 

251* 

xxi.  11,12, 

14—17 

648,*  9503* 

2575* 

11,  18, 

19 

9872** 

482,*  8715* 

11,  23- 

-25 

10574* 

3195 

12 

1925* 

9936* 
9642* 

12,14, 
21 

16' 1^' 1 3272,**  3859* 

1151,*  2418** 

12,  13, 

21,25 

2851* 

4236** 

13 

2788,*  3708* 

2466,*  2534, 

14—20 

9643** 

10248* 

15—17 

9603** 

7324* 

15  to  the  end 

402 

1925* 
3934,9857 

16 

^ 

{ 1613,  4482,* 
9487,*  9717** 

8620,*  10505* 

"4495,*  5265, 

10331* 

17 

4 

8989,  9659, 

1861 

_ 10217** 

290 

19,20 

r  1298,*  9407,* 

10331* 

V  9863,**  10252** 

1066,*  3355,* 

21 

2336** 

9408,*  9755,* 

22,  23, 

27 

3994 

10373* 

23 

1530,9684** 

4535, 9182* 

23,24 

9548** 

402* 

23—25 

9429* 

253 

24 

2015* 

4434* 

25 

6000* 

402, 1532 

26 

8620,*  10505* 

7973* 

Chap,  cited 

9481 

3195 

xxu.  1,  2 

109,  2702,*  3814* 

2702,**  4901, 

1,3 

3994, 10132 

6044,*  8568,** 

2 

r  885,**  2336,** 

8976,*  10044* 

\  3272,*  7690* 

2658,  9338* 

3,4 

10579* 

1861,*  2446,* 

4 

6674,9936* 

7324* 

5 

r  1530,3195, 6000,* 

728.  9182,*  9228* 

1  9548,*  10248* 

10132 

12 

3934, 10331* 

6419** 

13 

[4901,6044,* 
'   10044* 

402* 

14 

2851* 

1626 

15 

8908,*  9231* 

8427* 

17 

8976* 

5922** 

Chap.  { 

cited 

9481 

J      i 
J  • 


THK    END. 


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